THE
MIGHTY
TEMPLE
OF THE GODS:
A FESTSCHRIFT FOR PROFESSOR (BISHOP THEOLOGIAN)
DAPO F.ASAJU
EDITED BY
BENSON OHIHON IGBOIN 
ADEPEJU OLUFEM1JOHNSON-BASHUA
J
IBADAN UNIVERSITY LIBRARY
Copyright © 2021 Benson Ohihon Igboin 
Adepeju Olufemi Johnson-Bashua
The Mighty Temple of the Cods:
A Festschrift for
Professor (Bishop Theologian) Dapo F. Asaju
All Rights Reserved:
No part of this publication may be reproduced or transmitted, 
in any form or by any means, electronic or mechanical, including photocopy, recording, or 
any information, storage and retrieval system without permission in writing from the
publishers and the
First Published, 2021
ISBN: 978-978-991-910-9
Published by
Adekunle Ajasin University Press
Printed in Nigeria by: Johnny Jes Limited, +234-803-300-3179; 0802-444-4491, 
18, Boyle Street, by Durosinmi Junction Somolu, Lagos, 
e-mail: johnnyjesl2@gmail.com; johnnyjes@yahoo.com 
website: www.johnnyjes.com
IV
IBADAN UNIVERSITY LIBRARY
C ontents
Dedication vii
Foreword viii
Notes on Contributors x
Introduction xiii
Chapter One
Nigeria: 'The Mighty Temple o f the Gods'
- Benson Ohihon Igboin 1
Chapter Two
Religion in the #EndSARS Crisis and the 'Soro Soke' Era: 
Socio-implications for Peace and National Development in Nigeria
- Adepeju Olufemi Johnson-Bashua 25
Chapter Three
Existential Phenomenology o f the Human Person as Im ago
Trinitatis for Social Order and Justice - Philip Osarobu Isanbor 42
Chapter Four
Religious Pluralism and the Pursuit o f Peaceful Co-Existence 
in Nigeria - Adesina Abiodun Olubitan 60
Chapter Five
Indigenous Philosophy and the Evangelistic Enterprise in West 
Africa: A Study o f Garrick Braide's Movement in the Niger Delta
- Burabari Sunday Deezia 74
v
IBADAN UNIVER
ITY LIBRARY
Chapter Six
St. Augustine's Strategy o f Religious Coercion and its 
Implications for Human Rights in Nigerian Pluralistic Society
- Solomon Makanjuola Mepaiyeda'
Chapter Seven
Engaging S(o(ppocmvr| (sdphrosyne) in Titus 2 and Yoruba 
Ideology o f Omoluwabi towards Curbing Insecurity in Nigeria - 
Bamidele Olusegun Fawenu and Michael Olusegun Abodunrin
Chapter Eight
Islam and the Challenges o f the 21st Century:
Family Values and Social Etiquettes
- Kabir Olawale Paramole and Mubarak Oluwadamilola Sanni 
Chapter Nine
Leah Sharibu: ‘Conversion from a Local to a Universal"
-  Benson Ohihon Igboin
Chapter Ten
The Contributions o f Women to Ecumenism in Methodist 
Church Nigeria - Opeyemi W. Adedoyin
Chapter Eleven
Exploring the Wave o f Influence Between Orthodoxy and 
Pentecostalism in Rivers State - Metong Eustace Amakiri
Chapter Twelve
The Influence o f Ethnicity in the Socio-Economic and Political 
Life o f Africans: A Case of Nigeria - Grace Lawrence-Hart
IBADAN UNIVERSITY LIBRARY
Chapter 6
St. Augustine's Strategy of Religious Coercion 
and its Implications for Human Rights in 
Nigerian Pluralistic Society
Solomon Makanjuola Mepaiyeda
Introduction
From time immemorial, some governments had been using state 
machineries to clamp down on some sects or movements whose religious 
activities were considered inimical to peaceful existence of the citizenry. 
This action is exemplified in different measures made by both the Jewish 
and Roman authorities against the Christians in the ancient times. In 
recent years, Indian government used many repressive measures against 
some religions, most especially Sikhism. The concern of this paper is to 
articulate the fact that though the actions stated are not strange to human 
history, but it is totally surprising to have ecclesial authorities 
collaborating with external forces to persecute some Christians in 
minority group because of ideological differences. Therefore the paper 
seeks to re-examine St. Augustine's conviction that to achieve 
ecclesiastical unity, the Donatists should be forced back to the Catholic 
fold through government machinery. This exercise becomes imperative 
with a view to determining the level of unity and peace that such strategy 
has achieved and to showcase how freedom to practise one's religion, one 
of the fundamental human rights declared by the United Nations has 
been trampled upon in ecclesiastical history. This work is anchored on 
Bertrand Russell's concept that religion should be recognized for 
maintaining order and security in the society. Historical and 
phenomenological approaches were employed for the collection of data.
Indeed, it has been established that religion has a motivating and 
controlling influence in human existence and relationship (Alamu 
2006:80). In social sciences, there is no specific or generally accepted 
definition of the word religion. However, the sociologists generally agree 
on the definition of religion based on two concepts: supernatural being
101
IBADAN UNIVERSITY LIBRARY
The Mighty Temple of the Gods: A Festschrift For Professor (Bishop Theologian) Dapo F. Asaju
and sacred phenomenon. Hence religion is defined as the basis of man's 
behavioural attitude in the society, it is described as a recognition on the 
part of man, of a controlling super human power entitled to obedience, 
reverence and worship; the feeling or the spiritual attitude of those 
recognizing such a controlling power with manifestation of such feeling 
in conduct (Oderinde 2014:71). The Encyclopaedia Americana (1981) defines it 
as the pattern of belief and practice through which man communicates 
with or hopes to gain experience of that which lies behind the world of 
their ordinary experience. In sum, religion is a unified system of beliefs, 
idea and practices which have spiritual and moralistic orientation. It is a 
system or set of philosophies relative to sacred things- things set apart or 
forbidden, beliefs and practices which unite into a single community call 
(Adelowo 2001:3).
The term pluralism, as a concept has gained prominence in social sciences 
tends to replace dualism in sociological discourse. Literally, pluralism 
derives from the word "plural" meaning more than one (Ngele 2008:41). 
Hornby sees pluralism as depicting the existence of a number of groups 
that belong to different races of different political or religious belief 
within a society (Ngele 2008:88). Kalu throws more light on the indices of a 
pluralistic society when he alludes to the fact that pluralism has many 
dimensions viz.: the sociological level, the cultural values, so that the 
consistent part of the nation-state may have compering visions about life 
and the good of the nation. (Kalu 2000:133) Pluralistic society is a society 
where more than one ideology exists. It is a situation in which people of 
diverse persuasions co-exist and explore the richness of their different 
traditions for the benefit of the larger society of which they are members. 
Thomas postulates that pluralistic society is a society characterized by 
expressive or active diversity, it is a society in which citizens can legally 
and publicly hold multiple competing ethical views and are allowed to 
choose for themselves what ethical beliefs they wish to hold.
This does not by any means negate the socially approved code of conduct 
that is generally accepted by such society, it however gives individual the 
privilege to express his idea or opinion under the generally accepted code 
of conduct (Thomas 1989). Nigeria is a typical example of pluralistic 
society. The heterogeneous nature of Nigeria in terms of diverse religious,
102
IBADAN UNIVERSITY LIBRARY
St. Augustine's Strategy of Religious Coercion and its Implications for Human Rights in Nigerian Pluralistic Society
ethnic and political affinity had made her a veritable pluralistic society. 
The challenges of religious pluralism are manifested in various ways and 
varying degrees and in all parts of Nigeria. These are manifested in 
political instability, disunity, distribution and participation in the political 
process.
Going by expressive diversity through individualistic idea or opinion that 
manifests in a pluralistic society, one cannot shy away from the beauty or 
advantages of such situation despite the challenges it poses. However, St 
Augustine saw more of the damaging effects that the separation of the 
Donatist had on the Roman Catholic Church, hence the need to stop the 
disunity. Likewise some religious and secular leaders try to impose some 
doctrinal or ideological ideas on others and this often leads to conflict in a 
pluralistic society.
St. Augustine's Background
St. Augustine, a renowned theologian, church father and sage was the 
African bishop of the church at Hippo Regius, in the present-day Algeria, 
who left indelible footprints in the sand of Church history. This man of 
Berber descent was born as the only son of his parents at Thagaste or 
Tagaste (Souk-Abras, Algeria) a small town in North Africa on the 13th 
November 354 AD. His father Patrick was a minor Roman official who 
followed the traditional pagan religion, while his mother, Monica, was a 
fervent Christian (Fatokun 2011:205) who became devout under a 
circumstance that made her to give up drunkenness and later exhibited 
Godly living and faithfulness in prayer (Geoffrey 1992:50).
At the age of eleven, Augustine was sent to school at Madaurus, a small 
Numidian city about nineteen miles South of Tagaste and at the age of 
seventeen, he went to Carthage to continue his education in Rhetoric. 
Although raised as a Catholic, Augustine left the church to follow the 
controversial Manichaean religion, much to the despair of his mother. As 
a youth, he lived a hedonistic lifestyle for a time and, in Carthage, 
developed a relationship with a young woman who was his concubine 
for over fifteen years. The relationship with the woman produced a son, 
Adeodatus, which means "a gift from God" (Augustine of Hippo. New 
World Encyclopaedia: 2019). Augustine's parents were quite contrasting
103
IBADAN UNIVERSITY LIBRARY
The Mighty Temple of the Cods: A Festschrift For Professor (Bishop Theologian) Dapn F. Asaju
personalities and both of them exercised a deep influence on the young 
boy, causing conflict and unease in the family. His father, Patrick, was a 
hot-tempered man, often unfaithful to his wife and his wayward example 
no doubt might have contributed to his son's errant behavior (Geoffrey 
1992:50).
Education and Career
Despite his moral bankruptcy, Augustine's father gave his intelligent son 
a decent education at a local school. Their home in Thagaste, (modem 
Algeria), North Africa, was not many miles to the west of Carthage, so his 
upbringing and education were completely Roman. Though his school 
days were not happy ones, Augustine developed a passion for books and 
read many of the Latin authors; he later learned Greek, and despite the 
fact that he did not enjoy the course, he reached a high level of 
competence (Geoffrey 1992:50). Anxious to further his education, 
Augustine at Carthage studied at a school of Rhetoric with a view to 
becoming a lawyer. This happened through the generosity of a 
neighbour. But contrary to his father's expectation, he diverted to literary 
pursuits (Fatokun 2011:205). He studied philosophy from the writings of 
the Greek thinker Plato and was greatly influenced by the works of the 
Latin author, Cicero (Geoffrey 1992:50). The works of Cicero influenced 
Augustine's thinking about ethics and religion to an extent that he 
rejected the Bible and imbibed the concepts of Manichaeism, a religious 
sect with which he stayed for ten years before finally becoming 
dissatisfied with its teachings.
Augustine's combination of philosophy and rhetoric resulted in his 
mastery of the art of persuasion and public speaking. In 383 he moved to 
Rome, where he believed the best and brightest rhetoricians practiced. 
However, he was disappointed with the Roman schools, which he found 
apathetic. Manichaean friends introduced him to the Prefect of the city of 
Rome, Symmachus, who had been asked to provide a professor of 
rhetoric for the imperial court at Milan. The young Augustine won the job 
and headed north to take up his position in late 384. At age 30, he had won 
the most visible academic chair in the Latin world, at a time when such 
posts gave ready access to political careers. However, he felt the tensions 
of life at an imperial court, lamenting one day as he rode in his carriage to
104
IBADAN UNIVERSITY LIBRARY
St Augustine's Strategy of Religious Coercion and its Implications tor Human Rights in Nigerian Pluralistic Society
deliver a grand speech before the emperor, that a drunken beggar he 
passed on the street had a less careworn existence than he did (New World 
Encyclopedia).
Rise to the Episcopacy of Hippo
Augustine's journey to the episcopacy of Hippo Regius started in Milan 
with his conversion to Christianity in 386 AD. While still in Carthage, he 
had begun to move away from Manichaeism, in part because of a 
disappointing meeting with a key exponent of Manichaean theology. All 
the while, Monica had been mounting pressure on him to become a 
Catholic, but it was the bishop of Milan, Ambrose, who had most 
influence over Augustine. Ambrose was a master of rhetoric like 
Augustine himself, but older and more experienced. Prompted in part by 
Ambrose's sermons, and partly by his own studies, in which he 
steadfastly pursued a quest for ultimate truth, Augustine renounced 
Manichaeism. After a flirtation with skepticism, he then became an 
enthusiastic student of Neo-Platonism, and for a time believed he was 
making real progress in his quest (Nero World Encyclopedia).
Augustine's mother, Monica, had followed him to Milan, and he allowed 
her to arrange a society marriage, for which he abandoned his concubine. 
But he had to wait two years until his fiancee came of age. So, he promptly 
took up in the meantime with another woman. It was during this time 
that he uttered his famous prayer, "Grant me chastity and continence, but 
not yet" (Augustine, The Confessions, Book 8, Chap. 7, Sec. 17).
In the summer of 386, after reading an account of the life of Saint Anthony 
of the Desert, the founder of solitary monasticism, which greatly inspired 
him, Augustine underwent a profound personal crisis and decided to 
convert to Christianity. He abandoned his career in rhetoric, quit his 
teaching position in Milan, gave up any idea of marriage and devoted 
himself entirely to serving God and the practices of priesthood, which 
included celibacy. According to him, key to his conversion was the voice 
of an unseen child he heard while in his garden in Milan telling him in a 
singsong voice to tollelege which means "take up and read" the Bible, at 
which point he opened the Bible at random and fell upon Romans 13:13 
which reads: "Let us walk honestly, as in the day; not in rioting and
105
IBADAN UNIVERSITY LIBRARY
The Mighty Temple of the God*: A Festschrift For Professor (Bishop Theologian) Dapo F Asa|u
drunkenness, not in chambering and wantonness, not in strife and 
envying" (KJV). In the later years, he detailed his spiritual journey in his 
famous "Confessions", which became a classic of both Christian theology 
and world literature (Augustine, The Confessions, Book 8, Chap. 7, Sec. 17). 
Ambrose baptized Augustine along with his son, Adeodatus, on Easter 
eve in 387 in Milan, and soon thereafter in 388 he returned to Africa. On 
his way back to Africa his mother died, as did his son soon after, leaving 
him alone in the world without family. (Augustine, The Confessions, Book 8, 
Chap. 7, Sec. 17).
Upon his return to North Africa, Augustine created a monastic 
foundation called Servi Dei (Servants of God) at Tagaste for himself and a 
group of friends with the goal of devotion, study and meditation. In 391 
he was ordained a priest in Hippo Regius, became a famous preacher 
(having more than 350 preserved sermons credited to him), and was 
noted for combating the Manichaean heresy, to which he had formerly 
adhered. In 396 he was made coadjutor bishop of Hippo (assistant with 
the right of succession on the death of the current bishop), and remained 
as bishop in Hippo until his death in 430. During the period as bishop of 
Hippo, he combated the Donatist and Pelagian heresies, among others. 
Although he left his monastery, he continued to lead a monastic life in the 
Episcopal residence. He left a 'Rule' (Latin, Regula) for his monastery that 
had made him to be designated the "patron saint of regular clergy", that 
is, clergy who live by a monastic rule. (Augustine, The Confessions, Book 8, 
Chap. 7, Sec. 17).
The Significance of Augustine in Christianity
Augustine remains a central figure and most influential, both within 
Christianity and in the history of Western thought. With much influence 
by Platonism and Neo-Platonism, particularly by Plotinus, Augustine 
was important to the "baptism" of Greek thought and its entrance into the 
Christian, and subsequently the European intellectual tradition. Also 
important was his early and influential writing on human-will, a central 
topic in ethics, and one which became a focus for later philosophers such 
as Schopenhauer and Nietzsche. It is largely due to Augustine's influence 
that Western Christianity subscribes to the doctrine of original sin, and 
the Roman Catholic holds that baptisms and ordinations done outside of
106
IBADAN UNIVERSITY LIBRARY
SI. Augustine* Strjlegv of Religious Coercion and its Implications for I luni.in Rights in Nigerian PluralMic Society
the Roman Catholic Church cannot be valid (the Roman Catholic Church 
recognizes ordinations done in Eastern Orthodox and Oriental Orthodox 
Churches, but not in Protestant churches, and recognizes baptisms done 
in nearly all Christian churches). Catholic theologians generally subscribe 
to Augustine's belief that God exists outside of time in the "eternal 
present" time existing only within the created universe (The Confessions, 
Book8,Chap. 7, Sec. 17).
It has been said that Augustine, due to his influence, was the father both 
of Medieval Catholicism and of Modern Protestantism, and that the 
Reformation represents a revolt of his doctrine of grace against his 
doctrine of the church. While this contention bears an element of truth, it 
is not to be taken at face value. He developed his doctrine of grace partly 
as a result of his own conversion experience and partly in response to 
teaching of the heretic Pelagius, a British monk in Rome, who taught that 
man was basically good and could lead a good life if only he made the 
effort. He (Pelagius) rejected the need for God's grace (Geoffrey 1992:53)
During his thirty-five years as a bishop, Augustine wrote over one 
hundred treatises and opposed five different heretics. His teaching has 
been described as the "highest attainment of religion since apostolic 
times", and the church is indebted for his defense of the gospel. While 
many passages in his writings are leveraged upon by Roman Catholics to 
support their doctrines, Protestants can rejoice in his stalwart defense of 
the gospel of grace (Geoffrey 1992:54).
Augustine's Strategy of Religious Coercion
On assumption of the episcopacy of Hippo Regius, Augustine met a 
church that was being threatened with schismatic challenges on one 
hand and heretical problem on the other hand. Augustine wanted to 
maintain church unity and, in his bid, to achieve this, he firstly appealed 
to the conscience of the schismatic group, the Donatist, with the strategy 
of persuasion. As a rhetorician, he pleaded with the Donatist to return to 
the Catholic Church but when this failed, Augustine made use of the 
opportunity at his disposal then by using his friend Emperor Honorius to 
clamp down on the Donatist. State machinery was deployed to ban the 
group and their services prohibited (Ositelu 2002:88).
107
IBADAN UNIVERSITY LIBRARY
1 he Mightv Temple o f the Gods: A Festschrift For Professor (Bishop Theologian) Dapo F. Asaju
The usage of the strategy of religious coercion employed by Augustine 
has been subjected to various criticisms but Augustine justified it with 
different analogies and passages from the Bible. Beside the argument that 
coercion was needed to bring the deviants back to the Catholic fold, and 
that the involvement of the Emperor had a divine backing as espoused in 
Romans 13:1-4, Augustine premised his action on Luke 14:23 where the 
master instructed his servants "to compel people to come for a banquet so 
that the house may be full". For him, in making moral choice, men are not 
really free, hence religious coercion might be required in helping men to 
exercise free-will in a reasonable manner. The ultimate as far as Augustine 
was concerned was to maintain the sanctity and unity of the church.
Augustine believed that, given Jesus Christ's call for his followers to be 
peacemakers (Matthew 5:9) using no violence (Matthew 5:38-42), war is a 
lamentable sin taking place in the earthly world, and that it can never 
establish eternal peace. He, however, also believed from a practical point 
of view, violence may be used if the aim is to defend the innocent against 
evil. This constituted his theory of "just war" where Augustine suggested 
at least two requirements for just war: proper cause and proper authority. 
The first requirement means that wars be waged only for the purpose of 
establishing peace, although that peace may be temporal here on the 
earth. The second requirement is that wars be waged by governing 
authorities, because they are established by God in the natural world fora 
providential reason (Quinlan&Guthrie2007:11-15).
Furthermore, Quinlan and Guthriel quote Augustine to have asserted 
that Christians should be pacifists as a personal, philosophical stance. 
However, peacefulness in the face of a grave wrong that could only be 
stopped by violence would be a sin. Defense of oneself or others could be 
a necessity, especially when authorized by a legitimate authority. From 
the above discussion, one could view Augustine as someone who 
validated the use of force as a matter of necessity.
The Implications of Augustine Strategy of Religious Coercion on 
Fundamental Human Rights
Having established so far the argument of St Augustine in respect of 
validating coercion as a necessary tool to achieve a just cause, this paper at
108
O
IBADAN UNIVERSITY LIBRARY
St Augustine's Strategy of Religious Coercion and it> Implications for Human Rights in Nigenan Pluralistic Society
this juncture intends to assess the implications of the choice of force on 
human rights from various dimensions.
Theological/Religious Implication
The rights of human persons according to article 18 of the International 
Covenant on Civil and Political Rights was quoted thus, "Everyone has 
the right to freedom of thought, conscience and religion; this right 
includes freedom to change his religion or belief, and freedom, either 
alone or in community with others and in public or private, to manifest 
his religion or belief in teaching, practice, worship and observance" 
(Universal Declaration of Human Rights, Article 18). This is corroborated by 
United Nations in their Treaty Collection which argues against state- 
sponsored torture and violence among others in order to protect the lives 
of the citizens. Placing this right side by side with Augustine's strategy of 
religious coercion will leave one with the fact that Augustine had, in a 
way, tampered with the religious rights of the Donatist.
Although, Augustine gave reasons for using such strategy based on the 
strength of Biblical interpretation, yet a closer look at the ill-treatment 
meted out on the Donatist will remain a question that is so germane in the 
parlance of religion and the rights of human person. After 311, his 
(Augustine) own conversion to Christianity was not premised on force or 
any strategy from anyone. It was God through the instrumentality of his 
mother and conviction under the influence of Ambrose's speech at Milan 
coupled with the strange stories of the conversion of some great men 
which really led him to that decision. The good example of Monica should 
have been followed who did not force his son into Christianity bu t prayed 
tirelessly and vigorously until she witnessed the conversion of her son 
before she died.
Based on the rights to freedom of thought, conscience and religion, one 
would want to say that the Donatist had the right to seek for a purer form 
of church if they so choose and that they can hold their meeftngs without 
fear of molestation or ill-treatment. However, reverse was the case here, 
they were subjected to harsh treatment, although they themselves did 
not help matters at the initial stage by taking laws into their hands by 
destroying churches and attacking the clergy, most especially around
109
IBADAN UNIVERSITY LIBRARY
The Mighty Temple of the Cods: A Festschrift For Professor (Bishop Theologian) Dapo F. Asaju
Hippo Regius (Geoffrey 1992:53) Nevertheless, right to freedom of 
thought, conscience and religion must be seriously protected, no matter 
how, if peace would be given chance to reign in the community of 
humans that is becoming religiously pluralistic on daily basis.
Social Implication
The adoption of the strategy of religious coercion by Augustine had in 
every sense denied the Donatist their civil responsibilities and societal 
privileges. Due to the employment of force, the members of the sect were 
ostracized from the society and labeled heretics, a situation that led to 
further infringement on some other vital and fundamental human rights 
such as right to freedom of movement, right to freedom of speech, right to 
freedom of association, right to freedom to own properties, right to 
freedom of assembly and private meetings, among others (United 
Nations Treaty Collection, United Nations. Retrieved January 7, 2019). 
Looking at this from social-legal point of view, one will want to conclude 
that the employment of the strategy of religious coercion by Augustine 
did more havoc than good to the social lives of the Donatist who are 
human beings like others and were entitled to certain rights and 
privileges which must be protected and guarded jealously but were 
denied of these.
According to Jack Donnelly, in the ancient world, traditional societies 
typically had elaborate systems of duties, conceptions of justice, political 
legitimacy and human flourishing that sought to realize human social 
dignity or well-being entirely independent of human rights. These 
institutions and practices are alternative to, rather than different 
formulations of social human rights which must be protected (Donnelly 
2003:71). Therefore, anything that will affect the social life of people in the 
global society must be fought to a stand- still.
Moral Implication
Morally speaking, the treatment of the Donatist by Augustine with the 
strategy of religious coercion that led to their suppression cannot be said 
to be the best and godly strategy that the church should use in bringing 
back the seemingly straying Donatist. This is so because a critical 
examination of this from moral stand reveals the fact that morality forbids
110
IBADAN UNIVERSITY LIBRARY
St. Augustine's Strategy ot Religious Coercion and iLs Implications tor Human Rights in Nigerian Pluralistic Society
destructions, molestations, humiliation, torture and what have you that 
followed the Donatist' defiant action to return to the Catholic fold on 
persuasion. Bu-t be it as it may, on the moral ground, they should not have 
been subjected to harsh treatment through the instrumentality of the 
strategy of coercion. Even, throughout the Biblical history of God’s 
dealing with men, God never change his moral ground in persuading 
men to come to repentance and be saved. He (God) did not coerce anyone 
to come but rather pleaded with them to choose life in place of death.
The Bill of Rights lays down limits on the powers of the monarch and sets 
out the rights of parliament, including the requirements for regular 
parliaments, free elections and freedom of speech in Parliament. It sets 
out certain rights of individuals on moral ground including the 
prohibition of cruel and unusual punishment and re-establishment of the 
liberty of protestants to have arms for their defense within the rule of law.
From the foregoing, it is crystal clear that, on moral ground, there is a limit 
to which a good and godly leader will use the power at his/her disposal to 
achieve whatever aim in his/her pursuit.
A reflection of the use of force by the present administration in Nigeria to 
clamp down on some members of opposition parties, human rights 
groups and media is seen as an aberration of justice more so that hate- 
speech is undergoing consideration by the Senate to attract penalties like *
imprisonment and death. Nigeria is a country with ethnic contrasts, 
economic independence and religious diversity. She is blessed with a 
triple religious heritage namely: Indigenous (African) religion, 
Christianity and Islam. Each of these religions relates to the Nigerian 
society differently and they likewise fulfill different roles which are 
deeply rooted in the nature of each of the religion (Akanmidu 1993:80). In 
order to surmount its myriads of problems as a pluralistic society, 
principles of dialogue must be imbibed and practiced.
Conclusion
From this discussion so far, this paper concludes that the use of religious 
coercion by Augustine to achieve-church unity has in a way, tampered 
with religious right and freedom of a particular sbct. If love was the basis 
of the usage of that strategy as Augustine claimed, then ill-treatment,
1 1 1
IBADAN UNIVERSITY LIBRARY
The Mighty Temple of the Gods: A Festschrift For Professor (Bishop Theologian) Dapo F. Asaju
molestation, confiscation, destruction of lives and properties of the sect 
should not have come to the scene as far as religious beliefs, principles 
and practices are concerned.-
Though it is imperative for church leaders to strive to achieve church 
unity, however, compulsion must be avoided since almost all religions of 
the world preach against coercion but are in favour of persuasion.
Secondly, on rational ground, there should be a limit to the use of violence 
and coercion in the contemporary world that has become pluralistic in 
nature. In the light of the above, adherents of religions in Nigeria should 
exercise caution in employing force in bringing people to their religious 
beliefs. To this end, it is dangerous, fragile and offensive to presume that 
as Christians, Muslims or adherents of Traditional Religion, we have the 
absolute power to coerce people into our religious faith.
Therefore, the religious right of other people must be respected in order 
not to fall victim of the violation of human rights which in a sane society is 
punishable under the law. There should be respect and tolerance for 
individual religious faith as this will go a long way in curtailing the 
menace of religious crises that have become so alarming today not only in 
Nigeria but in some parts of the world. As posited by Emmanuel, 
tolerance depicts the mutual understanding and cooperation between 
groups with different ethnicities, religions, political ideologies and 
economic status. It is seen as the basis for longer and deeper process of 
developing a culture of peace, it is the minimal essential quality of social 
relations that eliminates violence and coercion (Emmanuel 2003:11).
This simply affirms that tolerance is the pathway to peaceful life in any 
society, without which national development cannot b.e attained. 
Religious tolerance however can be said to be ability of a religious group 
to appreciate and accept other religions' beliefs and practices without 
necessarily involving in or practicing it. It is respecting and relating with 
other peoples' religious beliefs and values (which is quite different from 
personal faith and beliefs), without enforcing personal interested religion 
on others who are not adherents (Alao 2017).
112
IBADAN UNIVERSITY LIBRARY
Si. Augustine’s  Strategy of Religious Coercion and it- Implu alum- tor Human Right- in Nigerian Plurali-tu S h ietv
Recommendations
In the light of this, it becomes imperative for all and sundry to be educated 
on their rights and how such right could be protected. Churches, schools 
and society at large should be enlightened and educated on daily basis so 
as to avoid the error of infringement on the rights, most especially 
religious right of others.
Secondly, the use of state machinery should be geared towards positive 
end and not for one's selfish and inordinate ambition. It is therefore 
recommended that the use of state machinery for whatsoever reason 
should be well defined in our constitution as this will go a long way in 
avoiding obnoxious use of the state machinery to achieve selfish desires.
Thirdly, it has also be discovered that the Donatist had been treated for 
long as heretics whereas they were a schismatic group who only broke 
away from the Catholic church based on the stand of discipline and not 
necessarily on the basis of doctrinal beliefs. Therefore, there is a need to 
critically examine an error found and filter it very well before meting out 
untoward treatments to such an error as this will save the error of fighting 
unjust cause.
Furthermore, just as St. Cyprian in the fourth century articulated the 
indivisibility of the church despite its many branches, religious 
practitioners must face the reality that the global society is becoming 
pluralistic on daily basis and religious pluralism remains a trend. The 
existence of different religious faiths should not bring chaos but inspire 
curiosity to learn about other religions through tolerance and love in 
order to realize the beauty and understand the lessons embedded in 
different religions of the world.
Finally, religious dialogue would be very useful in a pluralistic society like 
Nigeria because according to Mukti, it is an invitation to reject ignorance, 
arrogance and pride. It is an invitation to break through our isolation, our 
self-centeredness and our self-sufficiency. It is an invitation to recognize 
and accept the other. It is an invitation to live life responsibly, which 
implies being in dialogue with my neighbors, with the creation and with 
God. This is an essential element of every religion (Mukti 2002:19).
113
IBADAN UNIVERSI Y LIBRARY
I he Mighty lemplc of the l  .«hJ- A h^lschritl For IVofessor (Bishop I hix>li»gian) Dapo F. Asa|u
References
Akanmidu, R.A. 1993. "The Soqial Uses of Religion: The Nigerian Case in 
Perspective", E. A. Odumuyiwa & M. O. Opeloye (eds), Religion 
and Sendee to Humanity. Ilorin: NASR.
Alamu, A. G. 2006. "Religion and Family Development in Nigeria Nation: 
A Synthesis Religion". Journal of the Nigerian Association for the Study 
of Religion.
Alao, O. J. 2017. "Religious Tolerance in Nigeria Pluralistic Society". Afro 
Asian Journal of Social Sciences, 8/2.
Augustine, The Confessions, Book 8, Chap. 7, Sec. 17, translated by J.G. 
Pilkington. From Nicene and Post-Nicene Fathers, First Series, Vol. 
1, edited by Philip Schaff. Buffalo, N.Y: Christian Literature 
Publishing Co., 1887, newadvent.org. Retrieved June 10,2018.
Dada, Adelowo E. 2001. Methods and Theories of Religions. Ado-Ekiti: 
Olugbenga Press and Publishers.
Emmanuel, A. 2003. "Towards a Culture of Tolerance and Peace". 
Montreal: International Bureau for Children's Rights. c
Fatokun, S.A. 2011. History and Doctrine of the Early Church — An African 
Touch. Ibadan: Enicrowfit Publishers.
Geoffrey, H. 1992. 70 Great Christians — The Story o f the Christian Church. 
Kaduna: Evangel Publishers Ltd.
Hornby, A.S. 2000. Oxford Advanced Learner's Dictionary o f Current English. 
Oxford: Oxford University Press.
Kalu, O.U. 2000. Power, Prayer, and Poverty: The Challenges o f Poverty 
Plurality in Christianity (1960-1996). Oxford: Peterlang.
114
IBADAN UNIVERSITY LIBRARY
Si. Augustine's Strategy of Religious Coercion and its Implications tor Human Right*, in Nigenan Pluralistic Socieh
Thomas, F.M. "Towards a Philosophy of Pluralism". An Unpublished 
Paper Presented at the Occasional Seminar organized by the Dept, 
of Religious Studies, University of Jos, Jos, Nigeria.
Mukti, A. H. 2002. "Religions, Nations and the Search for a World 
Community". Christian Muslim Dialogue; Edited by Samartha S.J. 
and Taylor J.B.
Ngele, O.K. 2008. "Religion, Politics and Sustainable Development in 
Africa: Challenges and Lessons from Nigerian Pluralism". 
International Journal o f Development Studies. 3 (1).
Oderinde, 0 . 0 . 2014. "Workers of Miracles and Workers of Iniquity (Matt 
7:20-24): The Paradox of Character among Ministers of the Gospel 
in Nigeria." (A. A. Akanni, Ed.). Religion, Peace and Development in 
Nigeria.
Ositelu, G.A. 2002. The African Fathers o f the Church. Ibadan: Sefer Books 
Ltd.
Quinlan, M. & Guthrie, C. 2007. The Just War Tradition: Ethics in Modern 
Warfare. U.K: Bloomsbury Publishing.
The Encyclopedia Americana, 1981.
United Nations Treaty Collection, retrieved January 7,2019.
Universal Declaration of Human Rights, Article 18.
115
IBADAN UNIVERSITY LIBRARY
About the Book
This festschrift draws critical attention to the ambivalent 
nature of religion, and how such ambivalence has become an 
instrument in the hands of manipulators of religions, 
particularly in Nigeria, to cause violence. It brings to bear deep 
insight into how such ambivalence has been interpreted, 
sometimes in defence of religion against the backdrop of 
Nigeria's controversial secularity. Religion resists corruption, 
and yet has corruption within its kitty. One G(g)od that 
traverses the remits and boundaries of ethnicity, religion, 
profession, politics and so on is the god of corruption, which 
Professor (Bishop Theologian) Dapo F. Asaju has continuously 
fought in all ramifications. The need to engage religion in a 
more nuanced form in Nigeria has never been as urgent as 
contemporary happenings in the country have instantiated. 
This is the focal thrust of the contributors to this volume.
About the Editors
BENSON OHIHON IGBOIN, Professor and Head of 
Department, Religion and African Culture, Adekunle Ajasin 
University, is an Academic Associate of the Research Institute 
of Theology and Religion, University of South Africa, Pretoria.
ADEPEJU OLUFEMIJOHNSON-BASHUA, a co-editor of this 
volume, is an Associate Professor of Comparative Study of 
Religion, and Acting Head, Department of Religions and Peace 
Studies at the Lagos State University, Nigeria. Her research 
interests are mainly on comparative study of religion with 
specialization in African Indigenous Religion and African 
Religion in Diaspora - African Derived Religions.
IBADAN UNIVERSITY LIBRARY