Scholarly Works

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THE THEOLOGY OF THE RESURRECTION OF JESUS CHRIST, WITH PARTICULAR REFERENCE TO PAULINE KERYGMA AND SOTERIOLOGY
(1978-08) ABOGUNRIN, S. O. K.
The heart of the New Testament message is the resurrection of Jesus Christ; Yet, the nature of the resurrection has remained one of the riddles of Few Testament studies. There is the perennial problem, of the discrepancies between the various accounts of the unique event recorded in the Gospels, Of course, the variances are largely due to differences in theological outlook and varied interests in the early Church. Moreover,' the interest of the evangelists was not in details but in the message. The actual resurrection of Jesus is not within the field of human vision; therefore, to find out what really happened one must start from the post resurrection appearances. But this investigation is chiefly concerned with the resurrection of Jesus as it affects Paul's teaching. The personal encounter with the Risen Lord Jesus on the Damascus road meant for Paul a new beginning. The resurrection of Jesus became central to the whole of Pauline thought on the role of Jesus as Redeemer and man's salvation, both now and in the future. Nevertheless, his 'theology' is not based on the Damascus road experience; it is rooted in the apostolic tradition. It is Paul that gives us the earliest record of the apostolic resurrection tradition. The apostolic kerygma stresses the fact that Jesus was raised bodily from the dead. The death and resurrection of Jesus became the act of God for our present and future salvation. The resurrection of Jesus and the resurrection of the dead are two inseparable facts. Jesus' resurrection forms the basis of Paul's discussion on the resurrection of believers. For Paul the life of a bodiless soul is incomplete, distressingly dull and missing the gift of the Gospel. But the time of the investiture remains unsolved in Paul.
COVENANT IN THE OLD TESTAMENT
(1983-11) ABE, G. O.
This Thesis is divided into six Chapters, preceded by the Preface. The Preface explains the concept of Covenant. It examines the Israelite faith from its rudimentary stage and its gradual development; and the relationship between the Israelite Covenant and the other peoples. Chapter One begins with the Introduction to the Thesis. It discusses the Covenant upon which the religion of Yahweh was based, and as the institution which established a unique relationship between God and Israel. Covenant, it explains, was enshrined in the Salvation history of the Israelites as a saving grace of God. It is therefore a gift made by Yahweh to Israel. The Chapter also examines the definition and etymology of Covenant. The Covenant in the Ancient world, especially, the structure of the Hittite treaties; and the terminologies of the Covenant in the Old Testament are looked into. Chapter Two is devoted to the Covenant forms in Israel, namely, the Secular traditions, the God-bound, and Israel bound Covenants, and the Covenant of Joshua. Chapter Three focuses attention on the physical aspects of the Covenant: Statutes, Instruments and Sacred objects. Chapter Four examines the nature of the Covenant God as an Ethical and Personal Being; the relationship between Him and Baal; the Covenant as a doctrine of Redemption, namely, the religious and saving consciousness of Israel; the motive to the formation of the covenant; and the justification of the Choice of Israel for the Covenant. The Chapter ends with a study of the Covenant people as a righteous people. Chapter Five is concentrated on the Deuteronomic reform; the idea of a new Covenant; Covenant breaking and judgment; the Covenant in Exilic period; and the Post-exilic impact on the Covenant. The Conclusion forms the first section of the last Chapter. It gives a concise account of the crucial views reached in this Thesis, especially in stressing the fundamentals and uniqueness of the Covenant theology. The Chapter concludes with the examination of the effect of covenant on the Israelites.
A brief survey of the emergence and impact of the Anglican church in Kogi and Kwara states (1854-1999)
(The Department of Religious Studies, University of Ibadan, Ibadan, Nigeria, 2009-12) Mepaiyeda, S. M.
The role of Nigerian youths in re-branding Nigeria
(The Nigerian Association for Biblical Studies, 2010-10) Mepaiyeda, S. M.
Nigeria as a political entity, in recent times, has been engulfed by nefarious activities of the youths, an unarguably important segment of the society. Such vices include, drug abuse, lesbianism, homosexuality, internet fraud, religious violence, political assassination, cultism, examination malpractices, organised militancy and of course the latest immoral and unethical attempt of terrorism made by a Nigerian youth, Abdul-Mutallab. The unwholesome activities highlighted above have greatly dented Nigeria’s image among the comity of nations, hence the quest for positive transformation of her image by the Federal Government in the name of re-branding. This paper therefore argues that the prevalence of all forms of societal decadence in Nigeria was a reaction to the corrupt and inefficient leadership as well as parental negligence of this vital segment of the society.
A critical assessment of the Anglican mission in Ora land
(Department of Religious Studies Department, Babcock University, Ilishan-Remo, Ogun State, 2010-12) Mepaiyeda, S. M.
Religious extremism and environmental hazards in Nigeria
(The Department of Religious Studies, University of Ibadan, Ibadan, Nigeria, 2011-06) Mepaiyeda, S. M.
Religion seems to be the only sphere devoid of regulatory agency in Nigeria. Even though there are religious associations, such as the Christian Association of Nigeria (CAN), Pentecostal Fellowship of Nigeria (PFN), Islamiyya, Ansar-ur-deen and Nasfat, to mention a few, they tend to be inactive in regulating the practice of religion by the adherents. This freedom has led to the conversion of shops and residential buildings to places of worship, thereby creating inconvenience for people through noisy environment. Therefore, the main focus of this paper is to advocate, among others, the need for the three tiers of government in Nigeria to come up with legislation to check the excesses or religious organizations, which has become a menace in this contemporary time.
The relevance of the world council of churches in global ecumenism: an African overview
(The Department of Religious Studies, University of Ibadan, Ibadan, Nigeria, 2011-12) Mepaiyeda, S. M.
The effects of Reformation masterminded by Martin Luther in the sixteenth century cannot be underestimated. Apart from different opinions held by the Catholic Church and the Reformers, various denominations emerged within the latter because each one separated from the rest. Such separation and lack of mutual trust and understanding existed for centuries before the “Spirit of Ecumenism” fell on Church leaders. In the sixteenth century, only four major divisions separate the churches of the Reformation: Lutheran, Reformed, Anabaptist and Anglican. Soon, however, a number of denominations appeared on the scene, most of them established by adherents convinced of the importance of some particular teachings of scripture. By the twentieth century, more than two hundred denominations crowded the landscape in the United States alone. In the same century however, a force drew Christians toward co-operation, merger and united action. This force f is referred to as “ecumenism”. Therefore this paper highlights the contribution of the World Council of Churches to Ecumenism project. It concludes that the reason for the reestablishment of the WCC has not been justified, owing to the prevalence of the wounds created by schism and lack of its impact on grassroots churches.
The Significance of Sacred Places in the Selected Indigenous Churches in Ekitiland
(2012) Alabi, D. O.
Sacred places are non-homogenous sites where the mysteries of nature, the incorporeal and supra sensible essence are encountered. Previous studies recognised the existence of these places in ancient Israel, and examined the socio-religious dimensions of the places, but they have not considered the recognition and patronage of similar places in indigenous churches especially in Ekitiland, whose topography enhances the patronage of sacred places. This study, therefore, examined the functions of sacred waters, grounds and mountains in ancient Israel with reference to the practices of selected indigenous churches in Ekitiland, with a view to highlighting their socio-religious significance. The study was premised on Intercultural Hermeneutic Theory, which accommodates African socio-religious realities in the study of the Bible. Ten assembles each from Christ Apostolic Church (CAC), and African Apostolic Church (AAC), which patronise sacred places, were purposively selected. In-depth interviews were conducted with 150 purposively selected respondents, comprising 20 church leaders, 20 heads of groups and 35 members from both churches in Ajaye, Efon, Erio, Ido-Ile and Ikole communities which host these sacred sites, covering three Local Government areas. Participant observation was also made at 12 worship sessions at purposively selected sacred places. The data collected were subjected to content analysis. Sacred waters, grounds and mountains functioned as worship and healing centres in Israel during the pre-Temple age. River Jordan was reputed for its healing virtues, which was confirmed by the healing of Naman. In Ekitiland, sacred waters, such as omi-Babalola, omi-oni and omi-oluwanifise-CAC served fertility, healing and deliverance purposes; omi-Araromi and omi-Amubiina -A.A.C. were patronised for the healing of festering sores and provision of male children. Theophanic experiences of Jacob, Moses and Joshua at Bethel, Sinai and Jericho grounds, made these sacred grounds patronised worship centres in Israel. Similarly, prayers offered on sacred grounds, such as ile -Agbara reportedly engendered spiritual empowerment, l -Ba al l inspired spiritual visions for the C.A.C.; ile -Agbara was trusted for rain-making and ile - Anu for divine mercy in the AAC. Mount Sinai, in ancient Israel, attained sacred status owing to supernatural manifestations which culminated in the revelation of the Torah. Similarly, mountains such as oke-isegun, oke-iyanu and oke-anu patronised by the C.A.C. were known for overcoming evils, confirmation of pastoral calling and fertility, - in the A.A.C. was popular for divine communication with God and inducing business patronage. All the mountains were believed by both CAC and AAC to be helpful in terms of church resolutions, prophetic revelations, visa procurement, contract awards and security. Consequently, civil servants and businessmen patronised oke-anu for promotion; politicians visited oke-isegun for electoral victory; and pastors and sick people frequented oke- anu and oke-Anu for power and healings. However, noticeable abuses of prophetic gifts, sales of olive oil and extortion, common in Eli’s days, were prevalent. Sacred places performed essentially the same spiritual, economic and social functions in selected indigenous churches in Ekitiland and ancient Israelite liturgies. This shows the link between the doctrines of Christ Apostolic Church, African Apostolic Church and ancient Israelite religion
Elements of African Traditional Religion in Christ Apostolic Church, Southwestern Nigeria
(2012) Ogunrinade, A.O.
The Christ Apostolic Church (CAC) has a reputation for high spiritualism, but it also has a subtle link with African traditional religion (ATR). Studies on the church have concentrated on the church’s origin, spiritual programmes and legendary personalities but have not addressed the church’s connection with .ATR This study, therefore examined the ATR elements appropriated in CAC in terms of the objects used, the procedures involved in their use and the functions associated with them. Sixty CAC branches were purposively selected in Ibadan, Lagos, Abeokuta, Akure, Ado-Ekiti and Osogbo. Unstructured interviews were conducted with purposively sampled 60 pastors (10 from each city) and 120 laity (20 from each city). A total of 360 copies of a questionnaire were administered to the same number of respondents. A ten-week participant observation monitoring was also conducted. Data were subjected to content analysis and simple descriptive analysis. Four ATR elements were adopted in CAC: spiritualisation of the head, pregnancy conception, photographs/objects and the earth. Across all these elements, water, olive oil and Psalms/songs were utilised, albeit differently. For the head, spiritual washing with water and consecration with olive oil occurred. For conception, consecrated water was drunk and rubbed on the tummy. Water was sprinkled on photographs, handkerchiefs, mantles, land and all forms of property. Barren women, carrying dummy/symbolic babies, sprinkled water or olive oil on their tummies while chanting psalms or songs spiritedly. Pregnant women prayed naked in the mid-night, chanting psalms and songs. Five types of chanting were identified: psalms/songs associated with warfare, imprecations, power, spiritual beings and supremacy of God. The ATR belief in the spiritualisation for destiny fulfilment was slightly modified in the CAC context where the head was believed to be spiritually empowered to accept its fortunes and reverse negative situations. In ATR and CAC, using spiritually treated water and chanting was believed to be capable of bringing about conception. While the spiritualisation of photographs/objects in ATR was done to manipulate situations positively or negatively, it was done in CAC for positive effects. The spiritualisation of the earth in ATR was to manage metaphysical forces, but it was used in CAC to spiritually influence blessings and protection. About seventy percent of the respondents believed that the head could harbour evil or good, and therefore needs to be spiritually treated while 88% believed that sanctified water and oil could cure ill-luck. About eighty percent believed that barrenness transcends medical reasons, and should be spiritually handled, 78.8% believed that praying on photographs/objects had positive effects, and 69.2% believed that evil and good forces are resident in the earth, and could be positively or negatively engaged. The appropriation of some natural and synthetic elements used in ATR in CAC shows a link between the church and the religion. Thus, the concepts of spiritual manipulation and protection enhancement are evident in the procedures of both ATR and CAC
Socio-Economic and Political Dimensions of Christian and Muslim Pilgrimages in Lagos State, Nigeria
(2012) Omojuwa, A. I.
Existing studies on pilgrimage have focused more on the spiritual dimension and have neglected the social, economic and political aspects. For instance, the activities of stakeholders such as state governments, pilgrims, retailers, bureau de change officers, and pilgrimage board officials are hardly explored from a holistic point of view, thus allowing for an abbreviated conception of pilgrimage. This study, therefore, examined the practice of pilgrimage in Lagos with a view to determining its socio-economic and political dimensions and how these interface with the ethos of Christian and Muslim pilgrimage. The study adopted Durkheim‘s functional theory, which describes religion as an institutional tool that influences behaviour of individuals and groups positively and negatively. The Pilgrimage Centres both in Lagos State Secretariat, Alausa and Local Airport, Ikeja were purposively selected as study locations. Qualitative data were obtained through observation and the interview of 50 informants randomly selected from a population of Christian and Muslim pilgrims, retailers of pilgrim souvenirs, officials of pilgrimage board, and bureau de change operators. Furthermore, six focus group discussions were held with 70 Christian and Muslim pilgrims. Data collected were subjected to content analysis. Majority of Christian and Muslim performing pilgrimages from Lagos State were state-sponsored and for the purpose of which the state expended between five and seven billion naira annually. Pilgrimage sponsorship constituted an aspect of patronage politics, as sponsored pilgrims were basically government officials and their spouses, senior civil servants, party faithful, clerics and others whose loyalty to the ruling party was being rewarded. or whose influences were adjudged crucial to achieving electoral successes in future. The Lagos State Government considered sponsorship of pilgrimages as a form of social responsibility, which has helped to foster inter-religious ties and cooperation among the two major religious groups in the State. Pilgrimage periods were equally boom time for businesses connected with the exercise, especially travel agencies and bureau de change operators, majority of whom claimed that the demand for foreign exchange doubled during pilgrimage seasons. In addition, some pilgrims, mostly women, utilised pilgrimage trips to shop for trade articles like jewelleries and items considered cheaper in the holy lands. Social activities like public feasting and wearing of common attire created cordial relationship among pilgrims and facilitated the development of new identity and social networks. Many pilgrims also embarked upon the exercise to enhance their upward social mobility, most especially as the titles of Alhaji/Alhaja and JP were widely seen as capable of conferring the bearers with statuses that could be deployed to advantage. The socio-economic and political dimensions of Christian and Muslim pilgrimage exercises were indicative of much emphasis on other mundane interests other than religious activities. This suggested the invasion of the religious domain by global materialism. For religious pilgrimages to retain their relevance and move beyond mere tourism, the basic rationale for the exercises, especially the aspects of piety and convenience, should be re-examined to ensure that ethics of the pilgrimage is preserved
The practical approach of the African apostolic church in contextualizing christianity in Nigeria
(2012) Mepaiyeda, S. M.
The question some conservatives and evangelicals often ask is whether contexualization will not lead to a scientific syncretism or a kind of christo-pagan religion? Such enquirers must not forget the history of Christianity in Africa and especially Nigeria. It must be noted that there was a church in North Africa that produced great church fathers and thinkers like Augustine, Tertullian, Athanasius and their like, but today, that church has gone into extinction. The reason given by some critics of the church is that it was never a grass root religion. It remained foreign to the people and seen as the church of aristocrats. Thus, the Islamic invasion wiped out of existence the rootless religion that once existed there. It must also be recalled that the first attempt to christianise Nigeria in the 15th century by the Portuguese and Spanish Missionaries failed because the church’s activities remained in the palaces. Historically, Henry Venn of the Church Missionary Society reeled out an epoch-making policy aimed at achieving a contextualised and indigenised Christianity in Africa. Against all odds, he contended that the African Church must be self supporting, self governing and self propagating. The first patriarch of the Methodist Church Nigeria, his Pre-eminence Bolaji also took a bold step to contextualise Methodist worship and clerical vestments. Therefore, the purpose of this paper is to evaluate the extent at which The African Apostolic Church has contextualised Christianity. This became pertinent because since its emergence in Nigeria, it has witnessed astronomic growth due to its conscious efforts at divesting itself with European garbs which identified with the western education and culture.
A survey of the history and cultural practices of some ethnic groups of North central Nigeria in pre-christianity era
(2012-12) Mepaiyeda, S. M.
Any attempt to embark on writing the history of peoples and their cultural norms and practices is designed with a view to make readers have deeper understanding of the peoples, culture and politics of a particular geographical entity. Nigeria as heterogeneous state has over 250 ethnic groups with powerful ones exercising undue domination over the weaker ethnic groups. Three significant factors necessitated the need to embark on this project. The first is the monumental and historical misplacement of Kogi and Kwara States in the North Central Nigeria, a product of colonialism and military rule in Nigeria. This argument is premised on the presence of a large population of the Yoruba in the two states which used to be part of Old Oyo kingdom. Secondly, most scholars seem not to have taken adequate cognizance of the Yoruba stock in the two states under review. Attention had been centred on the Yoruba people and culture in south western Nigeria. Therefore, there is the need to fill the gap by documenting the history and culture of these peoples. Furthermore, the paper articulates the implication of cultural contact with foreign religions. To an extent, moral laxity in the country is traceable to foreign influence on Nigerian peoples who abandoned their cultural heritage and fail to teach them to the succeeding generation. The paper concludes by advocating a new orientation towards inculcating the good morals and values into the younger generation.
Mission Strategies of the Evangelical Church of West Africa Among the Maguzawa in Kano and Katsina States, 1954 – 2007
(2013) Ajamu, T. K.
The Evangelical Church of West Africa (ECWA) is a church that recorded remarkable proselytising success among the Maguzawa in Kano and Katsina States despite the people‟s resistance to Islam or Christianity. This achievement notwithstanding, little attention has been paid to the history and strategies adopted by the church to Christianise the Maguzawa. This study, therefore, investigated the evangelistic strategies the ECWA deployed in the Maguzawa communities in Kano and Katsina States from 1954-2007, with a view to assessing their impact on the communities. The study was premised on Donald McGavran's People Movement theory which emphasises multi-individual conversion. Data for the study were collected through interviews, church records and questionnaire. Oral interviews were conducted with 80 purposively selected respondents, clergy (40) and the laity (40). Four hundred copies of a questionnaire were randomly administered; out of which 372 were retrieved from 74 Pastors, 36 students of ECWA Theological College, Tofa, and 96 church members in Kano State; and 73 pastors and 93 church members in Katsina State. Qualitative data were subjected to critical and historical analysis, while quantitative data were analysed using percentages. The ECWA adopted seven mission strategies among the Maguzawa. The first was the empowerment of the laity in frontline evangelism, making it possible for the ECWA to reach wider prospective converts between 1954 and 1980. To consolidate the faith of the converts and raise their social level, literacy classes were organised which led to the people‟s social and political mobility from 1954 till date. Third, medical services were introduced as the church‟s response to transmissible diseases, leading to unprecedented improvement in the people‟s health conditions (1954-1990), including awareness about HIV/AIDS (1996 to date). Fourth, to penetrate the social restrictions to Hausa women, Women‟s Fellowship (1954 to date) was organised which increased women participation in grassroots evangelism. Fifth, theological education was introduced in 1970 to professionalise the leadership of the indigenous churches and systematise their church planting strategies. Sixth, to attract new converts, conversion celebrations were introduced in 1977, which consolidated ecumenical ties among the various denominations in Maguzawa communities. Seventh, the church collaborated with Radio Nigeria in 2004 to broadcast the programme, Bangaskiyar Krista to preach to people yet to be reached through personal contact. A total of 86.6% respondents agreed that the empowerment of the laity enhanced the conversion prospects of the ECWA; 93.6% that literacy classes led to a new social order among the Maguzawa; 100% that ECWA medical services complemented government health provisions; 94.6% that women‟s fellowship enhanced women evangelism; 90.9% that theological education broadened the ECWA leadership skills. Also, 95.5% concurred that conversion celebration strengthened the faith of converts; and 85.8% that the radio broadcast provided avenues for mass media evangelism. The seven strategies adopted by the Evangelical Church of West Africa among the Maguzawa, shrunk into evangelistic, educational, medical and media strategies, served as veritable means of Christianising and sensitising the people in social and political terms. The adoption of these strategies by other churches will enhance further proselytisation work in Northern Nigeria
Ethical Evaluation of Tithes and Offerings in Osun Baptist Conference, Nigeria
(2013) Oluwoye, J. O.
Existing studies on tithes and offerings have focused on the historical dimension of these religious obligations at the neglect of their ethical perspectives which are central to the success of the drive for and voluntary participation in the practice. This study, therefore, examined the tradition of tithes and offerings in the Osun Baptist Conference, in terms of payers, types, objects and disbursement with a view to evaluating their ethical alignment with Biblical injunctions with reference to Leviticus 27:30-32; 1 Chronicles 16:29; Malachi 3:8-10; I Corinthians 16:1-2; and II Corinthians 9: 5-8. The deontological theory served as the theoretical framework for the study. Eighty churches were randomly sampled from the 16 Baptist associations that formed Osun Baptist Conference. A questionnaire was administered to 480 purposively selected members of these churches. In-depth interviews were conducted with 35 purposively sampled Baptist members within the Conference. Five years financial records of 50 churches served as a major source of information. While qualitative data were subjected to content analysis, quantitative data were analysed using descriptive statistics. The tradition of tithes and offerings in Osun Baptist Conference showed that tithes were paid by both salary earners and non-salary earners on Sundays. Offerings were of two categories: general and special offerings. The former were given every Sunday service and during some weekly programmes. The latter were given through special thanksgivings, private pledges or vows. The object tithed was solely monetary while offerings were both monetary and material. A study of five years (2007 – 2011) church records showed that 80% of the revenue and budget of the churches was tied to tithes, while 20% was tied to offerings and donations. Out of the budgeted income for tithes, 65.0% was realised while 26.5% was realised from offerings. The tithing practice of the Osun Baptist Conference agreed partially with the Old Testament injunctions in Leviticus 27:30-32; Malachi 3:8-10. The Old Testament mentioned three tithes: the Levites’, great feasts and poor’s tithes. Only the Levites’ tithe was practised in the Conference; tithing of objects was also completely absent. The offerings of the Conference aligned with both the Old and the New Testaments injunctions, as seen in 1 Chronicles 16:29; 1 Corinthians 16:1-2; 2 Corinthians 9:7. While the Bible prescribed that tithes should be used for evangelism and offerings for all forms of needs, the practice in Osun Baptist Conference conformed partially with these injunctions. Both tithes and offerings were lumped together and disbursed on several needs of the church. However, 80% of our respondents agreed that members should give whatever they have as tithes; 60% agreed that after paying Church workers’ salary from tithes, the rest should be disbursed on evangelism. One hundred percent agreed that every material possession of members should be tithed. The practice of tithes and offerings of Osun Baptist Conference is partially in line with the Biblical injunctions. Therefore, there is need for ethical reorientation of Osun Baptist Conference churches on correct biblical practices in terms of payment of tithes and offerings, and disbursement of same
Materialism in early and modern pentecostal movements in Nigeria
(Centre for Advanced Training and Research with MPYRAA, Buea, South West Region, Cameroon, 2013) Mepaiyeda, S. M.
The emergence of Pentecostal movements within the landscape of Nigeria was characterized with emphasis on second birth, holiness, sanctification, indwelling of the Holy Spirit and possession of the nine gifts of the Holy Spirit by a Christian. This way of life was not only verbalized but adequately demonstrated by the Early Pentecostal leaders. Conversely, there are sufficient evidences that there is a change in focus by modern Pentecostals from holiness messages to “prosperity ” message. This trend has affected their psyche to the extent that most Pentecostal preachers in Nigeria seem to be driven by the quest for materialism; a situation that negates the original Pentecostal ideals and principles. Therefore the aim of this paper is to articulate in strong terms the deviation of the modern Pentecostals and to suggest a revisit of the biblical principles imbibed by the early Pentecostals.
A re-examination of the role of religion in education
(Faculty of Humanities, Management and Social Sciences, Federal University, Kashere Gombe State, Nigeria, 2013) Mepaiyeda, S. M.
Religion has played major roles in other facets of human endeavours, be it political, economic, medical or educational. Right from the Middle Ages when the church reached its zenith of expansion, the field of education was positively enhanced with the establishment of about eighty universities in Western Europe. Interestingly, records showed that these universities were theologically oriented because they metamorphosed from schools attached to churches, Furthermore, the missionaries who propagated Christianity took along with the Gospel a certain kind of Education in order to enlighten their converts and train them in institutions they established. However, in recent years, some government’s policies have undermined the place of religion in education most especially in Nigeria. Religious subjects have been de-emphasized while science related courses are promoted in order to boost technological advancement. Secondly, individuals, corporate organizations and some educational institutions seem to have the notion that religion today has little or no relevance in education. No wonder the population of students into the Department of Religious Studies in few universities that offer them is low when compared with other departments in the Faculty. Furthermore, it is saddened to note that most of the private universities especially the mission-established ones do not give the study of religion the priority it deserves. This paper, therefore, seeks to investigate the reasons adduced the stakeholders on the neglect of religious education in academic circles with a view to determining the relevance of religion in the contemporary world.
Assessing the hypotheses against women leadership in African christianity
(Canadian Academy of Oriental and Occidental Culture, 2013-08) Mepaiyeda, S. M.
Despite the undisputable roles of women as homemakers and nation-builders, many hypotheses had been advanced in support of male chauvinism mostly prevalent in African society. Such discrimination is attributable to two sources; culture and religion. The prejudices, inequalities and injustices suffered by women seem to be deep-rooted. What is even more unfortunate and scandalous is that religion has been and is still being misused to reinforce the oppression and subordination of women. Equally disconcerting is the fact that among the womenfolk themselves there are quite a number who have accepted these conditions as normal and therefore have had no inclination to demand and work for a change. Such women have resigned themselves to an inferior status and sincerely believed that such is their divinely ordered fate. This paper, therefore, is aimed at evaluating the theological, cultural and philosophical hypotheses that serve as roadblocks against women leadership in order to disprove their logical veracity; and to establish that leadership in the church should transcend the factor of gender but be based on God’s prerogative and infinite grace.
Emerging trends in fostering the concept of community among the pentecostal churches in Nigeria
(The Department of Religious Studies, University of Ibadan, Ibadan, Nigeria, 2013-12) Mepaiyeda, S. M.
The establishment of the Pentecostal churches in Nigeria poses many challenges to the Mainline or established Churches such as the Roman Catholic, Anglican, Methodist and Baptist churches, to mention just a few. One of such challenges is the prevalence of the “attitude of belonging” among the Pentecostal movements. In dealing with one another, members of the latter discretely demonstrate unique concern in fulfilling the biblical injunction to be “their brother’s keepers,” a rediscovery of one of the practices in the early church, where communalism was modus operandi. Therefore, this paper aims at exploring this emerging trend in fostering communal life or belongingness in the churches of our study, a reminiscence of communal living in the early church. The paper is not aimed at asserting the total absence of such gesture in the mainline churches, but the dimension of the practice among the Pentecostals which inculcates a sense of belonging in their members, is the concern of this research. In addition, the paper also harped on the fact that, although the concept of belonging is the underlying factor responsible for an astronomical expansion among the Pentecostals today, the factor of communalism generates a negative tendency of exclusion of non-members of the community in the distribution of helpline. Thus, the paper adopts a historical research method as well as fieldwork through oral interviews, library and archival materials.
Paul’s Missionary Strategies and their Replications in the Mission Outreaches of Lagos Metropolitan Areas of the Apostolic Church, Nigeria
(2014) Olowoyeye, E. O.
Christianity, from inception, has been a missionary religion. The Acts of the Apostles and Pauline letters are replete with Paul‘s missionary activities and their contributions to contemporary churches. Many scholars have examined Paul‘s missionary journeys and strategies, but adequate attention has not been given to the connection between these strategies and those of the Lagos Metropolitan Areas of The Apostolic Church, Nigeria (LMATACN) which is a missionary organisation. This study, therefore, compared Paul‘s missionary strategies with those of LMATACN with a view to determining the Biblical basis and the effectiveness of the missionary enterprise of LMATACN. The study utilised Peter Wagner‘s Frontier Missionary Strategy, which underscores the relevance of Bible-centredness for mission work. In-depth interviews were conducted with purposively selected 50 clergy and 20 laity. Also, 220 copies of a questionnaire were administered to 32 pastors, 45 church officers and 143 members selected from LMATACN, comprising Lagos and Ogun States. Church records at the Mission Headquarters in Lagos were consulted. Data were subjected to exegetical analysis, with reference to selected passages in Acts and Pauline letters; and percentages. Paul adopted five missionary strategies: choice of principal cities and cultural centres for evangelism (Acts 28:30-31; Romans 15:24; 1Thessalonians 1:8), team-ministry (Acts 9: 28-30; Romans 12:3-4), use of house-churches (Acts 16:27-34; 1Corinthians 1:16), adoption of ―tent-making‖ (part-time) mission (Acts 18:3; 1Corinthians 9:6-15; 1Thessalonians 2:9), and contextualisation of the gospel message (Acts 9:19-22; 17:22-32). The Lagos Metropolitan Areas of The Apostolic Church, Nigeria also used five missionary strategies: rural evangelism, group rallies and conventions, house-churches, education and the use of print and electronic media for evangelism. Lucan accounts in Acts documented the success of the five missionary strategies of Paul, through which he established new churches in the Provinces of Galatia (Acts 14: 20), Macedonia (Acts 17:4), Achaia (Acts 18:8), and Asia (Acts 19:10) within ten years (AD 47-57). Contrariwise, only two of the five strategies of Paul were relatively adopted by LMATACN: team-ministry and the use of house-churches. Little or no attempt was made to use principal cities and cultural centres, ―tent-making‖ mission and contextualisation of gospel message. This resulted in the lack of financial self-sufficiency, non-autonomy of ministers and local churches, sour ministerial relationship, lack of indigenisation and poor contextualisation of the gospel. The deficiency was evident in the responses of the respondents, as 87.7% of the respondents agitated for non-stipendiary mission in LMATACN, like that of Paul; while 80.0% canvassed for autonomy of ministers and local churches. Majority of the respondents preferred contextualisation of the gospel message. The Lagos Metropolitan Areas of The Apostolic Church, Nigeria adopted only two out of the five missionary strategies used by Paul, which revealed an inconsistency with biblical standard, and made the mission less effective. Therefore, LMATACN and other mission-minded churches need to completely adopt all the strategies of Paul to enhance effective missionary work
Clergy-Laity Conflicts Over Nigerian Baptist Policies in Ogbomoso Conference, 1993 – 2008
(2014) Oludele, O. A.
Baptist policies regarding clergy-laity practices and benefits have been properly documented and approved by the Nigerian Baptist Convention. Despite the approval, some pastors and members had flouted these policies resulting in conflicts in some places, especially in Ogbomoso Baptist Conference between 1993 and 2008. Existing studies have concentrated on misuse of power and inter-personal relationship in multi-staff ministry with little attention paid to conflicts arising from Baptist policies. This study, therefore, examined the policies, causes of the conflicts resulting from their implementation and the effects on the church with a view to providing suggestions toward policy-oriented conflicts reduction. The study adopted Buse's Policy Implementation theory. A total of 345 copies of a questionnaire were administered to 58 pastors and 287 laity from purposively selected churches in Ogbomoso metropolis: Ijeru Baptist Church, Ebenezer Baptist Church, Ori-Oke Baptist Church and Iranlowo-Oluwa Baptist Church. In-depth interviews were conducted with purposively selected 20 clergymen and 20 laity. Church records were consulted. Data were subjected to historical analysis and percentages. The Nigerian Baptist denomination has four policies relating to church administration: non-accordance of church-membership to known members of secret societies; non-allowance of pastors to engage in herbal medicine; monogamy as a requirement for holding church offices and pegging of pastors‘ retirement age to 65 years. Between 1993 and 2002, the Ebenezer Baptist Church pastor's insistence that members should publicly renounce secret societies as attested to by 88.2% of clergy and 91.8% of laity caused conflicts, resulting in the assault on the pastor. Also, Christian burial rites were denied members who did not renounce the societies. This resulted in withdrawal of membership by a number of individuals. The non-allowance of the pastor of Ijeru Baptist Church to engage in herbal medicine in 2001 attested by 94.1% of clergy and 50.6% of laity led to his sack. The ensuing conflict resulted in the disruption of church services, to which Oodua Peoples Congress, a Yoruba socio-cultural militant group, was invited. Also, splits occurred which reduced attendance, and led to the pastor's eventual vacation of the church. Refusal to appoint polygynists as church officers at Iranlowo-Oluwa Baptist Church precipitated conflicts between 2003 and 2008 as claimed by all pastors and 97.0% of laity. The consequence was the disruption of church services normalized by police intervention. Also, splitter groups emerged: one moved out of the church to form a new church headed by the incumbent pastor; the other stayed back, headed by the lay leader. The unwillingness of pastors to go on retirement at age 65 as confirmed by 58.8% of pastors and 94.2% of laity ignited conflicts in Ori-Oke Baptist Church and Ebenezer Baptist Church in 2006 and 2007 respectively. The conflicts resulted in secession, derobing of one pastor and unceremonious retirement of the two pastors. The violation of Baptist polices on church administration led to pastor-laity conflicts in Ogbomoso Baptist Conference, 1993-2008, resulting in assault, loss of corporate face, membership and jobs. There is a need for great enlightenment on Baptist policies to avoid intra-denominational conflicts