Religious Studies

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African christianity and the modern challenges of ecumenism: the Nigerian context
(The Department of Religious Studies, Faculty of Arts, University of Ibadan, Nigeria, 2019) Mepaiyeda, S. M.
The engagement of the founding fathers of ecumenism in bringing church leaders to the realisation of the need for collaboration towards the achievement of unity especially among Christians in Nigeria is laudable. Even evidences abound that in recent times those who had shown apathy to ecumenical activities in Nigeria in the past are beginning to embrace the ideals it stands for with apparent commitment. However, in contemporary times, some attitudes and practices which nearly frustrated the efforts of ecumenism at inception are rearing their heads again; and this is inimical to the unity of churches in Africa. This paper, therefore, attempts an investigation into such attitudes and practices with a view to ascertaining their effects on the unity of the church and making useful recommendations for the promotion of ecumenism in Nigeria
An Appraisal of Selected Teachings and Practices of the Church of Christ in South Western Nigeria
(2014) Owolabi, S. A.
The Church of Christ (COC), established in South-western Nigeria in 1959 as an offshoot of the 19th century sectarian American Restoration Movement, claims to be the only true church to restore primitive Christianity in both teachings and practices. Contrariwise, evidence from Early Church history contradicts this claim, which necessitates an investigation into the true position; existing studies having focused on the history of the church and the biographies of its leaders to the neglect of the appraisal of the claims of the church in terms of conformity with the teachings and practices of the Early Church. This study, therefore, makes a comparative appraisal of selected tenets of COC in South-western Nigeria against the backdrop of the Early Church with a view to examining the validity of its claims. The study adopted the descriptive research design. In-depth interviews were conducted with purposively selected clergy (36; six from each state of South-western Nigeria) and laity (36; six from each state). Church records were consulted in six (one from each state) congregations of the church to complement the interviews. Published Early Church records were also consulted. Data were subjected to historical and comparative analyses. There were three teachings of COC: exclusive claim to being the true church; the belief in theology, but non-celebration of Christmas and Easter which were believed to be absent in the Early Church era; and non-belief in miracles after the apostolic age. Three practices were also distinguished: non-use of musical instruments in worship, absolute congregational autonomy and alienation from other Christian denominations. Attestations from Early Church writings revealed that COC has no antecedent in post-apostolic Christianity; but archival sources showed that the church emerged from the 19th century religious aftermath of American independence premised on democratic theology. The COC’s teachings on non-celebration of Christmas and Easter were nullified by evidence from Early Church writings confirming Easter as the oldest Christian festival and that Christmas celebration had its origin in the Early Church. The teaching that miracles ceased with the apostolic age was negated by evidence from the Didache (A.D. 110) and testimony of St. Augustine (A. D. 354-430). Conversely, COC’s A cappella practice was confirmed from the writings of Justin Martyr (A.D. 100-165) and Tertullian (A.D. 160-220) that musical instruments were seen as corruptive influence of the Roman culture. On absolute congregational autonomy, Ignatius (A.D. 50-110) and Eusebius confirmed that Episcopacy was in practice from the second century. Contrary to its anti-ecumenical disposition, Early Church records confirmed that ecumenical councils were convened starting from Nicea (A.D. 325) to define the substance of the Christian faith and defend it against heresy. All the teachings of the Church of Christ are at variance with those of the Early Church; one out of the three practices aligned with that of the Early Church. Thus, there is a wide disparity between the tenets of the two churches, which invalidates the church’s exclusive historical connection with the Early Church. Therefore, the church needs to own up to history and reappraise her hermeneutical presuppositions
An appraisal of the perspectives of the pentecostal and charismatic on theological education in Nigeria
(West African Association of Theological Institutions, 2014) Mepaiyeda, S. M.
This paper aims primarily at investigating the bases for the unfriendly attitude towards theological education. In addition, using historical antecedents as a benchmark, the paper will articulate the relevance of theological education in the expansion of God’s kingdom, with a view to reducing mediocrity in religious parlance and inculcate proper orientation in the development of church leaders in Nigeria. Though theological education remains a veritable platform to bring enlightenment to the souls and minds of individuals about God and his activities for the singular purpose of transforming and liberating men from the bondage of ignorance to knowledge; yet, a cursory look at the happenings among the Pentecostal and Charismatic circles in Nigeria suggests that majority of them have developed apathy towards such training. Even the few who have Bible Colleges de-emphasize rigorous theological study in their curricula, hinging such stand on many factors and assumptions.
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.
An Assessment of the Impact of Christian Festivals on Pastors’ Financial and Spiritual Lives in Assemblies of God, Ogun State, Nigeria, 2009-2011
(2014) Oyeniran, O. C.
The Assemblies of God (AG) observes Christian festivals, like most other churches, but the economic and religious implications of these festivals for AG‟s pastors differ from these other churches. Existing literature on AG‟s activities during these festivals have focused on their mode of conduct without adequate attention paid to their economic and religious effects on AG‟s clergy. This study, therefore, assessed Christian festivals observed by AG, with a view to determining their economic and religious effects on its pastors in Ogun State, Nigeria. The study was premised on Emile Durkheim‟s functionalist theory, which emphasises the unifying role of religion in making members of the society affirm their common beliefs and values. Sixty parishes were purposively selected from the three AG‟s Districts in Ogun State: Ijebu, Abeokuta and Sango Districts. Quantitative data were obtained through structured interviews of 30 pastors and 40 members, including parishes and Districts‟ Secretaries. Three hundred copies of a questionnaire were administered to ordained pastors, licentiates, exhorters and deacons. Data were subjected to qualitative analysis and percentages. Assemblies of God observed Christmas, Easter and Harvest Thanksgiving festivals. These had financial and spiritual effects on the clergy. Financially, Christmas celebrations often led to the reduction in the salaries of AG‟s pastors whose salaries were determined by the income of the church. Given that cultural ties necessitated mass traveling of members to their hometowns during Christmas, about 32% of its 16,272 members in Ogun State who were non-natives were not available for the celebrations in 2009-2011. This reduced the church‟s income obtained through tithes, which constituted the parishes‟ primary economic strength. Consequently, the average salary of pastors dropped from N20, 000.00 to about N12, 000.00. Similarly, the closure of all parishes on Easter Sunday during a four-day joint Easter retreat accounted for a significant decrease in pastors‟ salaries in 86.7% of the parishes investigated where salaries dropped to about N14,500.00. Conversely, the Harvest Thanksgiving proceeds resulted in economic boom, whereby an average of N23, 000 was received by each pastor. Spiritually, 61.7% of the pastors affirmed that the 2010 Christmas‟ evangelistic outreach invigorated their soul winning passion, and the spiritual calisthenics aura of the 2011 Easter retreat revived 55.0% of them to better prayer and pastoral commitment for their members. Likewise, 48.3% affirmed that the 2011 Harvest Thanksgiving‟s proceeds enabled them to actively demonstrate pure religion through cash assistance to 49 AG widows. Respondents constituting 91.6% advocated for a review of AG‟s pastors‟ remuneration policy, 81.6% suggested intensive evangelization of the natives, 88.3% agreed to symbiotic inclusion of the non-AG needy in Harvest Thanksgiving‟s beneficiaries, while 84.2% opined that subsequent Easter retreat should end before Easter Sunday. Christmas and Easter festivals had negative financial impacts on the pastors of the Assemblies of God who enjoyed some monetary benefits only during thanksgiving celebrations and spiritual renewal during the Easter. There is, therefore, the need for a review of the remuneration policy of the church in order to motivate the pastors for a more committed service to the church
An Assessment of the Replication of Jesus' Social Ministry in the Nigerian Baptist Convention
(2014) Kristilere, I. O.
Deep concern for the poor in the society was an integral part of Jesus' earthly ministry especially in the Gospel of Luke. This makes the social ministry an important part of a typical church, as manifested in the programmes of the Nigerian Baptist Convention (NBC). Many scholars have examined the theological basis of Jesus' care and concern for the poor, but adequate attention has not been given to the connection between Jesus' approaches and those of the NBC Social Ministry, devoted to alleviating poverty, following the example of Jesus. This study, therefore, evaluated the activities of Jesus among the poor with those of the Social Ministry Department of NBC (SMDNBC) with a view to establishing the biblical basis and the effectiveness of the activities of the Department. The study employed a historical-critical design. It adopted Gerald West's "Academy of the poor" framework. A total of 510 copies of a questionnaire were administered to members across 50 Baptist churches in Lagos (30), Ibadan (10) and Ogbomoso (10) selected on purposive and snowball bases. In-depth interviews were conducted with purposively selected five officials of the NBC at its headquarters in Ibadan, 30 pastors, 24 church officers and 33 church members. Church records were also consulted. Data were subjected to exegetical analysis, with reference to selected Lukan passages, and percentages. Jesus adopted five approaches in caring for the poor: identification, solidarity, education, advocacy and empowerment. Through identification, he properly recognised the authentic poor and differentiated them from other social classes (Luke 4:18,7:20); and through solidarity, he united with them in genuine friendship (Luke 2:1-7, 2:8-20, 9:58). Through education, he instructed them on their rights, status and how they could find peace (Luke 12:33,18:18-25); and through advocacy, he spoke against the oppression of the poor. (Luke 16:19-31, 21:1-4,3:1-14) Through empowerment, he engaged in spiritual, mental and economic uplift of the poor (Luke 16:19-31,6:20, 19:1-10). Contrariwise, only two of the approaches were relatively adopted by the SMDNBC: education in which it provided both formal and informal education though at a relatively high fee, and empowerment in which it provided means of earning a living for widows and prisoners. Little or no attempt was made to identify, establish solidarity and achieve advocacy as Jesus did. The implication of this deficiency was evident in the responses of the respondents in which 50.4% of the respondents were not aware of the SMDNBC, while 70.8% opined that lack of proper care for the poor had resulted in 30.0% loss of membership. Only 5.4% of the respondents had received assistance from SMDNBC. The Social Ministry Department of the Nigerian Baptist Convention adopted only two out of the five approaches used by Jesus Christ in reaching the poor which revealed an inconsistency with the biblical standard. This made the ministry less effective and led to membership shrink. It is, therefore, recommended that the NBC needs to completely adopt the five approaches of Jesus in Luke in order to enhance the effectiveness of its social ministry
Berith as a Socio-Political and Economic Regulatory Mechanism in Ancient Israel and Traditional Ẹ̀gbá-Yorùbá Society
(2014) Olugbemiro, O. B.
Berith, a concept similar to ìmùlẹ̀ among the Ẹ̀gbá-Yorùbá of South-Western Nigeria, is a pact ratified by oath, binding two or more parties in a relationship of moral commitment to certain stipulations. It was used to regulate socio-political and economic life in ancient Israel. Previous studies on Berith have focused on its legal aspect, neglecting its moral basis as a means of effectively regulating and controlling socio-political and economic aspects of human society in ancient Israel and its relevance to the traditional Ẹ̀gbá-Yorùbá sociocultural context with shared experiences. This study, therefore, examined the effectiveness of berith as a means of regulating socio-political and economic life in ancient Israel as replicated by ìmùlẹ̀ among traditional Ẹ̀gbá-Yorùbá. The work was premised on Manus’ intercultural hermeneutics which relates the Bible to African socio-cultural situations. The historical-critical method was used to analyse relevant texts (2 Kgs.22:8-23:3; Exod.20:22-23:33; Deut.6:1-28:69), taking the Leningrad Codex as the vorlage. One thousand copies of a questionnaire were purposively administered in traditional Ẹ̀gbá -Yorùbá homesteads in five local government areas across Ogun and Oyo states, Nigeria. Forty key informants including The Aláké of Ẹ̀gbáland, The Olórí-Pàràkòyí of Ìjejà, a magistrate, 22 Ẹ̀gbá Chiefs, and 15 clergymen were interviewed. A focus group discussion (FGD) was held with the Aláké Regency Council in session. Observation was conducted at the traditional courts at Aké Palace and Olúwo’s residence. Data generated were subjected to exegetical analysis and percentages. Three stipulations of berith were applied in ancient Israel: the lex talionis (Exod.21:22-25), the law of restrictive royalty (Deut.17:14-15) and the law of standard metering (Deut.25:13-16). In Ẹ̀gbá land, The Ògbóni enforced retributive justice and restricted royalty to a family while the Pàràkὸyí enforced market standards through ìmùlẹ̀. Berith produced bonding experiences by creating artificial kinship ties, replicated in ìmùlẹ̀ as Alájọbí, and annual religious convocations (Deut.16:16), not exactly replicated in Ẹ̀gbáland where Ògbóni, Pàràkὸyí and Olórógun held religio-political meetings tri-weekly. Berith bound the hitherto autonomous Israelite tribes in religious commonwealth through common allegiance to YHWH (Deut.12:5-7). In ìmùlẹ̀, the earth stood as the common source-matter, binding 300 traditional Ẹ̀gbá-Yorùbá clans under one central Ògbóni. Berith like ìmùlẹ̀, imposed socio-religious obligations requiring members of the commonwealth to seek each other’s personal wellbeing (Deut.15:39-43), material security (Exo.23:4) and financial stability (Deut.15:7-11). About 90% of the respondents affirmed that ìmùlẹ̀ effectively regulated political and socio-economic behaviour of traditional Ẹ̀gbá by fear-appeal through potent oath-taking. All the key informants agreed that perceived grievous consequences associated with breaking ìmùlẹ̀ coupled with anticipated rewards for upholding it motivated the people towards honesty in their social, political and economic activities. The FGD revealed that ìmùlẹ̀ was effective because it employed potent oath implements. Berith in ancient Israel is approximately equivalent to ìmùlẹ̀ in Ẹ̀gbáland based on the shared conceptual experiences of the two societies. Thus, the effectiveness of the concept in regulating and controlling socio-political and economic activities in each case was anchored to these shared experiences
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.
Charity Tithe in Deuteronomy as a Mechanism for Funding Poverty Alleviation Programmes in the Anglican Diocese of Ogbomoso, Nigeria
(2014) Okunoye, J. O.
Charity Tithe (CT) in Deuteronomy was used to provide palliatives for the poor in Ancient Israel. Contrariwise, while groups likened to these are found in Nigerian churches, especially the Anglican Church, CT is not adopted, resulting largely in loss of members to other denominations practising a similar system. Existing studies on tithing and church poverty alleviation have addressed the obligatory nature of tithing, but little attention has been paid to the welfare values of CT as practised in Ancient Israel and as related to the Anglican Church. This study, therefore, examined the practice of CT and its effectiveness in Deuteronomy with a view to justifying the need for its existence in the Anglican Church and relevance in addressing poverty and membership situations in the Anglican Diocese of Ogbomoso (ADO). The study adopted the theoretic concept of “The Community of Goods in the Early Church”. The ADO was purposively selected because poverty alleviation is one of its main programmes. Four hundred copies of a questionnaire were administered to 40 clergymen, and 60 lay members each from the five archdeaconries and the Cathedral. In-depth interviews were conducted with 60 respondents involved in the Diocesan poverty alleviation programmes: 25 Clergymen and 35 lay members. Six focus-group discussions (FGDs) were held with ten members in each Archdeaconry and the Cathedral. Church membership/tithe records were consulted. Biblical texts (Deuteronomy 14:28-29; 26:12-15) were exegetically analysed, and quantitative data were subjected to percentages. Charity tithe in Deuteronomy, which was paid by every adult Israelite once in three years on agricultural products and stored in the clan gate, was used to tackle hunger (Deut. 14:28-29; 26:12-15). In the ADO where many of the population lived below poverty line, CT was non- existent, which caused a level of membership loss, but close to it was an offertory offering misconstrued by 72.4% interview respondents (clergymen: 37.0% and laity: 35.4%) as CT collected weekly for the poor. This generated ₦3.7m between 2005 and 2013 and catered only for 4.0% of the poor; 7.0% (27 people annually) of these left for other churches. A projective analysis from the questionnaire indicated that a faithful execution of CT would yield greater effects, generating ₦14.6m every three years from: farmers (1470:₦2.5m), civil-servants (315:₦6.5m), traders (525:₦2.8m), employees of private sectors/retirees/clergy (210:₦1.2m), artisans (385:₦1.5m), and students (595:₦120,000). These resources would have the following distribution: clergy (45:17%:₦2.4m), widows (113:18%:₦2.6m), orphans (121:20%:₦2.9m), strangers (322:23%:₦3.3m) and the unemployed (313:22%:₦3.2m). While 92.0% interview respondents supported the adoption of CT in empowering priests’ wives, orphans, youths and women, many of FGD participants opined that rural dwellers should be given priority in the distribution. Moreover, majority of the participants agreed that it would reduce the exodus of poor members to other churches. Charity tithe was non- existent in the Anglican Diocese of Ogbomoso, which, among other factors, led to loss of members. Given the success of the practice in Deuteronomy and its potential effectiveness in the Diocese, its adoption and faithful implementation by the Anglican Church would alleviate poverty and enhance evangelism
Church’s involvement in inculcating ethical values: a key to change agenda in Nigeria
(Hope Publications, 2019) Mepaiyeda, S. M.
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
Contextualisation of Selected Israelite Sacred Cultic Elements and Practices in Cherubim and Seraphim Churches, in Ibadan, Nigeria
(2014) Adagbada, C.O.
The activities of n w m Cherubim and Seraphim Church (OIMCandSC) in Ibadan are connected with the practices and elements of the ancient Israelite religion from which the church took its root. Existing studies have examined the activities from a liturgical point of view, but have not adequately explored how they have been contextualised. This study, therefore, investigated the adoption of selected Israelite sacred cultic practices, namely, ritual cleansing, scapegoatism and sacred elements in OIMCandSC in Ibadan with a view to establishing their benefits and significance for members. The study adopted Adamo’s African cultural hermeneutics, which approaches the Bible from a premeditated Afrocentric perspective. The historical-critical method, which articulates the socio-cultural forces that shaped the biblical text, was used. Focus group discussions were held with 11 different groups, comprising ten members and two leaders from OIMCandSC branches in Ibadan. Participant observation method was also utilised. Three hundred and twenty-seven copies of a questionnaire were administered to seven founders, 30 clerics, 88 heads of groups and 202 members in 28 branches across all the local government areas in Ibadanland. Data were subjected to exegetical analysis and percentages. Some elements and practices inherent in Israelite religion have been contextually grounded in different forms in OIMCandSC. Ritual cleansing-(Lev.12; 15), a common practice in ancient Israelite religion, provided inner-spiritual purity for women who had completed their menstrual cycle and individuals cured of diseases. In OIMCandSC, spiritual and curative baths were performed by the prophets for individuals after ailments; and women after child delivery. A total of 95.4% of the respondents believed that ritual cleansing helped in addressing problems of chronic diseases, spiritual impurities which were obstacles to success, and misfortune. Scapegoatism-Lev.16:20-34 in Israelite religion was the practice whereby communal misdemeanour was symbolically transferred to a he-goat. In OIMCandSC, a he-goat was slaughtered in order to ward off death; this was tagged femiremi (life-for-life) because a sick person’s untimely death was transferred to the scapegoat. Sacred elements-Ex.40:9-15/Lev.14:15-18 in Israelite cultic activities included the use of consecrated water, candles and oil to encounter God’s power. Similarly, in OIMCandSC, the sick and private properties were anointed with oil for healing and protection, respectively. Consecrated water was sprinkled on residential, business and worship premises for protection and purification, while candle was used to enhance access into the supersensible realms. revalence of Israelite cultic practices in I andS was attributed by . of the respondents to the similarities between Israelite and or b worldviews. Moreover, 82.7% believed they were useful resources for transmitting religious ideas. Likewise, 94.5% agreed that they offered psychological relief because they provided a point of contact between the physical and mental belief spaces. Israelite cultic activities, manifesting as curative baths, symbolic death transfer and sacred elements confirming the patterning of n w m Cherubim and Seraphim Church after Old Testament, have been effectively utilised in the church to contextually ground their brand of Christian faith. These practices have helped in addressing the problems of chronic diseases; ward off untimely death, misfortune and made worship meaningful to members
Contextualising Jesus’ Teaching on Marriage and Adultery in Selected Church Denominations in Ibadan
(2014) Oyekan, F. E.
Conflicts between Jesus’ teachings on marriage and adultery and some church traditions have resulted in misinterpretation of some bible passages and wrongly premised church doctrines. Previous research has highlighted Jesus' teachings as a stratagem against the high rate of marital problems among Christians, but has not adequately examined the conflict between Jesus' teachings and church traditions on marriage and adultery. This study, therefore, examined Jesus’ teachings on marriage and adultery in the Synoptic Gospels to determine the extent to which they aligned with selected church traditions and the effects of these on the churches. The study was premised on Abogunrin’s model of contextualisation. Eight Roman Catholic Churches (RCC), 15 Baptist Churches (BC) and 12 Celestial Church of Christ (CCC) in Ibadan North, North East, South East, North West and South West local government areas were purposively sampled. This was because they adequately represented the Mainline, Evangelical and the African Initiated Churches. Five hundred and fifty-four copies of a questionnaire were administered to purposively selected church leaders and members in the churches. In-depth interviews were conducted with 248 adults: married but separated (134), divorced and remarried (102), divorced based on restitution (12). Two focus group discussions were held with 25 people from each local government. Additional information was sought from church publications. Mark 10:1-12, Matthew 19:3-12 and Luke 16:18 were exegetically analysed. Quantitative data were subjected to percentages. Jesus' teachings on marriage and adultery centred on the Christian concept of virtues across the Synoptic gospels. In Matthew, Jesus prescribes monogamy (Matthew 19:4; Mark 10:8), conceiving of sex as a mono-partner affair, which precludes adultery and fornication (Matthew 5: 27-30). He teaches re-marriage as a venture in sinful re-union (Matthew 19:5; Luke 16:18). Within marriage, He recognises a strict adultery-tied divorce (Matthew 19:9) or no divorce (Mark 10: 9-12). All the churches situated sex within marriage and monogamy, but accommodated remarriage on differential grounds: RCC and BC officially disallowed remarriage on grounds of broken covenantal marriages, and divorce caused by desertion, adultery and unbeliever partnership. The RCC offered remarriage in cases of invalid marriages; and CCC on grounds of childlessness, adultery and desire for a male child; but BC only for widows. Consequently, there was a higher rate of divorce in CCC (CCC=60.0%, BC=35.0% and RCC= 5.0 %) than in RCC and BC. Polygyny, though doctrinally approved in CCC, and disapproved in RCC and BC, was a practice in RCC: 3.0% and BC: 24.0%. Paradoxically, while 85.0% of the respondents in the CCC recommended remarriage as an effective intervention in broken marriages, 55.0% of BC respondents and 30.5 % of RCC desired remarriage after divorce. The teachings in Roman Catholic and Baptist churches were largely consistent with Jesus' teaching on marriage and adultery; those of Celestial Church of Christ deviated completely from them. However, in practice, none of the churches aligned with Jesus' standards. Therefore, to keep within Bible-based prescriptions, the churches should align with the teachings of Jesus in theory and practice, but should be pragmatic in applying Jesus' principles
The Contributions of Youth Organisations to the Growth of Christ Apostolic Church in Southwestern Nigeria, 1943-2013
(2015) Afolabi, S. O.
Christ Apostolic Church (CAC), an African indigenous church, has various youth organisations, which have contributed significantly to the growth of the church. Previous studies on CAC have focused on the contributions of the founding fathers, as well as on men and women‟s associations with little attention paid to those of youth organisations. This study, therefore, examined youth organisations in the history of CAC in Southwestern Nigeria from 1943 to 2013 with a view to assessing their contributions to the growth of the church through church planting, promotion of formal education, leadership and career development. The study adopted Matthew Seebach‟s theory of youth participation. The Light of the World Society (LOWS), CAC Students‟ Association (CACSA) and CAC Youth Fellowship (CACYOF) were purposively selected being the most prominent youth groups in CAC. A questionnaire was used to elicit information from 542 (355 males and 187 females) purposively selected members of CAC in Abeokuta, Ado Ekiti, Akure, Ibadan, Lagos and Osogbo. In-depth interviews were conducted with 19 elderly pastors, 25 youth pastors and 12 youth leaders purposively selected from the Church. Church records were also consulted. Data were subjected to historical analysis and descriptive statistics. The LOWS planted 25 churches between 1966 and 1992 thereby increasing membership from 87,077 to 1,059,438. The CACSA planted 70 churches, leading to membership growth from 1,059,438 in 1992 to 4,707,438 in 2013. During the same period, CACYOF established 241 English-speaking assemblies resulting in the membership increase of 941,487 in 2013. Between 1971 and 2013, CACSA established 29 campus fellowship centres while CACYOF established 31 between 1992 and 2013. The CACYOF contributed to leadership development by initiating an annual Leadership Training Programme in 2002. This has produced many leaders for CAC. On career development, CACYOF organised seven empowerment seminars targeted at teaching vocational skills and creating job opportunities for youths in 11 centres between 2010 and 2013. In advancing infrastructural development, CACSA established a primary school, two secondary schools and a theological college in Osogbo between 1999 and 2009 while CACYOF introduced Information Communication Technology to the operations of CAC in Lagos, Ekiti, Ogun, Ondo, Osun and Oyo States from 2003 to 2013. A total of 93.5% respondents agreed that youth organisations contributed to the infrastructural growth of the church. Youth organisations have contributed to the growth of Christ Apostolic Church in southwestern, Nigeria. Therefore, youth organisations should be recognised in the growth and development of the church
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 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.
Critiquing the motivations for Luther’s reformation
(2018-06) Mepaiyeda, S. M.
What informed the engagement of this topic is the mixed feelings or misrepresentations that some Christians express about Martin Luther, the Chief Pioneer or Prince of what we call Protestantism. While it is an established fact in a section of Christianity that Luther was a political reformer, others see him as a religious reformer. Such divergent opinions are capable of distorting historical facts and have the tendency of promoting erroneous ideas about the ideal that Luther stood for. Therefore, the concern of this paper is to investigate the socioeconomic, political and religious contexts which spurred reactions by some intellectual church men that eventually culminated in the 16th century reformation. This attempt becomes imperative in order to have a clearer picture of the situations before the reformation and to assess the strategies adopted by the reformers, especially Martin Luther in order to determining the veracity of the claim that Luther's reformation was politically motivated.
The Deuteronomic Response to Social Inequality in Ancient Israel and its Relevance to the Urhobo Socio-Cultural Context in Nigeria
(2014) Iyede, M. O.
The literary composition of Israel‟s religious history has been attributed to several schools, one of which is the Deuteronomic school with a strong social vision. One of its social visions was the response to social inequality. Existing studies on the Deuteronomic history (Deuteronomy-2Kings) have focused on various levels of redactions and cult centralisation but have not clearly articulated the Deuteronomic response to the phenomenon of social inequality and relevance from the African (Urhobo) socio-cultural perspective. This study, therefore, investigated the Deuteronomic response to social inequality in ancient Israel and its relevance to the Urhobo society. The study was anchored to Gottwald‟s Liberation Hermeneutics which identifies issues of social class, race and gender struggles inherent in biblical text. The Historical-critical method was employed for interpreting the chosen text segments (Deut.1422-29, 169-12,13-15, 2417-18,19-22, 265-15) A purposive sampling method was adopted in administering 400 copies of a questionnaire in three selected local government areas of Urhobo concentrated population in Delta State, namely, Udu, Ughelli South, and Okpe LGAs while three focus group discussion sessions composed of different categories of persons, age and sex were held in three villages: Emadadja, Egbo Uhurie and Orerokpe; chosen to correspond to the LGAs. Data collected were subjected to exegetical analysis using simple percentages. The Deuteronomic response elicited in the text has four main procedures: advocacy for empowerment of the marginalised which transfers the exclusive use of the Tithe from the Priest to caring for the marginal groups (Deut 1422-29) and shift in emphasis of the festivals from solely cultic to sociological purpose (Deut. 1613-15) Others are: emphasis on social justice in Israel‟s judicial system including protection of the marginalised (Deut. 2417-18,19-22) and the tradition-building process which interprets the salvation motif in the exodus tradition as a mandate for a humane society (Deut.265-15) These were proactive and ideological responses against gender bias, class and socio-economic disparity introduced by the monarchical system that put the marginal groups (Levites, orphans, widows and the sojourners) in precarious conditions in the 7th Century. Responses identified in Urhobo setting include Udje dance songs, names and proverbs which advocate equal opportunities, the widow inheritance system, and the culture of extended family support system. Data evidence however suggests changing trends in Urhobo which necessitates a paradigm shift. A total of 171 respondents (56.7%) disagreed that Urhobo inheritance system adequately protects widows, while 263 respondents (87.7%) agreed there are cultural practices that encourage social inequality. The focus group discussion sessions recognised the growing impact of inequality on orphans, widows and increasing poverty. Three aspects of the Deuteronomic Response for the Urhobo society, namely advocacy for protection of the marginal groups, empowerment and social justice are applicable to the religious and cultural situations in Urhobo society. These convergences adequately reflect the social inequalities characterising the Jewish and Urhobo societies
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
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.