Religious Studies
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Item 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 sameItem 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