ISSN 0030 5596 XLV/1&2 JUNE & DECEMBER, 2013 IBADAN UNIVERSITY LIBRARY Ibadan Journal of Religious Studies XLV/1 & 2 JUNE & DECEMBER, 2013 Published by: The Department o f Religious Studies, University o f Ibadan, Ibadan, Nigeria. Printed by: Samprints and Graphics Co. S 08076550950,08064448852 Orita is indexed in the following Index Services • U ilrich ’s Int. P eriod ica ls D irecto ry (Index Serv ices) www.bowker.org.uk R. R. Bowker, Box 727, New Providence NJ 07974-0727 USA. • Zeller Verlag www.tandf.co.uk/ioumal (Social Science citation Index) Postfact 1949, D-49009 Osnabruck. • Periodica Islam ica, jou rna lseek .ne t/eg i-b in /journalseek / joumalsearch IBADAN UNIVERSITY LIBRARY Ibadan Journal of Religious Studies XLV/1 & 2 JUNE & DECEMBER, 2013 Contents Authors Articles Page Mubarak Ademola Noibi: An Islamic Strategy for the 1-14 Empowerment of Muslim Women in Nigeria. Ucheawaji G. Josiah: An Exegetical Exploration of Hosea 4:1-3. 15-32 Omotade Adegbindin: Ogun and Yoruba Indigenous 33-48 Knowledge. Adebola B. Ekanola and Francis O ff or: The Quest for Social 49-66 Development and the Denigration of the Humanities in Nigeria’s Education System. Goke A. Akinboye: Sex-Work, Sex-Workers: Socio-Economic, 67-86 Considerations in the Practice of Prostitution in Ancient Greece. Mepaiyeda, Solomon Makanjuola: Emerging Trends in 87-102 Fostering the Concept of Community among the Pentecostal Churches in Nigeria. Oke Olusegun Peter: Ethics in the Nigerian National Pledge and 103-116 its Implications for the Transformation Agenda Oluwadoro, Jacob Oludare: Nativisation of Arabic Names: 117-132 The Yoruba Language as a Case Study. Israel Olofinjana: Reverse Missions: The Emergence of 133-154 African Churches in Britain. vi IBADAN UNIVERSITY LIBRARY Authors Articles Page Mala Simon Babs: Challenges of Youth’s Involvement in 155-176 Christian-Muslim Relations in Nigeria and Programme for Christian Muslim Relations in Africa (PROCMURA). Olubayo, Obijole: Demon Exorcism in the Gospels and in the 177-194 Yoruba Comparative Context. Loveday Chigozie Onyezonwu: Interpreting Ethics of 195-204 Generosity and its Practice as Waste Minimisation Strategy: A Case Study of Port Harcourt Metropolis. Honore Sewakpo: The Relevance of Ruth and Naomi’s 205-222 Relationship in Ruth 1:16-17 to Daughter-in-law and Mother- in-law Relationship in Nigeria. Victor Selorme Gedzi: Gospel Values and African Traditional 223-244 Religion. Rev. Ezekiel A. Ajani: Pentecostal Movements and the 245-270 Reshaping of Christianity in Africa. Harry Agbanu: Determinism, Human Freedom and the Mafi- 271-288 Ewe Indigenous Culture: An Antithesis or a Harmony? Tolulope Olawunmi Idowu: On the Wings of Tradition: 289-310 Evaluating the Marriage of Mythology, Religion and the Potential of the Contemporary Woman. Rev’d. Dr. Nathan Iddrisu Samwini: The Dynamics of Muslim 311-332 Potential Involvement in Ghana from 1959 and Matters Arising. Emmanuel FolorunsoTaiwo: Orality in Roman and Yoruba 333-348 Moralizing Poetry. vii IBADAN UNIVERSITY LIBRARY Emerging Trends in Fostering the Concept of Community among the Pentecostal Churches in Nigeria Mepaiyeda, Solomon Makanjuola Abstract 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.1 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. Introduction From the general definition, Pentecostalism is a movement that attempts “to recapture the ardour o f primitive Christianity, believing that the chosen people in the historic Christian churches have become 1. The Holy Bible, Acts 4 v 32 - 35. IBADAN UNIVERSITY LIBRARY 88 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches... the frozen people o f God.”2 It is the most significant religious movement o f the 20th century3, growing three times faster than Protestants; as a whole, particularly in Africa and also in Latin America where it is the largest denomination4 Pentecostalism, according to Dunn5, Ayeboyin and Isola6, Fatokun7 as well as Budgen8, belongs to that stream within Christianity which places emphasis on receiving of certain gifts of the Spirit such as speaking in tongues (glossolalia), prophesying and healing as a sign o f the baptism of the Holy Spirit. Pentecostalism, which has been considered a movement to Christian renewal, stresses the importance o f personal religious experience o f the Holy Spirit rather than theology. Dunn corroborated this statement when he asserted: In contrast, the Catholic (Church) has normally tended to channel the Spirit through bishop and sacrament, and the protestant through the Bible9 The Pentecostal meetings or fellowships are characterised by outbursts o f ecstatic enthusiasm featuring, healing, speaking in tongues and meteoric movements. Barratt10 described it as chaotic meeting, given the fact that, apart from the description above, other features include shouting, crying, dancing, leaping, and, more importantly, speaking in tongues often simultaneously, tongues which usually no one understood and which mostly were not interpreted. This seems contrary to Paul’s teaching in 1 Cor 12 where he emphasised prophecy which edifies the church rather than glossolalia, which is self-edifying. 2. J.O. Akaro, 1991, “The Twentieth Century Pentecostal Influence on Worship in the Mainline Churches of Nigeria”, Ogbomoso Journal o f Theology, No. 6, Dec. 1991, p. 30. 3. J. Schwarz, 1995, Word Alive: An Introduction to the Christian Faith, Minneapolis: tabgha Foundation, p 161. 4. J. Schwarz, 1995, Word Alive: An Introduction to the Christian Faith, p. 161. 5. James Dunn, 1977, Pentecostalism and the Charismatic Movement, A lion Handbook o fH istory o f Christianity, Oxford: Lion Publishing Pic, p. 646. 6. Deji Ayeboyin and Ademola Ishola, 1997, African Indigenous Churches: An Historical Perspectives, Lagos: Greater Height Publications, pp 16& 17. 7. S. A. Fatokun, 2007, “The Founder of Global Pentecostalism, Parham or Seymour? A Historical Evaluation”, ORITA, Ibadan, Journal o f Religious Studies, Vol. XXXIX 2nd Dec, 2007 p 31, 8. Victor Budgen, 1985, The Charismatic and the Word ofGod, England: Evangelical press, page 184. 9. James Dunn, 1977, Pentecostalism and the Charismatic Movement, A lion Handbook o f History o f Christianity, p. 646. 10. Barrat in V. Budgen, p. 186 IBADAN UNIVERSITY LIBRARY Mepaiyeda, Solomon Makanjuola 89 Origin of Pentecostalism Although most scholars hold the view that global Pentecostalism originated at the turn of the 20th century in America, the issue o f foundership of this movement has become a controversy. Walter Hollenweger, the erudite scholar on the concept, pitched his tenth with others like Richardson who favoured William Seymour", the black Holiness preacher. But the works of Jonathan Hill1 2 and Schwarz pointed to the fact that Seymour’s preaching on Pentecostalism did not emerge in a vacuum. It was attributed to Charles Parham, an holiness Methodist preacher. Furthermore, the Bible School ran by the latter in Topeka, Kansas emphasised a second baptism in the Holy Spirit and that speaking in tongues was the Bible evidence o f this baptism. This position, according to Hill, had a great influence on William Seymour, one of the students o f the school who began his Pentecostal ministry in 1906 at 312 Azusa Street in Los Angeles13. In the midst o f these arguments, Fatokun seemed to have taken a middle stance by stating that; Charles Parham can be appropriately considered as the founder of Pentecostalism while Seymour could only be accepted as just its catalyst or first evangelist. Parham was the great teacher and theologian of Pentecostalism while Seymour could be credited as its preacher and evangelist'4. He concluded by giving the illustration, that Parham laid the foundational doctrine o f Pentecostalism giving it its five-fold emphasis of conversion, sanctification, divine healing, Spirit baptism with evidence of speaking in tongues and premilleniarism, while Seymour heralded it - giving it both national and international popularity.15 11. S. A. Fatokun, 2007; “The Founder of Global Pentecostalism, Parham or Seymour? A Historical Evaluation”, ORITA, Ibadan, Journal (tfReligious Studies, Vol. XXXIX 2nd Dec, 2007 p. 32. 12. Jonathan Hill, 2007, The blew lion Handbook - The History o f Christianity, Oxford: Lion Hudson Pic, p 452. 13. Jprt t̂liatttttH!? !̂?. The New Lion Handbook-The History o f Christianity, p. 452. (4. S, A, Fatokun, 2007, “The Founder of Global Pentecostalism, Parham or Seymour? A Historical Evaluation”, ORITA, Ibadan, Journal o f Religious Studies, Vol. XXXIX 2nd Dec, 2007 p. 39. 15. See S. A. Fatokun, p. 40. IBADAN UNIVERSITY LIBRARY 90 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches... Be that as it may, at this juncture, the historical setting o f the phenomenon of Pentecostalism in the second and third centuries A.D. would be probed into. Historical Antecedents Our focus in this aspect o f the research is to trace the phenomenon to the pneumatic and apocalyptic movement known as Montanism.l6The fact remains that the charismatic approach that gained prominence among the contemporary Pentecostal movements was noticed in Montanism, a Christian movement in Asia Minor in the second and third centuries. Mountanus, the man after whom the movement was named, was a converted pagan Phrygian priest whose teaching bordered on the arrival of the age of the Holy Spirit (paraclete). Therefore he stressed the ideas of new prophecy and possession o f recognizable spiritual gifts, while his prophetesses, Maximilla and Priscilla were said to have fallen into ecstasy. Montanism practised among others, constant fasting, abstinence from sin, and complete separation from the world.17 These became the basic tenets o f older or classical Pentecostals which include the Church o f God in Christ, the Assemblies of God18 and The Apostolic Faith Church19. Although Montanism was one o f the movements declared as heretic by the Catholic Church due to abuse o f spiritual gifts, it was for many Christians a symbol o f return to the strictness of the early Christian community, a movement to Christian renewal. Furthermore, the era of pietism - an important movement in Europe in the fourteenth to sixteenth centuries seemed to have a significant influence on the great awakening that produced Pentecostals o f the Eighteenth century.20 21 The Moravians’ teachings popularized by Christian David and Zinzendorf1 emphasized on living a Christ-life and playing down the importance of doctrine. Johann Arndt, described as the godfather of 16. H. Boer, 1976, A Short History ofthe Early Church, Ibadan: Daystar Press, p. 63. 17. H. B'oer, 1976, A Short History o f the Early Church, p. 63. 18. Jonathan Hill, 2007, The New Lion Handbook- The History o f Christianity, p.452. 19. SeeS.A.Fatokun,p.38. 20. Jonathan Hill, 2007, The New Lion Handbook- The History o f Christianity, p. 452. 21. See Jonathan Hill, p.327. IBADAN UNIVERSITY LIBRARY Mepaiyeda, Solomon Makanjuola 91 pietism, insisted that Christianity is not really about doctrinal rifts but about a personal encounter with Christ that results in individual salvation. Therefore, the community founded by the Pietists known an Hermhut (The Lord’s Protection) was based upon a shared experience o f the power o f God, and se lf - surrender to the will of God.22 Concluding this historical survey, it must be noted that most scholars regard Pentecostalism as emerging from the Holiness Movement of the latter half of the nineteenth century.23 Advocates o f that revivalist movement followed John Wesley’s teachings o f conversion and sanctification. The only divergence noticeable between the holiness movement and the Pentecostals was that the former did not stress the concept of baptism in the Holy Spirit evident by speaking in tongues as emphasized by Seymour.24 Typology of Pentecostals in Nigeria Strictly speaking, in discussing the history and types o f Pentecostalism in Nigeria, one can not ignore the heterogeneity o f the movement. Their study reveals doctrinal differences and varying degrees o f denominational affiliation. Gifford traced the difference to social or political context in which they operated. However Pentecostalism in Nigeria could be traced to the indigenous spiritual or charismatic movement o f the twentieth century. Fatokun discussed the movement under four categories. The first was the prophetic - healing revivalist movement championed by Garrick Sokari Braide, an Anglican member from the Niger Delta area in 1915, the second, a prayer movement (known as precious stone society or Diamond society) which took its source from St Saviour’s Anglican Church, Ijebu-Ode in 1918 under the leadership o f the church’s sexton, Daddy Alii and later J.B. Shadare (the People Warden); the third, through the Cherubim and Seraphim Society, founded in 1925 by an itinerant evangelist, Moses Orimolade, and the last group which originated in 1930 at Ogere-Remo through the 22. See Jonathan Hill, p.327. 23. W.H Gentz (Ed), 1986, The Dictionary o f Bible and Religion, USA: Parthenon Press, p. 797. 24. W. J Hollenweger, 1972, The Pentecostal, Britain: SCM Press Ltd, p.22. IB DAN UNIVERSITY LIBRARY 92 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches,,, charismatic activities of Josiah Oshitelu whose possession of prophetic and visionary acumen influenced the birth of the Church o f the Lord Aladura25 6 In addition to these, mention was made of indigenous Pentecostal revival movement in eastern Nigeria, typified by the Qua Iboe missionary, Rev J. W. Westgarth and “the Messifident Holy Church”' among the Ibibios and the Efik people27; and of course, the Redeemed Christian Church of God that started in South Western Nigeria. Apart from the indigenous Pentecostal movements discussed above, Nigeria witnessed the infiltration of Classical Pentecostal church movements between 1931 and 1955. Matthews Ojp referred to them as denominational Pentecostal churches because of their affiliation with churches from the U.S.A and Great Britain. These included The Apostolic Church, The Apostolic Faith and Assemblies of God28, The Full Gospel (Apostolic) Church and Foursquare Gospel Church29 also fall in this category. Ojo branded these churches as holiness movement based on their doctrinal stress on perfection, strict personal ethics, restitution, bible inerrancy and baptism in the Holy Spirit. The marked difference between the mission-based Classical Pentecostals and the early indigenous (Aladura) Pentecostals is that while the former saw speaking in tongues as evidence o f Holy Spirit baptism, the latter placed much emphasis on prophecy and healing. The last type of Pentecostals is what Ojo referred to as the transdenominational charismatic movement30. They are otherwise know n as N e o -P e n te c o s ta l C h u rch es . T hey s ta r te d as interdenominational students fellowships in Nigerian Universities during the early 1970s before their metamorphosis into churches, Majority of them were founded to fill the vacuum created by extremism 25. Paul Gifford (ed). 1992, New Dimension in African Christianity, Kenya: Act Print Ltd, p 8. 26. See S. A. Fatokun’s Ph.D, 2005, Thesis on Pentecostalism in South Western Nigeria with Emphasis on The Apostolic Church, 1931 - 2001, Dept of Religious Studies, University of Ibadan, August 2005, pp. 49-53. 27. SeeS.A. Fatokun.pp. 54-55. 28. Paul Gifford (ed). 1992, New Dimensions in African Christianity, p. 9. 29. SeeS.A.Fatokun,p.57. 30. Paul Gifford (ed). 1992, New Dimensions in African Christianity, p. 9. IBADAN UNIVERSITY LIBRARY Mepaiyeda, Solomon Makanjuola 93 of the Holiness Pentecostals, Their attitude towards dressing is o f less rigor and many who found it inconvenient to conform with Classical Pentecostal rigorous ethical tenets resorted to the Neo-Pentecostal movements. The Neo-Pentecostals incorporate varying elements o f doctrine and practices that identify them with the American and British fundamentalists, evangelists and U.S Pentecostalism. Few of them worthy of note here are Rhema Chapel, Scripture Pasture Christian Centre, Latter-Rain Assembly, Living Faith Church Worldwide, All Nations for Christ Ministry and o f course Deeper Life Bible Church which embrace the strict holiness doctrine. It has been established that many Nigerian Neo-Pentecostals were influenced mostly by contacts with the American Faith Preachers, correspondences, literature and tapes of Faith preachers like Oral Roberts, Kenneth Hagin, Benny Hinn, Paul (now David) Yongi Cho among others31, sharpened their gospel of faith healing and liberation known as “Prosperity Gospel”. In sum, it is pertinent to corroborate Gifford’s view that despite the significant differences between Classical or Neo-Pentecostals, members o f these movements recognize themselves as part o f a special or sacred community32 bounded by conversion experience. Bom again Christianity is a common term for identifying members of the community and the rallying point o f their unification. Therefore this study goes further to elucidate the concept community in both the Redeemed Christian Church o f God, an indigenous Pentecostal Church and the Living Faith Church Worldwide, a Neo- Pentecostal church. The Redeemed Christian Church of God and the Living Faith C h u rch Worldwide The founder of RCCG, Pa Josiah Akindayomi from Ondo State, Nigeria who was baptized by the Church Missionary Society in 1927, became member o f the Cherubim and Seraphim Church in 1931 where he was said to have received divine call to commence a ministry. He started a 31. SeeS.A. Fatokun,p. 6. 32. See Paul Gifford, p.9 IBADAN UNIVERSITY LIBRARY 94 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches... fellowship called “Egbe Ogo Oluwa” (The Glory o f God’s Society) in 1951 with his wife and others at Ebute Metta, Lagos. The fellowship later grew and was later given “the Redeemed Christian Church of God” a name allegedly divinely given in a vision and written down by an illiterate founder.33 However, when the present General Overseer o f the church Pastor (Dr) Enoch Adeboye took up the mantle of leadership in 1980, the church which initially confined its operation to Lagos, Osogbo and Ondo, spread its tentacles to all the thirty-six states o f the Federation. Besides, it has registered its presence in various African countries, America, Europe and Asia34. On the other hand, the Living Faith Church Worldwide, founded in 1983 has relocated its headquarters twice, first from Ilorin (Kwara State) to Kaduna and finally to its present site in Ota on the outskirts of Lagos. The founder, David Oyedepo o f Muslim parents, was reported to have been influenced by the Cherubim and Seraphim’s charismatic gifts in Omu-aran, Kwara State. His secession from the church in 1983 was sequel to a divine mandate he claimed to have received urging him to start a ministry that would liberate the world from oppression of the devil through the preaching o f the word of Faith. Presently, the church has over 300 branches in Nigeria alone35. The Belief Systems of both Churches There are a lot o f similarities in the belief systems of the Redeemed Christian Church o f God and Living Faith Church Worldwide which are anchored on the Bible and in conformity with the general Pentecostal doctrines. They both articulate their principal tenets around themes such as conversion, consecration, sacrificial giving, dominion, abundance rhetoric’s (prosperity), encounter with the supernatural through faith and prayer; divine healing and praise among others. Wisdom, success and vision are concepts exclusively emphasized by the Living Faith Church linking the mental state to the supernatural response. 33. Olusegun Bankole, The trees clap their hands: A photo book on the Redemption Camp, Lagos: El- Shalom Publishers, 1999, p. 18. 34. Olusegun Bankole, The trees clap their hands: A photo book on the Redemption Camp, p. 18. 35. Kuponu Selome, 2007, “The Living Faith Church (Winners Chapel): Pentecostal prosperity Gospel and social change in Nigeria”, Ph.D Thesis, University of Bayreuth, Bayreuth, Germany. IBADAN UNIVERSITY LIBRARY Mepaiyeda, Solomon Makanjuola 95 Sermons, seminars, books, workshops revolve around these principal themes. Members o f these churches as well as their admirers36 have been greatly influenced as they all hussle to grab copies o f their books and sermon tapes. These serve as a strategy of evangelization and re - engineering of the people’s poverty mentality to liberation. The inherent danger in prioritising such books is the tendency by members to substitute them for the Bible. It is assumed that more attention was V given to these recommended spiritual literatures for daily devotional activities rather than reading the inspired word of God. It was gathered from the testimonies o f many members o f the Pentecostal movements that the books are potent enough to bring about prosperity and healing. One o f the central teachings in the Redeemed Christian Church of God is the teaching on poverty which is traced to satanic oppression or affliction. Scriptural passages like Mt 6:26,30, Ps 34:10, Ps 37:25, Phil 4:19, Haggai 2:8 form the bases o f the argument that a Christian is not expected to experience poverty since God is a great provider. Pastor Adeboye once said: If God is my Father and He decides to build mansions for Himself, why should I come into this world and begin to build huts?37 However, according to him, to qualify for divine blessing, certain conditions should be met such as selfless living, love o f brotherhood, diligence, tithing and sacrificial giving to promote the cause o f God. Adeboye is fond of saying: If you give God one naira, you are not going to die until you get a hundred in return; if you give God zero, he will multiply it by a hundred and you get zero38 In a similar vein, such teaching on sacrificial offering is demonstrated in the daily activities o f the L F C W. There are cases of giving in terms of 36. Admirers include Christians from other denominations and Muslims who patronise their programmes. 37. E.AAdeboye, 1996, Heaven, Lagos: Christ the Redeemer’s Ministries, page 3. 38. E.AAdeboye, 1996, The Gift ofLove: A study ofJohn 3:16, Lagos: Christ the Redeemer’s Ministries, p80. IBADAN UNIVERSITY LIBRARY 96 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches... cars, houses, televisions, jewelleries and other valuable items. This teaching is meant to inculcate in members the attitude o f give and take; but unfortunately it has driven some of the members to fall into temptations to get rich syndrome or illegitimate acquisition of wealth, so as to give towards God’s project. However, it must be mentioned that Adeboye and Oyedepo’s ideas are at variance with Biblical ideals most especially Lucan394. 0 Jesus said “blessed are the poor, for theirs is the kingdom of heaven”. By implication, it means it is possible for any Christian to be poor. Abogunrin lends credence to this position when he asserted: The problem of poverty in most of the third world is due mainly to the unjust conditions in the society over which the ordinary man and woman have no control. The rich and the powerful create structure of human relationships that serves to protect their wealth and political power, and thereby deny the poor any access to the resources of the nation41 The prevalence of social injustice, therefore, points to the fact that *• those who are poor do not choose to be poor but have to adjust to the system that they can not change. It is also observed that emphasis on abundance rhetoric’s, message of prosperity and sacrificial giving which Kuponu describes as “ritual”,41 built in members of the churches under review, survival mentality rather than a desire for significance. That is why some highly placed Christians in public service find it convenient to defraud. While corroborating this view, Israel Emmanuel42 submitted that they engage in such act because o f the negative impact that the survival mentality has on them. 39. Holy Bible. Luke 6 v 20. 40. S.O Abogunrin, 2003, “Jesus seven'folds programmatic Declaration at Nazareth in Black theology”, An International Journal,Nol l,No2,p244. 41. S.l. Kuponu, 2010, "Man, Nature and Religious Reproduction. An interrogation o f the Rituals and practices o f the Living Faith Church Worldwide", NABIS WESTI, p 265. 42. A.S. Homby, 2000, Oxford Advanced Learner’s Dictionary (ed) Sally Wehmeir, Oxford: University Press, p 225. IBADAN UNIVERSITY LIBRARY Mepaiyeda, Solomon Makanjuola 97 The Concept of Community among members of RCCG and LFCW By definition, community implies a group of people living in one place or district42, or a group of people with the feeling o f sharing things and belonging to the same religion or cause. The two Pentecostal churches under review have some practices which build a strong tie among their members. As stated earlier, it appears that bom again Christianity leads to the Bom Again community, though not in the strict sense o f members living together in one place but having the feeling o f belonging to the same movement and a sense o f sharing things for the good o f all members of the community. The mode o f practicing such communal living will be discussed as follows: First and foremost, these two Christian communities tend to avail their members the opportunities for survival. Between 1980s and now, the rapid economic decline with its attendant woes have resulted into financial incapacitation for most Nigerians. Individuals, mostly youths, who are disillusioned by the bleakly climate and future grasped the message of hope and emancipation that these egalitarian communities offer.43 The practical support in times of need goes hand in hand with the dispensation of spiritual ministration. Expectedly, many people flocked these churches. Oguntoyinbo Atere44 highlighted the helpline for the less privileged designed by the R.C.C.G which include “God’s provision programme (G.P.P), “A CAN can make a difference,” Heritage Home and African Missions. For the purpose o f clarity, apart from the last package - African mission - which is intended to partner with other organizations to sponsor missionary activities in Africa, others are meant to alleviate the hardship of Nigerian populace either through weekly distribution of foods to the poor and prisoners, giving of soft loans to the old and widows, care for the orphans or children of the poor, and of course, scholarship scheme. It is pertinent to note that the gesture discussed 43. Israel Emmanuel, 2010, “shift of a life time,” Silverbird Television Programme, become an agent of transformation, May 18,2010. 44. Oguntoyinbo - Atere, 2005, “The Redeemed Christian Church of God’s programme for the poor in Lagos in the context of Lucan Teaching”, A Ph.D thesis submitted to the Dept of Religious studies University of Ibadan, p. 188f. IBADAN UNIVERSITY LIBRARY 98 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches... above does not permeate all the parishes of Redeemed Christian Church o f God nationwide. Making a critique on these packages, Atere, though appreciated the largesse, she called attention to the empowerment o f the less privileged through training for skill acquisition. This, she argued will make them to be competent in various trades so as to become self - employed.45 In addition, she called for wide publicity to be given to such package so that most people who are ignorant of it can benefit. In the same vein, the Living Faith Church draws a lot o f attention to herself, through her welfarist programmes. Adegboye affirmed that the unprecedented growth o f the church is predicated upon her welfarism, most especially through scholarship and awards given to students. He added that “the moment a member is admitted into the church; his/her status begins to change”46. This implied that the church as a coring community sees members as one family. In return, members are motivated to contribute generously which accounts for the wealth o f the church adjudged as one o f the richest in terms of materials in contemporary times. The caring attitudes in both R.C.C.G and L F C also include, securing accommodation for their members on campuses. Stale students in tertiary institutions make it a binding duty to assist members who are new on campuses. In addition to this is job opportunity that the founders, ministers and members of these churches secure for those in need o f it. The driving force is the concept of belonging to one body in Christ. The means of identifications are broaches and stickers displayed on Bibles, handbags, briefcases, cars front ,doors, etc. These attitudes spontaneously draw members closer to one another. The second binding factor in this Born-Again community is the improved status of women. While most Mainline churches are still not committed to the issue o f women ordination, this discrimination is played to the background in Pentecostal churches under review. They have female Pastors and many women who are workers in the churches. 45. Oguntoyinbo - Atere, 2005, “The Redeemed Christian Church of God’s programme for the poor in Lagos in the context of Lucan Teaching”, p. 204. 46. Raphael Adegboye, 2009, A critique of wealth Acquisition in the church: A case study of the Living Faith Church Nigeria, ABAproject in the Dept of Religious Studies, U.I,p. 54. IBADAN UNIVERSITY LIBRARY Mepaiyeda, Solomon Makanjuola 99 Their emphasis on marital fidelity, mutual respect, sharing o f family responsibilities and stress on the nuclear family as opposed to the extended family - all tend to improve the position o f many women in the home and in the public. Young women find in these communities, opportunities to construct a space where they can move with relative freedom and dignity. No wonder a cursory journey to gatherings o f these churches will reveal an outrageous population o f women. This is because they are desirous of associating with a community that places value on them. Furthermore, the establishment o f educational institutions is a design to foster the sense o f community among their members. The R.C.C.G established Redeemer’s colleges in some states while Redeemer’s University was located at the Redemption camp, Lagos-Ibadan, Express way but now moved to Ede town in Osun State. The L.F.C. has Kingdom Heritage Nursery and Primary Schools and Faith Academic schools established in the regional headquarters across Nigeria. To crown this educational feat is the establishment o f Covenant University in Ota, as well as two Universities called “Landmark University” in Omu-Aran and Abuja respectively. It is true that these educational ventures are meant for academic advantages of the Nigerian public, one can see it as a conscious tool to promote a sense of unity among members o f these churches, given the fact that the population o f members’ children admitted yearly out­ number other Christians or Muslims. Despite the high school fees, members of these churches out o f dogged commitment send their wards there. Finally, the camp grounds are a means o f fostering a sense of belonging among members. “Redemption Camp” and “Faith Tabernacle” or “Shiloh” has become household names that attract a large spectrum of the country to their monthly and annual spiritual events. These camp grounds are not only meant for spiritual activities or assuage the affliction that these churches believe many people are experiencing; they also serve other purposes that are beneficial to members. For example, the R.C.C.G camp hosts commercial ventures such as petrol station by the gate o f the camp, eateries, banks and guest IBADAN UNIVERSITY LIBRARY 100 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches... houses. A large expanse o f land purchased by estate developers around the Redemption, camp is so amazing considering its size. An in-depth research carried out revealed that there is a collaboration o f RCCG with the managers with an intention to establishing a community whereby members would live together in the same area. Already most members o f the RCCG have built houses on the land not only for the purpose of annual convention but permanent residency. The ongoing rush to acquire a piece o f land in that site is alarming because according to Pastor Okungade,47 consideration is given to Redeemed Pastors and members who got the land cheaper than others. The same could be said also o f the L.F.C. which has branches o f four international banks in her premises. These banks transact all financial businesses of the church in both the local and foreign currencies. In fact L.F.C is said to have established its own private bank. No doubt, the provision of loans and sale of foreign currencies creates in members the pride of belonging to such a sophisticated Christian community. Implications of the Trend on Christianity in Nigeria It is worthwhile to delve into the implications of the concept of community on Christianity in Nigeria. In the first instance, while the practice of communal living in both the R.C.C.G and L.F.C draws membership to these churches, there is the tendency o f invoking “shibboleth”48 on non-members. Shibboleth, a biblical word or pronunciation that distinguishes people of one group or class from those o f another, later applied to a criterion to prove membership in a group. In anthropological discourse, the concept means the practice o f exclusion, discrimination, victimization and stratification49. This implies that people are discriminated against as a result o f their language, colour, or class they belong to. Therefore, the practice of exclusion against non - members of the churches under review brings 47. James Okungade is an Assistant, Pastor of the R.C.C.G, opposite State Hospital Ado Ekiti, Ekiti State. 48. “Shibboleth” on http://234 next, com 49. “Shibboleth” on htto://234 next, com IBADAN UNIVERSITY LIBRARY Mepaiyeda, Solomon Makanjuola 101 into focus what can be described as spiritual or religious stratification within the same body o f Christ. A typical example was the uncharitable way by which a brilliant candidate was edged out about five years ago, during the interview for intending lecturers at the Covenant University, Ota. Although he beat others who applied to teach philosophy, his refusal to change his denomination as proposed by the University management, deprived him of the offer.50 Secondly, the habit o f not extending the largesse either spiritual or material to other Christians jeopardizes Jesus’ prayer on unity among his followers, which he was convinced is the only proof that they are his disciples. Though He was holy, He showed kindness to people that the religious authority of His time considered as “outcast”. In sum, the attitude of “holier - than - thou” within the Bom Again community could be interpreted as over - evaluation of self which is sinful before God, the creator o f all humankind. This attitude runs contrary to the inclusive nature o f Christianity as espoused by the early church and imbibed by the Mainline churches in Nigeria. Conclusion The discussion, so far, has articulated in concrete terms, the practical ways by which some Pentecostal churches retain their members and also through social welfare and academic programmes, win non­ members to their fold. However the study has exposed the tendency of the invocation o f “shibboleth” - the practice o f exclusion, discrimination and stratification on non-members of the Pentecostal communities under review. Apart from the fact that such practice is unbiblical considering the story o f the Good Samaritan,51 Christian ethics o f love of one’s neighbour lends credence to the danger o f the practice o f exclusion. 50. Valentine Aderibole, an interview respondent, clergy, 45 years old, 2012. 51. Luke 10:30-37. IBADAN UNIVERSITY LIBRARY 102 Emerging Trends in Fostering the Concept o f Community among the Pentecostal Churches... Therefore, it is not sufficient for any Christian organisation to pay attention to expansion strategies at the detriment o f the golden rule which commands that charity should be extended to all peoples irrespective o f colour, political or religious inclinations. IBADAN UNIVERSITY LIBRARY