POLICY DEVELOPMENT IN METHODIST CHURCH NIGERIA, 1962-2020 BY Gabriel Onoja ONOJA MATRIC NO: 181614 Dip. Th. (ICT), Dip. R.S., B. A. Hons., M.A. (Ibadan) A Thesis in the Department of Religious Studies, Submitted to the Faculty of Arts in partial fulfillment of the requirements for the Degree of DOCTOR OF PHILOSOPHY of the UNIVERSITY OF IBADAN AUGUST, 2023 UNIV ERSIT Y O F IB ADAN L IB RARY ii CERTIFICATION I certify that this research work was carried out by Mr. Gabriel Onoja ONOJA in the Department of Religious Studies, Faculty of Arts, University of Ibadan, Ibadan, Nigeria. _____________________________________________ Supervisor O.O. FAMILUSI, B. A., M. A., Ph.D. (Ibadan) Professor of Social Ethics and the Sociology of Religion, Department of Religious Studies Faculty of Arts University of Ibadan, Nigeria UNIV ERSIT Y O F IB ADAN L IB RARY iii DEDICATION This thesis is dedicated to God Almighty, and my biological parents: Mr. Onoja George and Mrs. Onoja Martha who have given so much to support me morally, academically and financially. UNIV ERSIT Y O F IB ADAN L IB RARY iv ACKNOWLEDGEMENTS To the Almighty God, the controller of the universe belongs all the glory, splendour, majesty. The all-sufficient grace of God that picked me out of a family of eleven children in Odoba village is the sole reason for the completion of my Ph.D programme. He has been my source of strength, inspiration and protector throughout the period of this rigorous programme. My profound gratitude goes to my dedicated and hardworking supervisor, Professor O.O. Familusi. Fame, as he is popularly called remains a God-sent to my life. He has unique understanding and principles that I admire so much: he ensures a thorough reading and correction of my research work. He created enough time to relate and interact with me despite his accomplishments. I see a divine connection between me and my supervisor. It was during my undergraduate days that that I made up my mind to study the Sociology of Religion after his lecture. Luckily for me, the Postgraduate school appointed him as my supervisor for the degrees of Master of Arts and Doctor of Philosophy. Being under his direct mentorship has helped to develop my intellectual capacity and passion for scholarship. The invaluable contributions of the H.O.D, Prof. A. O. Dada, to the successful completion of this research is remarkable. He demonstrated relentless efforts towards the timely completion of the work by ensuring that all the necessary things were done to meet up with the acceptable standard of the University. In the same vein, the immense contributions of all the lecturers in the Department of Religious Studies are worthy of appreciation. Thank you all for imparting sound knowledge in me, starting with other Heads of the Department that served their tenures from the beginning of my postgraduate studies: Prof. I. D. Ayegboyin, Prof. J. K. Ayantayo and Prof. S. A. Fatokun. I thank the Right Rev’d Prof. O. O. Obijole, Prof. Helen A. Labeodun, and particularly, our tireless and always ready to assist PG Coordinator, Very Rev’d Dr H.M. Sewapo. I equally appreciate Dr J. S. Adekoya, Dr S. M. Mepaiyeda, Dr O. O. Berekiah, Dr S. K. Olaleye, Dr S. O. Okanlawon, Dr Barr. O. P. Oke, Dr O. Gbadamosi, Dr S.G. Akinola and Ven. Alfred Bamgbose. I truly appreciate your contributions to the wealth of knowledge in my life. In like manner, I acknowledge the non-academic staff of the Department who offered assistance from time to time. I would like to appreciate my spiritual parents, His Eminence, Dr Oliver Ali Abah, Prelate, Methodist Church Nigeria, and his wife, Deaconess Onyaidu Maria Abah, the National Women’s Fellowship President for their continuous roles in my life. Also, I UNIV ERSIT Y O F IB ADAN L IB RARY v appreciate Methodist Church Nigeria for giving me permission for further studies on full-time basis even as a full-time serving minister. My gratitude goes to the former Dean, Immanuel College of Theology, and the current Methodist Bishop of Owo Diocese, Rt. Revd Dr W.A.O. Egbetakin. God used him to facilitate my ministerial service in the theological school. I equally appreciate the current Dean of Immanuel College of Theology, Ven. Dr. I.O. Oyeneye, the Subdean, Very Revd J.O. Ayodele, and all the members of the Team Ministry of the College. Let me in particular appreciate my one and only, a treasure of inestimable value, Mrs. Onoja Ene Blessing. She has been a source of encouragement, strength and tireless support. Her constant prayers towards the success of this programme motivate me not to relax. On several occasions, she went extra miles to ensure my needs were met. I equally thank my lovely friends and children, Prophet Nathan Onoja, and Empress Enewa Onoja. Let me appreciate in particular, my dear sisters, Maria, Ladi, and Ekoche. They are indeed strong pillars of support, along with Onoja Charles, the youngest Ward Chairman of the All Progressive Congress (APC) Aiono Ward 1. A big thank you to the last born of our family, Igoche Monday Onoja. May God bless you. I am profoundly grateful to my wife’s elder brother, Engr. Jacob Onoja, he facilitated and supported me to get a mobility which has greatly enhanced my movements during research. I equally appreciate my in-laws, Mr. Pita Onoja, and Mrs. Comfort Onoja, for their constant supports. Let me sincerely appreciate the invaluable contributions of Mrs. Aremu Ponle, who has been my typist right from undergraduate days till now. Her contributions and that of her children, Gloria and Ayo remain remarkable. I remain eternally grateful to my dear brothers, friends and colleagues, the Very Rev’d Dr E.E. Chukwu, and the Very Rev’d Dr Ode Alagi Joseph. Also Hon. Godwin Onaji, Pastor Obotu Amuta, Akor Raymond, Olotuche Johnson and Akor Johnson have been great motivators over the years. A big thank you to my co-supervisees under Professor Familusi: Deacon Odeyale, the very Rev Ani, Pst. Ajayi, Canon Ojeniyi and Very Rev Ariyo. You have all been good colleagues. Gabriel Onoja ONOJA UNIV ERSIT Y O F IB ADAN L IB RARY vi ABSTRACT Policy development, an iterative process designed to help organisations advance policies to make them run efficiently in the realisation of their corporate objectives, is pivotal for organisational success, including the Methodist Church Nigeria (MCN). Existing studies on MCN have focused largely on historical development, renewal movements and doctrinal exegesis, with scant attention paid to its policy development. This study was, therefore, designed to examine policy development in MCN, which was orchestrated by the constitutional reforms from 1962, when the Church was granted autonomy from the British Methodist, to 2020, when the MCN held Constitutional Conference and reviewed the MCN Constitution, 2006. This was with a view to identifying the trends in policy development, its attendant benefits and challenges to the church. Anthony Giddens’ Structuration Theory was adopted as the framework, while the descriptive design was used. The purposive sampling technique was used to select 31 members of the clergy and 33 members of the laity based on their experience on policy issues in MCN. In-depth interviews were conducted with 14 episcopates, seven presbyters, eight priests, two deacons, one deaconess, four evangelists, four lay presidents, 10 stewards, seven fellowship presidents and seven former lay officers because they were involved as policymakers and implementers in the Conference area. Church records and the MCN Constitutions, 1962, 1976, 1990 and 2006, were consulted. The data were thematically analysed. The policy developments in MCN was a reflection of the changing dynamics in administering the church. The Deed of Foundation, 1962, granted the Church autonomy, while the MCN Constitution, 1976, addressed ecumenical matters with the introduction of Episcopacy and the adoption of titles, such as Patriarch, Archbishops and Bishops. The MCN Constitution, 1990, focused on reconciliation and reunification of the church after 14 years of internal crises. The MCN Constitution, 2006, which was in use until 2020 repositioned the church for effective ministry. The benefits derived from the policies include the introduction of new methods, such as the reordering of the ministry, charismatic worship and numerical growth from two districts at autonomy to 80 dioceses in 2020. The policies equally enhanced the national impact of the church in the education and health sectors, while it achieved global relevance in international outreach mission to Gabon, Togo, Dubai, United Kingdom and United States of America. Moreover, MCN’s leadership role in World Methodist Council was firmly established. However, there was the erosion of Methodist heritage and traditions, like simple hierarchies of priesthood and unelaborate liturgy as a result of the policy. There were also the Presidential and Patriarchal conflict from 1976 to 1990; partial implementation of the policies and financial burdens were evident in the irregular payment of Church workers’ salaries. Social change underpinned policies for autonomy, episcopacy and repositioning in Methodist Church Nigeria, from 1962 to 2020, with attendant benefits and challenges. Keywords: Policy development in Methodist Church Nigeria, Church autonomy, Church constitutional development Word count: 464 UNIV ERSIT Y O F IB ADAN L IB RARY vii TABLE OF CONTENTS Title page i Certification ii Dedication iii Acknowledgements iv Abstract vi Table of contents vii Abbreviation x CHAPTER ONE: INTRODUCTION 1.1 Background to the study 1 1.2 Statement of the problem 4 1.3 Purpose of the study 4 1.4 Scope of the study 5 1.5 Significance of the study 6 1.6 Definition of terms 6 CHAPTER TWO: LITERATURE REVIEW AND THEORETICAL FRAMEWORK 2.1 Issues in religion and changing social trends 8 2.2 Wesleyan changing tradition 21 2.3 Perspectives on Methodist Church Nigeria 26 2.4 Theoretical framework 45 CHAPTER THREE: METHODOLOGY 3.1 Research design 47 3.2 Study area 47 3.3 Study population 48 3.4 Sampling procedure 49 3.5 Method of data collection 49 3.6 Method of data analysis 49 CHAPTER FOUR: RESULTS 4.1 Introduction 50 4.2 Advent and evolution of Methodism in Nigerian 50 4.3 Precursor to autonomy 52 UNIV ERSIT Y O F IB ADAN L IB RARY viii 4.4 The autonomy of Methodist Church in Nigeria 54 4.5 Policy developments in Methodist Church Nigeria from 1962 to 2020 56 4.5.1 The Deed of Foundation 1962-autonomy 57 4.5.2 The 1976 Constitution-episcopacy 58 4.5.3 The 1990 Constitution-reconciliation and reunification 66 4.5.4 The 2006 Constitution-repositioning 68 4.5.5 The Book of Resolutions- All the decisions and resolutions of Conference 73 4.5.6 His Eminence, Dr Sunday Ola Makinde, 2006-2013 75 4.5.7 His Eminence, Dr Samuel C. Kanu Uche 75 4.5.8 Other issues in the Book of Resolution 76 4.6 Purpose of policy development in Methodist Church Nigeria 78 4.7 The contributions of Methodism to Nigerian society 83 4.7.1 Education 84 4.7.2 Health 86 4.7.3 Female child education and women empowerment 89 4.7.4 Social services 92 4.7.5 Economic development 96 4.7.6 Politics and democratisation 97 4.7.7 Social movements 98 4.7.8 Honorific awards 99 4.8 Prospects of policy development 102 4.8.1 Introduction of new methods 102 4.8.2 Church growth and expansion 107 4.8.3 National impacts 109 4.8.4 Global relevance 110 4.8.5 Adjustment to social realities 112 4.9. Problems of policy development 114 4.9.1 Erosion of Methodist heritage and tradition 115 4.9.2 Crisis: presidential and patriarchal dichotomy 124 4.9.3 Financial burdens 129 4.9.4 Partial implementation 133 4.9.5 Conflict of interest 136 4.9.6 Weak structure 138 4.10 Conclusion 142 UNIV ERSIT Y O F IB ADAN L IB RARY ix CHAPTER FIVE: SUMMARY, CONCLUSION AND RECOMMENDATIONS 5.1 Summary 144 5.2 Conclusion 147 5.3 Recommendations 148 5.4 Contributions to knowledge 154 References 155 UNIV ERSIT Y O F IB ADAN L IB RARY x ABBREVIATIONS MCN Methodist Church Nigeria WMMS Wesleyan Methodist Missionary Society PMMS Primitive Methodist Missionary Society WCC World Council of Churches WMC World Methodist Council CCC Conference Connexional Council MF Men’s Fellowship WF Women’s Fellowship CAN Christian Association of Nigeria UNIV ERSIT Y O F IB ADAN L IB RARY 1 CHAPTER ONE INTRODUCTION 1.1 Background to the study Religion is among the most pervasive social institutions in any given society. It has been a central feature of social life and the policies that preceded it1. It is anchored on many centuries’ policies, traditions, customs, beliefs and ideas. African Religion, Christianity, Islam, Judaism, Buddhism and Hinduism have all been practised for many centuries with a good number of relics. Over time, as the world evolves and changes, new trends, values and perspectives can create tension between existing traditions and customs. This is because adherents see anything connected to religion as eternally binding. Hence, a strict adherence to doctrines, practices and traditions. Notwithstanding, the society in which religion exists is a web of constant change and is in a flux as observed by scholars.2 Such human induced and natural changes cut across language, meanings, dressing, arts, technology, and so on. Heraclitus3 observes that nature is in a state of constant flux. “Cold things grow hot, the hot cools, the wet dries, the parched moistens.” He notes further, “Everything is constantly shifting, changing, and becoming something other to what it was before.” On the other hand, a pre-Socratic school of philosophy founded by Parmenides in the early fifth century BC called the Eleatic insisted that change was impossible, and that reality was one and unchanging. Despite the views expressed by the Eleatic in contradistinction to Heraclitus, it is obvious that change and innovation occur in all societies. This is evident in the fact that the population, if not controlled grows at geometric 1 D. Fletcher et al, 2014. Religion, Social Cohesion and Peace building in Conflict-affected Countries. Retrieved from https://www.du.edu/korbel/sie/media/documents/faculty_pubs/sisk/religion-and-social- cohesion-reports/rsc-researchreport. Accessed on 11/20/18 2 C.H. Kahn, 1979. The Art and Thought of Heraclitus. Cambridge: Cambridge UP. 45. An Internet Encyclopaedia Philosophy. Heraclitus.] Retrieved from http://www.iep.utm.edu/heraclit/. Accessed on 17/06/2017. 11:37am 3 Heraclitus Change. Retrieved from https://philosophyforchange.wordpress. com/2008/04/07/ heraclitus-on-change/ Accessed on 1/25/2018 UNIV ERSIT Y O F IB ADAN L IB RARY 2 progression; there are advancement in technology just as material equipments, ideologies and values take on new components, and institutional structures and functions undergo reshaping to a point that absolute reverence for tradition without innovation can easily degenerate into stagnation and formalism.4 One can therefore say, change is constant in the society with attendant benefits and problems which social institutions try to manage. Modern socio-cultural systems, which emerged in post Feudal Europe during the commercial and industrial revolutions saw the gradual shift of economic activities from the countryside to the cities5. The same trend was experienced in post-colonial era in Nigeria.6 Within these periods, the society improved in technology for production of food, clothing and shelter. There was also an increased population and expansion into a larger territory with more specialisation of groups and roles and a greater differentiation of occupations, classes and other groups in the organisation of society. In particular, the last fifty years in the world all over have seen more changes in the political, cultural and religious configuration of the world than ever before.7 Within these periods, also, learning, work, worship and religious piety became much more separate and discrete. People progressively understood issues of religion as separate from other institutions in the society, and by the 14th and 15th centuries it was glaring in many European climes for instance, to talk of personal religion, religion in general, and other religions8. Hence, some seminal sociologists of the 19th and 20th centuries imagined or postulated that religion would either disappear or become increasingly weakened with the rise of modern institutions9. However, religion did not disappear but has enhanced even social transformation; it remains surprisingly vibrant 4 C. Hubert and D. Benjamin. (eds), 1978. A History of Christian Doctrine. Edinburgh: T. & T. Clark Ltd. 184 5 E.B. Tylor, 1871. Primitive Culture. London: John Murray. 87 Retrieved from https://www.bookedupac.com/pages/books/2628/edward-b-tylor/primitive-culture.Accessed 17/06/2017. 6N.S. Nomfundo, (n.d). Political Changes in Africa after Independence. Retrieved from https://www.saylor.org/site/wp-content/uploads/2012/02/POLSC325-Subunit-2.1-Overview-of-Politics- in-the-Post-Colonial-Era-FINAL.pdf. Accessed 17/06/2017 12:04pm 7 R.A. Idialu The Pastor in a Multi-cultural and Multi-religious Society. In O. Adeogun, R. Idialu, S. Adegbite (eds). The Pastor and the challenges of the 21st Century. Ibadan: En-Joy Press and Books. 21 8 J. Meyrowitz, 1997 "Shifting Worlds of Strangers: Medium Theory and Changes in 'Them' versus 'Us' ." Sociological Inquiry 67: 59-71 in 1991 The Changing Global Landscape. Atlanta. 9 C.L. Harper and B.F. Lebeau, (n.d). Social Change and Religion in America, Thinking Beyond Secularization. Retrieved from http://are.as.wvu.edu/sochange.htm. Accessed 23/03/2017. UNIV ERSIT Y O F IB ADAN L IB RARY https://www.bookedupac.com/pages/books/2628/edward-b-tylor/primitive-culture 3 and socially salient.10 This is particularly true in Nigeria, where it has been a strong factor in emerging social matters. Notwithstanding, there are instances of change that one can interpret as religious decline, such as dwindling membership, especially among liberal/mainline Protestant denominations, and also declining involvement in religious activities and traditional forms of piety like prayer, evangelisation and Bible Study. In the view of Vidler, “the Church has inevitably been affected by what has happened in the world in which it is set”.11 This has become a serious concern in religious circle, especially, Methodist Church Nigeria; who, like other social institutions is embedded in a broad process of socio-cultural change, reflexively shaping and being shaped by the large-scale transformation. In an atmosphere of rapid transformation, one may ask, what is the way forward for religion or generally speaking, social institutions? The fact remains that no institution, no matter how placed can stop the wave of change; hence, concerted efforts are made through brainstorming to frame policies that will help to sustain such an institution in the midst of change. As the first surviving foreign mission12, Methodist Church Nigeria has gone through myriads of changes owing to a number of policies introduced from time to time. In the first instance, the form of Christian traditions that accompanied the Wesleyan Mission was highly at variance with the local settings and the religious background of the Nigerians. As the wind of change blew across the nation, the Church was caught up in the web of using old or existing moribund foreign traditions and practices in the evolving Nigerian socio-religious development. This became the foundation for re- appraisal of Church policies and practices to align with Nigerian religious worldview. The steps towards this development were central to the introduction of African elements and episcopacy as well as other transformational policies to the Church life. The wave of these changes was heavily championed by the first Patriarch, His Pre- Eminence, Professor E.B. Idowu and subsequent heads of the Church. Also, the Conference Connexional System, comprising Archdioceses, Dioceses, Circuits and 10 C.L. Harper and B.F. LeBeau. Social Change and Religion in America, Thinking Beyond Secularization. 11 A.R. Vidler, 1974. The Church in an Age of Revolution 1789 to the Present Day. England: Penguin Books. 9 12 M.A. Oduyoye, 1992. The Wesleyan Presence in Nigeria: An Exploration of Power, Control and Partnership in Mission. Ibadan: Sefer. 3 UNIV ERSIT Y O F IB ADAN L IB RARY 4 Local Churches have been actively involved in collective policy formulations to cope with changes in the society. The impacts of such policy developments towards growth and expansion have been yielding fruitful results in the life of the Church as well as some challenges. 1.2 Statement of the problem The evolution of Methodist Church Nigeria has been largely characterised by various forms of policy development which are responses to changing trends in the society. Existing studies on the church have focused on diverse perspectives. For instance, Familusi13, Oduyoye14, Okocha15 and Fatokun’s16 contributions are on historical development. Ekebuisi17 is concerned with renewal movements, Aina18 examines doctrine and worship as exhibited in the church, Idialu19 emphasises contextualisation, while Addison20 works on Methodist character. Also, Kolawole21 and Ladigbolu22 paid attention to lay ministry and identity crises respectively. However, inspite of the avalanche of academic works, not much has been said about policy development, which is a key area in Methodist Church Nigeria’s response to changing trends in the society. 1.3 Purpose of the study The study examined policy development in Methodist Church Nigeria from 1962 to 2020. Since change in the society has a way of redefining people’s worldview from time to time23, the tendency of seeing rigid religious practices as archaic cannot be 13 M.M. Familusi, 1992. Methodism in Nigeria (1842-1992). Ibadan: NPS Educational Publishers. 14 M.A. Oduyoye, 1992. The Wesleyan Presence in Nigeria: An Exploration of Power, Control and Partnership in Mission. Ibadan: Sefer, 15 J.O.I. Okocha 2013, Yet Alive Methodism. Aba: Onyii Graphic Press 16 J. Fatokun, 2009. Methodist Witness in Nigeria. Ibadan: Positive Press 17 C.C. Ekebusi, 2010. Renewal Movement in Methodist Church Nigeria. Aba: Soul Winner Publications 18 O.O. Aina, 2016. Polity, Worship, Doctrine. Methodist Church Nigeria Perspective. Lagos: Rotabstone and Company. 19 R. Idialu, 2015. Contextualization of the Gospel as a Platform for Membership Retention in Methodist Church Nigeria. A PhD Thesis submitted to the Department of Religious Studies, University of Ibadan. 20 B. Addison, (No date) Methodist Character and Pentecostal Practices. Oladunjoye & Co. 21 D. Kolawole, 2015. The Lay President and the Methodist Church Nigerian Constitution. In Allwell A.O. et al. The Lay Presidency and Methodist Church Nigeria. Nigeria: Methodist Church Nigeria 22 L.S.A. Ladigbolu, 2018. Methodist Church in Identity Crisis within the Context of politics, Security, and Injustice in Contemporary Nigeria. In R.O. Opeke., Familusi O.O. and Berekiah O.O (eds) The Heart of the Act: Church, Politics and Social Transformation. A Festschrift in Honor of His Grace, Most Rev M.K. Stephen. Ibadan: University Press Publishing House. 23 J.V. Spikenard, (n.d). Worldview, Beliefs and Society: Mary Douglas' Contribution to the Study of Human Ideas on Ultimate Reality and Meaning. https://www.utpjournals.press/doi/pdf/10.3138/ uram.13.2.109 UNIV ERSIT Y O F IB ADAN L IB RARY https://www.utpjournals/ 5 denied. In the same vein, religion is mostly resistant to change on practices that could have outlived their social relevance and meaning. The inability to adjust even when such adjustment does not affect religious essence has made some activities and practices impracticable.24 Recent initiative to bridge the gap between religion and change is found in Church policies. Therefore, this work was able to: (a) Identify changing trends of policy in Methodist Church Nigeria. (b) Examine policies that determine the direction of the Church in a changing society. (c) Appraise the prospect and the burden of policy development in the Church. (d) Recommend how the Methodist Church Nigeria can be more proactive on policy development. 1.4 Scope of the study The study is limited in scope to Methodist Church Nigeria. The choice of Methodist is based on the fact that, Methodist is the first surviving mission in Nigeria25. While the Wesleyan Missionary Society arrived Badagry in the year 1842, the Primitive Methodist Mission Movement arrived in the South-South region of Nigeria in 1893.26 The former opened the gate of mission to other foreign Missionary Societies to evangelise Nigeria. It is therefore apposite that any meaningful research on Church and policy development in Nigeria must strongly acknowledge the central place of the first foreign mission in the country. Furthermore, the study focuses on methods employed in policy formulation. Methodically, things are not just done without a unanimous policy to that effect27. Such policies are instruments of change in the Church life. Any meaningful study on Methodist Church Nigeria, especially as regard to change will definitely not escape policies that engender changes. This work, therefore, uses contemporary policy frameworks from 1962 to 2020. It was in 1962 that the Church got her autonomy from 24 J.M. Haase, 2009. Postmodernity: Impact and Implications. A PhD Thesis submitted to the University of Zululand, Kwazulu-Natal, South Africa. 25 F.E. Ogwuonuonu, 2012. Celebrating 170 Years Of Christianity In Nigeria retrieved from http://www.thenews writerng.com/?p=4951. Accessed on 20/06/2017. 3:35am 26 M.M. Familusi, 1992. Methodism in Nigeria 1982-1992, Ibadan: NPS Educational Publishers Limited. 6 27 Methodist Church in Britain. 2017. Safeguarding Policy, Procedures and Guidance for the Methodist Church. Retrieved from https://www.methodist.org.uk/media/11452/methodist_church_safeguarding_policy_procedures_and_gu idance-_april_2019.pdf. Accessed on 23/6/2017. UNIV ERSIT Y O F IB ADAN L IB RARY http://www.thenews/ https://www.methodist.org.uk/media/11452/methodist_church_safeguarding_policy_procedures_and_guidance-_april_2019.pdf https://www.methodist.org.uk/media/11452/methodist_church_safeguarding_policy_procedures_and_guidance-_april_2019.pdf 6 the British Methodist Church28 shortly after Nigerian independence.29 On the other hand, in 2006 Constitution popularly called the Reposition Constitution was intended to bring the Church to a suitable position in Nigeria for effective witness and service to humanity. This same Constitution operated till 2020 when it was revoked. Since enactment of constitutions within these periods introduced new policies that redirected the Church afforded the researcher the opportunity to obtain and report with firsthand information. In addition, the Book of Resolutions, which is believed to be next to the Constitution, was introduced by the 2006 Constitution to replace Standing Orders. This also formed part of policies examined. 1.5 Significance of the study The study is significant in many ways. It serves as a valuable contribution to scholarship by adding to the body of existing knowledge in the field of the sociology of religion. This work is to function as a memoir to religious institutions, especially the Church, on how to manage change through policy formulations rather than recourse to crisis that has negative social outcome. Furthermore, the insight gained through this research will serve as an instrument for social adjustment and adaptation by religious institutions. The study is particularly significant to Methodist Church Nigeria as it has been able to appraise the changing trends of policies over the years in the light of their contribution to the Church growth and the burdens that they bring as well. In addition, it is a veritable tool for other Churches and religious bodies on how to respond to social change. Lastly, the work is significant to Nigeria in the area of policy that will engender change and development. 1.6 Definition of terms Policy development Policy development concerns an iterative process designed to help organisations advance policies to make them run efficiently in the realisation of their corporate 28 C.C. Ekebusi, 2010. Renewal Movement in Methodist Church Nigeria. Aba: Soul Winner Publications. 40 29 T. Falola and M.M. Heaton, 2008. History of Nigeria. United Kingdom: Cambridge University Press. 139 UNIV ERSIT Y O F IB ADAN L IB RARY 7 objectives. It involves research, analysis and writing of government or organizational guiding rules that helps address identified goals, problems or concerns.30 Church policy This is a reference guide to the functions and operations of the church. It lists routine duties and answers questions that arise as duties are performed. The procedure section gives step by step instructions for performing each task.31 It is also a statement that defines the authority required, boundaries set, responsibilities delegated, and guidelines, established to carry out a function of the church. In other words, church policy tells who does the task, why it is done, and, under what conditions it is done. It answers questions that arise during unique circumstances and provides uniform treatment of a situation. Methodism Methodism, 18th-century movement founded by John Wesley that sought to reform the Church of England from within. The movement, however, became separate from its parent body and developed into an autonomous church. Church autonomy A church is said to be "autonomous" if it is self-ruling, self-propagating and self- financing. 30 Dustin, 2017. Introduction to Government Policy Development. Retrieved from http://dustinkmacdonald.com/introduction-government-policy-development/. Accessed on 12/10/2020. 31 Smyrna Baptist Church, 2019. Policies and Procedures for Smyrna Baptist Church. Florida. Retrieved from https://smyrnabaptist.org/wp-content/uploads/2019/10/Manual.pdf. Accessed on 27/2/2020 UNIV ERSIT Y O F IB ADAN L IB RARY http://dustinkmacdonald.com/introduction-government-policy-development/ https://smyrnabaptist.org/wp-content/uploads/2019/10/Manual.pdf 8 CHAPTER TWO LITERATURE REVIEW AND THEORETICAL FRAMEWORK 2.1 Issues in religion and changing social trends Religion from time immemorial has occupied a central position in the lives of people and the society at large. Hardly had a society exist without religious history in the development, civilization and social transformation. Nigeria in particular, has a rich indigenous religious heritage which along with other religions, particularly, Christianity and Islam have contributed to and responded to changing social trends. Hence, Ibenwa, writing on religion and social change in Nigeria opines that the whole theme of religious change in Africa has been seen from the perspective of phenomenon, which began when Africa came in contact with the Europeans but that this idea of static African religion and culture which got a dynamic and serious shakeup only when impacted upon by Western culture is no longer tenable.32 In his finding, what actually happened was a system influence in the second part of the 19th century which brought about rapid social change in Africa, and transformed very simple, harmonious, homogenous societies who strictly observed the religion of their communities into complex and heterogeneous ones with popularization of western ideas of rationalism and individualism. In his submission, the changes are unavoidable as they are partly the survival tactics while others are irresistible in the midst of conquering culture. He identifies Christianity and Islam as social revolutionary forces in the society who used education and urbanization as sweet pills to enticed and capture Africans. Hence, the advent of these two religious bodies birthed religious pluralism on the continent of Africa. 32 C.N. Ibenwa, (n.d.). Religion and Social Change in Nigeria. Joen Publishers. Retrieved from http://www.edu.ng/ publications/ file/IBENWA,%2christopher%20N.pdf. Accessed on 9/9/2019 UNIV ERSIT Y O F IB ADAN L IB RARY http://www.edu.ng/ 9 Furthermore, in his findings, submits that Africans quickly accepted the new religions because of their advantages but could not remain faithful to the tenets of the new religion, like the promotion of monogamy and condemnation of polygamy, discarding of oath taking according to cultural practices. Some of these alien cultural and religious changes do not fit in to the African worldview, hence, the beginning of dual religious allegiances and the introduction of African Independent Churches to bridge the gap. Notwithstanding, he establishes that Christianity helped in the eradication of some barbaric practices such as the killing of twins and albinos which were considered abominable to the earth deity and ancestral spirits. Also, the practice of human sacrifice, Caste System (Osu) common among the Igbo and the practice of burying alive slaves to serve chiefs in the world in the world of the ancestors have been stopped or gradually going into oblivion. Furthermore, Christianity helps in character molding of children and make young ones imbibe such virtues like love, truth, obedience and respect for elders, parents and constituted authority. Islam brought with it Arabic language and culture as well as Islamic learning. The instance of current numeral in use is a legacy of Arabic studies. Though the work acknowledges the contributions of Christianity and Islam to rapid social change in Africa as well as the transformation of homogenous communities into a complex and heterogeneous one; it fails to acknowledge how African society religion have influence these religions to adjust to the religious temperaments of the Africans. This has been the thrust for policy developments by the different religious bodies. Also, his view that Christianity and Islam promote monogamy and condemn polygamy is at variance with Islamic teaching which allows a man to have up to four legal wives provided he treats them equally. In an attempt to bring out the motif of the missionaries in expanding influence, particularly, Christian mission; Familusi,33 writing from the parlance of sociology of religion sees conversion as a veritable tool. He sees conversion beyond spirituality, rather, a fundamental ingredient for social change. This is because, in addition to increment of religious membership, conversion also creates an atmosphere for social 33 O.O. Familusi, 2018. Christian Conversion as a Tool for Social Transformation in Nigeria. In Opeke R.O., Familusi O.O. and Berekiah O.O (eds) The Heart of the Act: Church, Politics and Social Transformation. A Festschrift in Honor of His Grace, Most Rev M.K. Stephen. Ibadan: University Press Publishing House. 49-66 UNIV ERSIT Y O F IB ADAN L IB RARY 10 transformation of the individual converts and the society in terms of culture, morality, education, economy and healthcare. While connecting conversion to social transformation or social change, he submits that conversion from one religion to another carries with it transformative elements of the new religion to the point of change of status as the new convert becomes a member of a new family in terms of fellowship and brotherhood. He posits that the rite of baptism and confirmation in addition to change of diet, dressing, habits, adornment and choice of economic activities are possible engender of social change. Furthermore, he establishes the possibility of a group conversion in which many members of the society could change their religious affiliation like the case of Indigenous Africans who were adherents of traditional African Religion but turned en mass to either Christianity or Islam because of the bates offered at the initial point of entry. The study which limits it scope to Christian conversion identifies key elements like education and health that enhance wider acceptance of Christianity. He notes that the Church used education which yielded a good result of conversion to the point that the beneficiaries later became influential members of the society. Writing on the Wesleyan Methodist Missionary Society’s approach, he points out how in 1900 the Methodist Primary School, Imesi-Ile enrolled twelve pupils to represent the twelve disciples of Jesus. He noted the families represented by the pupils are among the most enlightened in the town with attendant social impacts. Other schools named after the Churches that established them include St. David’s Primary, Baptist College, Methodist High School, Our Lady of Apostle and many others. He notes how The Apostolic Teachers’ College established in 1944 produced high profile personalities like Prof. Samson Olayide, former Vice Chancellor, University of Ibadan and Dr Daramola, former Provost, College of Education Ilesa, among others. Hence, the education provided liberated the people from the shackles of wickedness, ignorance, and superstitious beliefs. In addition, the contribution of the missionaries in their conversion bid to open hospitals in different towns across Nigeria and Imesi-Ile in particular made the town to become the first place in the world to be freed from the scourge of measles between 1962 to1965. Such educational and the health sector boosted African civility and the elimination of obnoxious and dehumanizing practices and instilled good moral and human values in the people; he noted. UNIV ERSIT Y O F IB ADAN L IB RARY 11 Having x-rayed the continuous contributions of Christian missions in the 21st century such as the establishment of several universities and teaching hospitals of which Wesley University of Nigeria Ondo and Bowen University Teaching Hospital are among; he concludes that conversion engender social transformation since religion has the potential to transform other social institutions or inhibit social change. One however expected him to identify what areas religion inhibits changes in the society. In other word, the paper appraised the benefits of Christian conversion but failed to tell us how Christian conversion on the other hands affected some social life and culture of the people. More importantly Africa Religion which was derogatorily reduced to idolatry and her culture classified as barbaric. This made Africans left their religion for the Whiteman religion. Also, as a result of conversion some also lost their jobs, social placement and family. Otto Maduro34, a neo-Marxist, while advocating the need for elaborate and complex understanding of religion and changing trends, opines that religion is beyond a mere passive effect of the social relations of production; it is a potent instrument for social dynamics, both changing and changed by social processes and not just a subordinate element but an important part in the initiation and sustenance of a particular social structure. Having seen religion beyond the functional, reproductive or conservative factor in society; he concludes that it is most of the time the outstanding and the only available means to bring about a social revolution. We agree with Maduro that religion most of the time remains a potent force in social revolution. However, his work failed to acknowledge the implication of social revolution on religion. Revolution induces social change which religion must to in order to remain vibrant in the society. Roy and Bruce35, using the instances of the movements called The Civil Rights Movement and the New Christian Right; show the example of religion in the quest for a better society. They note that this happened after the abolition of slavery, as the blacks were denied privileges available to the white in the political and legal circles in the Southern States of the United State of America. Noting the situation was severe to the point that blacks were not permitted share the same basic amenities like shops, 34 M. Otto, 1977. New Marxist approaches to the Relative Autonomy of Religion, Sociological Analysis, vol. 38, no. 4, Retrieved from https://biblicalstudies.org.uk/pdf/rss/24_2-3_241.pdf. Accessed on 11/20/2018 35 W. Roy and S. Bruce, 1987. Sociological Theory, Religion and Collective Action. Ireland: The Springer: Vol. 29, No. 1. Retrieved from https://www.jstor.org/stable/33511965 in Religion and Social Protest (The American Civil Right Movement) Brighton: International House. Accessed on 11/15/2018 UNIV ERSIT Y O F IB ADAN L IB RARY https://biblicalstudies.org.uk/pdf/rss/24_2-3_241.pdf.%20Accessed%20on%2011/20/2018 https://biblicalstudies.org.uk/pdf/rss/24_2-3_241.pdf.%20Accessed%20on%2011/20/2018 https://www.jstor.org/stable/33511965 12 public transport and public toilets. Inter-racial marriage and education were prohibited by law just as the blacks were disenfranchised. Fuelled by the 1955 when Rosa Parks was arrested for refusing to give up her seat to a white person while travelling on a bus in Montgomery, Alabama, black people boycotted the bus service for over a year. This is one of the most significant events to precede the Civil Rights Movement. They suggest that religion served as an impetus for the movement. They argue that the use of Christian values common to both black and white people, the Civil Right Movement was able to push for equality between the white and their black counterparts. Hence, the churches did not only provide fertile ground for the blacks from racial discrimination, but afforded them the platform to preach their message of equality. They affirm that in this context, religious values serve as ideological bases for the protesters to draw support and motivation as well as a legitimate explanation for their actions. Furthermore, they observe another side of religion which could be an instance of regressive social change. They note that the example of Christian Right Movement, a politically and morally conservative Protestant fundamentalist movement that pushes for the return of America back to God from godless, spineless leaders that have brought the nation floundering to the brink of death. This movement believes that creationism should be taught in schools instead of evolution and that children be taught abstinence before marriage instead of sex education. They are therefore considered as unconnected to the mainstream beliefs of freedom of choice. Their description of the Christian Right Movement as regressive is subjective rather than objective. While we agree that social change could also be regressive, it is with objective underpinning to restore old system considered to be better for social progress than a new social system which hinders progress. Ngozi Iheanacho36 viewing the phenomenon of social transformation from the perspective of globalisation notes its wave is sweeping across nations and cultural boundaries, including African countries like Nigeria. Noting further that, globalisation is taking its toll on the people’s religions and cultural practices which formerly were 36 N.I. Ngozi, 2009. Globalization Challenges and Change Factors in the Religions of Africa: The Nigerian Experience. Bassey Andah Journal/vol.2. Retrieved from https://www.academicexcellencesociety.com. Accessed on 9/17/2019 UNIV ERSIT Y O F IB ADAN L IB RARY https://www.academicexcellencesociety.com/ 13 firmly established before the colonial administration came and alter the cohesive political, social and religious societies. As one of the main factors of society transformation to a global village; she identifies the characteristics of globalisation as, the integration of economies, technologies and information exchange, as well as free movement of people, which in addition to the internet, telephone, and television among others have changed events and phenomena under which religious traditions that flourish among the people are enmeshed. She points out that this made old practices and belief systems to disappear or perceived to be obsolete while new patterns are favoured and embraced. The influence of such cultural globalization brings about rapid and radical change and social transformation from different aspects of the social system. Hence, globalization has induced and transmitted many socio-cultural changes, the world over. With the trend of capitalism as the sole variable of globalization she further observes its effect on religion as responses have been channeled to the materialist spirit of globalization, and preaching concerning money as a means of attaining human transformation and salvation here on earth. This she notes has eroded the ideal simple lifestyle and fundamental religious teaching of Islam and Christianity for preaching oriented in the capitalist ideas of globalization. Hence, alignment of beliefs and practices to changing world order driving by capitalist indices. Seeing into the future, she predicts globalisation may result in extinction of many Nigerian languages with its attendant effect on indigenous religious practices as the religion is wrapped up with the different languages. Furthermore, the trend of globalization phenomenon makes the conservativeness of religion practically impossible. Hence, the influxes of new cultural and religious patterns and practices given rise to a secular society. In addition, she notes how the global village social system challenge traditional societies, religious practices, and institutions as people found themselves in different social settings and value system, which redefine their sect concept and image from those of their traditional societies and religion. More so, the global trend for women’s right has equally led to new translations of the sacred literatures of various religions to emphasise gender neutrality of God in theistic religions just as the scientific advance in contraceptive and medical breakthrough in the reproductive system has led to the conception that sex is not necessarily for human procreation, but for intimacy, UNIV ERSIT Y O F IB ADAN L IB RARY 14 pleasure, self-expression, and sect-understanding. This awareness, she opines has led many religious faithful agitate for their religious change of position against the background of global awareness on sexuality. In addition, she observes global advance in reproductive medicine has made birth control measure easily affordable and administered. It has also increased outright termination of pregnancy, global organ traffic, market and transplant, genetic engineering, semen bank and cloning. These she notes are inimical to the teachings of African Traditional Religion, Islam and Christianity; though, a present-day reality they have face. We agree with her that globalisation poses threat to religion. However, she ignored or failed to show how religion has remained even stronger in her new department and has even utilized globalisation to extend her influence beyond place of origin. This would have given a support to her finding on many Western societies who are also caught in the wave of globalisation as originally religious buildings and institutions are now converted into warehouses while at the other end, of the city, foreign religions which were hitherto alien to the societies are flourishing. Despite the validity of her findings, religion has remained a potent force in the society. The change she observes such as gender issue should rather give more insight to the fact that religion is not static but dynamic and progressive. Rimamsikwe and Hilary37 while discussing religion in Nigeria from 1900-2013 establish the prominence and the rich heritage of African Traditional Religion which was handed down by the forebears of Nigeria to their children. Hence, Africa and particularly Nigerians knew about God long before the advent of Christianity and Islam who introduced values, institutions and worldviews that are at variance with those of the indigenous religion. In trying to further establish the prominence of African Traditional Religion they show how Islam was influenced by traditional beliefs and practices of magic and medicine just as Christianity too have borrowed heavily from some of the traditions of Africa. While Islam allows men to marry up to four wives, Christianity disallowed polygamy; however, independent African churches in their attempt to indigenize, imported into the church several cultural elements such as polygamy, healing, drumming, dancing, singing, clapping, seeing visions and prophetic utterance among others. The Cherubim and Seraphim were particularly noted 37 H.K. Rimamsikwe and Hilary C.A., 2013. Religion in Nigeria from 1900 – 2013. Research on Humanity and Social sciences Vol. 18. Retrieved from www.jiste.org. Accessed on 9/20/2019 UNIV ERSIT Y O F IB ADAN L IB RARY http://www.jiste.org/ 15 in the illustration while other breakaway Christian churches embrace different indigenous cultural traditions. They equally observe the way churches like Presbyterian, Evangelical Church Winning All (ECWA) and Methodist changed their rigid and stereotyped liturgy for lively, free and noisier styles of worship that are in agreement with the indigenous ones. Furthermore, Christian Churches have borrowed the traditional Second burial and coined it a memorial thanksgiving service just as many Christians took traditional titles and observe all the rituals involved. They insist that most of the practitioners of prayer houses in Nigeria are essentially native doctors that have recently learnt the Pentecostal style of administering healing and who probably have incorporated Pentecostal prayers methods into the practice and that some so-called Pentecostal pastors are beginning to patronise native doctors in order to obtain power to grow large churches. This helps in no small measure in brightening the future of African Traditional Religion in Nigeria. In the areas of contributions to the society, they note, religion exerted a great deal of influence positively and negatively on Nigeria. It has fuelled a lot of tensions and conflict. On the other hands it is a great force of peace and unity in Nigeria as it brings different ethnic groups together to make them coexist peacefully along religious lines. It has also foster national growth and development; helped in wiping out mass illiteracy and the evolvement of a literate culture. In addition, religion has contributed in the area of education, healthcare, and rural development. On the aspect of religion influencing government, they attest to the fact that Christianity and Islam in particular have greatly influenced Nigerian government to point of establishing pilgrim Welfare Board and sponsoring pilgrimages. Furthermore, religion also is widening in scope and horizon as there are many Higher Islamic Schools and Colleges in Nigeria and over 400 seminaries and Bible Colleges and Christian universities. More Nigerians are also becoming lecturers in colleges and universities Religious departments across the nation. They see religion as occupying a central stage in the private and national life of Nigeria and therefore expected to bring crime rate to the barest minimum in addition to promoting good moral and the tenets of integrity, fairness and justice. At the social level they point out how the society has influenced religion. Hence, in trying to respond to the yearnings of the people foreign religions attempt to incarnate religion in Nigeria. Christianity in particular, assumed its true African nature by UNIV ERSIT Y O F IB ADAN L IB RARY 16 putting off all foreign regalia and clothing itself with African cultural garbs. Islam and more especially, Christianity borrowed heavily some cultural elements like local drums, vestments, singing in local languages, hand clapping and dancing with African rhythm and the likes which has helped in no small measure to recover many Nigerian cultural values. It is noteworthy that the high rate of corruption in Nigeria today is attributed to leadership. Since a good number of these leaders received their education from religious institutions which are acclaimed to be center for morality and good citizenship, such leaders should have exhibited such qualities. More so that such leaders subscribe to one religion or the other is good reason to exhibit good leadership skill but the reverse is the case as they are rising cases corruption. Also, the claims that Christianity in Africa puts off all foreign regalia is not a reflection of many Churches who though adopted several African approaches still have a lot of foreign attires and liturgies. Though they acknowledge that religion has fuelled a lot of crisis and conflicts, they failed to give instances of such, not even one. Okpe38 while writing on religion as a catalyst for nation building points out that the three major religions in Nigeria have common values to make them serve the purpose of the nation. Some of these norms include the concept of reward and punishment, accountability before the Source Being, the idea of hereafter and judgment and the encouragement of good behaviour among fellows. In his findings, he points out the fact that the history of Nigeria has been characterized by series of religious crisis, disunity and suspicion. Hence, it is branding religion in Nigeria with crisis. However, he justifies the fact that religion in itself does not promote negative consequences to development; rather, it is some of the operators that skew it to their narcissistic end. Hence, religion is sine qua non to development since it teaches and promotes justice, peace, love and tolerance which are fundamental to achieving correct human behaviors, productivity and nation building. He further shows that the utilization of religious values by different religious adherents of their respective ethical norms can result into development of psychological and spiritual potentials of man in order to facilitate effective nation building in all ramifications. 38N.O. Okpe, 2014. Religion as a Catalyst of Nation Building in Nigeria. Net Journal oof Social Science. Retrieved from www.netjournals.org/pdf/NJSS/2014/2/14/022/pdf. Accessed on 8/14/2019 UNIV ERSIT Y O F IB ADAN L IB RARY http://www.netjournals.org/pdf/NJSS/2014/2/14/022/pdf 17 While it is true that some operators of religion skew it to achieve their narcissistic end; it is a soft way of shying away from the reality since it will be, if not totally impossible to separate religion from its adherents who both promote peace and crisis in religion. Also, religion has been a catalyst to nation building; however, from available indices violence and crisis, it has being also an inhibitor of nation building. In a study carried out on social transformation activities of the Chapel of the Resurrection, University of Ibadan; Familusi39 examines the transformation ministry of the Chapel to ascertain its impacts and challenges. Debunking the view of some people that the Church is rather a liability he argues that far from that claim the Church has followed the example of Jesus spiritual and social care by operating beyond the pulpit to social welfare. He notes in particular the contributions of the Church in to the development of health, education, economic and political sectors. Using an in-depth interview supported with empirical evidences of social intervention activities, he sees the Chapel of the Resurrection, University of Ibadan fulfilling spiritual and social responsibilities that contribute to social transformation. He identified Resurrection Youth Education Centre (RYEC) which is a response to the severe problem faced by many secondary school students in passing their final year examination and gaining admission for further studies. According to him, this problem has resulted in depression even to the point of suicide for some of these youths but the Chapel stepped out to salvage this problem by organising intensive coaching for secondary school students preparing for Senior Secondary School Certificate Examination or Unified Tertiary Matriculation Examination. To further help these youths, the program is designed to go beyond academic activities by including spiritual activities as fellowship equally holds every Wednesday of the period of the programme. The good aspect of this centre which has already produced many graduates and others at undergraduate levels is that it caters for members, non- members of the Chapel as well as non-Christians. In the same vein, he also identified a program tagged, Host Family Project which is a project aimed at guiding students and providing spiritual and moral support for them 39 O.O. Familusi, 2020. The Church and Development: A Study of Social Transformation Activities of the Chapel of the Resurrection, University of Ibadan, Ibadan Nigeria. In Science Arena Publications Specialty Journal of Knowledge Management. Vol, 5: 1-13. Retrieved from www.sciencearena.com. UNIV ERSIT Y O F IB ADAN L IB RARY http://www.sciencearena.com/ 18 especially students whose relations are not in Ibadan. The Volunteer Parents to these students have the sacred duty to mentor and monitor them from wrong peer influence which has negative consequences if not controlled. The Chapel also has project for Indigent Students who are good and brilliant but financially handicapped by paying up school fees and other legitimate levies. This has curtailed the problem of dropout from school. There is also a scheme called Widows/Widowers/Orphan Welfare Scheme for people who are mostly prone to loneliness or financial crises. They are catered for in the areas of their needs such as financial empowerment, visitation and provision of food items. Closely related to the above is a program tagged, Support for the needy which targets those in extreme poverty occasioned by sickness, lost of jobs, ostracism as a result of conversion experience and even needy members of the public who solicit such supports. Other could be in response to natural disasters. Hence, the Committee charged with this responsibility helps in the payment of hospital bills, resettlement or rehabilitation, and assistance. This goes beyond the local to national and international levels as the Chapel was among other international bodies that responded to Tsunami of 26 December, 2004, which caused serious destruction of lives and property in Asia and part of East Africa. The Chapel was the only Christian Organisation from the South that responded to Jos crises of 2008 with relief materials for victims. Apart from the above, he also notes that there is a Sub-Committee charged with Social Issues both at the local, national and international fronts. This very Sub-Committee kicked against the third term agenda of former President Olusegun Obasanjo; the move that could have truncated the Nigerian nascent democracy if not nib at the bud. Hence, in the midst of paucity of funds, administrative challenge and differences in ethnic, political and denomination; the Chapel has been able to contribute immensely to social development that averted several problems that go with school dropout, delinquencies, death and starvation. The article which identifies different Sub-Committees and their transformation activities as well as their challenges in the Chapel fails to bring to the fore the policies that engender this social transformation activities. In this research work, however, policy of the Methodist Church Nigeria will be examined as medium of interaction with social change. UNIV ERSIT Y O F IB ADAN L IB RARY 19 Ekebuisi40 while calling for the reposition of the 21st century Nigerian Church avows that mission for transformation was born out of concern for Christians not only to be involved in sharing the gospel and seeking to respond to the salvation of the soul, but also to have responsibility in social matters affecting the society and healing of the decaying society. He notes that this concern was not properly integrated into major Church missionary ideology in Nigeria; especially African founded and led Churches. In addition, that the Mainline Churches who at the initial point of entry establish schools, Churches and medical centers, along with the promotion of lifestyles of hard work, honesty, enthusiasm for social and community welfare which revolutionised the people’s mindsets are now paying lip services to such noble work. Furthermore, even the missionaries with their revolutionary activities do not take proper cognizance of African religious and social background. He observes they were interests in temporal blessings, protection from witch craft and healing from diseases. However, the missionaries were more interested in emphasising strong doctrine of God, the danger of hell and the joy of heaven. Even at that, those doctrines were glued with secular and materialistic worldview. This produced a negative result as African Christian adopted a form of dual allegiances both to traditional and Christian beliefs. Which was the lacuna New Religious Movement championed by African leaders tried to fill through emphasis on spiritual gift such as prophecy, healing and holiness which marked a departure from institutional structures, community engagement, and administrative forms to inner renewal and well-being. He therefore calls for a restoration of the old ideas of the mission of God for the whole world which is promoting transformation of the society through the effort of the Church both in personal and communal level with emphasis on freedom, justice, righteousness, honesty, hard work and tolerance to produce a moral society free from the shackles of division and stereotype. Warning that, the unprecedented desires of Nigerian Church leaders to promote self, personal wellbeing, comfort and aspiration at the expense of the community will definitely hinder the grand picture and mission of God to his world. 40 C.C. Ekebuisi, 2018. Towards a Transformational Church: A Call to Reposition the 21st Century Nigerian Church. In Opeke R.O., Familusi O.O. and Berekiah O.O (eds) The Heart of the Act: Church, Politics and Social Transformation. A Festschrift in Honor of His Grace, Most Rev M.K. Stephen. Ibadan: University Press Publishing House. 67 UNIV ERSIT Y O F IB ADAN L IB RARY 20 However, his claim that many of those occupying strategic positions in the nation confess membership of one Christian denomination or the other and that if they are transformed and sent as transformational agents, the evil of the nation will be dealt with. If that is the case; then, the individual approach advocated by African Independent Churches’ leaders is not out of place. He also failed to recognize government policies and actions that truncate Christian community mission like the taken over of Mission Schools by the government of Nigeria in the 70s which greatly hampered Churches’ efforts. Moreover, his conclusion of the social responsibilities of African founded Churches is hasty and out of proportion. This is because, while the foreign missionary bodies have direct sponsors from Churches already established in Europe, the African Independent Churches at the initial stage of development and even largely today is self sponsored. It would not have been possible to incorporate full blown social responsibilities at the nascent stage of development. The paper, being a recent publication should have should have considered transformational initiatives of these Churches as they become more established. Etim 41 in an attempt to present religion as a veritable platform for socialization and social control notes its conservative roles in perpetuating social and cultural values which makes her a potential agent of socialisation. He sees religion as a veritable pivot of socialization as parental faith or religion becomes the faith of children. He further points out that religion provides society with a positive framework to manage frustrations and miseries as many people, who could have commit suicide, changed their minds and developed fresh courage for living. Others who have been sentenced to many years of imprisonment are being helped through the process to a better future by religion while those who are hopeless and despondent find succour in religion. Noting abundant statistics of how Christianity in particular has reduced crime rate in some societies through conversion which turned some of the converted criminals to pastors and dedicated Church workers. More so, Christianity, he observes was instrumental to the abolition of slave trade, human sacrifices, killing of twin babies and ostracisation of twin mothers in Africa. They were also in the forefront in the struggle 41 E.O. Etim, (n.d). Religion as Instrument of Socialization and Social Control. European Scientific Journal November edition vol. 8, No.26 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431136. Retrieved from https://eujournal.org/index.php/esj/article/viewFile/574/643. Accessed on 8/8/2018 UNIV ERSIT Y O F IB ADAN L IB RARY https://eujournal.org/index.php/esj/article/viewFile/574/643 21 against racism, Semitism, apartheid and directly involved in exposing the 'inhumanities' inherent in communism. He sees religion providing prophetic function through the establishment and promotion of time-honored standards upon which institutional norms can be evaluated in addition to being a “watchdog” and social umpire in transformation agenda. This prophetic function, he notes, is both vital for the survival of freedom and the individual in society. His discoveries about religion are essential to social change, hence, religion as instrumental to social change. On the other hand, he sees religious functions in providing social cohesion and collective identity as it chastises those who violate religious norms, thereby, controlling the development of self and group identity. That is, in the extreme, groups who deviate from religious proscriptions may be tortured, executed, or excommunicated; in more subtle ways, religious deviants may be ridiculed, shunned or ostracized. Also, that in many societies, religion in its conservative roles has caused its adherents to accept the status quo and to view revolutionary struggle as a diabolic and futile venture. The paper however fails to acknowledge religious freedom inherent in the postmodern day pluralistic society; in addition, the rise of denominations and religious sects within religious institution has weakened if not totally eliminated proscriptions, torture, excommunication and execution of the dissidents. 2.2 Wesleyan changing tradition In volume1 of The Works of John Wesley, it was points out that the socio-religious influence of John and Charles Wesley was premised on the religious experience they had after returning from Georgia colony in America as missionaries for the Church of England. What they saw left them rather disheartened.42 The work further observes that John in particular wrote on returning home from an unsuccessful mission dragged himself to a society assembly in Aldesgate-Street. It was here he experienced a turnaround in his religious life while they were reading the preface of Mattin Luther to Paul’s epistle to the Romans. It was around eight forty-five in the evening, while he was explaining the transformation which God performs in the hearts of men through 42 C.O. Albert (ed) 1988. The Works of John Wesley. Vol.1. New York: Abingdon Press. UNIV ERSIT Y O F IB ADAN L IB RARY 22 faith in Christ, felt his heart strangely warmed and felt he did trust in Christ, Christ alone for salvation.43 After this experience, John and his brother Charles began to move with more assurance and strong passion for the transformation of the soul, the Church and society. They organized renewal movement within the Church of England to focus on personal faith and holiness which gave them the name, Methodist. Samuel Rogal44 assessing John and Charles Wesley’s contributions to the spread of popular religion points out that for nearly sixty years, John and Charles Wesley attempted to loosen the rigidity of England’s state religion by laboring on behalf of primitive Christianity and practical church reform. In his opinion, the contributions of Wesleyan Methodism to the spread of popular religion in England during the 17th and 18th centuries was a premised on the inability of the Church of England to consider the value (to both church and state) of change and reform in the midst of starvation and severe suffering in the slum. The lack of commitment by the lower and higher clergies made the Church itself to be suffocating from the fume of its social apathy. The people in need of revelation and salvation prompted the Wesleyan for more than half of the eighteen century to labors in unsettling the dust that had been gathering upon the face of England’s state religion by eagerly dispensing primitive Christianity and church reform. Beyond evangelical and organisational set up, he notes some of John Wesley’s social contributions to include establishment of a lending society to circumvent the English usury laws. Organising medical clinic at Bristol; distribution of books for intellectual, political and theological motives; and even functioning as the editor, the critic, the moral sensor of his followers’ literary habits. In terms of workers, he notes that when the number of ordained ministers sympathetic to Methodism proved insufficient for societies’ needs, he trained Lay Preachers-both men and women and even provided a school outside Bristol to educate their children. Samuel Rogal equally recognises his brother, Charles Wesley contribution as a poet laureate of Methodism and perhaps, the progenitor of English Protestant hymnody. 43 C.O. Albert (ed) 1988. The Works of John Wesley. Vol.1. New York: Abingdon Press. 44 J.R. Samuel 1983. The Contributions of John and Charles Wesley to the Spread of Popular Religion: Grace Theological Journal. Volume: GTJ04:2(Fall1983) UNIV ERSIT Y O F IB ADAN L IB RARY https://www.galaxie.com/journals/12 https://www.galaxie.com/volume/1360 23 While it is obvious that the Wesleyan, as a religious movement were not just interested in the conversion of the people alone but their social wellbeing and the growth and development of the society at large; one cannot but expect the work to ignore the inconsistency of John Wesley’s earlier policy not to form a new Church but to reform the existing Church of England. Though he died a priest of the Church of England, the Methodist movement which he championed had in his life time assumed an independent posture. Earl and Mance,45 opine that John Wesley always thought of himself as a priest of the Church of England and wanted to see his Church come to grips with the emerging needs and changing circumstances of the people of England. But, their inability to do so forced him to engage in practices which were contrary to its principles. Though unwilling to leave the Church, he preached in the fields within the parishes of other priests, and in unconsecrated places. He also gathered helpers and assistants, and finally, consented to the unavoidable necessity by ordaining preachers within the Wesleyan movement. They noted in as much as he did these and similar practices in order to offer Christ to the multitudes and to relate to the spiritual, social, and human needs of people caught in the miserable economic and social circumstances of his day, his action contradicts his earlier stand “not to form a new sect, but to reform the Church.” Hence, had only limited renewal impact upon the Church of England where he remained an ordained clergyman until his death. They point out; one of the impetuses that drove John Wesley to work tirelessly was the burden for vast changes and transformation both in the Church and society. Reflecting on what they considered as the first conference of the movement in 1744 a key statement of mission was “to reform the nation, more particularly the Church; and to spread scriptural holiness over the land. They avow that the six persons present took on the twin goal of reformation and holiness as essential for total transformation. They further note that John Wesley himself though a trained intellectual, performed his ministry largely to the poor and that those who heard and responded to him were introduced to social and spiritual disciplines in the classes and societies with many among them becoming leaders in the new labor movement, in political activities, and 45 D.C.B. Earl and Mance C.J. Jr. 1988. Wesleyan Transformations: A Study in World Methodism and World Issues. London: THE ITC PRESS. UNIV ERSIT Y O F IB ADAN L IB RARY 24 in other ways to improve societal conditions. The result laid a solid foundation that gave Industrial Revolution unprecedented growth. More also, they observe it was on record that John Wesley as an agent of change, had a strongest social view in support of the abolition of slavery. That he was at the front burner in publicly campaigning for the abolition of slavery which was regarded as a normal business in his days. In his opinion, no man living has a right to use another as a slave either by war, or contract to the point of such a slave becoming a property like sheep and oxen. He concluded that liberty is the right of every human creature and in that sense, all whips, all chains; all compulsion should be done away. His followers in Great Britain, the United States, and other places participated in the successful effort to eliminate slavery in many parts of the world. The authors however see as inappropriate Wesley’s cold and pessimistic reminisce about the development of Methodism and its future in Europe and America. His fear was not about her existence, but that they may exist “only as dead sect” unless “they hold fast both to the doctrine, spirit and discipline with which they first set out”. To them, he should not have made such statement when he had made several changes to the traditional practices of the Church of England which culminated in the formation of Methodism and the religious revival. That as a matter of necessity, it is likely that Methodism will be transformed as it stresses spiritual truth and practices in keeping with new revelations that are essential for coping with current and future human needs and issues. They observe, this may have been a self-fulfilling prophecy as many congregations and conferences today in these very places are characterised with slow increases or decreases in membership. His fear also held the preceding Methodism to fixed liturgy and practices until recent, when it became impracticable to remain so and expect the Church to grow. They point out; the Church currently is rethinking her stand on many issues; particularly the British Methodist Church rethinking of a mission to dream of a better world and be committed to work for it now. The American United Methodism likewise has been searching its soul for a new sense of mission for the 21st century. Hence, the development of a theology of Mission Statement for the new age which includes among other things a bold step to set aside distortions and entanglements which has used the Christian message to bless and validate particular economic and social arrangements in the past. In furtherance to this new direction in Church and society by UNIV ERSIT Y O F IB ADAN L IB RARY 25 these two bodies, the representatives of Methodists at the World Methodist Conference in Nairobi in 1986 equally observed that Methodists are known to be people of warm heart seeking holiness to perfection, but regrettably have fallen short of it. The African representative bemoaned the attitudes of the Church which seems to be a departure from John Wesley effort at social reformation and reaching people. Hence, Wesleyan spirituality for the transformation of society and the development of human person was advocated just as the representatives from Asia also voiced out on the needs to develop strong spiritual discipline that will increase Methodist social relevance and impacts. European representatives were not left out as they observed that Methodist influence seems to be on the decline and there should be effort to start thinking on a global scale in keeping with Wesley’s admonition about the world parish”. While Latin America recommended the formulation and implementation of biblical and theological foundations and working methods to integrate the experiences of the early Methodist classes, covenant groups and Christian base communities with emphasis on evangelisation and witness and service to the communities. The North Americans are of the view that in the middle of the struggles for economic and political justice all over the world, Methodist denomination is unfocused, fragmented and drifting. In addition, they opine that the Church do too much studying issues and too little doing something about them, noting that even ministers push for big Churches, big salaries, and prestige with no costly sacrifice on their part. They therefore called for a dramatic re-evaluation of all the Church doctrines and mission while seminaries should provide courses to evaluate social ethical issues and provide prophetic and realistic change strategies. From The Pacific, there was a call to see the primacy and necessity of renewal in the Church to make it relevant in the last quarter of the 20th century. On a general note they remarked, “the Church is a backwater Church, lethargic and removed from the situation” and needs the prophetic element, especially in our political climate with informed guidance and ability to speak and act strongly on social issues.” From the differing opinions, it is obvious that the burning issue in the hearts of Methodists at the conference was dissatisfaction with the old trends which does not meet up with contemporary society. One could also see clearly the call for spirituality among ministers and lay as essential for social transformation or change. This is because the soul of religion is tie to spirituality. For the fact that the representatives UNIV ERSIT Y O F IB ADAN L IB RARY 26 came from different backgrounds with different experiences, but similar cry shows the Church was in dire need for change. There is no doubt, the life and work of John Wesley contributed greatly to the history of Christianity, especially in Europe and North America and by extension, Africa. The impact did not only reshape the spiritual aspect, but also the political landscape of England and the United States. In the findings of Elie,46 there are arguments that support the central role of John Wesley and the Methodists in saving England from been plunged into a bloody revolution similar to that experienced in 18th century France. While this book covers both the work of John Wesley and the World Methodism; it lacks domestication and ethnographic study. This gap will be covered in this research. The contribution of John Wesley and the Wesleyan movement to the society in the past is a pointer to Church today to be more effective than the past years in order to remain spiritually and socially relevant. 2.3 Perspectives on Methodist Church Nigeria It is a notable fact that foreign Missionary Societies were greatly instrumental to gradual and drastic changes in Nigeria. Methodist Missionary Society as a pioneer mission in the year 1842 remains central to any meaningful discourse. Hence, this section gives attention to Methodist Church Nigeria. Mercy Amba Oduyoye47 while writing on Wesleyan Presence in Nigeria gave additional explanation on the advent of Methodism in Nigeria. According to her, the Wesleyan Methodist Missionary Society established in 1813 was involved in the Niger expedition of 1841. With the return of Methodist in response to a clarion call the following year marked the beginning of effective Christian missionary enterprise in Nigeria. Having established Methodist Mission and Churches in different parts of Western Nigeria, she notes by 1942 which marked centenary of the mission in Nigeria, the Church could record growth of mission in different parts of Nigeria with Churches already strong and self-financing. The mission at this point could also show how the Church kept thriving to withstand some challenges such as the threat of Dahomey on Badagry and Abeokuta as well as the formidable protest by the leaders of the 46 É. Halévy (ed), 1971. The Birth of Methodism in England. Chicago: Chicago University Press 47 M.A. Oduyoye, 1992. The Wesleyan Presence in Nigeria. UNIV ERSIT Y O F IB ADAN L IB RARY 27 traditional religions of various communities and the delicate work of separating what was socio-cultural from what was religious. In addition, the centenary of the arrival of Freeman to 1946 witnessed rapid change with the development of African Ministers to assume positions of authority in the Church. One of such is the induction of Rev’d Dada as the first Nigeria Chairman. In her findings she notes how the minutes of British Methodist Conference of 1941 declared in its report on Overseas Missions that despite the war (1939-1945), the gathering-in of men and women converted to Christianity had not been seriously hindered in any field. She mentions how the Church stood strong to wade through such social upheaval like the 1939-1945 war and shortage of fuel. Rather than posing negative effects, the war in particular gave the Church ample opportunity to provide chaplaincy services. While A.S. Solari served as African Force Chaplain in India, Watermoth who was involved in serving five army camps in Lagos. She notes that as a result of the enormity of the task of going round the five camps, he pulled the military personnel to attend the service of Methodist Church Olowogbowo. She points out that the aftermath of the centenary was a call to look into the future by increasing more and more the responsibility of leadership devoid of foreign missionaries. This same call yielded a positive result as the subsequent Synods have Africans and African Ministers more than the Europeans. While the book demonstrates that Methodism contributed immensely to leadership development in the Church and the society; it fails to bring to the fore policies that sustained the mission within the period covered in the study. Familusi,48 in the book, Methodism in Nigeria (1842-1992) establishes the fact that Thomas Birch Freeman, the first Methodist Missionary to Nigeria could offer himself for such noble service because he first had a conversion experience. Hence, the contributions of Wesleyan Methodist Missionary Society and Primitive Missionary Society to Nigerian Christianity and civilization remain colossal. He notes how they opened schools, planted Churches and build hospitals and leper colonies to treat ailments and leprosy. He saw the wave of change on the political situations across Africa, especially independence, as extending its influence on the Church in regard to foreign mission in Nigeria society. According to him, the Methodist Conference in Britain was conscious of the profound change taking place in political, social and economic structure of the 48 M.M. Familusi, 1992. Methodism in Nigeria (1842-1992). Ibadan: NPS Educational Publishers. UNIV ERSIT Y O F IB ADAN L IB RARY 28 nations and their influence on moral and religious outlook of mankind, hence, appointed a commission to consider the effect of these changes upon the missionary work of the Church, and in particular the presentation of the missionary obligation in its new setting. This concern of the British Methodist Conference came to reality when the Wesleyan Methodist Church of the Western Nigeria formally initiated the move for autonomy and was finally obtained after the merging with the Eastern Nigeria Methodism. The two together formed Methodist Church Nigeria. Though Methodism in Nigeria has obtained autonomy, he observes that the autonomy did not bring the expected growth and Church influence in Nigeria; hence, it became a burden to leaders of the Church; particularly, Rev Bolaji Idowu, when he was elected President of the Church. As a result of this dissatisfaction, he establishes that Idowu became the architect of the 1976 Constitution which is reputed for a departure from Presidential system of Church government to Episcopacy. This necessitated the reordering of ministry, restructuring of the Church and ministerial hierarchies and building of a Tailoring Factory for ministers’ regalia and other vestments. He outlines Idowu’s opinion for carrying out the overhaul of the Church which was to make her reflect as well as emphasise her autonomy in addition to being able to minister effectively to the needs of the members in their native context and to expand the Church’s presence in major cities through building of big Cathedrals. He notes further how this change led to the eruption of crisis that polarized the Church to Patriarchal and Presidential sides until reconciliation was achieved with a constitution that harmonised and addressed delicate matters such as the change of the title, Patriarch to Prelate. The author was able to present a record of how Methodist Church Nigeria passed through different phases of development in response to social change. In his submission, Nigeria has developed beyond the imagination of missionaries who worked in her up to the time of independence. Therefore it would have been out of place for Methodist to remain unchanged or static. The limitation of this book lies in the fact that many developments had happened in Methodist Church Nigeria since 1992. Hence, in this present work, such developments shall be considered. UNIV ERSIT Y O F IB ADAN L IB RARY 29 In another instance, Oduyoye49 observes that Methodist did not only respond to social change but has being a front burner in formulating policies that engenders change. She notes from the onset the missionaries’ approaches which help in this regard. The Wesleyan Methodist Missionary Society in their bid to convert the people insisted that any missionary who must work among the people must have proficiency in the local language of the people since the mother tongue was considered the best in effective preaching of the gospel to the hearers. This policy in particular contributed to several conversions at Ake-Abeokuta when the scripture was read in vernacular. Aside the insistence on the missionaries to learn and use the local language, another approach she observes was developing African collaboration-in-mission. This approach was to limit the missionaries’ job to supervision, direction and theological education of Native Agents, trained and returned back to the people since it was believed, the converted Africans must convert Africa. Furthermore, to develop Africans to cope with the demands of the growing society, the Native Agents and the local Christians were made to participate in the educational enterprise of the Circuit and also to send up to three representatives to sit on the “Mixed Committee” which managed District High Schools and other educational affairs. In fact, she further notes that there was already an emphasis on the side of the Mission Secretary the need to develop local leadership to do without the missionaries’ supervisory role which they magnify as key to Native Agents efficiency. One can say that though the overall intent of the missionaries was to win Africa for Christ, yet the approaches laid down greatly developed and prepared Africans and Nigerian for leadership both in the Church and the society at large. Hence, she also points out the role of the Church in developing human resources through the establishment of Boy High School Lagos, Methodist Girls’ High School Lagos and in co-operation with CMS, Igbobi College Lagos. These institutions served a dual purpose-to produce an enlightened laity as well as provide academic and technical skill. Noting that by 1879, some of its graduates were already merchants and government officials. Writing more, she records that the Methodist Girls’ High School, beside formal education, gave training in plain sewing, housekeeping and music; thereby building their entrepreneurial skills. Other efforts in the direction of educating 49 M.A. Oduyoye, 1992. Leadership Development in Methodist Church Nigeria 1842-1962. Ibadan: Sefer. UNIV ERSIT Y O F IB ADAN L IB RARY 30 the girls were made. At Sagamu, where an institution was founded in 1927 to teach girls laundry, needle work, personal hygiene, coockery, care of the home and mothercraft. Furthermore, she points out the felt need for higher training for Native Ministers, who were either trained in Boys High School Lagos along with other students or sent abroad. The felt need led to establishing of Wesley College in Ibadan for training Native Ministers, teachers and pupils teachers in the schools, exhorters, evangelists and Catechists who had direct contact with the unbelievers, enquirers and new converts. Also, Sunday school teachers, Local Lay Preachers, Class Leaders, Society Stewards and a host of others were to be trained there. She also identified some women like Rebecca Lioyd, and the wife of Champness who gave strength to the founding of the cadre of women missionaries. She notes, while Mrs Champness, an unnamed woman stood beside the missionary work of her husband till death; Rebecca Lioyd on the other hand stood resolutely before the house of Matthew Grimmer, the beleaguered Wesleyan Missionary in Abeokuta and dared marauders to touch one timber of the house. Winifred Shovelton, the first Wesleyan Deaconess, and indeed woman missionary of the society to a station up country, impacted the women ministry in Western Nigeria too. The role played by these women culminated in new order of women’s ministry, opening the way for women to offer themselves as candidates for the itinerant ministry and so, a contribution to women emancipation as the women and ministers’ wife in particular arranged and supervised a scheme of daily Bible reading for women. They also organised rallies, processions, retreats and open-air preaching which brought social transformation. The work of Oduyoye which is limited to 1962 leaves a large vacuum that needs to be filled. A lot of developments have since been introduced into the Church which needs scholarship investigation. This research work therefore concentrates on such areas. Jide Fatokun50 while agreeing to historical fact, supports the view that Badagry is the cradle of Christianity in Nigeria and Methodist the pioneer mission. He made it clear that the coming of Christianity to Nigeria was in response to the strong appeal made by the 6th Wheno Aholu Akran, Wrawuru, the reigning king of Badagry. This appeal was made through James Ferguson, a freed slave who found his way back home. On 50 J. Fatokun, 2009. Methodist Witness in Nigeria. Ibadan: Positive Press UNIV ERSIT Y O F IB ADAN L IB RARY 31 receiving the letter, the Methodist minister in Freetown, Thomas Birch Freeman accompanied by Mr. and Mrs. William De-Graft Johnson were sent to commence mission in Nigeria. They arrived and first preached the gospel under Agia tree. On the other hand he identifies another brand of Methodism, the Primitive Methodists who came from Fernando Po, now Equatorial Guinea to introduce Methodism in the East, fifty one years after Birch Freeman’s foundation in Badagry. Both the Primitive and the Wesleyan differently evangelized and planted Churches in the North before a later amalgamation to for form Methodist Church Nigeria. By 1962, Methodist Church Nigeria became autonomous from the British Methodist Church. His work which is centers on Methodism witnessing in Nigeria, brings to the fore the Church renewed interest and adoption of new methods of effective witnessing in a postmodern Nigeria. In the first instance he observes that the Church would have lost substantial evidence of being the first mission in Nigeria based on her response to several changes that took place when other parts of Nigeria were opened up at the advent of British Colonial Administration, coupled with some problems faced by the Wesleyan Mission in Badagry made the interest of the Church shifted to Lagos to the neglect of the cradle of Christianity. The attendant effect was that the work of Thormas Birch Freeman almost if not totally went into oblivion until the ingenuity and dedication of Rev Mellor, assisted later by Rev E.A. Fowode. In his visit to Badagry in 1924, he discovered the land which Freeman acquired had been turned into a Muslim Cemetery and not a trace of Freeman’s work was found, not a member, not a Church was found. This is a pointer to the fact that the Church’s earlier approach to social change was not strategic. He notes several issues came up within Methodism in Nigeria, particularly after autonomy. The major one being Episcopacy which sparked off crisis for over twelve years that left the Church badly affected. However, the crisis was resolved under Prelate Sunday Mbang; giving rise to constitutional developments that have since put the Church on a steady growth and smooth transition from one Prelate to another and has yielded fruit in evangelization, education, health, human development, improved the ministry of women and created employment. Fatokun identifies repositioning as a new method of responding to social change. Unlike previous methods, this agenda is ably led by The Strategic Planning Team. The work states that before the wake of the 2006 Constitution, the Church was gripped with the reality that, though Methodist Church Nigeria is the first to arrived Nigeria, UNIV ERSIT Y O F IB ADAN L IB RARY 32 she has not experienced serious growth especially since autonomy. That comparing her with other established Churches, Methodist Church Nigeria was adjudged to be lagging behind. The efforts to bring the Church to prominence led the church to design a repositioning, with the aim to identify problems bedeviling her growth and efficiency and to design what should henceforth be the mission and vision of the Church. He further points out that the repositioning document was able to present what were the challenges of the Church from Conference to Local Church levels, and the limitations of the different groups of people, both the ministers and the lay. Among other issues, it discovered at the Church level that there was misplacement of priority, too much bureaucracy, slow decision-making culture and no target orientation. While the ministers were discovered to have lost self confidence, lazy and poor in administrative and leadership qualities as a result of ineffective or absence monitoring from higher authority; the lay on the other hand were lukewarm with poor spiritual commitment to the Church. They also lacked the will power to volunteer for God’s work in addition to conservatism and general apathy to innovative ideas. He notes that the Church did not stop in the identification of these problems, rather went ahead to design strategies, vision and mission statement which were considered measures to overcome them. In this regard, evangelism henceforth is to become the topmost agenda of the Church at all levels and each member is expected to bring at least a new member per quarter. The whole idea is to culminate in increasing the population of the Church to twenty million by ten years. To further strengthens this agenda, the Conference created a directorate of evangelism with a Bishop heading the office while the youths and other professionals will be encouraged to join the ministry along with appropriate lay ministry to meet the present and future needs of the Church and the society. Also, curriculum of theological institutions were to be reviewed upward to degree awarding institutes to turned out not less than a thousand ministers per annum which, apart from growing the Church will bring other social benefits like employment to the teaming population of Nigeria. To achieve this giant stride, he noted additional key points of the repositioning which emphasise the fact that for Methodist Church Nigeria to move forward there is need to first change the orientation of every members, take a hard look at all the negative cultural practices of the Church that tend to drag down progress and make amend. Hence, the Church management must be dynamic and responsive to the changing UNIV ERS