The erosion of traditional work roles which had been male biased has led to the increase of women in the workplace. Although a welcomed development, it has an attendant problem – a vacuum in the homestead. Consequently, families are filling this vacuum by employing various hands (houseboys and girls, maids and nannies) to handle the house chores in the absence of parents. Being part of the society and mostly affected by female personnel (as Islamic conservativeness is reducing female personnel), many (...) Christian parents are now faced with the issue of relating properly with their ‘servants’ and vice versa. In fact, there are many cases of maltreatment of these helps and pampering their own children while the helps are overstretched, on the one hand, and cases of outrageous and negative behaviours on the part of the ‘servants’. This article is aimed at giving a biblical guideline on domestic workers and masters relationship via a socio-rhetorical reading of Ephesians 6:5–9. It examines the Graeco-Roman household codes between servants and masters and provides a comparative analysis of these ethical codes with the Nigerian situation to emphasise the contemporary relevance of the passage.Contributions: The article holds that rather than being treated as domestic workers, these servants should be treated as part of the family. They should be sent to school, properly clothed, and fed and treated equally with the children of the home. They are human beings created and loved by God before whom we are all equals. (shrink)

This article employs the descriptive and exegetical methods. It found several ways by which patriarchy precipitates marital disharmony in Nigeria. For instance, the custom of the bride price instils in the husband the feeling of ownership of the wife, which encourages some men to treat their wives like their property. The nature of marital disharmony varies with couples, but there are some common characteristics. The husband may withdraw from his wife, avoiding all forms of contact and communication with her; wife (...) beating is also common. Ephesians 5:22-33 mitigates the patriarchal view of marriage, redefining the concepts of submission and leadership. The wife should submit to her husband’s authority as she would to Christ whilst the husband should exercise his authority with love in imitation of Christ. When this new definition of marital relationship is understood and applied by Christian couples, disharmony will be considerably alleviated. The church should be involved in the application of the text, teaching husbands particularly the need to exercise their authority in sacrificial love. Contribution: The article endorses the journal’s focus on the combination of the notions ‘source’ and ‘interpretation’ by its emphasis on the exegesis of writings in the field of early Christian literature. (shrink)

The belief amongst some Christians that it is God’s plan for everyone to have children, and that barrenness is a punishment from God is apparently derived from the Old Testament. This article attempts a holistic study of the biblical perspectives on childlessness with a view to ascertain whether procreation is a moral responsibility of every individual. The target group includes Nigerian Christian couples suffering from infertility. The article employs the descriptive and exegetical methods. The study revealed that the (...) belief that the OT views barrenness as caused by sin and a punishment from God was erroneous. A critical examination of the relevant texts revealed that infertility is a natural phenomenon, and God gives children as a blessing but not necessarily to every individual. In the New Testament, the attitude towards childlessness is characterised by the concept of ‘alternative family models’, by which some Christians could adopt children whilst others might choose to be celibate, being satisfied with their membership of the community of believers. Paul’s teaching in 1 Corinthians 7 clearly mitigates natural childbearing, and thus negates any attitude of desperation for bearing children. In the Nigerian context, this interpretation necessitates a change of attitude towards infertility. The church has to develop a theological reconstruction with regard to procreation in marriage, in a manner that will assure Christians that a childless marriage is not lacking in any way.Contribution: The article is a contribution in the area of theology of marriage, and thus of high relevance in contemporary Africa, particularly Nigeria, where people, including Christians, still have the traditional belief that it is morally mandatory for everyone to have biological children. (shrink)

Increasing involvement of Nigerian youths in cybercrime and fraud, ritual activities, prostitution, human and drug trafficking, kidnapping, robbery and hired killings reveal the growing materialism of a significant number of Nigerian youths, including uncountable numbers of professed Nigerian Christian youths. There is the need to address materialism amongst Nigerian youths with special reference to Nigerian Christian youths. Paul’s moral instructions to Timothy are still relevant for Nigerian Christian youths to emulate. Therefore, this study employs (...) a redaction critical method of biblical exegesis to interpret and apply 1 Timothy 6:6–14 to the problem of materialism amongst Nigerian Christian youths. This study finds that materialism amongst Nigerian Christian youths is consolidating negative implications to their spiritual lives, families, to the mission mandate of the church and to Nigeria as a nation. This study argues that Paul has shown a model of how a Christian youth ought to be guided with regard to material possessions.Contribution: This study explored the issue of materialism amongst countless Nigerian Christian youths that is consolidating negative implications to their spiritual lives, families, to the church and to Nigeria as a nation. The study recommends that Paul’s instructions to Timothy about godliness and love of money are still relevant for Nigeria Christian youths to emulate. (shrink)

The issue of sexual relations between spouses is a major cause of broken homes in Nigeria and Christian couples are not an exception. People believe that a large percentage of broken homes have the root of their problem traced to sex. The preponderance of broken homes notwithstanding, most studies in this area have been from the socio-scientific and medical cum psychological point of view and many more have focused on teenagers and young people to the exclusion of married couples that (...) need healing in this regard. This article is aimed at bringing out biblical instruction concerning the issue of sex that could help to restore peace to many homes at the verge of breaking down. The focal passage is 1 Corinthians 7:1–5, which was Paul’s instructions to the Corinthian church when they faced a similar problem. This article is an exegetical analysis of the passage and is read rhetorically with the Nigerian situation in mind. It concludes that sex must be enjoyed within the ambits of marriage and within this ambit, the only reason for abstinence is mutual agreement for the purpose of prayer.Contribution: The article upholds gender equality in initiating and enjoying sex and rejects looking down on women who request sex. It also calls for the eradication of female genital mutilation, a tradition based on making women not enjoy sex. (shrink)

Purpose The importance of smartphones in enhancing students learning, research and development is well-established in many published studies. Nevertheless, due to numerous challenges, Nigerian students are yet to reap from the benefits of smartphones in terms of accessing vital information for learning and development. Therefore, this study aims to develop a framework that will enhance Nigerian students’ ability to use smartphones for learning. Design/methodology/approach The SERVQUAL Theory Framework is adapted to actualize the research aim. Moreover, a qualitative research (...) approach was used to interview 60 students from 3 public universities in Nigeria. Purposive sampling technique was used to select the interviewees, and the interview data were analysed using thematic content analysis. Findings The findings identified the critical constraints that deter Nigerian students from reaping the full potential of smartphones for learning. The constraints are categorized into three groups which include telecommunication companies’ hiccups, such as high cost of internet, poor network services and coverage; government obstacles, such as high tax policies, insufficient electricity supply and lack of basic infrastructure; and university barriers, such as unavailability of Wi-Fi connection for students, lack of equipped university libraries and poor management. Originality/value Thus, a holistic Framework for Enhancing Students Smartphones Learning Ability was established to provide fundamental recommendations to the Nigerian Government, telecommunication companies in Nigeria and Nigerian universities to tackle the pressing issues hindering Nigerian students from using their smartphones for learning. This will enhance the smartphone learning experience of Nigerian students. (shrink)

Contemporary Nigerian society is in its doldrums as regards the culture of violence and distrust among peoples from various ethnic groups that make-up this nation. To an extent, religio-political reasons are fueling this culture of violence and distrust. The thrust of this paper is that: Christian military chaplains are stakeholders as promoters of peace and mutual co-existence in Nigeria with regard to controlling the culture of violence and disunity. The core of this thesis remains Jesus’ convictions concerning non-resistance to (...) the evil one as documented in the Sermon on the Mount, Matthew 5: 38-42, and His life as the Peace-Builder. Therefore, contemporary Nigerian context calls for Christian military chaplains to be more conscious that being messengers of peace and promoters of peaceful coexistence in our country, they have ethical responsibility to build bridges to harmony. Since Christ (God) is love, the chaplains should rediscover the poetics of testimony as a principle for building and reconstructing paths that lead to mutual co-existence in view of encouraging the reign of justice, unity, and peace in Nigeria. (shrink)

How do military leaders who overthrow governments through coups create legitimacy for their new regime? A limited research response has been provided to this question, especially from a discursive perspective. To fill this gap, this study examines the discursive strategies employed by Nigerian military leaders in justifying coups through a critical metaphor analysis of their post-coup proclamations. The study analyzed 13 post-coup proclamations from nine Nigerian coups between 1966 and 1999. Three dominant metaphors were identified: JOURNEY, BUILDING and (...) WAR. Findings indicate that metaphors strategically framed conflicting representations of prior/new regimes to justify coups and establish initial legitimacy for military rule. By examining metaphors in coup discourse, the study contributes to political communication by providing insights into coup legitimation tactics and the discursive construction of coup crisis narratives in an African political context. (shrink)

In Nigeria, available data revealed that most women – especially Christian women – are poorly represented in the political arena. The paper provides an in-depth analysis of the need for Christian women to be actively involved in Nigerian governance. The leadership quality, style and successes of Deborah in the Bible is used as a case study, to encourage Nigerian Christian women to show interest in political offices so that they can help to remove the scourge of human indignity (...) that is plaguing the country. The paper explores some of the factors that are holding Christian women back from being involved in governance. This is achieved with reference to relevant books and personal interviews. Some of the factors identified as the constraints that keep women inactive in governance are socio-cultural constraints, violence that characterized governance, organization constraints, the poor leadership examples of some women, and economic and domestic workload. The paper therefore recommended that Interested and virtuous Christian women should come on board like Deborah to contribute their own quota to the progress and growth of Nigeria. (shrink)

Abstract There appears to be very close link between globalization and imperialism. Both seem to have domineering character. Globalization could be likened to a new wave of imperialism as it could be adjudged the process by which the so called superior powers of the West dominate and influence developing countries like Nigeria. They are expansionist in nature. Christianity has the same expansionist features as globalization and imperialism. The imperialist nature of globalization could be assessed from the expansionist activities of Christianity (...) that equally originates from the West. This paper is an attempt to discuss globalization, imperialism and Christianity as expansionist realities from the Nigerian perspective. Information is gathered from content analyses of the concepts of globalization, imperialism and Christianity and simple observation of what Nigeria experiences with regard to Christianity. It is observed that much of what Christianity favours are materials from the West. The paper concludes that Christianity more than ever before rides on the crest of globalization to further imperialism. It suggests that Christianity in the twenty-first century should be more inculturated than hanging on the apron strings of the West especially with regard to religious wares. (shrink)

Payment of bride price is a popular tradition in Nigeria as in most parts of Africa. However, in Nigeria, the practice has virtually lost its traditional purpose of marriage validation and honouring because of the commercialisation by many parents. For this reason, some critics have called for a cancellation of the custom, as it has turned women to commodities to be bought and sold. This article examined the purpose of bride price in the traditional African setting, the changes that have (...) crept into the practice over time, and the desirability or non-desirability of bride price payment for Christians in Nigeria. The article employed the exegetical method for the study of the relevant texts and, using the descriptive approach, it gathered and utilised material relevant for bride price payment, as practised in Nigeria. The author found that payment of bride price is not prohibited in the Bible. In the traditional African society, bride price served mainly as the legal exchange that validated marriage. It was discovered that charging exorbitant bride prices by Nigerian parents obliterated the original purpose of the custom. Commercialisation of bride price in this way is partially responsible for the increasing rate of late marriages and non-marriages amongst Christians. The inability to pay high bride prices had created a situation whereby young Christian men and women cohabit without legally getting married. Exorbitant bride price sometimes leads to domestic violence against women. It is for these reasons that some have considered payment of bride price unchristian, whilst others have called for its abolishment. Nevertheless, this study concluded that as payment of bride price is not prohibited in the Bible, it is not wrong for Christians to pay and receive bride prices. Moreover, if its traditional purpose is adhered to, payment of bride price need not cause women abuse. Its cancellation would amount to doing away with the original purpose of the practice, particularly the legitimisation and honouring of marriage. Therefore, rather than abolishing bride price, one would call for a return to its original purpose. More than recognising the value of bride price, the church in Nigeria has the responsibility to educate Christian parents on the adverse implications of charging exorbitant bride prices. Contribution: This article is a contribution in ethics of Christian marriage. It is relevant for educating Nigerian Christian parents against charging excessive bride prices. (shrink)

The COVID-19 pandemic revealed the far-reaching significance of religion in shaping human interaction within social crises. Efforts to slow down the spread of coronavirus prompted different national governments, including the Federal Government of Nigeria to restrict large density gatherings, enforce lockdowns and promote social distancing, which were largely resisted initially. Organised religion may have influenced citizens’ compliance with government directives for curbing the pandemic. Focussing largely on providing economic assistance to people in need, it may have missed out on the (...) reason for recourse to faith. One outcome of the COVID-19 pandemic was the need to understand the application of religious faith in explaining epidemics and health crises. This work predominantly relies on data from secondary sources (library research and internet materials). Just as it critically investigates Christian-Muslim responses to the COVID-19 pandemic, it seeks also to justify reliance on religion during a health emergency. By the evaluative method of philosophy, we show that although the pandemic triggered dread of annihilation, it brought in its wake a search for ontological meaningfulness. This study therefore argues that Nigerians turned to religion to meet the deep-seated, individual need for meaningfulness (‘survivability’) that is primary to the need of soul and body, which includes material donations by organised religious entities. The primacy of fulfilling this need precedes sociality both ontologically and epistemologically because meaningfulness is an inalienable property of individuality.Contribution: This work presents religion as a rationally defensible need that is fundamentally rooted in individual human nature, even in a pandemic; religion pertains to meaningfulness, which counters human fear of annihilation and meaninglessness. (shrink)

Ethics of Christian Freedom and Discipleship is written for teachers and students of Christian ethics within the English-speaking world. It demonstrates the basis of Christian ethics in Christian theology. Twenty-nine years ago, before leaving the Nigerian theological college where the author had been teaching, Between Two Worlds: An Ethic of Christian Freedom was privately printed. In Kenya, at what became St. Paul's University, the author primarily used copies of this book for eleven years of teaching Christian ethics. Ethics of (...) Christian Freedom and Discipleship manifests continuity with the author's earlier book, but is a distinctly different work. (shrink)

The culture of mass education has become an enduring tradition in Western Nigeria. The root of this culture is traceable to the mid-nineteenth century when the Christian missionary bodies began a process of systematic evangelization, using Western education as a medium and an indispensable tool. Early converts were taught how to read the Bible in vernacular – a measure that helped produce the first widespread literate class in Western Nigeria. Thereafter, mass education was promoted through the opening of primary and (...) secondary schools as well as teacher training colleges and trade schools. The pioneering missionary efforts, complemented in later years by the colonial government, received an accelerated boost, reaching a peak in the mid-1950s during the era of internal self-rule when the Western Nigerian government introduced the Free Education Programme in the region. In spite of the termination of the government that introduced the Free Education Scheme following the military take-over in 1966, the rising trend of popular education continued unabated. Military and civilian governments alike have, ever since, remained committed to mass education such that popular Education remains to this day, the greatest industry in Western Nigeria. The contention in this Paper is that the culture of mass education in Western Nigeria, even to this day, and in spite of occasional modifications, is a logical conclusion to an established culture of mass education, the root of which is traceable to the Christian missionary era. The paper concludes with an analysis of the impact, which the various phases of the evolutionary process have made on the history of education in Western Nigeria in particular, and the country as a whole. (shrink)

This study gave a historical account of the contributions of Christianity to the overall development of Nigeria. From the inception of Christianity in Nigeria, it has been inculcating in its adherents’ uncompromised moral values, respect for human life and dignity through adequate education and social tasks. Unfortunately, social critics have constantly but erroneously, underestimated the contributions made by Christian missionary work in Nigeria. Therefore, this research was an attempt to specifically show that Christianity is genuine; it has made great strides (...) in the areas of education, agriculture, healthcare and rural development. Its contribution to national development will be portrayed in this work. Christianity was committed to upholding social justice, equality and people’s welfare, all of which helped a country achieve national development. The purpose of enumerating the contributions of Christianity was to correct the bad impressions which the social critics might have generated. This was also to buttress that nation building was part of the agenda in missionary work in Nigeria. To achieve this aim, a historical approach was used. The findings made clear the fact that Christianity is one popular institution that has greatly influenced many Nigerians positively. Hence, most Nigerians were in love with Christian mission.Contribution: This work corrected the negative impressions which social critics might have generated about Christianity. It buttressed that nation building remained the prime agenda in missionary work in the entire universe. Christianity’s continuous contribution to Nigeria cannot be overemphasised; it is a peaceful religion. (shrink)

The use of the social sciences in the interpretation of the New Testament emerged from the 1970s and has become a standard methodology for interpreting the New Testament. However, it has not been significantly used in the interpretation of the New Testament in Nigeria by biblical scholars. This article discusses what social-scientific criticism is and the need for its application in the interpretation of the New Testament by Nigerian New Testament scholars for a better understanding of the New Testament (...) and the people, beliefs and teachings it presents and contextualisation in the face of changing contexts of Christianity in Nigeria. Contribution: As far as we know, this article is the first one written on using social-scientific criticism to interpret the New Testament in the Nigerian context. It therefore contributes to the need for a multidisciplinary approach to interpreting the New Testament in Nigeria in particular and Africa in general. It therefore contributes also on methodological considerations with regard to interpreting the New Testament. (shrink)

The issues of tithes and seed sowing have taken a central focus in contemporary Christianity in Nigeria among the preachers. Many a time, it is assumed that tithes and seed sowing are requirements for salvation, prosperity and total well-being of the members. Making many to believe that Christianity is a money-venture business one can succeed if he knows how to hoodwink the gullible. Many have been deceived that by parting with a substantial amount of money in the name of sowing (...) seed, their problems would be solved. Unfortunately, the person’s problem may remain the same or even be compounded. This paper evaluates the activities, attitude and their inordinate ambitions. It examines the impact of tithe and seed sowing on Christianity in Nigeria. The research method adopted for this work is the qualitative phenomenological method. The paper observed that the value of tithe and seed sowing has changed from what is prescribed in the bible to what is preached on the pulpits. The study recommends among other things, that these preachers should preach the gospel with decorum and as it were in the bible so that its influence on Nigerians will bring about a reduction in crime, corruption and other immoral activities in Nigeria. Contribution: The article is focused on the issues of tithes and seed sowing. It underscores the fact that the message of tithe and seed sowing has become a means of siphoning members and enriching the preachers. It further reveals its negative and positive impacts such as, the promotion of corruption and fraud in the church and society, contribution to the decline of morality in the church and the society, increasing crime rate and increasing poverty rate in Nigeria among others. (shrink)

Recent military coups in West Africa have put the continent’s democratisation itself into question. In some places, for the moment, these coups appear to have popular backing. Nigeria, where radicalism is firmly rooted in democratic values and a human-rights framework, the radical grassroots opposition to the Buhari government’s creeping authoritarianism lies drenched in blood. The roots of this development go back to the history of Nigeria’s radicalism in the twentieth century. Much has appeared on the global 1968 recently, including that (...) of Africa. 1970s/1980s-style radicalism is reappearing today with Omoyele Sowore’s 2018 presidential candidacy, with the African Action Congress party, the #EndSARS protests and the tragic Lekki Toll Gate massacre (2020) in Nigeria. The shift towards radicalism is palpable with protest music such as Falz’s This is Nigeria, and Burna Boy’s Monsters you Made, both explicitly targeting neocolonialism and police brutality. Contrary to Achille Mbembe’s sweeping dismissal of African radicalism, the movement with very deep roots under study is meaningful once again, and is gathering momentum in West Africa’s giant polity. This article applies Walter Benjamin’s and also Nigerian radical thinkers’ conceptualisation of political, social and artistic radicalism, while it frames the Nigerian version via the movement’s history, in which marxisant theory and praxis, feminism, human rights and pro-democracy movements interact with emancipatory strands of Islam, Christianity, Igbo Judaism, and animism. In the context of Nigerian radicalism, even expressly pro-capitalist art theory performs a radical social function by stressing the African’s right to make universal statements (Olu Oguibe) in its de facto defiance of the neo-colony. As these different strands of protest meet, ethnic uprisings (amongst them IPOB) find ways to establish common cause with social radicalism, posing a composite threat to the prebendalist oligarchy that rules and oppresses the country via a militarised neoliberalism. (shrink)

The Samaritan woman in John 4 has been generally viewed as morally loose because of her marital experience. Nigerian women with similar experience are also perceived by many as morally deficient. This article examined the woman’s experience in light of divorce and remarriage in Nigeria. Employing the reader-oriented and descriptive methods, the essay found that in his encounter with the Samaritan woman Jesus did not accuse her of any sin. Moreover, the Pentateuchal laws, which were binding also on Samaritans, (...) had provisions by which it was permissible for a woman to be married several times. Therefore, the woman’s marital experience did not necessarily make her morally deficient. The article also found that in Nigeria certain patriarchal factors do force women out of marriage, which also has nothing to do with their moral status. Due to the Christian doctrine that prohibits a woman to marry another man while her husband is still alive, some churches treat women divorcees with contempt and segregation. But this doctrine is based on biblical passages, which if adapted to the Nigerian readers’ context make divorce and remarriage acceptable. This view is in line with Jesus’ open attitude to the Samaritan woman. Therefore, in the Nigerian context the pastoral significance of the Samaritan woman’s story resides not in her morality but in the church recognising that divorce and remarriage do not constitute disobedience to scripture, and that they are not necessarily an indication of moral misconduct on the part of the affected women.Contribution: Contributing to the scholarly discussion on the Samaritan woman narrative, the article compared her marital experience with those of Nigerian women affected by divorce and remarriage, and postulated that their experiences are not necessarily an indication of moral depravity on their part. (shrink)

Nigeria is one of the most religious countries in the world. The major religions are Islam, Christianity, and African traditional religion. Nigeria is also notorious for ethno-religious conflicts, especially in the North eastern part of the country. Many factors have been identified as causes of the conflicts, including religious intolerance, desertification, poverty, cultural differences, foreign influences, and political differences. This paper argues that, although the conflicts were usually triggered by flimsy incidents, the protagonists’ exclusivistic attitude as regards value is the (...) root cause of the conflicts. Each of the protagonists in the conflict, the ethnic and religious groups, regards its own worldview as the only true one. Using conceptual analytical method to analyse the Nigerian situation, this paper uses process philosophical concept of truth to propose that differences in value may not necessarily lead to conflicts. In fact, it may lead to deeper religion, beauty, and depth of personality. “Deep” or “Complementary” pluralism is thus recommended for tolerance and peace in Nigeria. (shrink)

Religion plays a vital role in the formation of conscience and therefore is very important in determining how people co-exist in a society. Nigerian citizens live in regions other than their ethnic geographical areas, but they are not recognised as people of the same destiny and subjects of equal rights. The long period of military dictatorship that truncated the country’s democracy since the civil war gave Nigerians a constitution which adopted the Sharia legal system within a purported secular state. (...) This encouraged a wide range of religious fanaticism and led to various demands for human rights, which has become a worrisome issue to concerned Nigerians. This article used secondary sources of data, such as newspaper publications and journal articles to examine the impact of religion on the state of the Nigerian nation today. The article calls for the harmonisation of Christianity and Islamic teachings in line with the secularity of the Nigerian state in order to reduce the increasing tensions in the country and make the journey to nationhood more realistic.Contribution: This article proposes that the secularity of the Nigerian state has to be maintained by political and religious leaders in order to attain purposeful nationhood and achieve sustainable and genuine development of the country. (shrink)

Religion plays a vital role in the formation of conscience and therefore is very important in determining how people co-exist in a society. Nigerian citizens live in regions other than their ethnic geographical areas, but they are not recognised as people of the same destiny and subjects of equal rights. The long period of military dictatorship that truncated the country's democracy since the civil war gave Nigerians a constitution which adopted the Sharia legal system within a purported secular state. (...) This encouraged a wide range of religious fanaticism and led to various demands for human rights, which has become a worrisome issue to concerned Nigerians. This article used secondary sources of data, such as newspaper publications and journal articles to examine the impact of religion on the state of the Nigerian nation today. The article calls for the harmonisation of Christianity and Islamic teachings in line with the secularity of the Nigerian state in order to reduce the increasing tensions in the country and make the journey to nationhood more realistic. CONTRIBUTION: This article proposes that the secularity of the Nigerian state has to be maintained by political and religious leaders in order to attain purposeful nationhood and achieve sustainable and genuine development of the country. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Crisis of Authority From Holy Obedience to Bold Moral Imagination in European ChristianityKajsa AhlstrandIf we speak of a crisis of authority in Christianity we need to have some kind of common understanding of Christianity. The religion called Christianity is found in all inhabited continents and in a great variety of cultural forms. Two recent lists of countries with the greatest number of Christians show that the United (...) States is the country with the greatest number of Christians, followed by Brazil and Mexico.1 The Americas are on the top of the lists, but among the top ten we also find three Asian countries (China, India, and the Philippines), two African countries (Nigeria and the Democratic Republic of Congo), and four European countries (France, Russia, Germany, and Italy). (Australia is not on any of the lists since the total number of Australian citizens is smaller than the number of Christians in the top ten countries.) Although Christians live on all continents, it is a well-known fact that the majority of Christians now live in the Southern Hemisphere.When we talk about Christianity as an entity we have to be aware that there are enormous variations within Christianity with regard to cultural traditions, standard of living, level of education, and so on. A French Roman Catholic professor of theoretical physics may have very few convictions in common with a Pentecostal Nigerian peasant, although they both regard themselves as Christians.One way of looking at this diversity of values within Christianity is to go to the Inglehart-Welzel cultural map of the world.2 This map shows eight different “fields” of values located within a grid determined by two axes. The vertical axis goes from traditional to rational-secular values, the horizontal axis from survival values to self-expression values.The traditional values to secular-rational values dimension is described as “...the contrast between societies in which religion is very important and those in which it is not. [...] Societies near the traditional pole emphasize the importance of parent-child ties and deference to authority, along with absolute standards and traditional family values [...]. Societies with secular-rational values have the opposite preferences on all of these topics.” [End Page 49]The other dimension, survival values to self-expression values, is described thus: “Self-expression values give high priority to environmental protection, tolerance of diversity and rising demands for participation in decision making in economic and political life. These values also reflect mass polarization over tolerance of outgroups, including foreigners, gays and lesbians and gender equality. The shift from survival values to self-expression values also includes a shift in child-rearing values, from emphasis on hard work toward emphasis on imagination and tolerance as important values to teach a child.”When we apply this to the geographical dimensions of Christianity, we find that societies dominated by Christianity or in which there are significant numbers of Christians are found in every field of the map. This makes it difficult to speak of “Christian values” as if there were any values held by all or even a majority of Christians. Instead we find Christians in Africa who tend to embrace survival and traditional values—that is, religion is very important in their lives and they emphasize the importance of obedience to authority, especially within the family—whereas in the opposite diagonal corner (secular-rational values coupled with self-expression values) we find the Nordic countries, where, although the majority of the population belong to a church, religion plays a very limited role in day-to-day life and children are encouraged to rely on their empathy and imagination rather than to obey their parents and teachers.When we, in the following, move to the topic of a possible crisis of authority in Christianity, we have to remember that the suggested crisis is by no means a universal one. If we use Inglehart’s value map, the crisis of authority is located in the societies that score high on self-expression values, and if they also score high on secular-rational values the “crisis” is further aggravated. What the map does not show, however, is that there are individuals and groups within every... (shrink)

"A type of book we always long to read for peace and joy in any nation, Father Dr. JoeBarth Abba touched many areas amidst orgies of circles of terrorisms, Islamic insurgents with key solutions for psycho-dialogical ways on cultural ethnic tensions for conflicts resolution." --Gerhard Ludwig Cardinal Mueller, Vatican, Rome ***The book presents an inquiry into the thoughts and scholasticism of Thomas Aquinas, his classical philosophical synthesis, his insights, and the quest for Justice and Human Rights as a panacea or (...) desired urgent solution to racial justice, abuse of human life, and human rights. Dissertation. (Series: Philosophy / Philosophie, Vol. 108) [Subject: African Studies, Human Rights Studies, Philosophy, Christian Studies, Thomas Aquinas]. (shrink)

Didache 1:4b – ἐὰν λάβῃ τίς ἀπὸ σοῦ τὸ σόν, μὴ ἀπαἱτει, οὐδὲ γὰρ δύνασαι [if anyone takes something from you that is yours, do not ask it back, because you should not or would not be able to] – is discussed in this article as problematic to the present mindset of the Nigerian church, especially as frontal attacks and premeditated persecutions from rival religions daily threaten to exterminate the Christian faith in Nigeria. This article argues that the (...) class='Hi'>Christians in Nigeria unwittingly interpreted this first-century document and wrongly so because this interpretation has metamorphosed into an ideology. The article suggests a sharp measure against this ideology. Contribution: The church in Nigeria is controlled in their attitude towards self-defense by the text of Didache 1:4b. This article’s contribution is a reexamination of the text in comparison to its parallel in the synoptic texts to assert that the synoptic texts, instead of Didache 1:4b, suggests non-violent self-defense. (shrink)

This study examines J.S. Sanni’s argument on the role of religion in promoting silence and extortion in contemporary African (Nigerian) society, leveraging on the name of God, with a view to determining the strengths and weaknesses of this argument. Sanni posits that religion (Christianity and Islam) have played crucial roles in promoting silence and extortion in Africa, with particular reference to Nigeria. He argues that the colonial debris of disempowerment, injustices, manipulation and extortion, using the instrumentality of religion, are (...) still very much part of African society today. According to him, the above manipulations, extortions and injustices, perpetrated by the colonial masters on African societies using the tool of religion, is still very much part of the contemporary African society and have only assumed new outlooks and language and consequently plunged many Africans into silence in the face of what is often presented as sacred and holy. The study examines the strengths and weaknesses of this argument. The paper adopts historical hermeneutics and textual analysis methods. (shrink)

One of the major causes of juvenile delinquency almost anywhere in the world, including Nigeria, is abusive conditions in the homes. The abusive condition in the Nigerian situation is exacerbated by the authoritarian concept of the home. Children are usually seen as mere objects who are to obey their parents, especially the father who has an absolute power over his children. Christian parents too are guilty of being authoritarian and their favourite cliché is ‘children, obey your parents’. This article (...) aims at developing a theological guideline that would assist fathers in rearing their children from the biblical perspective via a socio-rhetorical study of Ephesians 6:4. It examines the rearing of children in the 1st century among the Jews and the Graeco-Romans – the original recipients. Then, it compares the social condition of Nigeria with that of the 1st century Graeco-Roman. It concludes by stating that the key to understanding the verse is the phrase μὴ παροργίζετε, a combination of μὴ and a present active imperative, which is used to prohibit actions already in progress. Thus, the verse becomes an appeal to fathers to stop exasperating their children. To achieve this, fathers should see their children as full-fledged human beings with a right to their opinions and decisions about their lives. Contribution: This article holds that rather than being treated as obedient objects to fathers in all things, children must be seen as human beings created with will, mind and intelligence and therefore be given a say in issues that concerns them and be disciplined in love and not harshly. (shrink)

Unlike Hannah, who eventually had a child, there are women today who remain childless. In the modern world, there are various reasons why women choose not to have children. Therefore, when interpreting the Hannah narrative in modern times, it is important to consider these evolving aspects of barrenness. This article applies historical-critical exegesis, narrative reading and a descriptive approach to examine Hannah’s experience in the Nigerian context. It also evaluates African traditional beliefs on childlessness in light of modern realities. (...) The study reveals that many women in pronatalist societies worldwide now choose to be child-free because of reasons such as difficulty finding marriage partners or financial instability. As these factors are also present in Nigeria, childless Nigerian women should embrace their situation and find happiness instead of succumbing to stigmatisation. To support these Christian women, the church in Nigeria must accept and teach the truth that not every woman needs to bear children.Contribution: This article contributes to the discussion on Christian attitudes towards childlessness. It argues that the interpretation of Hannah’s infertility in today’s world should consider new circumstances, such as voluntary childlessness. In light of this argument, Nigerian women without children should embrace their situation and find happiness instead of succumbing to societal stigma. (shrink)

There have been remarkable evolutions in the Nigerian gospel music industry for the past decades. These revolutions have led to the emergence and survival of various modern and controversial musical cultures/traditions, modes and performances including worldliness and paganism in the industry. In view of these relatively nefarious musical cultures, a good number of scholars and observers tend to arguably redefine and brand Christian communication in general and Nigerian gospel music in particular. It is in following this premise that (...) this paper examines the phenomenon of religiosity and worldliness in the Nigerian gospel music industry. Based on observations and secondary data, the paper argues that the Nigerian gospel music industry is just a vivid reflection of the country’s gloomy socio-religious landscape, characterized by the emergence/prevalence of fake ministers and various ubiquitous instrumentalities that perpetrate spiritual bareness in the country. Aspects of religiosity observed in some Nigerian gospel songs include controversial rhythms, imitations/adaptations of worldly songs, lyrical emphasis on prosperity at the detriment of spirituality/salvation, gospel artists being associated with sex scandals and occult practices. (shrink)

Currently, there is a high rate of persecution unleashed on Christians worldwide with a special reference to Nigeria. Globally, Nigeria accounts for more than 70% of Christians being killed because of their identification with the Christian faith. This makes Nigeria one of the most dangerous countries for Christians. Employing the redaction method of doing biblical exegesis, this study explores and interprets the context of John 16:25–33 and applies its theological findings to the similar reality of Nigerian (...) Christians being confronted with severe persecutions. This study argues that the lessons drawn from John 16:25–33 can equip Nigerian Christians to have the peace Jesus promised consolidated in their hearts as they are being persecuted because of their faith in him.Contribution: This study addressed the issue of the high rate of persecution being unleashed on the Church in Nigeria from the theological stance of John 16:25–33. The study recommends that the lessons drawn from John 16:25–33 can equip the persecuted Church in Nigeria to enjoy the peace Jesus promised the Church. (shrink)

This study aims to investigate the Pauline concept of ministry as delineated in 2 Corinthians 4:1–15 and its correlation with the prevalence of the religious celebrity syndrome within the Nigerian Church, with the objective of offering insights into addressing this phenomenon. In contemporary Nigerian Christianity, there has been a noticeable emergence of religious celebrities in Christian ministry who prioritise personal fame, material gain and sensationalism over the sincere and honest proclamation of the gospel of Jesus Christ. This trend (...) raises concerns about the deviation from the biblical model of ministry, as exemplified by the apostle Paul, and its implications for the spiritual health of the church and its impact on society. Through a critical exegesis of 2 Corinthians 4:1–15, this study delves into Paul’s understanding of ministry, focussing on themes such as integrity, humility, suffering, selfless sacrifice and the exaltation of Christ. Additionally, qualitative research methods, including interviews, surveys and case studies, were employed to examine the extent and effects of religious celebrity syndrome in the Nigerian Church. The analysis of 2 Corinthians 4:1–15 underscores Paul’s emphasis on the sacrificial nature of Christian ministry, wherein servants of God are called to embody humility and prioritise the proclamation of the gospel above personal gain or acclaim. Concurrently, the qualitative research reveals the pervasive influence of the religious celebrity syndrome in the Nigerian Church, leading to spiritual shallowness, moral compromise and a distorted view of Christianity and Christian ministry in particular within the church and the larger society. Based on the findings, it is recommended that the Nigerian Church reaffirm its commitment to the Pauline model of ministry by promoting humility, integrity and a Christ-centred focus among its leaders and congregants.Contribution: This study highlights the importance of aligning contemporary ministry practices in the Nigerian Church with the principles elucidated by Paul in 2 Corinthians 4:1–15. By embracing humility, integrity and a fervent devotion to Christ, the Church can effectively combat the religious celebrity syndrome within its fold and reclaim its role as a catalyst for societal change. (shrink)

In contemporary Nigerian society, the evolving trends in Christian religious culture suggest that neoliberal (social) mind-set is influencing certain practices in many Churches. The objective of this paper is to examine how the above-mentioned contemporary culture influences current religious landscape. The sociological concept of commodification was adopted as a way of ‘reading’ this religious context. The research methodology combines theoretical and ethnographic approaches to this study. The research findings show that neoliberal mind-set is influencing how religious commodification shapes the (...) characteristics of Nigerian Christian marketplace. (shrink)

This article embarked on a critical evaluation of religious leadership and ecological consciousness in Africa, using the case of the Nigerian Christian religious community. The article argued that the concept of ecological justice lacks strong theological conceptualisation in the Nigerian ecclesiastical community. Therefore, Ime Okopido’s argument in favour of stewardship for the involvement of religious leadership in the pursuit of ecological and socioeconomic justice served as the starting point for this engagement. However, such engagement of the religious leadership (...) and of the faithful should include developing ecological theological concepts, such as value for community, which are relevant to the context and resonate with indigenous cultures. Embarking on ecological activism, a change of lifestyles and finding other concrete ways of protecting the environment and biodiversity could ameliorate the crisis of ecological and socio-economic injustice in Africa by promoting, in particular, the praxis of value for community. (shrink)

This work analyzes the history of the application of Islamic law (Shari`ah) in Nigeria. It analyzes how Islamic law emerged in Nigeria toward the beginning of the 19th century and remained applicable until the arrival of the British Colonial regime in Northern Nigeria in 1903. It sheds light on how the law survived colonial rule and continues until today. Dr. Yushau Sodiq analyzes progressive elements in Islamic law over the past two centuries. He goes on to discuss many objections raised (...) by the Nigerian Christians against the application of Islamic law, as well as how Muslims respond to such criticism. In a world that is often saturated with Islamophobia and ignorant misconceptions about Islam, this book aims to clarify and respond to many important concepts and ideas within Islamic religious tradition. (shrink)

Although there are several provisions within the Nigerian legal framework that, however, address the issue of church attack, the state capacity to implement effective constitutional sanctioning on perpetrators of this heinous crime has always been found wanting or completely absent, leading to countless religious attacks on churches with seeming state consent. This study employs semi-structured interviews to draw data from affected families from Benue and Enugu States, Nigeria. The article explored their experiences. The study participants were recruited through snowball (...) sampling technique, and data were analysed thematically. The respondents stated that church killings or killing of Christians is rising because of the fact that perpetrators stand lower risk of detection and apprehension than other crimes. Also respondents interrogated that justification for the crime is land acquisition and religious intolerance. On the persistence of the challenge, all the 13 respondents stated that the crime seems to have state approval that has made it seemly impossible to tackle. The article calls for continuous inter-religious dialogue and intentional governmental responsibility in protecting lives of all persons living within the geographical enclave of Nigeria which is necessary for the common good. Closer understanding of other faiths and religions will help build bridges of peace and tolerance. The article also calls for the need to promote African traditional values, such as the value of sacredness of life, human respect and good neighbourliness. Contribution: This study initiated the discussions that will help the public understand the reason for continuous church attacks in Nigeria, what church crime connotes in the Nigerian context and its uniqueness from other crimes. These discussions sit quite well within the transdisciplinary religious perspective of this journal. (shrink)

Part 1. Unmaking the truth. Whose view of human hostility matters? -- How evil entered the human race: the Bible and human history -- Why peace eludes Nigerians -- Religious fragility and failing symbiotic interactions -- Classical Christian approaches to violence -- Christian nonviolent just self-defense -- The contemporary quest for self-defense -- Part 2. Unmasking falsehood. The suffering servant in Isaiah and the African people -- Tribes, tribalism, and the Christian faith -- How to handle our destroyers -- Creative (...) models of just peacemaking in Nigeria -- Part 3. Unmasking the mission of the church. The mission of the church distracted -- The church's missions and the public arena -- Restorative justice and insurgency -- Violence and Christian eschatology -- Conclusion. (shrink)

African biblical studies (ABS) focus on biblical interpretation in Africa. Although new, it has gained massive recognition among African biblical scholars as the biblical interpretation focus that best suits the peculiar challenges that face African Christians. Its emergence, of course, was reactionary to the Western approach to the interpretation of the Bible in Africa and the practice of Christianity as well, which failed to take into cognisance the peculiar needs of African Christians. In New Testament scholarship in Nigeria, (...) ABS has come to dominate biblical interpretation, being the most preferred by New Testament scholars. However, this article notices a persistent problem with regard to methodological rigour in ABS in Nigeria. This article aims to call the attention of New Testament scholars in Nigeria to methodological rigour while engaging in ABS as this is also part of the reasons breaking into mainstream New Testament scholarship has become a problem for many of these scholars. This equally leads to poor global visibility and competitiveness on the part of many Nigerian New Testament scholars. The approach to the discussion in the work is analytical and descriptive with a touch of personal observation. Contribution: This article calls attention to the need for ABS scholars in Nigeria to emphasise methodological rigour in their research. While this will lead to recognition of the works of ABS practitioners in Nigeria and beyond, this article makes a case for academic excellence which is the hallmark of good biblical scholarship. (shrink)

This book elaborates on the academic side of Nimi Wariboko's life and philosophies as an economist, theologist, and political theorist.

How do tweets reflect the long-standing disparities between the northern and southern regions of Nigeria? This study presents a qualitative analysis of Twitter users' responses (n = 101,518) to the tweets of the Economic and Financial Crimes Commission (EFCC) regarding the production and prosecution of cybercrime. The article uses postcolonial perspectives to shed light on the legacies of British colonial efforts in Nigeria, such as the amalgamation of the northern and southern protectorates in 1914. The results revealed significant discrepancies between (...) Nigeria's northern and southern regions regarding cybercriminal arrest, conviction, and sentencing. Specifically, the results showed that the EFCC's criminalization of Southerners differs substantially from that of Northerners. The contemporary manifestation of inequalities concerning the production and prosecution of cybercrime on Twitter reflects long-standing contestations (e.g., economic, political, cultural, geological) between the northern and southern parts of Nigerian society. Therefore, since the North-South divide in present-day Nigeria originated from British colonization, colonialism is the base that shaped the superstructure comprising political, religious, historical, geological (e.g., crude oil), and economic factors. In turn, the article spotlights that regional differences in educational attainment, originating from differing experiences of Christianization and colonization, interact with regional disparities in the production of cybercrime. More research is required to better understand how these contextual disparities in society interact with the production and prosecution of cybercrime, given that Nigerian cybercriminals defraud victims all over the world. (shrink)

Faith-based organizations are important service providers in Nigeria, hence their attractiveness to international development actors. As service organizations, FBOs are accountable to their funder, domestic service regulators and their clients/beneficiaries who have at their disposal legal, financial, service provision oversight and peer regulation mechanisms for ensuring the accountability of FBOs. An assessment of these mechanisms shows that due to political and structural inadequacies born out of the weak nature of the Nigerian state and inconsistencies in the enabling legislations for (...) each mechanism, these mechanisms are unable to ensure adequate internal accountability of funds released to FBOs by international agencies. This article examines the case of the Global Fund to Fight AIDS, Tuberculosis and Malaria and the Christian Health Association on Nigeria to illustrate this. (shrink)

This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely: • In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions. • The Garden of Eden from Genesis 2 and further has (...) been located by a recently diseased Nigerian scholar as having been in her home country, with a Nigerian race having been the predecessors of biblical Adam and Eve. • Rastafarians, primarily Jamaica-based, regard marijuana as a holy herb and find direct support for their religious use of this plant in the Bible. However strange such 'mystifying' interpretations may seem within the theological mainstreams of Judeo-Christianity, there is more to these kinds of interpretations than simple whim. Certain cultural conditions along with personal, particularly spiritual, commitments enable these interpretations, which must be taken seriously in order to come to a fuller understanding of the text-interpreter dynamic. These then can cast at least some form of reflective light on the more usual current biblical-interpretative mainstreams within Judeo-Christianity, posing in a new light the question of what constitutes legitimate interpretations, also within mainstream interpretations, as religiously inclined people try to live their lives in the light of Scripture. (shrink)

This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely:• In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions.• The Garden of Eden from Genesis 2 and further has been located (...) by a recently diseased Nigerian scholar as having been in her home country, with a Nigerian race having been the predecessors of biblical Adam and Eve.• Rastafarians, primarily Jamaica-based, regard marijuana as a holy herb and find direct support for their religious use of this plant in the Bible.However strange such ‘mystifying’ interpretations may seem within the theological mainstreams of Judeo-Christianity, there is more to these kinds of interpretations than simple whim. Certain cultural conditions along with personal, particularly spiritual, commitments enable these interpretations, which must be taken seriously in order to come to a fuller understanding of the text–interpreter dynamic. These then can cast at least some form of reflective light on the more usual current biblical-interpretative mainstreams within Judeo-Christianity, posing in a new light the question of what constitutes legitimate interpretations, also within mainstream interpretations, as religiously inclined people try to live their lives in the light of Scripture. (shrink)

Nigeria is an example of developing countries characterised by mass poverty in the midst of plenty. Coincidentally, the Nigerian church is stupendously rich. Pastor Emmanuel, a former National Coordinator of the Redeemed Christian Church of God, Germany, notes that the annual revenue of the Nigeria church in 2014 is over ₦3 trillion while surprisingly, the national budget is ₦4.69tn for the year. Gigantic buildings, exotic cars and private jets are the hallmarks of the church’s wealth. Some pastors acquire jets (...) ranging from ₦2.3 to ₦6.4 billion with additional ₦8.4bn for maintenance and salaries annually. Surrounded by this ‘affluence’ are thousands of poor, unemployed and barely surviving church members. This calls for the need to examine what Lukan Jesus would have wanted the church to do with her wealth. This article examines Lukan parables on the rich and the poor using narratological method. Thus, the parables’ context, the characterisation and the plot is analysed, including lexical-syntactical relationships. Finally, the lessons derived is used via socio-scientific reading of the Nigerian situation to arrive at a theology of social action for the poor. Most parables are open-ended, a literary device that ensures the readers take a decision, therefore the message focuses on the church rather than individual Christians. Contribution: The article recommends that church-owned institutions should make education accessible to the poor, rise against socio-economic policies that will impoverish people while seeking economic independence of the poor. Finally, the church should also integrate the differently-abled into the church. (shrink)

The nascent church in Jerusalem represented in Acts 6 verses 1–3 was promptly challenged by the problem of inequity and lack of fair play among the various stakeholders and such disaffection reached a situation of murmur and open agitation. This challenge to the apostles was a threat to the consolidation of the already established Christian community in Jerusalem and its spread to the whole world. Something must be done to arrest the situation or the Church runs the risk of disintegration. (...) Having some moral lessons drawn from the pericope at the back of the mind, one notices that recently there has been a clamour by the different geopolitical groups in Nigeria to restructure the Nigerian political system. The clamour is based on the failed position of post-war federalism to give all parts of Nigeria’s pluralistic society a fair and equal representation which hitherto was meant to stop Nigeria from another civil war or the cry for cessation by one region or another. The church, as an impartial umpire in the art of politics, should, in the midst of the turmoil, serve as the conscience of the masses, pressing hard to the actualisation of the demands of the masses. The study, through historical-critical method of biblical scholarship with Form criticism, analysed that situation of agitation to inequality and gross misrepresentation in the book of Acts 6:1–3, pressing to offer vital lessons to Nigeria in her quest for political restructuring. It concluded by finding out that Nigeria’s pluralistic nature, when restructured, should be a catalyst for global vision attainment and sustainable development. (shrink)

This paper looks, in the first place, at gender issues in Pentecostal Christianity in Nigeria. This is especially as captured by the Nigerian writer, Chimamanda Ngozi Adichie, in her novel, Americanah. It is found that women in Nigerian Pentecostalism are more than the men in number and participate more actively both in church activities and in spiritual efforts at home. However, it is mostly the men who are the pastors and leaders of the Nigerian Pentecostal churches, even (...) if at home, by what is sometimes called ‘domestication’ of the same men, the women are empowered in some ways. The paper then considers what their place has in common with the place of women in the Roman Catholic Church in contemporary Nigeria. The paper adds to the existing literature on the place and role of women in both Pentecostalism and Catholicism in contemporary Nigeria. (shrink)