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Relevant bibliographies by topics / Catholic Church – Nigeria

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Academic literature on the topic 'Catholic Church – Nigeria'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Catholic Church – Nigeria"

1

Asue, Daniel Ude. "A Catholic Inclusive Approach to Homosexuality in Nigeria." Theology Today 74, no. 4 (January 2018): 396–408. http://dx.doi.org/10.1177/0040573617731710.

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This essay discusses Same-Sex Marriage Prohibition Bill in Nigeria, with a focus on the contribution of the Nigerian Catholic Church to the law. Though the Catholic Church in Nigeria did not actively contribute towards the public debates about homosexuality that resulted into the Same-Sex Marriage Prohibition Bill it nevertheless welcomed the bill. However, the official teachings of the Catholic Church and elucidations from the Catholic Bishops Conference of Nigeria could potentially contribute to creating an inclusive society. In what way can we potentially utilize the principles of Catholic Social Teaching to make room for an inclusion of homosexual persons in the life of the church and in society?

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Nche, George C. "Beyond Spiritual Focus: Climate Change Awareness, Role Perception, and Action among Church Leaders in Nigeria." Weather, Climate, and Society 12, no. 1 (January 2020): 149–69. http://dx.doi.org/10.1175/wcas-d-19-0001.1.

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AbstractThis study explored the role of church leaders in addressing climate change with a focus on Catholic, Anglican, and Pentecostal churches in Nigeria. The study adopted a semistructured face-to-face interview with 30 church leaders drawn from the selected denominations (i.e., 10 church leaders from each denomination). These participants were spread across five states in five geopolitical zones in Nigeria. A descriptive narrative approach was employed in the thematic organization and analysis of data. Findings showed that while all the participants across the three denominations—Catholic, Anglican, and Pentecostal churches—agreed to have heard of climate change, their perceptions of the causes of the phenomenon were narrow and varied along religious denominational lines. More Catholic participants expressed belief in anthropogenic climate change than did Anglicans and Pentecostals. Awareness creation, charity for disaster victims, and prayer were identified by the participants as the roles churches can play in addressing climate change. Although climate change action was generally poor among participants, Catholics engaged more in organizational action than did Anglicans and Pentecostals. In contrast, climate change actions were more on a personal level than on the organizational/church level within Pentecostal churches. The implications of the findings for the Church/church leaders, policy, and future research are discussed.

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Bature, Anthony. "Catholic Schools as Means of Promoting Peace and Justice in Nigeria." Tattva - Journal of Philosophy 8, no. 2 (July 1, 2016): 1–17. http://dx.doi.org/10.12726/tjp.16.1.

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The paper examines the impact of the Nigerian education and the extent to which it contributes towards the promotion of peace and justice with specific reference to Catholic schools. The paper argues that the role of Catholic Church in providing education has immensely contributed to the growth and development of education in Nigeria. Due to the church‟s focused intervention, approximately 649 elementary schools, 384 secondary schools and 16 tertiary institutions have been established in Nigeria. Relying on documentary method of data collection and descriptive analytic approach, this study explains that Catholic schools have a significant role towards achieving a peaceful and equitable society in Nigeria. The article recommends more engaged efforts by other non-state institutions towards the building of developed educational institutions that will help in promoting peace and justice in Nigeria.

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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.

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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.

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Anierobi, Christopher, and Cletus O. Obasi. "Urbanization and Rural-Urban Migration: Toward Involving the Church in Addressing Pro-Poor Urban Housing Challenges in Enugu, Nigeria." SAGE Open 11, no. 3 (July 2021): 215824402110401. http://dx.doi.org/10.1177/21582440211040123.

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Policy measures of governments toward addressing urban housing provisions seem to neglect the urban poor, especially in Nigeria. Presently, the world population estimated at 50% urban is aggravated by rural-urban migration. This is true of Enugu city in Nigeria, where urban housing challenges affect the poor residents. Enugu is one of the major Christian populaces in Nigeria where the Catholic Church is conspicuously a fulcrum for socioeconomic attractions. This makes it imperative for the Catholic Church to be involved in addressing pro-poor housing challenges. This study therefore examined urban public housing provision in Enugu metropolis with a view to determine pro-poor housing policy delivery involving the Catholic Church. Mixed research method was adopted. Interviews and observations were conducted randomly within the identified 23 informal/slum or squatter settlements adjourning the 18 formal neighborhoods of Enugu metropolis while the social inclusion theory formed the basis of the study. Findings showed that the identified 118 Catholic parishes also canonically engage in socioeconomic development of the neighborhoods as the available public housing provisions in Enugu were skewed away from the urban majority who are low-income earners. This indicates poor government attention to the housing needs of low-income households who resort to informal/squatter settlements. This article therefore recommends Catholic Church-Government collaboration toward inclusive, holistic, and proactive pro-poor housing delivery in Enugu. Effective utilization of housing cooperative societies, as well as a single-digit interest loan package for housing finance, was also recommended for the Government-Church collaboration to achieve inclusive social housing delivery in the city.

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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.

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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS) and the other Protestant missionary groups. While they allowed the British to exercise political power there, they took immediate actions to curtail the spread and dominion of Protestantism in the country. Thus some of their missionaries stationed in the key French territories of Africa—Senegal, Dahomey, and Gabon—were urgently dispatched to Nigeria to compete with their Protestant counterparts and to establish Catholicism in the country.Two different French Catholic missions operated in Nigeria between 1860s and 1900s. The first was the Society of the African Missions (Société des Missions Africaines or SMA), whose members worked mainly among the Yoruba people of western Nigeria and the Igbos of western Igboland. The second were the Holy Ghost Fathers (Pères du Saint Esprit), also called Spiritans, who ministered specifically to the Igbo people of southeastern Nigeria. The French Catholics, the SMA priests, and the Holy Ghost Fathers competed vehemently with the British Protestants, the CMS, for the conversion of African souls. Just as in the political sphere, the French and British governments competed ardently for annexation and colonization of African territories.

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Amaefule, Adolphus Ekedimma. "The Roman Catholic Church in Nigeria and Liturgical Inculturation in Chimamanda Adichie’s Purple Hibiscus." Ecclesiology 17, no. 1 (April 15, 2021): 72–90. http://dx.doi.org/10.1163/17455316-bja10002.

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Abstract Beyond its entertainment value, every piece of creative literature has something more to say which reading between the lines often has a way of revealing. This is true of the novel Purple Hibiscus by the award-winning Nigerian writer, Chimamanda Ngozi Adichie. While his novel says something about the family, politics, post-colonial history and religious realities such as priesthood, mission, Mary, and the Eucharist, this paper looks at what it can tell us about liturgical inculturation and its implications for the Roman Catholic Church in Nigeria. It is hoped that the paper would help to continue, in the spirit of interdisciplinarity, the conversation on the nexus between Ecclesiology and Creative Literature.

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Hastings, Adrian, and V. A. Nwosu. "The Laity and the Growth of the Catholic Church in Nigeria." Journal of Religion in Africa 21, no. 4 (November 1991): 380. http://dx.doi.org/10.2307/1581198.

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Ahanotu, Leonard U. "Navigating between cultures: Cross-cultural challenges of Nigerian Catholic priests working in the United States." Missiology: An International Review 47, no. 3 (July 2019): 315–35. http://dx.doi.org/10.1177/0091829619858597.

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The issue of cross-cultural movements of professionals within organizations in the 21st century’s networked-style of the global organization has created the question of how to prepare professionals to meet the demands of satisfactory service in a culture different from their home culture. The absence of the cross-cultural preparation of professionals is causing cross-cultural maladjustments among many professionals, and the Nigerian Catholic priests who move from Nigeria to the United States face this reality. Given the priest shortage in the United States, the US Roman Catholic Church recruits many priests from overseas and a significant number of these priests are being recruited from Nigeria, whose culture is very different from US culture. The work of these priests helps to solve the shortage problem but is creating new challenges in some Catholic parishes because of cultural differences. The priests continually face cross-cultural challenges to succeed in their pastoral work. There is little research on the cross-cultural problems and other experiences of these priests in adjustment and in carrying out their duties. This qualitative study investigated the cross-cultural experiences of Nigerian priests serving in the United States. Interviews with 12 Nigerian priests serving in four different regions of the United States yielded 11 themes. Participants described five common challenges and identified six strategies to facilitate adjustment. The themes influenced the use of Kolb’s learning theory to design pre-departure cross-cultural training for Nigerian priests.

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Nche, George C. "The Religion-Environment (Climate Change) Connection." Worldviews: Global Religions, Culture, and Ecology 24, no. 1 (March 13, 2020): 81–115. http://dx.doi.org/10.1163/15685357-20201004.

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Abstract Following Lynn White’s thesis of 1967 which indicted some Christian values for the current ecological crisis, many studies have been conducted on the connection between religion and environment/ecological crisis. These studies have sought to know whether religious beliefs and values influence environmental/climate change perceptions of people. However, while these studies have been geographically biased, their results have remained inconclusive. This study therefore examined this age-long debate with evidence from Nigeria. The study involved 30 church leaders drawn from Catholic, Anglican and Pentecostal churches in five geographical zones in Nigeria. The data was analyzed using descriptive analytical method. Findings show that religious values/schemas in forms of Eschatological/End-Time beliefs, Dominion beliefs, Theological fatalism, Pessimism etc. influenced climate change perceptions among the church leaders. The study also found that religious affiliation and theology mattered with respect to the influence of some religious beliefs. The implications of findings for the research on religion-environmental/climate change connection are discussed.

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Dissertations / Theses on the topic "Catholic Church – Nigeria"

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O'Grady, John Anthony. "The Catholic Church in development in northern Nigeria." Thesis, University of Bradford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292643.

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Ekot, Basil A., and res cand@acu edu au. "Ministries in the Catholic Church Today: The Nigerian situation." Australian Catholic University. School of Theology, 1998. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp202.03072009.

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Aims: This thesis seeks to study ministry, as it is understood today in the light of the renewed ecclesiology of Vatican II, and to relate this study to the church situation in Nigeria. This thesis proposes to investigate the possible need for changes in the practices of ministries in the church in Nigeria. The study aims to articulate a theology of ministry and to critically review the growth and development of ministries in the church from the beginnings of Christianity up to the mid-second century. It will also critically review the understanding of ministry in Vatican II and post-Vatican II documents, and describe and critically analyse the development of ministries in the Nigerian church before and after Vatican II. It will suggest a way forward in the broadening and diversifying of ministries in that country by suggesting ways in which the practice of ministry may be enhanced in the local churches in Nigeria. By local churches, this writer is referring particularly to small Catholic communities or rural out-stations of the church in Nigeria. Scope: The study is undertaken in five chapters with an introduction and conclusion. Chapter One considers the theological understanding of ministry at the present time; it explains the meaning of ministry and differentiates it from other concepts such as lay apostolate and Catholic Action; it posits baptism as the foundation for ministry and outlines a theology of ministry. Chapter Two traces the origin of ministry in the New Testament and its evolution in the early church. The findings of Chapter Two will be applied in Chapters Four and Five that concentrate on the church in Nigeria. Chapter Three focuses on the understanding of ministry at the Second Vatican Council and in post-conciliar documents. This chapter analyses and summarises the teachings in the documents concerning ministry, which will later be applied to the church in Nigeria. Chapter Four traces the development and organisation of ministry in Nigeria before and after Vatican II within the framework of chapters one to three. The chapter begins with a sketch history of the church in Nigeria and proceeds to highlight the present organisation of ministry in Nigeria. Chapter Five proposes a broadening and diversifying of ministries in the church in Nigeria. It considers the significance of the local communities and how a broadening and diversification of ministries would help the progress and growth of these communities. Conclusions: There has been a shift in the Catholic theology of ministry and the central idea in the theology of ministry is the church in which all members are participants in diverse ways in the various responsibilities of the community. The historical overview of the New Testament times highlighted the arrangement of ministries in the early church. Ministries existed according to the needs of the local community. The ministerial arrangement of the first century of the church was stifled by the emergence of the threefold ministry of bishops, priests and deacons. Vatican II offered the basis of a renewal for the church in matters of ministries. The Council presented a renewed understanding of the church in terms of mystery, Body of Christ, sacrament, communion and, above all, people of God. This new understanding of the church demands a new approach to ministries in the church. This study concludes that the communal dimension of the church stressed by the Council should prevail in Nigeria. The ordained ministry dominates in the church in Nigeria. In the local church situation, the catechist is looked upon as the spiritual leader of the community who collaborates with other members to meet the various needs of the community. These people are hardly literate, yet they provide the essential leadership that is needed for the community. But they are not able to lead the community in the Eucharist because they have not been given the power. From this we conclude that catechists should be empowered with ordination to the priesthood that will enable them more effectively to fulfil the pastoral responsibilities they already have. In the provision of a higher quality of ministry in rural churches, the ordination of catechists would playa big part. Other lay people should be allowed and encouraged to function as acolytes, lectors, eucharistic ministers and in other capacities in the local churches. The rapid growth of the church in Nigeria demands the emergence and encouragement of new ministries in parishes and out-stations to meet the needs of the people.

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Obi, Josephine Iwebuno Iwebuno Josephine. "Catholic education in Nigeria and the teaching apostolate of the Franciscan Sisters of the Immaculate Conception." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Chukwu, Isidore-Splendour. "Christianity and African Traditional Religion (ATR): A Conundrum of Crisis in Faith in Igboland, Nigeria." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108079.

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Thesis advisor: Richard Lennan
Thesis advisor: Dominic Doyle
Religion is central and vital for an Igbo person. No Igbo person exists in isolation from his/her community. An indigenous and traditional Igbo society is communal; it does not entertain any sense of individuality. But the coming of the missionaries broke into this communal bond with a new religion that threatened the traditional society when it began to exalt the individual soul. The Nigerian author, Chinua Achebe, in his book Things Fall Apart, portrays a situation in which an African indigenous missionary (Mr. Kiaga) succeeds in separating a son (Nwoye) from his African parent (Okonkwu) so that the son can become a Christian and be saved. But alone? As the son leaves his parents’ house for the mission compound the missionary quotes the Bible, “Blessed is he who forsakes his father and mother for my sake…” Achebe’s story depicts a situation in which the family is utterly divided as a result of the parents’ or their children’s conversion to Christianity. At this point, things fall apart. The pivotal core of the traditional Igbo society cannot hold again. The majority of the missionaries saw African religion from within their Western understanding and concluded that it was heathen, anti-Christian, and repulsive. African societies started to disintegrate when traditional religion was attacked. A rift occurs between the family and the extended family. Instead of bringing reconciliation and understanding, Christianity in this case brings division. This is because converts were instructed to leave everything behind, including families, for the sake of the gospel. But the Igbo Traditional Religion looked at life in a holistic way. There was no contradiction between sacred and profane, hence many people were horrified when the first converts wanted to set themselves apart, away from other members of the community. This is why inculturation is important, as it enables the Igbo Christian to see and experience life in a holistic manner without doing needless violence to cultural values. The failure of the early missionaries to inculturate the cultural values of the people is the conundrum. The result raises some theological problems. In the attempt to ascertain a balance, most times, the Christians in Africa, particularly in Igboland, find themselves oscillating between Christianity and African Traditional Religion (ATR). The need for a reconciliation is long overdue. It is best given a lasting, concrete and a dialogical chance through inculturation
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Okhakhu, Elemeiye Emmanuel. "Collaborative ministry in the Roman Catholic Church, reflecting on its future from contemporary theory and practice in North America and Nigeria." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ35653.pdf.

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Nwosu, Vincent. "The contribution of the laity to the growth of the Catholic Church in the Onitsha Province of Eastern Nigeria 1905-1983." Thesis, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309959.

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Dankasa, Jacob. "Information Use Environment of Religious Professionals: a Case Study of the Everyday Life Information Seeking Behavior of Catholic Clergy in Northern Nigeria." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc804955/.

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This study explores the everyday life information seeking (ELIS) behavior of Catholic clergy in Northern Nigeria and describes their information use environment (IUE). It employed a mixed-method case study using survey and episodic interview techniques of data collection. The ELIS of Savolainen, the IUE of Taylor and the small world of Chatman were theoretical frameworks that guided this study. Findings showed that the IUE of these Catholic clergy is shaped by four elements: (1) geographical location and culture, (2) the celibate clergy, (3) their information needs, and (4) the information sources used to resolve these needs. Three types of information needs were identified: essential needs, circumstantial needs and intermittent needs. There was a high interrelatedness between the effects of culture and celibacy on the information seeking of these clergy. They are not likely to cross boundaries of their world to seek particularly essential information about their ministry or private lives. The findings of this study align with Chatman’s proposition that members who live in the round will not cross the boundaries of their world to seek information. The study found problems with access and availability of information, which included lack of familiarity with electronic/online library databases among the clergy, and the lack of archives and documentation of records and historical materials. It recommended the development of an archiving and documentation plan that digitizes paper documents for electronic management, including policies on data curation for the Catholic religious institutions in Nigeria.

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Okorie, George Maduakolam. "The integral salvation of the human person in Ecclesia in Africa a case study of the theological implications among the Igbo in Nigeria." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2007. http://d-nb.info/988863839/04.

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Okonkwo, Peter Ik Njoku Francis Obu-Mends Jojo. "Book Reviews: Nicholas lbeawuchl Omenka, "THE SCHOOL_IN THE SERVICE OF EVANGELIZATION: THE CATHOLIC EDUCATIONAL IMPACT IN EASTERN NIGERIA," Jude Ikenna Ibegbu, "NATIONALISATION OF SCHOOLS IN NIGERIA AND THE PARENTS' RIGHT TO THE CHOICE OF SCHOOL: A Moral Evaluation in the Light of Catholic Social Teaching. (a Dissertation for Doctorate in Moral Theology)," and David Regan, "CHURCH FOR LlBERATION-A PASTORAL PORTRAIT OF THE CHURCH IN BRAZIL"." Bulletin of Ecumenical Theology, 1991. http://digital.library.duq.edu/u?/bet,1441.

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Nnadozie, Edmund. "Catholic Church, Nigerian face toward a Nigerian Christian anthropology /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0831.

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Books on the topic "Catholic Church – Nigeria"

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Bassey, Evaristus. Pentecostalism and the Catholic church in Nigeria. Calabar: Mariana Publications, 1993.

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Ojo, G. J. Afolabi. Catholic laity in Nigeria: Yesterday, today, tomorrow. Ibadan, Nigeria: Catholic Laity Council of Nigeria by Daily Graphics Nigeria, 2004.

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Orjinta, Ikechukwu. The papal visit: The Catholic Church and Nigeria today. [S.l: s.n., 1998.

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McDonald, Felix A. O. The Nigerian Army and evangelization in Nigeria. Nigeria]: McDon Publishing, 2012.

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Makozi, Alexius Obabu. Poverty in Nigeria. Enugu: Snaap Press, 2002.

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Chukwujekwu, Stephen C. Democracy on trial in Nigeria: Which way forward? Awka, Nigeria: Fab Educational Books, 2009.

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The growth of the Catholic Church in Northern Nigeria 1907-2007. Jos, Nigeria: Augustinian, 2006.

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Ozigboh, Ikenga R. A. Roman Catholicism in Southern Nigeria 1885-1931. Onitsha: Etukokwu Publishers (Nig), 1988.

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Idigo, Peter Meze. Archbishop Heerey: An apostle of Eastern Nigeria. Enugu, Nigeria: Cecta Books, 1987.

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Gbuji, Anthony O. New evangelization in the third millennium church in Nigeria. [S.l: s.n.], 2001.

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