To see the other types of publications on this topic, follow the link: Nigeria – Church history.
Journal articles on the topic 'Nigeria – Church history'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Nigeria – Church history.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Augustine Odey, Professor Onah, and Dr Gregory Ajima Onah. "PASTOR EYO NKUNE OKPO ENE (1895 – 1973): THE FORGOTTEN HERO OF THE APOSTOLIC CHURCH, NIGERIA." International Journal of Contemporary Research and Review 10, no. 08 (August 7, 2019): 20654–59. http://dx.doi.org/10.15520/ijcrr.v10i08.723.
Full textAbstract:
This brief article is a legacy of the authors twenty-five year teaching experience of Nigerian Church History in three Nigerian Universities between May 25, 1987 and May 31, 2012 and his ministerial duties and lecture on Church history in the Lutheran Seminary in Nigeria and the various interaction with other Christian brethren, especially in relationship with Christian students of The Apostolic Church, Nigeria. In this article, the researchers have tried to describe the early history of the Apostolic Church in Cross River State of Nigeria, West Africa, through a brief biographical stetch of Pastor Eyo Nkune Okpo Ene of Ambo Family, Mbaraokom, Creek Town (Obio Oko), who lived between 22nd November, 1895 and 1st February, 1973 (78years). This work is a paragon or model of other similar ones: like those of Garrick Idakatima Sokari Braide, Samuel Ajayi Crowther, Essien Ukpabio, Jonathan Udo Ekong and others.
2
Alegbeleye, G. B. "Archival Odyssey: A Study of the Problems of the Researcher in Using The Methodist Church Records of Nigeria." History in Africa 14 (1987): 375–80. http://dx.doi.org/10.2307/3171849.
Full textAbstract:
Methodism was introduced into Nigeria as a result of the separate missionary activities of the Primitive Methodist Church and the Wesleyan Methodist Church, both from Britain. In 1962 the Nigerian Methodist Church gained her autonomy from the British Methodist conference. The checkered history of the Methodist church in Nigeria has affected the organization of the records of the church and consequently researchers' access to and utilization of these records. An attempt is made in this paper to examine critically the problems that might face the scholar who intends to use Methodist church records in Nigeria for research purposes. Ways of overcoming these problems are suggested.
3
Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (November 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.
Full textAbstract:
The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
4
Brennan, Vicki L. "‘Up Above the River Jordan’: Hymns and Historical Consciousness in the Cherubim and Seraphim Churches of Nigeria." Studies in World Christianity 19, no. 1 (April 2013): 31–49. http://dx.doi.org/10.3366/swc.2013.0037.
Full textAbstract:
Bringing together historical and ethnographic materials, this article analyses how members of the Cherubim and Seraphim churches of Nigeria engage with and remember the history of the church through singing hymns, which thus serves as a mode of historical consciousness. In their performance of hymns church members articulate a conception of the relationship between musical practice and spiritual healing in Cherubim and Seraphim worship that draws on a particular conception of the past in order to legitimate certain worship practices. In doing so church members are able to attract God's power and to localise it in a particular space. Because of this hymns continue to be an important spiritual healing practice for church members.
5
Akinwumi, Tunde M., and Elisha P. Renne. "Commemorative Textiles and Anglican Church History in Ondo, Nigeria." TEXTILE 6, no. 2 (July 2008): 126–44. http://dx.doi.org/10.2752/175183508x327776.
Full text
6
Mohr, Adam. "Faith Tabernacle Congregation and the Emergence of Pentecostalism in Colonial Nigeria, 1910s-1941." Journal of Religion in Africa 43, no. 2 (2013): 196–221. http://dx.doi.org/10.1163/15700666-12341249.
Full textAbstract:
Abstract Faith Tabernacle literature first spread into the Christian community in Lagos from Western Ghana in the 1910s. By at least 1917 Faith Tabernacle literature was being read in Lagos, and the first formal branch was established in Lagos in 1920. During the early 1920s Faith Tabernacle literature was being spread throughout Nigeria as Faith Tabernacle members traveled across the colony as labor migrants, leading to the rapid spread of the church, particularly in the major cities. By early 1929 Faith Tabernacle had established 61 branches in Nigeria with over 1,200 members. However, due to the schisms of 1925 and 1929, many Faith Tabernacle leaders, members, communicants, and entire congregations left the church to establish the first Pentecostal denominations in Nigeria, which were the Apostolic Faith (1928), the Apostolic Church (1931), the Assemblies of God (1939), and the Christ Apostolic Church (1941).
7
Ludwig, Frieder. "Tambaram: the West African Experience." Journal of Religion in Africa 31, no. 1 (2001): 49–91. http://dx.doi.org/10.1163/157006601x00031.
Full textAbstract:
AbstractTambaram 1938, held near Madras in South India, was the first conference of the International Missionary Council in which a significant number of Africans took part. It offered, therefore, a unique opportunity for the fifteen delegates from the continent. For the first time, West Africans exchanged views with South Africans about African Independent Churches, for the first time, they discussed issues such as the tolerance of polygamy in an international setting. The Africans were impressed by the efforts towards church union in India and by Gandhi's national movement. This article describes the experiences of three of the West African delegates, Alexander Babatunde Akinycle (Nigeria), Moses Odutola Dada (Nigeria) and Christian Goncalves Baeta (Gold Coast/Ghana). Baëta subsequently made a very significant contribution to West African Christianity as a church leader, theologian and academic.
8
Makris, G. P. "The Greek Orthodox Church and Africa: Missions between the Light of Universalism and the Shadow of Nationalism." Studies in World Christianity 16, no. 3 (December 2010): 245–67. http://dx.doi.org/10.3366/swc.2010.0103.
Full textAbstract:
The present article considers the socio-political conditions and the character of the Greek Orthodox Church's missionary activities, taking Nigeria as a case par excellence of the hopes and tensions inherent in the project. As such, the analysis touches only lightly upon the subject of Eastern Orthodox presence in Africa in general, as that would have meant an extended study of the relationship between the Patriarchate of Alexandria, the various Greek immigrant communities, and the multiplicity of local Christianities. The latter are discussed from the point of view of the Church hierarchy in Greece as well as in Nigeria. For this reason, the article is meant as an introduction to the issue and should be complemented with ethnographic material from Nigeria.
9
Williams Omotoye, Rotimi. "Pentecostalism and African diaspora : a case study of the Redeemed Christian Church of God (RCCG), in North America." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 77–92. http://dx.doi.org/10.31920/2634-7644/2020/1n2a5.
Full textAbstract:
Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God to North America, Caribbean and Canada. The missionary activities of the church could be regarded as a reversed mission in the propagation of Christianity by Africans in the Diaspora. The methodology adopted was historical. The primary and secondary sources of information were also germane in the research. The findings of the research indicated that the Redeemed Christian Church of God was founded in North America by Immigrants from Nigeria. Pastor Adeboye Enock Adejare had much influence on the Church within and outside the country because of his charisma. The Church has become a place of refuge for many immigrants. They are also contributing to the economy of the United States of America. However, the members of the Church were faced with some challenges, such as security scrutiny by the security agencies. In conclusion, the RCCGNA was a denomination that had been accepted and embraced by Nigerians and African immigrants in the United States of America.
10
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.
Full textAbstract:
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.
11
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.
Full text
12
Akhilomen, Don. "Addressing Child Abuse in Southern Nigeria: The Role of the Church." Studies in World Christianity 12, no. 3 (December 2006): 235–48. http://dx.doi.org/10.3366/swc.2006.0018.
Full text
13
Tazanu, Primus M. "Practices and Narratives of Breakthrough: Pentecostal Representations, the Quest for Success, and Liberation from Bondage." Journal of Religion in Africa 46, no. 1 (November 9, 2016): 32–66. http://dx.doi.org/10.1163/15700666-12340063.
Full textAbstract:
Instant healing, performance of miracles, public exorcism, supply of blessed objects for protection, and prophetic abilities are major religious practices that account for the popularity of certain Pentecostal leaders in contemporary Africa. Prophet T.B. Joshua, a renowned Nigerian televangelist, is one of them. Through his Emmanueltvchannel, he informs ‘viewers all over the world’ that invisible but influential evil forces are responsible for their daily challenges and that people can enjoy prosperity when they are purged of malevolent spirits. This article describes the practices and narratives of liberation from unknown bondage by Cameroonians who draw inspiration from T.B. Joshua’s prophetic messages and displays. The aspects covered include the desire to embark on a pilgrimage to T.B. Joshua’s church in Nigeria and actors’ use of his blessed religious objects to neutralise, destroy, or fight off invisible evil forces suspected of halting their socioeconomic progress.
14
Knibbe, Kim. "'We did not come here as tenants, but as landlords': Nigerian Pentecostals and the Power of Maps." African Diaspora 2, no. 2 (2009): 133–58. http://dx.doi.org/10.1163/187254509x12477244375058.
Full textAbstract:
Abstract This article is an attempt to show how the spaces in which African Christians in Amsterdam can move are produced by the mapping of various actors and the geographies that are created based on these maps. It first situates and describes a Nigerian-initiated Pentecostal church within global cultural flows, in relation to Nigeria and in relation to the Netherlands. In the view of many African Pentecostals, Europe, and by extension the Netherlands and Amsterdam, are territories which should be won back for Jesus. Subsequently, I show how 'producing the local' is crucially important to the goals of this church and how this relates to mapping and the production of religious geographies. The last part of this paper analyses how one particular location of this church, namely the South East of Amsterdam, shows up on a very different map that pinpoints this neighbourhood as a centre of Nigerian crime. In both cases, maps turn out to be a powerful means to mobilise money and people to produce long-lasting results. Cet article tente de montrer comment les espaces dans lesquels les Africains chrétiens d'Amsterdam peuvent se mouvoir sont produits par la stratégie d'acteurs variés et que les géographies créées sont basées sur ces plans. Il situe et décrit d'abord l'église pentecôtiste nigériane dans les flux culturels globaux entre le Nigeria et les Pays-Bas. L'Europe, et par extension les Pays-Bas et Amsterdam, est un territoire que Jésus devrait récupérer. Par la suite, je montre que « produire une localité » est extrêmement important pour cette église et comment cela se rapporte à la stratégie et à la production de géographies religieuses. La dernière partie de cet article montre qu'une localisation particulière de cette église, à savoir le sud-est d'Amsterdam, révèle une carte très diff érente qui indique les alentours comme un centre du crime nigérian. Dans les deux cas, les cartes se révèlent un moyen puissant pour mobiliser des gens et des ressources afin de produire des résultats durables.
15
Asamoah-Gyadu, J. Kwabena. "'Broken Calabashes and Covenants of Fruitfulness': Cursing Barrenness in Contemporary African Christianity." Journal of Religion in Africa 37, no. 4 (2007): 437–60. http://dx.doi.org/10.1163/157006607x230535.
Full textAbstract:
AbstractChildlessness is an issue of deep religious concern in Africa. Men, women and couples with problems of sexuality and childlessness make use not only of the resources of traditional African religions but also of the many Pentecostal/charismatic churches and movements that have burgeoned throughout sub-Saharan Africa in the last three decades. Initially this was the domain of the older African independent churches, as far as the Christian response to childlessness is concerned; the new Pentecostals have taken on the challenge too. Based on the same biblical and traditional worldviews that events have causes, these churches have mounted ritual contexts that wrestle with the issues of sexuality and childlessness. In pursuing this salvific endeavor, however, the needs of those who may never have children seem to have been neglected by the churches considered here and represented by the Pure Fire Miracle Ministries, a Ghana/Nigeria charismatic church located in Ghana. is partial approach to 'healing' childlessness has led to one-sided interpretations of what it means to be fruitful and prosperous and deepened the troubles of the childless.
16
Okwuosa, Lawrence Nwachukwu, Cosmos Ndulor, Nkechi Gloria Onah, Chinyere Theresa Nwaoga, and Favour Chukwuemeka Uroko. "The Principle of Subsidiarity for Sustainable Development in Church-State Relationship in Nigeria." Journal of Church and State 62, no. 2 (July 25, 2019): 334–59. http://dx.doi.org/10.1093/jcs/csz032.
Full text
17
Gathogo, Julius Mutugi. "FRANCIS AKANU IBIAM (1906-1995): A LEADER WHO HAD A MISSION BEYOND ECCLESIA." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 222–38. http://dx.doi.org/10.25159/2412-4265/111.
Full textAbstract:
Sir Francis Akanu Ibiam KCMG, KBE (1906-1995) was a distinguished medical missionary who was appointed Governor of Eastern Region, nigeria from December 1960 until January 1966 during the nigerian First Republic. From 1919 to 1951 he was known as Francis Ibiam, and from 1951 to 1967 as Sir Francis Ibiam. This article explores his profile; the profile of a man whose contribution as a medical doctor, a missionary doctor, an educationist, a statesman and a churchman is outstanding, hence inspiring to the new crop of leadership in Africa of the 21st century. Was he too emotional when conducting his political discourses? Did he make the right choices all along? Does his role in the Biafra War of 1967 with the government of nigeria smack of his main weakness as a public servant? nevertheless, he comes out in this article as one of the early pre-colonial professionals in Africa who had received a quality education during the dark days of African history, who had worked hard to remain relevant in their days; and who are indeed relevant in the 21st century. In Francis Ibiam, the article shows a decisive leader who chose to work for the church rather than the colonial government, thereby making a strong statement that the church can be developed into an alternative forum of progress, a kind of alternative government where the deprived can still find justice, a job and other lifetime comforts. Despite the article being greatly indebted to Agwu Kalu’s book, Dr ibiam: The challenge of his life (1986), it has also derived materials from the internet and other published works. Certainly, it is geared towards celebrating a leader who had a mission beyond ecclesia.
18
Fulford, Ben. "AN IGBO ESPERANTO: A HISTORY OF THE UNION IBO BIBLE 1900-1950." Journal of Religion in Africa 32, no. 4 (2002): 457–501. http://dx.doi.org/10.1163/157006602321107658.
Full textAbstract:
AbstractThe Union Ibo Bible was more or less the Bible for the Igbo people of southern Nigeria from 1909 to 1970. The creation of Thomas Dennis of the Church Missionary Society and his co-workers, it has been, since its first conception in 1905, a source of ongoing controversy: the development and unification of the Igbo language was at stake. This article re-examines the history of this Bible, its conception, translation and early reception, and argues that the source of its shortcomings lies deeper than the method of translation or the contemporary Igbo desire to learn English. The Union Bible is the product of the missionary conception, fleshed out by a comparison with the Yoruba, of a single Igbo people speaking a single language. The failure of that translation is the result of the premise consequent to this conception of the Igbo, namely that the Igbo language was ready to be 'united'.
19
Hurlbut, David Dmitri. "The “Conversion” of Anthony Obinna to Mormonism: Elective Affinities, Socio-Economic Factors, and Religious Change in Postcolonial Southeastern Nigeria." Religions 11, no. 7 (July 15, 2020): 358. http://dx.doi.org/10.3390/rel11070358.
Full textAbstract:
This article analyzes the “conversion” of Anthony Uzodimma Obinna, an Igbo schoolteacher from the town of Aboh Mbaise in Imo State, and his extended family to Mormonism in southeastern Nigeria between the 1960s and the 1980s, from a historical perspective. I argue that the transition of Anthony Obinna and his family away from Catholicism to Mormonism can be explained by both the elective affinities that existed between Mormonism and indigenous Igbo culture, and socio-economic factors as well. This article bases its conclusions on a close reading of oral histories, personal papers, and correspondence housed at the LDS Church History Library in Salt Lake City, Utah and L. Tom Perry Special Collections at Harold B. Lee Library, Brigham Young University in Provo, Utah.
20
WARIBOKO, WAIBINTE E. "I REALLY CANNOT MAKE AFRICA MY HOME: WEST INDIAN MISSIONARIES AS ‘OUTSIDERS’ IN THE CHURCH MISSIONARY SOCIETY CIVILIZING MISSION TO SOUTHERN NIGERIA, 1898–1925." Journal of African History 45, no. 2 (July 2004): 221–36. http://dx.doi.org/10.1017/s0021853703008685.
Full textAbstract:
Informed by the notion of racial affinity, the European managers of the Church Missionary Society Niger Mission had required all black West Indians in their employ to make Africa their home. However, because the African posting involved a substantial devaluation in the material benefits to be derived from missionary service, West Indians vigorously objected to the idea of making Africa their home. They demanded instead to be perceived and treated as foreigners on the same footing as Europeans. Although they were subsequently defined as part of the expatriate workforce of the Mission, they were still denied parity with Europeans in the allocation of scarce benefits on the basis of racial considerations. Unresolved tensions over the redistribution of scarce resources led to the premature collapse of the West Indian scheme. This essay is an analysis of how the pursuit of socioeconomic self-interest affected the construction and representation of race and identity among the West Indians in the Niger Mission.
21
Mtshiselwa, Ndikho. "TWO HUNDRED YEARS OF METHODISM! A BLACK THEOLOGICAL INQUIRY INTO THE HERITAGE OF METHODISM IN SOUTHERN AFRICA 1816-2016." Studia Historiae Ecclesiasticae 42, no. 3 (November 17, 2016): 102–20. http://dx.doi.org/10.25159/2412-4265/1248.
Full textAbstract:
A proverb of the Yoruba people of Nigeria says: ‘However far a stream flows, it never forgets its origin.’ The proverb gives credence to the epochal stories of the human race, and more importantly of the Methodist people in Southern Africa. This article evaluates the history of Methodist people in Southern Africa in the period 1816-2016 from a black theological perspective. First, the paper describes the black theological perspective from which the inquiry into the story of the Methodist Church of Southern Africa (MCSA) is approached, a perspective which is based on the philosophy of black consciousness, the black liberation theology and Methodist theology. Second, the article offers a black theological reflection on selected figures in the history of the MCSA. As a way of concluding, the article considers the prophetic implications of the heritage of Methodism in the MCSA for the Methodist people today.
22
Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
Full textAbstract:
AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
23
Dixon-Fyle, Mac. "The Saro in the political life of early Port Harcourt, 1913–49." Journal of African History 30, no. 1 (March 1989): 125–38. http://dx.doi.org/10.1017/s0021853700030917.
Full textAbstract:
The western-educated Krio population of Sierra Leone participated in British imperial activity along the West African coast in the nineteenth century. Facing a far more complex ethnic configuration than their counterparts in Yorubaland, the Sierra Leoneans (Saro) in Port Harcourt, Nigeria, acquired much influence through the manipulation of class and ethnic relations. Though most Saro here had a modest education and were working-class, a few came to form the cream of the petty-bourgeoisie and were active in economic life and city administration. Potts-Johnson, arguably their most famous member, developed a flair for operating in his middle-class world, and also in the cultural orbit of the local and immigrant working-class. I. B. Johnson, another prominent Saro, lacked this quality. Though presenting a homogenous ethnic front, celebrated in the Sierra Leone Union and in church activity, Saro society was sharply polarized on class lines, a weakness not to be lost on the numerically superior and ambitious indigenous population. Faced with a choice, the indigenes opted for the avuncular Potts-Johnson, for whom they felt a greater social affinity than for the more distant I. B. Johnson. After Potts-Johnson, however, no Saro was to be allowed scope to develop a similar appeal.
24
Anyika, Francis. "The Beginnings of the Indigenous Agency in the Anglican Church in Igboland, Eastern Nigeria: the Biography of the Rev. George Nicholas Anyaegbunam 1." Mission Studies 6, no. 1 (1989): 46–62. http://dx.doi.org/10.1163/157338389x00210.
Full text
25
B. I., Odoh, Utom A. U., and Nwaze Simon Obini. "Groundwater Prospecting in Fractured Shale Aquifer Using an Integrated Suite of Geophysical Methods: a Case History from Presbyterian Church, Kpiri-Kpiri, Ebonyi State, SE Nigeria." Journal of Geo-sciences 2, no. 4 (August 31, 2012): 60–65. http://dx.doi.org/10.5923/j.geo.20120204.01.
Full text
26
Hastings, Adrian. "Nwosu, V.A., The Laity and the Growth of the Catholic Church in Nigeria. The Onitsha Story 1905-1983, Onitsha, Africana—FEP Publishers Limited, 1990, 202 pp., P.M.B. 1515 Onitsha." Journal of Religion in Africa 21, no. 4 (1991): 380–81. http://dx.doi.org/10.1163/157006600x00186.
Full text
27
Barnes, Andrew E. "The Middle Belt Movement and the formation of Christian Consciousness in Colonial Northern Nigeria." Church History 76, no. 3 (September 2007): 591–610. http://dx.doi.org/10.1017/s0009640700500596.
Full textAbstract:
This article looks at the connection between a political movement and the evolution of Christian consciousness. It seeks to answer a series of questions not often asked, in hopes of demonstrating that these questions deserve more attention than they have generated in the past. Historians and mission scholars rightly expend a good deal of effort studying the transition in mission-established churches from European to indigenous control. Missions did more than establish churches, however. They established local Christian cultures. Yet while there is some understanding of what indigenous peoples sought to do when they assumed direction of churches founded by missionaries, there is very little idea of what indigenous peoples have sought to do when they take over local Christian cultures. But, if it is the case that, as Lamin Sanneh has argued, Christianity “stimulated the vernacular,” then the local Christian cultures built upon the vernacular, perhaps more so than the churches missions founded, are the true legacy of the missionary enterprise.
28
Ekechi, Felix K. "The Ordeal of an African Independent Church: The Nigerian Zion Methodist Mission, 1942-1970." International Journal of African Historical Studies 20, no. 4 (1987): 691. http://dx.doi.org/10.2307/219658.
Full text
29
Probst, Peter. "The letter and the spirit: literacy and religious authority in the history of the Aladura movement in western Nigeria." Africa 59, no. 4 (October 1989): 478–95. http://dx.doi.org/10.2307/1159943.
Full textAbstract:
Opening ParagraphThe Yoruba word aladura, meaning ‘one who prays’, generally refers to a set of churches that formed a powerful religious movement among the Yoruba in western Nigeria during the first decades of this century. To date, there have been three main lines of interpretation which received general recognition: first, in form of a theological analysis (Turner, 1967); second, in a discussion of social protest (Mitchell, 1970); and finally, through the sociology of religion (Peel, 1968). In this article I propose to introduce another aspect of interpretation. Following the many passing remarks made by these authors in respect to the use of writing within the Aladura churches, I will read their accounts in terms of how people perceived and experienced the written word in the specific context of the Christian–colonial order and consider whether and how this experience has influenced people's actions and religious behaviour. In doing so, I am going to take up a theme which has become widely popular in the anthropological field under the heading ‘the consequences of literacy’.
30
Odil, Jones U. "INDIGENOUS AGENTS AND THE SCHOOL APOSTOLATE IN UKWUANILAND, 1841–1941." Oral History Journal of South Africa 3, no. 2 (October 11, 2016): 69–81. http://dx.doi.org/10.25159/2309-5792/339.
Full textAbstract:
In the 19th century, colonial educational policy reflected the hesitant approach of Britain to a field recognised in those days as the reserve of religious bodies, and for many years the missionary societies had the field of education to themselves. Education in C.M.S. mission schools in Nigeria received no aids in grants from the colonial government. This article is a historical reconstruction, which brings to light the well-articulated contributions of local people in their attempt to establish and fund schools using indigenous initiatives, personnel and resources. Resting on the self-propagating, self-supporting and self-governing policy of Henry Venn, the study reveals that, although the establishment of schools in Ukwuaniland 1841–1894 was originally the outcome of the expression of local needs, efforts and ideas, the Anglican churches there saw in them an agency for promoting evangelism. This article, an important contribution in the area of the history of religion and education, recommends that local initiatives, needs and aspirations should be taken into consideration in the formulation of education policy in Nigeria.
31
Wild-Wood, Emma, Liz Grant, Babatunde Adedibu, Alan Barnard, Aloys Ojore, and Yossa Way. "The Public Role of Churches in Early Responses to COVID-19 in Africa: Snapshots from Nigeria, Congo, Kenya and South Africa." Studies in World Christianity 27, no. 1 (March 2021): 65–84. http://dx.doi.org/10.3366/swc.2021.0326.
Full textAbstract:
The public role of Christianity in Africa has gained increased attention from scholars. This article gives four snapshots of the responses of churches to COVID-19 in Africa in the early weeks of disease spread on the continent. In many countries, churches are at the forefront of formal and informal health delivery and disease control, through medical services and faith healing. An examination of different approaches of Christian communities to the pandemic shows the influence and the limits of Christian action as governments acted quickly to reduce the spread of COVID-19. Using research methods (remote interviews and surveys, and analysis of authors' own denominations or congregations) consonant with physical distancing measures, the authors observed Churches attempting to carry out their mission as measures were put in place to arrest disease. They maintained worship services, moving them online. They helped Christians make sense of the pandemic and offered themselves as repositories of public trust. In some cases, however, they were less successful than they wished in carrying out their social responsibility because many of their institutions were closed as part of the measures to restrict the spread of disease.
32
Verstraelen, Frans J. "Land, Development and Ecology." Mission Studies 13, no. 1 (1996): 189–206. http://dx.doi.org/10.1163/157338396x00104.
Full textAbstract:
AbstractFor all peoples, land is an invaluable asset, a pre-condition for life, growth, and development. There are, however, different assessments of land in various parts of the world. In the North with its Enlightenment inheritance, scientific approach and technological development, land is viewed rather rationally, while in the South land is understood also rela- tionally, intuitively and mystically, in contrast to a purely rational view and use. "Reason seeks to analyse, to define and so, in a sense to master. The intuitive view has a strong component of belonging" (Tuwere 1994:10). Since in both the Pacific and Africa land has a mystical, spiritual background, it seems that Christians and Christian churches elsewhere can greatly benefit from their experiences and insights for deepening an understanding of and approach to land, development and ecological issues. This paper presents viewpoints expressed mainly by Pacific and Africans theologians. There are, of course, other perspectives as instanced by Cecilia Asogwa, a popular educator in Nigeria who, in her reflection on the integrity of creation, inserts experiences and initiatives of rural women in Ebenebe, Nigeria, who through involvement in an economic self-help group obtained personal and community empowerment experienced as part of the healing of creation (see Asogwa 1992).
33
Adogame, Afe. "Engaging the Rhetoric of Spiritual Warfare: The Public Face of Aladura in Diaspora." Journal of Religion in Africa 34, no. 4 (2004): 493–522. http://dx.doi.org/10.1163/1570066042564392.
Full textAbstract:
AbstractOne of the most striking examples of African indigenous religious creativity is the Aladura, a group of churches that emerged in Western Nigeria from the 1920s and 1930s. They are so called because of their penchant for prayer, healing, prophecy, exorcism, trances, visions and dreams. The Aladura made inroads into the European religious landscape in the late 1960s and have continued to grow in numbers. This paper examines their historical development, belief patterns and their appropriation of rituals in diaspora. Aladura's public image, particularly in the European media, has been somewhat controversial. Drawing insights from Great Britain, Italy and Germany, especially relating to the recent 'Thames Torso' ritual murder in Great Britain, the transnational sexual labour trafficking in Italy and Germany and their alleged connections with some Aladura churches, the paper shows how media sensationalizing of such allegations further serves to heighten public apprehension of Aladura. An insufficient grasp of Aladura religious worldview and their strong emphasis on ritual re-enactments may often continue to attract public misrepresentation and diabolization.
34
Bouwman, Bastiaan. "From religious freedom to social justice: the human rights engagement of the ecumenical movement from the 1940s to the 1970s." Journal of Global History 13, no. 2 (June 21, 2018): 252–73. http://dx.doi.org/10.1017/s1740022818000074.
Full textAbstract:
AbstractThis article contributes to the historiography on human rights and (religious) internationalism by tracing how the ecumenical movement in the post-war decades sought to protect the religious freedom of its co-religionists in Catholic and Muslim countries, specifically Italy, Nigeria, and Indonesia. In cooperation with local actors, the Commission of the Churches on International Affairs worked to anchor international human rights in the domestic sphere through constitutional provisions. These activities constituted a significant strand of Christian human rights engagement from the 1940s to the 1960s, which intersected with the Cold War and decolonization. The article then contrasts this with the turn to a more pluralistic and communitarian conception of human rights in the 1970s, animated by liberation theologies. As the World Council of Churches embraced a ‘revolutionary’ tradition and worked to resist military dictatorships in Latin America, racism, and global inequality, it gravitated towards Marxism-inflected and anti-colonial strands of human rights discourse.
35
Pearce, Tola Olu. "Reconstructing Sexuality in the Shadow of Neoliberal Globalization: Investigating the Approach of Charismatic Churches in Southwestern Nigeria." Journal of Religion in Africa 42, no. 4 (2012): 345–68. http://dx.doi.org/10.1163/15700666-12341234.
Full textAbstract:
Abstract This study examines how Charismatic churches in southwestern Nigeria are attempting to construct new social identities through their doctrines on marriage and sexual practices specifically constructed to set them apart from other social groups. I argue that these perspectives on sexuality revolve around narratives of the body, sexual desire, and conjugal sexual pleasure within monogamous marriages. The strong rejection of polygyny and other sexual discourses are linked to the global exchange of ideas. I make the case that an important device for developing these identities is emotion training and a vision for both public and private behavior. This study is a textual analysis of written and audio material that lays bare their theories and practices. The data reveal a focus on shaping sexual desire and building conjugal love, trust, and respect, but the training also molds other emotions such as fear, guilt, and shame.
36
Larson, H. Elliott. "More Than the Pandemic." Christian Journal for Global Health 7, no. 5 (December 18, 2020): 1–2. http://dx.doi.org/10.15566/cjgh.v7i5.493.
Full textAbstract:
It is fitting for this issue of the Christian Journal for Global Health to come to you just before Christmas. We remember the birth of the Christ child, God with us. God with us not just in the ordinariness of human life, but in the calamities, defeats, and suffering entailed in that ordinariness. The coronavirus pandemic, as well as myriad of other human afflictions, is a reminder of those aspects of life. Surely the greatest spiritual lesson of the pandemic is that we are not the masters of our own destiny. The pandemic is a rebuke to the hubris of our age – that human knowledge is the remedy for all ills. Responses to the pandemic have exposed the fissures in our societies as well. While the healthcare community has responded heroically to the challenges, churches have served as a much-needed solace and source of health information, as well as, at times, sources of spread. Some who consider faith non-essential and are antagonistic to it have proposed severe restrictions to much-needed fellowship.
In the providence of God, we are able to rejoice at the arrival of effective vaccines to prevent SARS CoV-2 infection, the world-wide calamity that has dogged us for nearly an entire year. The vaccines come out-of-time, as it were, having been developed, produced, and tested with a speed that is astonishing. Hopefully, they will enable this devastating infectious disease to be put behind us. If that proves to be possible, it is salutary to ponder what is able to be anticipated and to appreciate the perspicacity of someone like Dr. Jono Quick, whose book, The End of Epidemics, foresaw in 2018 what came to pass in 2020. For additional insights, we are pleased to feature in this issue a guest editorial by Dr. Quick which surveys some of the challenges that the release, use, and equitable global distribution of the vaccines hold for us, as well as the Christian responsibility to follow the data for both individualized whole-person care and community care as acts of love for our global neighbor.
The COVID-19 pandemic has highlighted systemic vulnerabilities, health inequities, and the ongoing diseases and conditions that continue to threaten individuals and populations. The response to the pandemic has affected the global economy and exacerbated hunger and extreme poverty. Progress in global health to control the remaining poliovirus, HIV, malaria and tuberculosis has also been tragically impaired due to the pandemic.1
Two original articles describe efforts to evaluate health needs for chronically impoverished villages and then to train Christian health workers in the ways to most effectively service those needs. Claudia Bale reports that the results of surveying Guatemalan villages for health needs and barriers to health produced a variety of themes that provided guidance for the organizations seeking to meet these needs. Sneha Kirubakaran and colleagues evaluated a short course in global health from Australia that sought to prepare Christian health workers for international service.
This issue features three reviews. Samuel Adu-Gyamfi and his colleagues from Ghana completed an extensive systematic review of the role of missions in Sub-Saharan Africa, finding that although the scope of work changed over time, the aim of sharing the gospel motivated work in a broad scope of activities in development, education, and healthcare which continues to be relevant. Omololu Fagunwa from Nigeria provides a history lesson based on original source documents on how the 1918 influenza pandemic affected the growth of Pentecostalism in Africa. Alexander Miles, Matthew Reeve, and Nathan Grills from University of Melbourne completed a systematic literature review showing evidence of the significant effectiveness of community health workers in dealing with non-communicable diseases in India.
Two commentaries offer fresh approaches to persisting healthcare issues. Richard Thomas and Niels French describe the population health model and explain how it is particularly suited to a role in the future for mission hospitals and to address a variety of global health concerns. Melody Oereke, Kenneth David, and Ezeofor Onyedikachukwu from Nigeria offer their thoughts on how Christian pharmacists can employ a model for prayer, faith, and action in their professional calling. The coronavirus pandemic has required healthcare and aid organizations to come up with creative solutions to completely novel circumstances if they were to be able to continue their ministries. Daryn Joy Go and her colleagues from International Care Ministries describe their employment of social networking technologies in the Philippines to continue their work in extreme poverty alleviation as well as spiritual nourishment despite lockdown conditions and severe limitations on travel and communication.
Finally, Pieter Nijssen reviews Creating Shared Resilience: The Role of the church in a Hopeful Future, by David Boan and Josh Ayers. In our world of short-term gain and short attention spans, resilience is a commodity in tragically short supply. Pastor Nijssen’s discussion helpfully expands on an ongoing discussion of how faith and justice must be integrated in any faithful gospel ministry and how this, itself, promotes resilience in the face of crises.
We call our readers’ attentions to our current call for papers, Environmental Concern and Global Health. Our stewardship of the earth and its resources was part of God’s first command to Adam and Eve and an important aspect of human flourishing throughout the Bible. That stewardship has implications for global health that deserve study and explanation. Click on the link to the call for a list of the subjects we hope to see in submissions on this topic and many others within the unique and broad scope of the journal.
During this season of both widespread challenge and enduring hope, we pray for peace on earth, and good will to all people.
37
Kalu, Ogbu. "Pentecostalism and Mission in Africa, 1970–2000 Le pentecôtisme et la mission en Afrique, 1970–2000 Pentekostalismus und Mission in Afrika, 1970–2000 Pentecostalismo y misión en África, 1970–2000." Mission Studies 24, no. 1 (2007): 9–45. http://dx.doi.org/10.1163/157338307x191561.
Full textAbstract:
AbstractPentecostalism is growing rapidly in Africa driven by a passion for mission. This paper argues that the contemporary Pentecostal movement has its roots in a youthful charismatic movement that arose among mainline churches in the 1970s. The profile of the origins is explored with two case studies from Nigeria and Kenya. The character of the movement and the strategies for mission changed in every decade. This paper explores the increased use of media technology from the 1980s, and the solution to manpower problems by creating Christian universities in the 1990s. At the same time, an eschatological missionary impulse to recover the glory of Africa in the end-times compelled new strategies. Soon, African Pentecostals in a process of reverse flow exploded in the global north. How can we critique all these from a broader missiological perspective? Poussé par une véritable passion pour la mission, le pentecôtisme est en croissance rapide en Afrique. Cet article situe les racines du mouvement pentecôtiste contemporain dans un mouvement charismatique de jeunes qui s'est développé dans les Églises historiques au cours des années 1970. Il explore le profil de ses origines à travers deux études de cas au Nigeria et au Kenya. Le caractère du mouvement et ses stratégies de mission ont évolué de décennie en décennie. L'article examine l'utilisation croissante de la technologie des médias à partir des années 80 et la résolution des problèmes de personnel par la création d'universités chrétiennes dans les années 90. En même temps, un élan missionnaire eschatologique en vue de regagner la gloire de l'Afrique à la fin des temps, entraînait de nouvelles stratégies. Bientôt, dans un processus de mission en retour, les pentecôtistes africains explosaient dans le nord mondialisé. Comment pouvons nous élaborer une critique de ces événements d'un point de vue missiologique plus large? Der Pentekostalismus wächst schnell in Afrika, vorangetrieben von einer Passion für die Mission. Dieser Artikel behauptet, die aktuelle pentekostale Bewegung habe ihre Wurzeln in der jugendlichen charismatischen Bewegung, die unter den traditionellen Kirchen in den 70iger Jahren entstanden ist. Die Form dieser Ursprünge wird in zwei Fallstudien aus Nigeria und Kenia erläutert. Der Charakter der Bewegung und die Missionsstrategien veränderten sich alle zehn Jahre. Dieser Artikel studiert den verstärkten Gebrauch der Medientechnologie seit den 80iger Jahren und die Lösung des Personalproblems durch die Gründung von christlichen Universitäten in den 90iger Jahren. Zur gleichen Zeit zwang ein eschatologischer Missionsimpuls, der die Herrlichkeit Afrikas in der Endzeit wieder gewinnen wollte, zu neuen Strategien. Bald darauf begannen afrikanische Pentekostale in einer umgekehrten Flussrichtung in den Norden der Welt zu strömen. Wie können alle diese Phänomene in einem weiteren missiologischen Horizont kritisch analysiert werden? El pentecostalismo crece rápidamente en África, impulsado por la pasión por la misión. Este artículo plantea que el movimiento pentecostal contemporáneo hunde sus raíces en un joven movimiento carismático que surgió entre las iglesias tradicionales en los años 70. Se explora el perfil de los orígenes en dos estudios de casos de Nigeria y Kenia. El carácter del movimiento y las estrategias de misión cambiaron en cada década. Este artículo explora el uso más generalizado de la tecnología mediática a partir de los años 80 y la solución de problemas con el personal a través de la creación de universidades cristianas en los años 90. Al mismo tiempo, un impulso misionero escatológico para recuperar la gloria de África en los tiempos finales obligó a nuevas estrategias. En seguida, los pentecostales africanos explosionaron en un proceso de flujo en contrasentido hacia el norte del mundo. ¿Cómo se puede criticar todas estas observaciones desde una perspectiva misionológica más amplia?
38
Cole, Jennifer. "Foreword: Collective Memory and the Politics of Reproduction in Africa." Africa 75, no. 1 (February 2005): 1–9. http://dx.doi.org/10.3366/afr.2005.75.1.1.
Full textAbstract:
When Bamileke women in urban Cameroon give birth, older women often recall the ‘troubles’, the period between 1955 and 1974 when the UPC (Union des Populations du Cameroun) waged a battle of national independence, as a way of teaching their daughters about the hazards of reproduction and threats to Bamileke integrity as a people (Feldman-Savelsberget al.). Slightly to the north-west, in the Nigerian city of Kano, Igbo talk constantly about their memories of the Biafran war, using them to forge a sense of Igbo ethnic distinctiveness that reinforces patterns of patron-client relations critical to the maintenance of transregional connections (Smith), while further to the south many Yoruba are reassessing the meaning of the old practice of pawning children (Renne). Meanwhile in Botswana, where the AIDS epidemic exacts a high death toll, members of an Apostolic church create distinctive practices of remembering what caused a person's death. In so doing, they counter the attenuation of care and support that often occurs when people interpret death as due to illnesses transmitted through blood and improper sexual relations (Klaits). By contrast in a Samburu community in Kenya, the cultural practice ofntotoi, a complex board game, reproduces a male-dominated history of kinship, while systematically erasing a female narrative of adulterous births and forced infanticide. And among rural Beng in Côte d'Ivoire, beliefs and practices that structure infant care serve as an indirect critique of the violence of French colonialism and of its aftermath that continues to interfere in Beng lives in the form of high rates of infant mortality (Gottlieb). As these examples taken from this volume indicate, the papers gathered together in this special issue examine the complex and often contradictory ways in which the reproduction of memories shapes the social and biological reproduction of people.
39
Ademiluka, Solomon O. "1 Corinthians 14:33b–36 in light of women and church leadership in Nigeria." Verbum et Ecclesia 38, no. 1 (September 14, 2017). http://dx.doi.org/10.4102/ve.v38i1.1672.
Full textAbstract:
1 Corinthians 14:33b–36 contains the injunction by Paul that women should not speak in the church. In Nigeria, many of the mainline denominations exclude women from church leadership, basing the doctrine on this passage. This research examines the text with a view to assessing its relevance for women’s participation in church leadership with a focus on contemporary Nigeria. An examination of the history of the Jews reveals that women had a very small role in religious leadership. However, Jesus in his woman-friendly ministry marked a change in the male-dominated social structure. Paul built upon this, having many women as co-preachers; which would contradict a literal interpretation of 1 Corinthians 14:33b–36. However, the text is best understood from the perspective of the Greek term ekklesia. In its popular context, it refers to the assembly of a Greek city-state in which women were not permitted to speak. In similar Christian assemblies, they were permitted on the basis of the Christian brotherhood. Apparently, in the Corinthian church, women were abusing this privilege by disrupting church services, which warranted Paul’s order. This being the case, the crucial issue is the disorderliness being caused by the women, and not their participation. Therefore, in this text it was not the intention of Paul to establish a doctrine disallowing women from participating in church leadership. Hence, for the Nigerian context, the text does not provide a basis for excluding women from church leadership.Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of New Testament theology and church history. It examines 1 Corinthians 14:33b–36 with a view to assessing its relevance for women participation in church leadership and anticipates a situation in which all the mainline churches in Nigeria would involve women in church leadership.
40
Obineche, John Okwudiri. "Jansenism in the Modern African Church: The Indigenous Pentecostal Church Tradition in Nigeria." Studia Historiae Ecclesiasticae 44, no. 2 (May 22, 2018). http://dx.doi.org/10.25159/2412-4265/2067.
Full textAbstract:
Jansenism is a seventh-century religious movement within the Roman Catholic Church, named after a Dutch theologian Cornelius Jansen, whose work Augustinus (1640) reviewed the major thoughts of Augustine’s theology. Jansenist teachings were associated with harsh moral rigorism against the Jesuits’ Molinist thoughts. It was first condemned by Pope Innocent X in 1653, and finally in 1713 with many French migrants finding refuge in Holland from persecution. However, having retained traces of its teachings in the same Catholic Church that condemned them, Jansenist thoughts have found flourishing ground in the modern churches of Africa, especially among the African indigenous Pentecostal denominations in Nigeria. This indigenous Pentecostal tradition comprises the African Independent Churches, the Aladura movement, and the African Pentecostal movement, whose belief and practices are in line with the five pillars of Jansenism. This work, therefore, proposes that the reality of history lies with the future; whose interpretation of the past is proved by modern reality, and not by the ancient traditions
41
Oluseyi, Afolabi. "YOUTH INVOLVEMENT IN PARAMILITARY BODIES: A CASE STUDY OF THE ROYAL SHEPHERDS OF CHRIST APOSTOLIC CHURCH IN NIGERIA, 2002-2021." International Journal of Advanced Academic Research, May 27, 2021, 28–35. http://dx.doi.org/10.46654/ij.24889849.s7597.
Full textAbstract:
Christ Apostolic Church is a foremost African Indigenous Church which has proliferated and shown phenomenal growth particularly in Nigeria. One of the factors responsible for the growth and expansion of the church in Nigeria was the activities of its youth organisations among which is the Royal Shepherds. This article focuses on the Royal Shepherds which is the paramilitary outfit of Christ Apostolic Church in Nigeria. The research highlights the history of the organisation, its aims and objectives and its administration. It also features the programmes and activities of the organisation and gives detailed attention to the specific contributions of the organisation to the growth of Christ Apostolic Church in Nigeria. Data were gathered through the use of structured oral interview, archival materials and bibliographical search. Useful suggestions were offered to improve the operations of the organisation.
42
Odili, Jones U., and Elizabeth Lawson-Jack. "St Luke’s Anglican Church in Ikwerreland, Nigeria (1904–2014)." HTS Teologiese Studies / Theological Studies 73, no. 3 (February 8, 2017). http://dx.doi.org/10.4102/hts.v73i3.3612.
Full textAbstract:
Over the decades, there has been a paradigm shift in interests, approaches and methods in African Christian Historiography. There is a need for a circumscribed study and documentation of people’s engagement and involvements in the Church in Africa. This study illuminates the roles lay agents play in the advent, growth and development of St Luke’s Anglican Church, Rumuadaolu. Using the historical and sociological methods of inquiry into a religious phenomenon, this study reveals that about two-thirds of the indigenes of Rumuadaolu are Anglicans. This is because of the amiable activities of lay agents in that community. This study in addition to providing an in-depth documentation of the history of St Luke’s Anglican Church points out gray areas that the church authority and members of the St Luke’s Anglican Church, Rumuadaolu community are to note and effect necessary changes if the St Luke’s Anglican Church has to fulfil her divine mission in Rumuadaolu. Members of the church, St Luke’s Anglican Church, Rumuadaolu community and scholars who wish to have a complete view of the turn of events in African Christian historiography would find this study very important.
43
Afolabi Samuel Oluseyi Ph.D. "THE CONTRIBUTIONS OF CHRIST APOSTOLIC CHURCH STUDENTS’ ASSOCIATION (CACSA) TO THE GROWTH AND EXPANSION OF CHRIST APOSTOLIC CHURCH NIGERIA, 1971-2015." EPRA International Journal of Multidisciplinary Research (IJMR), September 4, 2020, 579–84. http://dx.doi.org/10.36713/epra5053.
Full textAbstract:
Christ Apostolic Church was the foremost African Indigenous Church in Nigeria and its history dates back to 1918. The growth and expansion of the church in Nigeria was aided by the activities of its youth organisations, prominent among which is the Christ Apostolic Church Students’ Association. This article examines the origin of the Association, its vision, administration and programmes. The article also highlights the various contributions of the society to the growth and expansion of the church via evangelism and church planting, music ministry, establishment of Campus Fellowship Centres, promotion of Christian/formal education, career development and leadership development. The study adopted Matthew Seebach’s theory which is based on active forms of participation of youths in which the involvement of young people results in an impact on a process, influences a decision, or produces an outcome. Data were gathered through the use of structured oral interview, questionnaire, archival materials and bibliographical search. KEYWORDS: Christ Apostolic Church, Association, Youths, Growth and Expansion.
44
Afolabi Samuel Oluseyi Ph.D. "YOUTH CONTRIBUTIONS TO CHURCH GROWTH: A CASE STUDY OF THE LIGHT OF THE WORLD SOCIETY (LOWS) OF CHRIST APOSTOLIC CHURCH, NIGERIA, 1966 - 1992." EPRA International Journal of Multidisciplinary Research (IJMR), September 29, 2020, 319–22. http://dx.doi.org/10.36713/epra5210.
Full textAbstract:
Christ Apostolic Church was the foremost African Indigenous Church in Nigeria and its history dates back to 1918. The growth and expansion of the church in Nigeria was aided by the activities of its youth organisations, foremost among which was the Light of the World Society. This article examines the origin of the society, its objectives, administration and programmes. The article also highlights the various contributions of the society to the growth and expansion of the church via evangelism and church planting, promotion of Christian education and leadership development. The study adopted George Ehusani’s concept which states that the youths should not be seen as mere objects or targets of the Church’s programmes and projects, rather they should be seen as active agents of evangelization. Data were gathered through the use of structured oral interview, questionnaire, archival materials and bibliographical search. KEYWORDS: Christ Apostolic Church, Light of the World, Youths, Growth and Expansion
45
Odewole, Israel O. O. "Singing and Worship in an Anglican Church Liturgy in Egba and Egba West Dioceses, Abeokuta, Nigeria." HTS Teologiese Studies / Theological Studies 74, no. 1 (September 5, 2018). http://dx.doi.org/10.4102/hts.v74i1.4584.
Full textAbstract:
This article looks briefly at the origin or history, nature and emerging trends with regard to the singing and worship in Anglican Church Liturgy in Egba and Egba West Dioceses in the ancient metropolitan city of Abeokuta, Nigeria. The article analyses the data collected from oral interviews using atlas.ti coding method. The data are presented partly by way of frequency tables and charts. The study used qualitative approaches and conducted self-administered interviews on the major leaders, worship leaders or choir members and key lay members of the selected Anglican churches in Abeokuta. The article presents all the narratives from my sample population of the selected churches.
46
Ademiluka, Solomon O. "A Study of Malachi 3:8-12 in Relation to Tithing in some Churches in Nigeria." Old Testament Essays 33, no. 2 (2020). http://dx.doi.org/10.17159/2312-3621/2020/v33n2a8.
Full textAbstract:
ABSTRACT In Mal. 3:8-12 the Israelites are accused of robbing God in terms of defaulting in payment of tithes and offerings. This article examined this text and appraised its influence on attitudes to tithing in Nigerian churches, particularly those that make tithe payment compulsory. The essay employs the descriptive and exegetical methods. Contrary to the suggestion of a three-tithe system in the OT by some scholars, the article postulated that each of the D and P accounts on tithing represents a separate tithing tradition at a different time in Israelite history. The tithes demanded of the people in Mal. 3:8-12 are in respect of the Priestly tithing law. The article concluded that Mal. 3:8-12 is not applicable to modern Christians for several reasons. In the OT only farmers who were landowners paid tithes; hence if this text were to be applied today, collecting tithes from other professionals would amount to breaking the law. In contrast to the modern church ministers, the Levites were paid tithes because they were traditionally denied land ownership. Since there are no laws preventing Nigerian pastors from owning land, they are not qualified to receive tithes. Most importantly, the doctrine of compulsory tithing does not find support in the NT. Keywords: Malachi; tithes; Levites; churches; Nigeria
47
Uroko, Favour C., and Solomon Enobong. "Rereading Amos 7:8–17 in the context of the ‘professional’ prophets in Nigeria." Verbum et Ecclesia 41, no. 1 (August 27, 2020). http://dx.doi.org/10.4102/ve.v41i1.1952.
Full textAbstract:
Examining the prophetic commission in Amos 7:8–17, this article argues that it points towards complete repudiation and disdain for the office of the professional prophets in Israel. This anger of Yahweh against Amaziah, his wife and his children for his role in King Jeroboam’s II bad leadership in Israel were analysed in relation to contemporary professional prophesying in Nigeria. Just like the ancient Israelite society, most Nigerian priests and prophets are interested in prophesying for financial gain from those in leadership positions. This is why most of their prophecies are not geared towards reprimanding political leaders concerning their actions. Instead, the professional prophets conspire against any priest or prophet who tends to speak the truth. It was concluded that for Nigeria to achieve the needed development, priests and prophets should not engage in prophecy for material gain.Intradisciplinary and/or interdisciplinary implications: The research on Amos 7:8–17 in the context of the ‘professional’ prophets in Nigeria is based on the current prophesying for financial gains that are rampant amongst priests and members of the clergy in Nigeria. They never warn political leaders against their wrong actions. It was discovered that most of these prophecies are geared towards gaining inordinate favours, political and financial inducements from those in political leadership. Disciplines implicated include Sociology, Church history and Dogmatics.
48
Enegho, Felix E. "Roman Catholicism versus Pentecostalism: The nexus of fundamentalism and religious freedom in Africa." Verbum et Ecclesia 41, no. 1 (October 7, 2020). http://dx.doi.org/10.4102/ve.v41i1.2019.
Full textAbstract:
oday’s Christians in the age of secularism and other kinds of ideologies struggle to make their impacts felt as they assiduously labour to plant the gospel in the hearts and minds of many. Amid their struggles and worries, they are often confronted with other challenges both from within and outside. The aim of this research was to assess the Roman Catholic Church and her struggle in the midst of other Churches often tagged ‘Pentecostals’ in the areas of fundamentalism and religious freedom in Africa and most especially in Nigeria. Pentecostal theology was aligned with Evangelism in their emphasis on the reliability of the Bible and the great need for the spiritual transformation of the individual’s life with faith in Jesus Christ. They emphasise personal experience and work of the Holy Spirit and therefore see themselves as a selected few, who are holy, spiritual and better than others. Some of them even claim to have the monopoly of the Holy Spirit. This researcher was one scholar who holds the view that there was no church more Pentecostal than the Catholic Church which has survived for more than 2000 years under the influence and direction of the Holy Spirit. But for the sake of this research, there was the categorisation of the Church into Catholicism and Pentecostalism. Here, the researcher focused on the challenges to faith witness and evangelisation posed by the rise of Pentecostalism in Africa and particularly in Nigeria. This research adopts a combination of socio-historical and narrative approaches. The data gathering technique was the main source made up of books, unpublished materials, journal articles and Internet materials.Intradisciplinary and/or interdisciplinary implications: The research has relevance to Church History, Dogmatic Theology and Practical Theology. While from the interdisciplinary perspective, the work has relevance in Psychology and other fields in the Social Sciences. The research does not call for a change in traditional discourse, but rather to build on the existing status quo.
49
"The Behaviours, Positions and Importance of the Church and Traditional Birth Attendants (TBAs) in Combating HIV and AIDS in Rural Nigeria." Medical & Clinical Research 6, no. 3 (March 5, 2021). http://dx.doi.org/10.33140/mcr.06.03.01.
Full textAbstract:
Since the beginning of the current pandemic both academic and public commentators have described the expansion of Covid-19, and its effects, as exceptional and indeed unprecedented. None could therefore be blamed for the overcrowded hospitals, lack of planning and preparation that have resulted. But there is in fact little new in this pandemic, neither its expansive effects or the struggle for containment while developing vaccines. It’s a history seen time and again. We just forget, each time, what we experience and the lessons should have resulted.
50
Mbamalu, Williams O. "Fellowship at orita: A critical analysis of the leadership crisis in the Assemblies of God, Nigeria." In die Skriflig/In Luce Verbi 50, no. 1 (March 18, 2016). http://dx.doi.org/10.4102/ids.v50i1.2039.
Full textAbstract:
This article is a critical analysis of the present crisis in the Assemblies of God, Nigeria (AGN). A background history of the church is given to show how growth had taken place and how decline had set in. Doing this involves analysing the factors responsible for the present crisis that has brought the church to its knees. The article finds that the AGN’s membership and leadership are dominated by the Igbo ethnic group whose worldviews are known to be highly competitive, individualistic and ‘pantomimic’. The AGN’s constitution and bye-laws do not include a clause that prevents pastors from the same ethnic group from holding the two top-most positions of the General Superintendent and the Assistant General Superintendent at the same time. Therefore the article submits that the AGN should amend its constitution to deal with these pertinent issues. The significance of the article is that it calls the attention of other Pentecostal denominations in Nigeria and the rest of Africa to the crisis-ridden AGN, whose eschatological and Pentecostal persuasion is at orita [the crossroads] and urges them to learn from it.