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Peacebuilding Amongst Christian and Muslim in Nigeria: a Critical Study of “A Model of and For” Religious Leaders As Peace Brokers

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Peacebuilding Amongst Christian and Muslim in Nigeria: a Critical Study of “A Model of and For” Religious Leaders As Peace Brokers PEACEBUILDING AMONGST CHRISTIAN AND MUSLIM IN NIGERIA: A CRITICAL STUDY OF “A MODEL OF AND FOR” RELIGIOUS LEADERS AS PEACE BROKERS By Umar Silas Labilam Thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy (Religion and Culture) in the Faculty of Theology at the University of Stellenbosch Supervisor: Professor D X Simon March 2016 i Stellenbosch University https://scholar.sun.ac.za DEDICATION This thesis is dedicated to my family and those working in field of missiology in Nigeria. ii Stellenbosch University https://scholar.sun.ac.za DECLARATION By submitting this thesis electronically, I declare that the entire of work contained therein is my own original work, that I am the authorship owner of thereof (unless to the extent explicitly otherwise stated) and that not previously in its entirety or in part submitted it for obtaining any qualification. Date: March, 2016 Copyright © 2016 Stellenbosch University All rights reserved iii Stellenbosch University https://scholar.sun.ac.za Abstract We live in a world where religious diversity is increasingly affecting and changing everything around us and ourselves as well. No religious community is exempt from the pressures of diversity. The crisis of age constitutes a call to religions to co-operate and work out dialogical ways of understanding ourselves, as well as others. The issue of harnessing the beliefs and practices of religions is not to form new religions, as the multiplicity of religions is not an evil that needs not to be removed, but rather a wealth that is to be welcomed and enjoyed by all because there is more truth in all religions than in one particular religion. As a result of religious diversity and the need for peace between the Christian and Muslim religions in Nigeria, the argument is present for and against each of the typologies of theology of religions in order to understand the relation between Christianity and other religions. The theological understanding is about the beliefs and practices of peace. The approaches are done with regard to each typology in the theology of religions in relation to four selected constants in mission. This is because holistic and flexible missiological approaches require one to reflect on religious identities by strengthening and sustaining interreligious dialogue. Its purpose is to be involved in the movement of God’s love towards human beings and to participate in the ecumenical movement for peacebuilding in the relationship between religion and conflict, because religion is important in the lives of people. People live their lives based on their religious traditions. Religion has a dual legacy in human history regarding peace and conflict, because religion plays the central role in human beings’ social behaviours due to the influence of religion on the lives of the religious leaders and their followers. This role that religion has played and still is playing has a dynamic influence on the lives of the adherents – either positive or negative – because in most conflicts in Nigeria, religion is mentioned as one of the factors. Religious conflict has reached a dangerous level, resulting in ethnic and religious groups becoming a threat to peace and harmony. This thesis has emphasised the dialogical missiological reflection on a model of as beliefs and for as practice of religious leaders as peace brokers in their societies, because their scriptures include a clear understanding of salvation/peace. The research argues that religious leaders are to work for justice by considering human suffering, which is not deniable in their religious beliefs and practices, because if a religion does not have love of God and human beings, then something is iv Stellenbosch University https://scholar.sun.ac.za dysfunctional in that religion. Due to religious pluralism and the need for peace between the Christian and Muslim religions in Nigeria, the researcher presents the arguments for and against a typology of theology of religions, with a reflection on constants in mission. The approaches bring out important aspects by suggesting practical missiological strategic solutions for how Christian religious leaders should relate with others. v Stellenbosch University https://scholar.sun.ac.za Opsomming Ons leef in ’n wêreld waarin godsdienstige diversiteit toenemend alles om ons, sowel as onsself, beïnvloed en verander. Geen godsdienstige gemeenskap is vrygestel van die druk van diversiteit nie. Die krisis van die tyd behels ’n oproep aan godsdienste om saam te werk en dialogiese maniere uit te werk om onsself, asook ander, te verstaan. Die kwessie van die aanwending van die oortuigings en praktyke van godsdienste is nie om nuwe godsdienste te skep nie, aangesien die veelvoudigheid van godsdienste nie ’n euwel is wat verwyder moet word nie, maar eerder ’n rykdom wat deur almal verwelkom en geniet moet word omdat daar meer waarheid is in alle godsdienste as in een enkele godsdiens. As gevolg van godsdienstige diversiteit en die behoefte aan vrede onder die Christen- en Moslemgelowe in Nigerië, is daar argumente vir en teen elk van die tipologieë van die teologie van godsdienste om die verhouding tussen Christendom en ander godsdienste te begryp. Die teologiese begrip gaan oor die oortuigings en praktyke met betrekking tot vrede. Die benaderings word aangepak in verhouding tot elke tipologie in die teologie van godsdienste met betrekking tot vier gekose konstante in missie. Die rede hiervoor is dat holistiese en buigsame benaderings dit nodig maak om na te dink oor godsdienstige identiteite deur intergodsdienstige dialoog te versterk en te onderhou. Die doel hiervan is om betrokke te wees in die beweging van God se liefde na die mensdom toe en om deel te neem aan die ekumeniese beweging vir vredeskepping in die verhouding tussen godsdiens en konflik, omdat godsdiens belangrik is in mense se lewens. Mense leef hulle lewens op grond van hulle godsdienstige tradisies. Die godsdiens het ’n tweeledige erfenis in die mens se geskiedenis met betrekking tot vrede en konflik, omdat godsdiens ’n sentrale rol speel in mense se sosiale gedrag as gevolg van die invloed van godsdiens in die lewens van godsdienstige leiers en hulle volgelinge. Die rol wat godsdiens gespeel het en nog steeds speel het ’n dinamiese invloed op die lewens van aanhangers – hetsy positief of negatief – omdat godsdiens as een van die faktore in die meeste van die konflikte in Nigerië genoem word. Godsdienstige konflik het ’n gevaarlike vlak bereik, wat daartoe lei dat etniese en godsdienstige groepe ’n bedreiging inhou vir vrede en harmonie. Hierdie tesis benadruk die dialogiese hermeneutiese nadenke oor ’n model van soos oortuigings en vir as praktyk van godsdienstige leiers as vredemakers in hulle samelewings, omdat hulle heilige geskrifte ’n vi Stellenbosch University https://scholar.sun.ac.za duidelike begrip van verlossing/vrede insluit. Hierdie navorsing hou voor dat godsdienstige leiers moet werk vir geregtigheid deur menslike lyding in ag te neem, wat nie in hulle godsdienstige oortuigings en praktyke loënbaar is nie, want as ’n godsdiens nie ’n liefde van God en mense bevat nie is dit wanfunksioneel. As gevolg van godsdienstige pluralisme en die behoefte aan vrede tussen die Christen- en Moslemgelowe in Nigerië, bied die navorser argumente aan vir en teen ’n tipologie van godsdienste, met ’n oorweging geskenk aan wat konstant is in sending. Hierdie benaderings lig belangrike aspekte uit deur praktiese sendingkundige strategiese oplossings voor te stel vir hoe Christelike godsdienstige leiers in verband staan met ander. vii Stellenbosch University https://scholar.sun.ac.za Acknowledgements My thanks go to God Almighty, for making this work possible. I would like to thank my supervisor, Professor D. X. Simon. He guided me with his insight, knowledge and wisdom, and also motivated me to endure to the end. I also would like to thank Professor Christo Thesnaar and Dr Dion Foster, for their spiritual encouragement during my examinations. Your advice will always remain in my life. I also thank Stellenbosch University (Faculty of Theology and Dutch Reformed Church Bursary assistance) – your assistance has really helped me to reach this level. I also thank Jürgens Hendricks, Professor Emeritus of Practical Theology and Missiology, and Executive Director of NetACT for your assistance when my laptop was stolen you were able to provide another one for me. I would like to thank my noble editor, Marisa Honey, for her immense contribution towards the success of this study. May almighty God continue to give her more wisdom and strength for his own glory through Jesus Christ (Amen). My heartfelt appreciation goes to the Rev. Dr Jeremiah M. Gado (ECWA President), who empowered my vision into reality, the ECWA Headquarters Executives, the ECWA DCC Shongom Executives, the ECWA LCB Lalaipido, and the ECWA Gospel Lalaipido (Prayer House) executives for their prayers and financial support; the Rev. Dr Nathan Chiroma, for his moral, academic and financial support; and the Rev. Dr Femi Obalande, who serves as an encourager to me. Thanks also go to Yaya James Gyongon, HRH A. Andirya, HRH Modi Shelpidi, Mr Moses Dembo, the Rev. Abel Kantoma, Bar. Joshua Lidani, Sister Asama’u Iganus, Aunty Eglah Rebem, Yaya Enock Taktak, Yaya Nuhu Laumara, Yaya Danladi Haruna, and the family of Yaya Hon. Amos Mela Fabulous, the family of Elder Jarmas, Yaya Danladi Lalas, the Rev. Dr Anthony Tede, the Rev. Adams Boyi, the Rev. Jerome Ngale, the Rev. Zachariah Bulus, and the Rev. Buba Sabo, for their financial and moral support; Professor. Malang Simon Kawe, Brother. Lamech Yila, Dr Salim Bagashi, the Rev. OD Tuduks and the Rev. Friday Kasa, and pastor. Silas Doagra, for their academic support; and my buddies, the Rev. Dr. Kallah Abare, Hon. Samuel Bulus Adamu and Elder Yusuf Saleh Malums, and the Rev. Dr. Bulus Caesar, and the Rev. Alex Ibi, Rev. Godwin C, for their prayers and financial support.
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