IAR Journal of Humanities and Cultural Studies ISSN Print : 2709-3328 | ISSN Online : 2709-3336 Frequency : Bi-Monthly Language : English Origin : Kenya Website : https://www.iarconsortium.org/journal-info/iarjhcs Research Article

Pastors’ Leadership Behaviour and the Sustenance of Baptist Heritage in the Nigerian Baptist Convention Article History Abstract: This paper articulates that have their distinctive beliefs and doctrines which are referred to as the great heritage which must be handed down Received: 25.06.2021 from one generation to the other for a well-formed Christian life and Revision: 08.07.2021 membership of the Baptist church. The laments of over an eroding of the Baptist Accepted: 17.07.2021 heritage necessitated the investigation of Pastors‟ leadership behaviour towards the sustenance of the Baptist heritage. A qualitative research paradigm was Published: 30.07.2021 adopted. A survey using a structured interview guide wa s conducted to examine Author Details Pastors‟ attitudes towards the practice of the Baptist Heritage, and to identify Helen Olomu Ishola-Esan, Ph. D factors responsible for a paradigm shift from heart religion to Spirit-led experience. Some Pastors of local churches (with at least 10 years‟ experience), Authors Affiliations lecturers of theological institutions and executive leaders of the Nigerian Baptist Department of Religious Education Baptist Convention were used. A content analysis of the responses was done and the

Theological Seminary, Eku, Nigeria findings revealed that 89% of interviewees have a positive attitude towards the Corresponding Author* promotion of the Baptist heritage. However, many of the pastors do not actually in HELEN OLOMU ISHOLA-ESAN, Ph. D practice engage in the promotion of it. The lack of adequate awareness, proper How to Cite the Article: knowledge, and understanding of the distinctives are identified to be the superior Helen Olomu Ishola-Esan. (2021); Pastors‟ challenge in the sustenance of the heritage via promotion and practice, amongst Leadership Behaviour and the Sustenance of Baptist all others. This places a responsibility on top NBC execut ives, theological Heritage in the Nigerian Baptist Convention. IAR J educators and experienced pastors to ensuring an in-depth knowledge of the Human Cul. Stud. 2(4) 1-12. distinctives to be assimilated by the current generation of pastors/leaders; stand in Copyright @ 2021: This is an open-access article the gap for the promotion of this rich, Bible-based heritage. distributed under the terms of the Creative Keywords: Personality, lifestyle, Karbala, Adler, reflected. Commons Attribution license which permits unrestricted use, distribution, and reproduction in any medium for non commercial use (NonCommercial, or CC-BY-NC) provided the INTRODUCTION original author and source are credited. Leadership behaviour has ever been a factor for a healthy and increased growth as well as the reason for the stunted growth in any DOI: 10.47310/iarjahcs.2021.v02i04.001 organization. If not well sustained with a positive attitude by the Leader, the life of any organization will experience a downward slope or go bankrupt either spiritually or physically and such organization should expect to lose its value as it dies gradually. It is no gainsay that the Baptist Church is an organization of the children of God which hasrich values and which is led by pastors who are trained to be the epitome of godly behaviours.The pastors are also trained to besustainers of the Baptist heritage that has been born since the 17th century.Our great founding fathers yielded to God‟s calling and left an heritage to build and to perfect o ur spiritual life thereby positivelyinfluencing our society today. There is an adage that “if you do not stand for something, you fall for anything.” Baptists have their distinctive beliefs and doctrines which are referred to as the great heritage which must be handeddownfrom one generation to the other for a well-formed Christian life and membership of the Baptist church.

Ijaola (2016, p.7), the Director of Communications Department of the Nigerian Baptist Convention, in his article titled “Eroding Our Baptist Heritage” in the Nigerian Baptist Magazine laments the departure of contemporary Nigerian Baptists from our heritage. He reports that a Yoruba hymn was posted on the social media and some friends referred to it as “the good old days”.This spurred him into thinking of the Baptist distinctive heritage which hinges on Baptists as the people of the book.He outlines the distinctive heritage to be the love for the Bible (reading, memorizing and meditating on it), Sunday School (learning mysteries from the word of God), Morning and Evening Prayers (fixed prayerhours), not being ashamed of carrying the Bible(holding the Bible with pride), sound preaching (which is the strongest Baptist heritage), attending the convention in session (which everyone formerly anticipated). He further laments that “The Heritage of „we‟ is gradually becoming „they‟ as concerning the decisions made in the Convention which is another case of eroding culture” (Ijaola, 2016: p.7) He concludes by challenging his readers with Genesis 18:17-19 and asking “Can the same be said of you? Everyone of whom this cannot be said is or has eroded our heritage as Baptists, and such people are creating a generational gap”( Ibid).This points to the lack of emphasis on our heritage and thus depicts a lack of promotion and sustenance of it in the Nigerian Baptist Convention.

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Going down the memory lane, Huffman (1999, p.1) responsibility of the leader to have firmly stated values citing Buell Kazee stated that Baptists are either regarding the importance, care, and development of distinctive or they are unknown. Huffman laments that: their people; it is also their responsibility to identify, In times past the line of demarcation between Baptists reinforce, or change the culture. Wright (2000) and the denominations of this world was pronounced. articulates that when we gather in the name of Christ, The Methodists, Presbyterians, Catholics, and others we are also a taste of the Kingdom of God on earth. We knew where Baptists stood on issues; today the line of are a community of the Spirit (p. 163). A leader who separation is a muted and a mottled grey. Where the will promote values must be involved in self-leadership world ends and the church begins is no longer clearly which is a time of investing, regularly keeping his call defined. Such a spirit and attitude is the spirit of clear, avoiding mission drift, and keeping distraction, Balaamism in this Laodicean church age. This fact is discouragement, and temptation at bay (Hybels, 2002, tragic: the spirit of ecumenism has deeply pervaded the p. 184). ranks of the Baptists of this day (p. 1). This paper hinges on the heritage transmission This corroborates Spurgeon’s remarks in the late channel which is pastors‟ leadership behaviour with a 1800's that: view to examine how it positively or negatively affects We are going downhill at breakneck speed. Spurgeon the sustenance of the Baptist heritage which is well saw the breakdown in Baptist life in England years ago. rooted in the Scriptures. The doctrines are “Christian This evil spread to the shores of America. Huffman ideals constituting Baptist viewpoints” (Oroniran, 2013, decried further when he preached his sermon titled p.219). How the leadership of the church promotes or „Baptists: Yesterday, Today, and Tomorrow‟ at the neglect what makes the Baptist church so peculiar and sixteenth annual messenger body meeting of the different from other denominations in the world and churches composing the Illinois State Baptist Nigeria, in particular, is the question that undergirds the Association which met with the Temple Missionary discourse in this paper. Baptist Church of Moline, Illinois, September 9, 1972. He said thatwe are suffering the dire effects of this Wright (2000, p. 8) notes that Leadership is a moral and spiritual breakdown … I read Baptists of old relationship – a relationship in which one person seeks such as Gill, Spurgeon, Graves, Fuller, Pendleton, to influence the thoughts, behaviours, beliefs, or values Broadus, Boyce, J.B. Moody, , W.A. of another person. Baptist pastors are trained Christian Jarrel, J.B. Jeter, and others. I rejoice in their doctrinal leaders who are meant to influence the thoughts, stand on matters that made Baptists differ from all other behaviours, beliefs, or values of their members. When groups. Though the writings of these great men adorn this is done, it gives room for transforming leadership the shelves of many preachers‟ libraries, the doctrines which is a relationship that raises the vision, values, and they espoused, wrote about, and taught unashamedly aspirations of both the leader and the follower to new are not being sounded forth in clarion tones in these levels of expectation (Burns, 1978, p. 9). This is the days of widespread apostasy! Doctrines that have been responsibility of a pastor that has a positive leadership identified with Baptists for centuries have ceased to be behaviour. “For behavioural theorists, a leader‟s preached in many pulpits across America (Huffman, behaviour is the best predictor of his leadership 1999, p. 1). influences and as a result is the best determinant of his or her leadership success” (www.leadership- In the opinion of Huffman (1999)the Baptist central.com/behavioral-theories.html). heritage is a blessed one. This age has produced generations who know nothing of, and care not for, the Leadership behaviours are easy to comprehend, sufferings of the forefathers. This attitude has been though perhaps requiring effort to perform them produced by the neglect of teaching and preaching truth consistently. Behaviour change gives every leader a by Church pastors. The breakdown in Baptist life began path forward to increasing effectiveness. Behaviours years ago. The truths held dynamically at first came to can be learned as well as practiced. Kouzes and Posner be held formally (p.17). The above lament is evidently (1995) have developed a conventional advancing series seen in the Nigerian Baptist Convention. of leadership practices (behaviours). These include inspiring the vision, modelling the way, challenging the Leaders add value; biblical leaders bring identity, status quo, encouraging the heart, and enabling others to hope, and character to their leadership relationships. act. Leadership behaviour in the context of this paper is They have a wonderful opportunity.The organization simply the way in which leaders such as local church such as the Nigerian Baptist Convention constituted of pastors function or operate (through leadership different local congregations indeed expects leaders like practices) in promoting the heritage of the organization pastors to add value to the organization in a way that to which they belong and in which they have been given communicates worth, purpose, and hope that nurtures the opportunity to lead. people‟s development and their growth in the ability to participate in and contribute to the mission of the organization.Ciulla (2003) argues that it is the

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Brief History of the Baptists organized and had decided “to begin mission work in Baptist History begins with Christ and the West Africa as soon as it was found possible. Indeed in Apostles.Other churches may date their beginning with the absence of suitable volunteers direct from the men in latest centuries, but Baptists churches had their United States of America, the Board had to rely on start during the ministry of Jesus when He formed His representatives of colonies in Liberia and Sierra Leone. church out of John the Baptist‟s conception, the first The board contemplated as early as 1848 and began missionary Baptist preacher(John 1:6; Matt 3:1; 13-17, operations in Nigeria as soon as 1850, which was due Acts 1:22). Several historians like John T. Christian, primarily to the influence and efforts of T.J. Bowen. Alexander Campbell, John C. Ridpath, Ypeig and Dermout, Mosheim, Cardinal Hosius, all from different Thomas Jefferson Bowen was born on January 2, denominations had affirmed that Baptists have existed 1814. He was best educated and naturally gifted. Bowen through the ages since Christ. One of the comments of was a good soldier who wanted to be a renowned John C. Radpath, who is a Methodist, is “I should not lawyer and politician. After giving his life to Christ and readily admit that there was a Baptist church as far back being baptized, with his adventurous spirit, Bowen as 100AD, though without a doubt there were Baptists dared to move down to Central Africa because he then as all Christians were Baptists”(Odle, 1962, pp. thought it has a favourable climate and people were 14-15). more civilized compared to other parts of Africa which was considered „a white man‟s grave.‟ He came to Two primary founders of were Nigeria with Goodale and Robbert Hill in December John Smyth and . The earliest church of 1849 targeting their final destination to be Ighoho. this persuasion was formed about 1609. A later group Goodale died in Liberia and Hill discontinued on April known as Particular Baptists surfaced in the late 1630s, 13, 1850. He was welcomed in Ijaye Orile where he led by such men as Henry Jessey, William Kiffin, and was given a parcel of land with which he built the First John Spilsbury (McBeth, 1987, pp.21-22). The Baptists‟ Baptist Church in Nigeria.- now First Baptist Church, views started when Smyth and Helwys and their little Ijaiye Orile; but because of financial incapacitation band left England in 1607.They formed their church by went back to America to give a report and possibly raise an Old Testament covenant, argued for some degree of some funds. After raising some funds, he came back government control of religion, and made no provision with his wife and the families of J.S. Dennard and J.H for believers‟ baptism. Within two years they had Lacy. Lacy became sick and relocated to America while changed on all these points, and Smyth had founded a the Dennards died prematurely. Bowen and wife moved church on the baptism of professed believers. Smyth sorrowfully to Ijaye for the Yoruba Mission in Nigeria startled friend and foe alike when he decided in 1609 on October 2, 1853, and by 1854, the first Baptist that baptism should be applied to believers only and church ever in Nigeria had been built while W.H Clark that this voluntary baptism based on confession should arrived Ijaye as a most welcome reinforcement. The form the basis of the church (McBeth,1987,p. Baptist mission work which was started by Bowen and 35).Baptists can be identified as Protestants as such supported by his converts has strove through challenges important Reformation doctrines such as justification by from 1950 till date. faith, the authority of the Scripture, and the priesthood of believers reflect prominently in Baptist theology The Baptists Heritage and Distinctive (McBeth, p.63). The name, „Baptist‟, understood in the light of its historical context,signifies a people who have held The Baptist name emerged as the opponents of the tenaciously to great biblical truths.Baptists are people of now Baptists called them Anabaptists, but they the Book beyond all else. And they enjoy a priceless preferred such names as “brethren,” the “baptized heritage of generations who have exalted God‟s Son as churches,” and “churches of the baptized way.” By the Saviour and have proclaimed God‟s inspired Word. early 1640s, some opponents were calling them Baptists are well-known from other Christian groups by “Baptists.” The group had begun to use the name of specific biblical distinctives. The name “Baptist” themselves by the mid-1650s, but not for a full century identifies people who hold those distinctives (Gage, would Baptist be accepted (McBeth, 1987, p. 62). The 2015, p. 1). Individuals who have studied the doctrines Baptists arose within English Congregationalism and of the Baptist have identified them as certain represented a mostly Calvinistic or Puritan characteristic beliefs that are distinctive of Baptists and understanding of Christian Faith (Hudson, 1963, p. 51). have termed these core beliefs "Baptist Distinctive." When all of these beliefs are held by a person or a The Southern Baptist Convention was birthed as a group, they can rightly be called "Baptist."If they hold result of a split in the in 1845. most of them, they are termed to be "Baptistic" (Gage, The split was due to a disagreement over the issue of 2015, p. 1). slavery. The Southern wing of the General Convention, now known as the Southern Baptist Convention organized a board of foreign missions in Richmond Virginia. By February 1846, the board had been

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Scholars present the Baptist heritage as distinctive A-- Autonomy of the Local Church principles, truths which make them distinct and separate The churches which Jesus commanded his disciples as a denomination. The principles are all related to other to organize are local, congregational, and independent great scriptural doctrines. Such doctrines as the deity of bodies. Autonomy of the local church is the right for Christ, the atonement, the personal work of the Holy self-government and freedom of will or actions. The Spirit, and so on are as great essentials of the Baptist church is free to call a pastor or pastors to give her Faith (Tribble, 1936 p. 14; Van and Isaac, 1940 p. 10; spiritual leadership, free to choose her officers, raise Bow, 1989 pp. 5-6). Belief in the Holy Trinity as and manage her resources, administer ordinances, reflected by early Baptist Confessions which usually acquire property, settle internal disputes and organize began with a belief in God, who has revealed Himself worship services as led by the Holy Spirit without any to mankind as Father, Son, and Holy Spirit. Baptists external human control (Oladeji, 2012, p. 96).The local accepted the personality and deity of the Holy Spirit church is an independent body accountable to the Lord and defined His work from a biblical perspective in Jesus Christ, the head of the church. A Baptist Church such areas of comfort, inspiration and illumination of practices a Congregational Rule. All human authority Scripture (Mcbeth, p. 69). for governing the local church resides within the local church itself. Thus, the church is autonomous or self- Oroniran(2013, pp. 234- 340) outlines the Baptist governing. No religious hierarchy outside the local Heritage to include salvation by grace through faith, church may dictate a church‟s beliefs or practices. regenerated adult baptized believers in Jesus Christ, Autonomy does not mean isolation. A Baptist church believer‟s baptism by immersion, the supreme authority may fellowship with other churches around mutual of Scriptures, and religious liberty. Oladeji (2012,pp.13- interests and in an associational tie, but a Baptist church 46) in his work put forth some beliefs (doctrines) that cannot be a “member” of any other body (Colossians Baptists share with other Christians which are belief in 1:18; 2 Corinthians 8:1-5, 19, 23) (Wood, 2007, p. 5; God, faith in Jesus Christ, belief in the Holy Spirit, Gage, 2015; General Association of Regular Baptist salvation, election, and predestination. Some other Churches, 2007, p.3; Eight Baptist Distinctives, n.d.) scholars have used the acronym „BAPTISTS‟ to present as: P-- Priesthood of all Believers B- Biblical Authority A “Priest” is defined as “one authorized to perform A- Autonomy of the Local Church the sacred rites of religion, especially as a mediatory P- Priesthood of all Believers agent between humans and God” T-Two Ordinances of the Local Church (http://www.bethelbaptist.ca/ baptistdistinctives/). I- Individual Soul Competency Every believer today is a priest of God and may enter S- Saved, Baptized Church Membership into His presence in prayer directly through our Great T-Two Offices in the local Church High Priest, Jesus Christ. No other mediator is needed S- Separation of Church and State between God and people. As priests, we can study God‟s Word, pray for others, and offer spiritual worship B- Biblical Authority to God. We all have equal access to God–whether we The Bible is the sufficient and final authority in all are preachers or not (1 Peter 2:5, 9; Revelation 5:9, 10). matters of belief, faith, and practice. It is an open book In the priesthood of all believers, every believer has for each believer to read and interpret for themselves access to God because of regeneration (Rom 5:1-2); (General Association of Regular Baptist Churches, every believer is a priest through whom God works (2 2007, p. 3). The two groups of English Baptists agreed Pet 2:5, 9); every believer is a priest with no human on the truthfulness and final authority of Scripture. High priest who calls for congregational rule; every Their confessions, preaching, and public disputations all believer is taught of God (1 John 2:27); every believer appealed to Scripture to confirm their teachings. offers the sacrifices of praise (Heb 13:15), purse (Heb Helwys‟ Confession of 1611 asserts this from 2 Tim 13:16) and person (Rom 12:1-2). 3.16 while Dillard states that the New Testament is our rule of faith and practice (1 Thessalonians 2:13; 2 Peter All believers in Christ are equal in a church. The 1:20, 21). The Baptist faith and message begins its church is a fellowship of believers. Each member is in a statement on the Scriptures by saying that “The Holy personal relationship with the Head of the Church. Bible was written by men divinely inspired and is the Accordingly, there are no degrees or status among record of God‟s revelation of Himself to man.” The Christians. Every Christian is called upon to fulfill the Bible has God for its author, salvation for its end, and ministry of the church. The priesthood of all believers truth, without any mixture of error for its matter while also includes what might be called “the prophet hood of the criterion for interpretation is Christ. The Bible as a all believers.” To share in the telling forth or religious book is inerrant, authoritative, sufficient, and proclamation of the gospel is a necessary function of final (Oladeji, 2012, pp. 55-63; Wood, 2007, p. 3; Gage, priesthood (1 Pet 2:9) (We Baptists; Study and 2015; cf.Hiscox, 1859). Research Division of , 1999, p. 29; Wood, 2003, p. 7; General Association of Regular Baptist Churches, 2007, p. 3).

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T--Two Ordinances of the Local Church 1. It is the Word of God that regenerates (1 Peter The local Baptist church observes two ordinances: 1:23). (1) Baptism of believers by immersion in water is 2. If there is no regenerated church membership, practiced. It signifies that the individual identified with there is no biblical authority (1 Cor 2:9-14). Christ in His death, burial, and resurrection. Baptism 3. It is impossible to get unsaved people to love validates regenerated membership and union with God, His Word, and His people (Rom 8:1-4; 2 Christ. We are first Spirit-baptized into and identified Corinthians 6:14; Ephesians 4:3) (Wood, 2003, with the Universal Church (1 Cor 12:13) and then water pp. 16-18; Anderson and Gower, 1992, pp. 62- baptized into and identified with a local church. 68; Gage, 2015; General Association of Regular Baptist Churches, 2007, p. 4; Eight (2) The Lord‟s Supper or communion is observed. It Baptist Distinctives, n.d.) signifies the commemoration of Christ‟s death for our sins. The Lord‟s Supper demonstrates regenerated T--Two Offices in the local Church membership and communion with Christ and His The Bible mandates only two offices in the church: Church (See Matthew 28:19, 20; 1 Corinthians 11:23- pastor and deacon. The terms, “pastor,” “elder,” and 32).Christ instituted the Lord‟s Supper on the eve of His “bishop,” or “overseer”– all refer to the same office. crucifixion, commanding that His followers continue to The two offices of pastor and deacon exist within the observe it until His return (Matt. 26:26–29; Mark local church, not as a hierarchy outside or over the local 14:22–25; Luke 22:14–23) (Wood, 2003 pp. 8-10; church (1 Timothy 3:1-13; 1 Timothy 3: 1-7; Acts Gage, 2015; General Association of Regular Baptist 20:17-38; Philippians 1:1). The Pastor is the "under Churches, 2007, p. 4; Eight Baptist Distinctives, n.d.) shepherd" of the church, and the care of its members is his responsibility. He is to be the leader of eachperson I-- Individual Soul Competency in the congregation whose responsibility it is to elect Soul competency is the truth that every believer them. The Deacon is a servant of the church and he/she answers only to God and his or her conscience (Acts is to assist the Pastor in certain duties. These men are 5:29). Baptists use the terms competency and liberty elected by the congregation to this office. They are not interchangeably, but they both infer the same concept. given authority to rule over the church or pastor, but to This principle upholds that every individual, whether a aid in the work of the church (McBeth, 1987, p. 76; believer or an unbeliever, has the freedom to choose Gage, 2015; Eight Baptist Distinctives, n.d.). what he believes is right in the religious realm. No one should be forced to assent to any belief against his will. S-- Separation of Church and State Baptists have always pleaded for full religious freedom God established both the church and the civil (We Baptists; Study and Research Division of Baptist government, and He gave each its own distinct sphere World Alliance, 1999, pp. 31-32; Van & Ness, 1940, of operation. The government‟s purposes are outlined in pp. 10-12; McBeth, 1987, pp. 69 – 70) and have always Romans 13:1-7 and the church‟s purposes in Matthew opposed religious persecution. However, this liberty 28:19 and 20. Neither shouldone control the other nor does not exempt one from responsibility to the Word of should there be an alliance between the two. Christians God or from accountability to God Himself (Romans in a free society can properly influence government 14:5, 12; 2 Corinthians 4:2; Titus 1:9). We have towards righteousness, which is not the same as a individual soul liberty because of the priesthood of denomination or group of churches controlling the every believer. Another reason for soul liberty is that government (Matthew 22:15-22; Acts 15:17-29). The we do not practice infant baptism which violates government does not force us to believe or practice individual soul liberty. Those who practice such what we believe against our conscience. baptism force their identity on the infant without Therefore,Baptists also believe in the separation of consent (McBeth, 1987, pp. 85-86; Wood, 1993, pp. 12 church and state (Matthew 22:21). There cannot be - 15; Gage, 2015; General Association of Regular autonomy of the local church without the separation of Baptist Churches, 2007, p. 4; Eight Baptist church and state, and we have separation of church and Distinctives, n.d.) state because of soul liberty (General Association of Regular Baptist Churches, 2007, p. 5; Eight Baptist S-- Saved, Baptized Church Membership Distinctives, n.d.). Local church membership is limited to individuals who give a believable testimony of personal faith in Leadership Clarified in the Context of the Baptist Christ and have publicly identified themselves with Heritage Him in believer‟s baptism. When the members of a A few definitions will be considered to establish the local church are believers, oneness in Christ exists, and concept of leadership and to explain it in the context of the members can endeavour to keep the unity of the the discourse of the paper. Hollander (1978, p. 1) Spirit in the bond of peace( Acts 2:41-47; 1 Corinthians defines leadership as a process of influence between a 12). Saved or regenerated church membership is leader and those who are followers. This definition is premised on the following facts: similar to the opinion of Donelly, Ivancevich & Gibson (1985, p. 362) that leadership is an attempt at

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Helen Olomu Ishola-Esan; IAR J Human Cul Stud; Vol-2, Iss- 4 (July-Aug, 2021):1-12 influencing the activities of followers through the emphasis on our heritage has made some people of the communication process and towards the attainment of Baptist faith (especially, youths) to migrate to some goal or goals. Baptist Pastors as leaders of Pentecostal churches to worship as they seem to be so churches have the responsibility of influencing those free in the Pentecostal atmosphere. Some of our youths they are leading towards the sustenance of the shared having gone out to experience what they term „the vision (Baptist heritage/distinctive). Influence in this Spirit-led experience‟ resolve to stay where they got regard will be through the communication of the this new orientation all because they forgot the same is distinctives. This is to be done by the consistent present and verily a part of our heritage that we promote teaching and promotion of the distinctives. In the without bias. words of Atanda (Oroniran, 2013 ,pp. xxvii-xxxvi), “doctrine is that which is taught, accepted and believed. The Baptist distinctives are biblical and they are part It is the interpretation of some phase of life. Christian of God‟s truth as revealed in His Word. The knowledge doctrines are those teachings that interpret our relations of these facts provides practical benefits when with God regarding Christ and his saving work” and it promoted. Pastors‟ leadership behaviour towards comes to bear at this juncture. Pastors are to teach the promoting and sustaining the distinctiveness is cardinal Christian doctrines. In leading, they should mobilize in achieving such benefits. Therefore, a survey using those led to wanting to fight for the shared aspirations astructured interview guide was conducted to examine of sustaining the heritage (Kouzes &Posner, 1995, p. Pastors‟ attitudes towards the practice of the Baptist 30). Thisbuttresses the submission of Hemphill & Heritage, and to identify factors responsible for a Coons (1957, p.7) that leadership is the behaviour of an paradigm shift from heart religion to Spirit-led individual when he is directing the activities of a group experience. Some Pastors of local churches (with at towards a shared goal (sustenance/practice of the least 10 years‟ experience), lecturers of theological distinctive). institutions and executive leaders of the Nigerian Baptist Convention (a total of 20 persons) were used. A Nigerian Baptist Convention Pastors’ Leadership content analysis of the responses was done and the Behaviours in Context: Implications for Sustenance findings revealed the following which are presented of the Baptist Heritage. according to the interview questions posed to It is sad to note that there is a backward move from respondents. our Baptist Heritage in Nigeria. This is evident by the absence of emphasis on distinctive, polity and practices Interview Question 1: “As a pastor/leader in the of the Baptist people by several contemporary Baptist Baptist denomination, what is your response and leaders, pastors and layleaders. It may, in fact, not be an position on the practice of Baptist Distinctive in your overstatement to declare that today, many church-going church and among those you are leading?” Baptists and several Baptist Pastors may not be able to Responses to the interview question above are shown in say with a degree of clarity and conviction why they are figure 1 below. Baptists and what it means to be one. The lack of

Figure 1:Position of Pastors/leaders on the practice of Baptist distinctives

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Key: 1. Positive attitude and full support for the practice of the Baptist distinctives 2.Baptist distinctives used for Bible studies occasionally in the church. 3.The distinctives used for distinguishing teaching that helped to correct misunderstandings of some concepts. 4.The practice of Baptist distinctive should not be distorted, manipulated and discarded because it is unique and good as it distinguishes the Baptist as a denomination. 5.The practice of the distinctives makes the Baptist build spiritually independent members.

The findings reflected in figure 1 above depicts that Interview Question 2: “What have you observed in 89% of interviewees have a positive attitude towards some Baptist pastors/leaders about the practice and the promotion of the Baptist heritage as they have tried promotion of the Baptist distinctives?” in one way or the other to create awareness for it. 22% of pastors have used the distinctives in teaching Responses to the interview question above are shown in sessions to correct misunderstanding of some concepts. figure 2a below and figure 2b further shows the This implies that many of the pastors do not actually in different attitudes of pastors/leaders about the practice practice engage in the promotion of it. of the Baptist heritage.

f

Figure 2a:Observations of Baptist Pastors/Leaders about the practice and promotion of the Baptist distinctives.

Key: 1. Evidence of gross ignorance on the part of some pastors about the Baptist distinctives. 2. Poor and inadequate promotion of the Baptist distinctive. 3. Different attitudes of pastors towards the practice and promotion identified include those as shown in figure 2b below.

Figure 2b: Different attitudes of pastors towards the practice and promotion of the Baptist distinctive.

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Key: 1. Totally ignorant of the distinctive 2. Some who have knowledge of them are lukewarm 3. Unfaithfulness towards the practice 4. Lax adherence 5. Total stoppage of the practice 6. Discarded the practice 7. Do not appreciate it 8. Nonchalant attitude 9. Pastors do not think it is necessary 10. Lack of Corporation 11. The abuse of autonomy of local churches by pastors (using it to their advantage and to cover up in their churches) 12. Some pastors do promote the distinctive and are the good image projectors of the Convention.

Figure 2a shows that 11% of respondents have projectors of the convention.The findings indicate that observed some evidence of gross ignorance on the part Baptist senior executives and experienced pastors have of some pastors about the Baptist distinctives, 33% observed the different poor attitude of Pastors towards have observed poor and inadequate promotion of the the promotion of the Baptist heritage and the attitudes Baptist distinctives and they all (100%) described the spelled out bothers on the behaviour of those leading attitudes of pastors towards the practice and promotion the churches yet no proactive steps have been thought of Baptist distinctive which are itemized and reflected out to salvage the situation. in Figure 2b.Among the attitudes, 22% (less than average) of respondents marked out the abuse of Interview Question 3: “What are some challenges to autonomy of local churches by pastors (using it to their the practice of the Baptist distinctive in the Nigerian own advantage and to cover up in their churches) while Baptist Convention?” 11%( less than average) commented that despite the Responses to the interview question above are shown in negative attitude of some pastors, some pastors still figure 3 below. promote the distinctives and are the good image

Figure3:Challenges to the practice of the Baptist distinctive in the Nigerian Baptist Convention?”

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Key: 1. Pastors‟pursuance of personal agenda and aspiration to gain recognition. 2. Lack of adequate awareness, proper knowledge, and understanding of the distinctives 3. Lack or low level of theological education and understanding of pastors 4. Inadequate sense of ownership by both pastors and church members 5. Lack of regular emphasis and consistent teaching 6. Interaction with people of other denominations or church typology 7. Influence of other denominations 8. Lack of monitoring by NBC 9. Lack of provision of sanctions for defaulters and unfaithfulness 10. Fear of losing members to other churches 11. Inconsistency between profession and actual behaviour and practice of leaders 12. Identity crisis, the distinctives are thought to be less-spiritual and conservative 13. Lack of practical understanding and contextualization 14. Generational gap 15. Lack of readiness to obey that you must be baptized into full membership 16. The current trend of blended worship practices that sometimes seem syncretic 17. Some Pastors are not well taught about the Baptist faith and practice 18. Getting lower qualifications from the Baptist seminary and going for higher degrees in non- Baptist theological institutions.

Figure 3 above reveals several challenges to the pastors to ensuring an in-depth knowledge of the practice of the Baptist distinctives in the Nigerian distinctives to be assimilated by the current generation Baptist Convention, and the lack of adequate of pastors/leaders. awareness, proper knowledge, and understanding of the distinctives (39%) is taken to be the superior challenge Interview Question 4: “In your opinion, what are the amongst all others. This is not a surprise because it has factors you can identify as responsible for the migration been very glaring among young Baptist pastors of this of some Baptist youths to other churches? 21st century. This places a responsibility on top NBC Responses to the interview question above are shown in executives, theological educators and experienced figure 4 below.

Figure 4: Factors identified as responsible for the migration of some Baptist youths to other churches .

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Key: 1. Domination of the elderly in the Baptist Church 2. Lack of opportunities in the choice for youth to serve and rigidity of some pastors concerning certain issues 3. Inability to understand the language and the characteristics of youths on spiritual issues (the lead factor) such as; a. Recognition and promotion of their talents and skills which the Baptist neglect b. Inadequate relevant platforms and low level of excellence in programmes that will make them explore and maximize their potentials 4. Lack of care and appreciation especially regarding physical needs such as employment, admission, and payment of school fees, these are the things other churches used to get them close and appreciate them and their ideas. 5. Lack of social ministry and building of affectionate interpersonal Christian relationship 6. Peer group influence 7. Use of sophisticated instruments, sound music and media by some other churches (non – Baptist churches) 8. Emphasis on miracles by other churches 9. Pastors‟ or Elders‟ leadership inconsistency that has failed to address the distinctiveness of belief and practice that have resulted to youth not grasping their essence and value 10. Lack of appreciation of Baptist heritage. 11. Lack of dynamism in worship or service style, a monotonous form of worship 12. Family backgrounds (some parents are just church goers) 13. The influence of wrong doctrines and deception exposed to through the internet and mass media 14. The influence of “pen tie „rascal or radical‟” churches especially when they get to a higher institution 15. Some believe our local churches are not opened enough or resistant to the move of the Holy Spirit as they have developed a belief in speaking in tongues and prophesying while praying

Figure 4 above reveals varying opinions on the potentials.Thisimplies that youths are peculiar and they reasons for migration of Baptist youths to other need to be studied and their needs responded to in light churches. The lead factor (67%) revealedis inability of of the Baptist distinctive. This could be achieved pastors/leaders to understand the language and the through sound teaching and grooming. characteristics of youths on spiritual issues such as recognition and promotion of their talents and skills Interview Question 5: “What are your suggestions for which the Baptist neglect; inadequate relevant the sustenance of Baptist heritage or distinctive in the platforms; and low level of excellence in programmes Nigerian Baptist Convention?” that will make them explore and maximize their

Figure 5:Suggestions for the sustenance of Baptist heritage in the NBC.

From Figure 5 above, respondents(39%) suggested of suggestions is that those who will be leading must be some measures in promoting the Baptist heritage. The people who understand the nitty-gritty of Baptist most important suggested solution within the category heritage and have the will-power to sustain it.

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Helen Olomu Ishola-Esan; IAR J Human Cul Stud; Vol-2, Iss- 4 (July-Aug, 2021):1-12

Responses to the interview question above are shown in Figure 5 below.

Key: 1. Periodic and regular emphasis with creativity and passion in teaching of Baptist heritage in theological institutions. 2. Pastors should teach church members the distinctives by organizing seminars, symposiums, conferences until their beauty is well appreciated. These should be done by the convention president, conference presidents, associational moderators and some knowledgeable Baptist Pastors in their respective jurisdictions (Lead suggestion). 3. Historical background should be addressed. Leaders should be more proud of the heritage and should manifest distinctives more. 4. Provision for sanctions against pastors who deliberately flout the Baptist heritage. 5. Those who will be leading must be people who understand the nitty-gritty of Baptist heritage and have the sustaining power of it. 6. Teaching should be organized for children. It should be contextualized and contemporized. 7. Organize free spiritual retreats for youths and catch them young so that they can be built and uphold this heritage. 8. Baptist pastors receiving higher degrees from non-Baptist theological institutions should be discouraged. 9. There is a need for educational improvement of church pastors and leaders. 10. These distinctives should be practicedwituh the leadership of the Holy Spirit and not an individual‟s interest and ambition.

CONCLUSION net.org/members/directory/downloads/antonakis- ciulla-13.pdf . Accessed June 25, 2021. This paper is concluded under the premise that the 9. David, Wood. (2003). Trademarks: Biblical sustenance of Baptist Heritage and distinctive is Distinctives of Biblical Baptists. Shannon Baptist undoubtedly based on pastors‟ positive attitude towards Church. Obvious observations gleaned from the them and on the contrary, if some pastors have title: Baptist World Missions.Retrieved from: developed an attitude of negligence, it will not help for www.shannonbaptist.org/memberdocuments/trade the sustenance but will call for its being ignored and marks.pdf neglected from generation to generation. Therefore, 10. Donald,Anderson K., & David, M. G. (1992). The pastors and church leaders are advised to arise to this Biblical Distinctives of Baptists. Schaumburg, IL: responsibility, turn a new leaf and stand in the gap for Regular . the promotion of this rich, Bible-based heritage. 11. Donelly, J. H., Ivancevich, J. M., & Gibson, J. L. (1985). Organizations: Behavior, Structure, REFERENCES Processes, 5th ed. Plano, Texas: Business 1. Adelokoji, I. (2016, April) “Eroding Our Baptist Publications Inc. Heritage.” The Nigerian Baptist Vol. 95 No. 04 12. Eight Baptist Distinctives (n.d.) (2021). Retrieved April 2016. from http://cornerstonebaptist- 2. Atanda, J.A. (Ed.) (1988). Baptist Churches in tyro.com/distinctives.aspx.Accessed May 29, Nigeria 1850 – 1950. Ibadan: University Press. 2021. 3. Armitage, Thomas. (1976). A History of the 13. Folkman, J. (2010). Top 9 Leadership Behaviors Baptists. Watertown: Maranatha Baptist Press, that Drive Employee Commitment, USA: Zenger reprint. Folkman. Retrieved from 4. Behavioural Theories of Leadership (n.d.) http://zengerfolkman.com/wp- Leadership-central.com. Retrieved from content/uploads/2013/05/ZFA-9-Behaviors.pdf. www.leadership-central.com/behavioral- Accessed June 20, 2021. theories.html. Accessed March 28, 2021. 14. General Association of Regular Baptist Churches. 5. Bow, J. G. (1989).What Baptists Believe and Why (2007). “Baptist Distinctives.” Retrieved from They Believe It. Nashville, Tennessee: Ssbsbc http://baptiststudiesonline.com/wp- 6. Burns, James MacGregor (1978). Leadership. New content/uploads/2007/02/baptist-distinctives- York: Harper & Row. garbc.pdf. Accessed May 30, 2021. 7. Convention of Atlantic Baptist Churches. (2011). 15. Harold, Tribble W. (1936). Our doctrines. “Baptist Distinctives.” Retrieved March 20, Nashville, Tenn.: The Sunday School Board of the 2021,fromhttp://baptist-atlantic.ca/wp- Southern Baptist Convention. content/uploads/2012/02/Baptist_Distinctives.pdf 16. Hesselbein, Francis. (2002). Hesselbein on 8. Ciulla, J. B. (2003). Ethics and Leadership Leadership. San Francisco: Jossey-Bass. Effectiveness - International Leadership 17. Hybels, B.(2002). Courageous Leadership. Grand ...Retrieved fromwww.ila- Rapids, Michigan. Zondervan Publishers. 11

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