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1 CHAPTER ONE GENERAL INTRODUCTION 1.0 Background To
CHAPTER ONE GENERAL INTRODUCTION 1.0 Background to the Study Acts of conflict and violence occur daily in different parts of the world. This is due to a variety of motives, which include political fanaticism, ethnic hatred, religious extremism and ideological differences. Conflict is perennial and an ingredient towards the actualization of individual and group interests. According to S.A. Ayinla, it is a natural announcement of an impending re-classification of a society with changed characteristics and goals and with new circumstances of survival and continuity1. Conflict is a universal human experience. Its origin and nature are best explained within the framework of human nature and environment in which man lives2.Conflicts and violence are common factors in both secular and sacred institutions. In spite of the fact that the church is believed to be a holy institution ordained by God, she has never at any time outgrown conflicts and violence. This is due to the fact that, the affairs of the church are administered by human beings who are not always perfect or faultless. By 1975, the Warri Diocese, Anglican Communion, had not existed as a corporate Christian entity. The year _____________________________________________________________________________________________ 1S.A Ayinla (ed.) Issues in Political Violence in Nigeria, llorin: Hamson Printers, 2005, p.19. 2O.I. Albert, Tinu Awe et al (eds) Informal Channels for Conflict Resolution in Ibadan, Nigeria. Ibadan Inter Printer 1992 p.2 1 witnessed real grassroots mobilization for its creation3. But by the year 2000, the Diocese had existed for over twenty years and had given birth to two other Dioceses, viz; Ughelli and Oleh (Isoko) Dioceses. -
History of Church Growth in Nigerian
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by European Scientific Journal (European Scientific Institute) European Scientific Journal October edition vol. 8, No.23 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 MAIN TRENDS IN THE CHURCH GROWTH IN NIGERIA Adamolekun, Taiye, PhD Department Religion and African Culture, Adekunle Ajasin University, Akungba Akoko, Ondo State, Nigeria Abstract: The paper discusses the main trends in history of church growth and development in Nigeria. The methodology adopted is historical approach. The history of church growth and development in Nigeria is divided into five periods namely: the period of introducing Latin Christianity in the 15th and 16th Centuries; the period of Denominationalism and missionary activities in the 19th Century from 1842 onward; the period of evolution of independent Churches; the period of indigenous African Churches; and the period of the birth of Charismatic and Pentecostal Churches. It is established in the paper that church growth led to numerical strength of churches as seen in the proliferation of churches in Nigeria. It is observed that the dramatic rise of charismatic and Pentecostal movement led to the emergence of new churches and evangelical groups. The work suggested the establishment of more churches and the practice of ethical and moral teachings of the Bible. It concludes by recommending that church growth and development should not be based on orthodoxy but orthopraxis in order to change African society for better. Keywords: Trends, Church Growth, Development, Nigeria Introduction Christianity in Nigeria dates back to the 16th century when the Portuguese introduced Latin Christianity in Benin and Warri. -
The Way, the Truth and the Life
The Way, The Truth and the Life Theological Resources for a Pilgrimage to a Global Anglican Future Prepared by the Theological Resource Team of the Global Anglican Future Conference (GAFCON) The Latimer Trust Individual contributors retain copyright to their own work. Cover photograph: The Via Dolorosa, Jerusalem © mr.lightning – Fotolia.com This collection is © to The Latimer Trust ISBN 978-0-946307-94-4 May 2008 Printed in Israel by Absolut Copy Published by the Latimer Trust PO Box 26685 London N14 4XQ www.latimertrust.org The Theological Resource Group of the Global Anglican Future Conference and Pilgrimage Chairman: Archbishop Nicholas Okoh, Bishop of Asaba and Archbishop of Bendel, Nigeria Convenor: Canon Dr Vinay Samuel, South India Archbishop Okoro, Archbishop of Orlu, Nigeria Bishop Onuoha, Bishop of Okigwe, Nigeria Bishop Simeon Adebola, Bishop of Yewa, Nigeria Bishop John Akao, Bishop of Sabongidda-Ora, Nigeria Professor Dapo Asaju, Department of Religious Studies, Lagos State University, Nigeria Canon Festus Yeboah-Asuamah, Kwame Nkrumah University of Science and Technology, Ghana Revd Roger Beckwith, England Bishop Wallace Benn, Bishop of Lewes, England Bishop Robinson Cavalcanti, Bishop of Recife, Brazil, Southern Cone Bishop John Ellison, former Bishop of Paraguay Bishop Michael Fape, Bishop of Remo, Nigeria Dr Steven Ferguson, USA Canon Alistair MacDonald-Radcliff, sometime Dean of All Saints Cathedral, Cairo, Egypt Revd Professor Stephen Noll, Vice Chancellor, Uganda Christian University Bishop Ikechi Nwosu, Bishop of -
Not English, but Anglican’
Cambridge University Press 978-0-521-00866-2 - A History of Global Anglicanism Kevin Ward Excerpt More information chapter 1 Introduction: ‘not English, but Anglican’ The Anglican communion describes itself as a ‘fellowship’ or ‘commu- nion’ of autonomous Christian churches, united by a common history, confessing a common faith and (traditionally) a common liturgy. There are thirty-eight distinct and independent Anglican churches or ‘pro- vinces’, existing in a particular country or spread over a number of countries. Provinces vary in size from the big churches such as the Church of England (26 million baptised members), the Church of Nigeria (17.5 million), the Church of Uganda (8 million) and the Episcopal Church of Sudan (5 million) to the tiny communities of the Southern Cone of America (22,490), Mexico (21,000), the Anglican Church of Korea (14,558) and the Episcopal Church in Jerusalem and the Middle East 1 (10,000). This book is an attempt to write a history of the Anglican communion from its inception as a worldwide faith, at the time of the Reformation, to the present day. While it does not ignore the contribution of the Church of England or of those of British extraction who have established Anglican churches in other parts of the world, its emphasis is on the activity of the indigenous peoples of Asia and Africa, Oceania and America in creating and shaping the Anglican communion. In the British Isles, attention is paid to Welsh, Irish and Scottish contributions, not least because they played a disproportionate part in the establishment of Anglican churches in other parts of the world, both as colonists and as missionaries. -
FAITH and DEVELOPMENT in FOCUS NIGERIA Supported by the International Partnership on Religion and Sustainable Development May 2018
FAITH AND DEVELOPMENT IN FOCUS NIGERIA Supported by the International Partnership on Religion and Sustainable Development May 2018 WORLD FAITHS DEVELOPMENT DIALOGUE BERKLEY CENTER FOR RELIGION, PEACE & WORLD AFFAIRS FOREWORD ABOUT THE WORLD FAITHS DEVELOPMENT DIALOGUE “Faith and Development in Focus: Nigeria” was positive and informed engagement has the potential commissioned by GIZ to explore how Nigeria’s to contribute to virtually any development endeavor. The World Faiths Development Dialogue (WFDD) is a not-for-profit organization working at the intersection of religion and complex and dynamic religious institutions perceive The fragmented nature of engagement, both among global development. Housed within the Berkley Center in Washington, D.C., WFDD documents the work of faith-inspired the country’s development challenges and are involved religious actors and with the Nigerian government organizations and explores the importance of religious ideas and actors in development contexts. WFDD supports dialogue among across the spectrum of development strategies and its international partners, can undermine their religious and development communities and promotes innovative partnerships, at national and international levels, with the goal of and programs, and vice versa for non-religious potentially positive contributions. Examples of the contributing to positive and inclusive development outcomes. development actors. The report builds on the work of possible consequences of gaps in understanding WFDD and Georgetown University’s Berkley Center include failures to learn from experience, often for Religion, Peace, and World Affairs to analyze through lack of knowledge about what others ABOUT THE INTERNATIONAL PARTNERSHIP ON RELIGION AND SUSTAINABLE and document religious engagement in development are doing; missed opportunities due to limited DEVELOPMENT (PARD) in specific countries. -
CHRISTIANITY of CHRISTIANS: an Exegetical Interpretation of Matt
CHRISTIANITY OF CHRISTIANS: An Exegetical Interpretation of Matt. 5:13-16 And its Challenges to Christians in Nigerian Context. ANTHONY I. EZEOGAMBA Copyright © Anthony I. Ezeogamba Published September 2019 All Rights Reserved: No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without prior written permission from the copyright owner. ISBN: 978 – 978 – 978 – 115 – 7 Printed and Published by FIDES MEDIA LTD. 27 Archbishop A.K. Obiefuna Retreat/Pastoral Centre Road, Nodu Okpuno, Awka South L.G.A., Anambra State, Nigeria (+234) 817 020 4414, (+234) 803 879 4472, (+234) 909 320 9690 Email: [email protected] Website: www.fidesnigeria.com, www.fidesnigeria.org ii DEDICATION This Book is dedicated to my dearest mother, MADAM JUSTINA NKENYERE EZEOGAMBA in commemoration of what she did in my life and that of my siblings. iii ACKNOWLEDGEMENTS First and foremost, I wish to acknowledge the handiwork of God in my life who is the author of my being. I am grateful to Most Rev. Dr. S.A. Okafor, late Bishop of Awka diocese who gave me the opportunity to study in Catholic Institute of West Africa (CIWA) where I was armed to write this type of book. I appreciate the fatherly role of Bishop Paulinus C. Ezeokafor, the incumbent Bishop of Awka diocese together with his Auxiliary, Most Rev. Dr. Jonas Benson Okoye. My heartfelt gratitude goes also to Bishop Peter Ebele Okpalaeke for his positive influence in my spiritual life. I am greatly indebted to my chief mentor when I was a student priest in CIWA and even now, Most Rev. -
Globalization, Imperialism and Christianity: the Nigerian Perspective (Pp 75-89)
An International Multi-Disciplinary Journal, Ethiopia Vol. 4 (3a) July, 2010 ISSN 1994-9057 (Print) ISSN 2070-0083 (Online) Globalization, Imperialism and Christianity: The Nigerian Perspective (Pp 75-89) Obiefuna, B. A. C. - Department of Religion and Human Relations, Nnamdi Azikiwe University, Awka. E-mail: [email protected] GSM: +2348033920835 Ezeoba, A. C. - Department of Religion and Human Relations, Nnamdi Azikiwe University, Awka. E-mail: [email protected] GSM: 08036724554 Abstract There appears to be very close link between globalization and imperialism. Both seem to have domineering character. Globalization could be likened to a new wave of imperialism as it could be adjudged the process by which the so called superior powers of the West dominate and influence developing countries like Nigeria. They are expansionist in nature. Christianity has the same expansionist features as globalization and imperialism. The imperialist nature of globalization could be assessed from the expansionist activities of Christianity that equally originates from the West. This paper is an attempt to discuss globalization, imperialism and Christianity as expansionist realities from the Nigerian perspective. Information is gathered from content analyses of the concepts of globalization, imperialism and Christianity and simple observation of what Nigeria experiences with regard to Christianity. It is Copyright © IAARR, 2010: www.afrrevjo.com 75 Indexed African Journals Online: www.ajol.info African Research Review Vol. 4(3a) July, 2010 . Pp. 75 -89 observed that much of what Christianity favours are materials from the West. The paper concludes that Christianity more than ever before rides on the crest of globalization to further imperialism. It suggests that Christianity in the twenty-first century should be more inculturated than hanging on the apron strings of the West especially with regard to religious wares. -
History of Church Growth in Nigerian
European Scientific Journal October edition vol. 8, No.23 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 MAIN TRENDS IN THE CHURCH GROWTH IN NIGERIA Adamolekun, Taiye, PhD Department Religion and African Culture, Adekunle Ajasin University, Akungba Akoko, Ondo State, Nigeria Abstract: The paper discusses the main trends in history of church growth and development in Nigeria. The methodology adopted is historical approach. The history of church growth and development in Nigeria is divided into five periods namely: the period of introducing Latin Christianity in the 15th and 16th Centuries; the period of Denominationalism and missionary activities in the 19th Century from 1842 onward; the period of evolution of independent Churches; the period of indigenous African Churches; and the period of the birth of Charismatic and Pentecostal Churches. It is established in the paper that church growth led to numerical strength of churches as seen in the proliferation of churches in Nigeria. It is observed that the dramatic rise of charismatic and Pentecostal movement led to the emergence of new churches and evangelical groups. The work suggested the establishment of more churches and the practice of ethical and moral teachings of the Bible. It concludes by recommending that church growth and development should not be based on orthodoxy but orthopraxis in order to change African society for better. Keywords: Trends, Church Growth, Development, Nigeria Introduction Christianity in Nigeria dates back to the 16th century when the Portuguese introduced Latin Christianity in Benin and Warri. Looking at Christianity from that early beginning to the present time, many stages of development had taken place resulting to the planting and growth of churches. -
How Many Anglicans Are There in the Anglican Church in North America?
How many Anglicans are there in the Anglican Church in North America? On every Sunday morning, some 81,311 people worship at the 693 congregations of the Anglican Church in North America. These people and parishes are already outside of The Episcopal Church and The Anglican Church in Canada. The large majority are temporarily under the oversight of six separate Anglican provinces. The Anglican Church in North America will unify the parishes and membership of a number of jurisdictions: • The Anglican Mission in the Americas (Rwanda) reports an average Sunday attendance of 21,600 in 180 congregations (40 of which are churches in formation called “networks”). • The Convocation of Anglicans in North America (Nigeria) has 69 congregations with a average Sunday attendance of 9,828. • The Reformed Episcopal Church has 150 parishes and an average Sunday attendance of 13,000. • There are 51 parishes under the temporary oversight of Uganda with an average Sunday attendance of 7,000. • There are 55 parishes in The United States under the temporary oversight of the provinces of Kenya and the Southern Cone with an average Sunday attendance of 10,000. • Four entire dioceses separating from The Episcopal Church, with a combined 163 parishes and an average Sunday attendance of 16,483 (The Episcopal Church congregations and members having been excluded from this count) are temporarily dioceses of the province of the Southern Cone. • The Anglican Network in Canada (Southern Cone) is composed of 24 congregations with an average Sunday attendance of 3,400. • One congregation is under the temporary oversight of West Africa. -
Anglican Cycle of Prayer 2016
Anglican Cycle of Prayer Friday 01-Jan-2016 Psalm: 96: 1,11-end Phil. 4: 10-23 Aba - (Niger Delta, Nigeria) The Most Revd Ugochukwu Ezuoke Saturday 02-Jan-2016 Psalm: 97: 1,8-end Isa. 42: 10-25 Aba Ngwa North - (Niger Delta, Nigeria) The Rt Revd Nathan Kanu Sunday 03-Jan-2016 Psalm: 100 Isa. 43: 1-7 PRAY for The Anglican Church in Aotearoa, New Zealand & Polynesia The Most Revd William Brown Turei Pihopa o Aotearora and Primate and Archbishop of the Anglican Church in Aotearoa, New Zealand & Polynesia Monday 04-Jan-2016 Psalm: 149: 1-5 Titus 2: 11-14, 3: 3-7 Abakaliki - (Enugu, Nigeria) The Rt Revd Monday Nkwoagu Tuesday 05-Jan-2016 Psalm: 9:1-11 Isa 62:6-12 Aberdeen & Orkney - (Scotland) The Rt Revd Robert Gillies Wednesday 06-Jan-2016 Epiphany Psalm: 72: 1-8 I Tim 1:1-11 O God, who revealed your only Son to the Gentiles by the leading of a star, mercifully grant theat we, who know you now by faith, may after this life enjoy the splendour of your gracious Godhead, through Jesus Christ our Lord. Amen Thursday 07-Jan-2016 Psalm: 72: 1,10-14 I Tim 1: 12-20 The Most Revd Nicholas Okoh Metropolitan & Primate of all Nigeria & Bishop of Abuja Friday 08-Jan-2016 Psalm: 72: 1,15-end I Tim 2: 1-7 Aguata - (Niger, Nigeria) The Most Revd Christian Efobi Saturday 09-Jan-2016 Psalm: 98 I Tim 2: 8-15 Accra - (Ghana, West Africa) The Rt Revd Daniel Sylvanus Mensah Torto Sunday 10-Jan-2016 Epiphany 1 Psalm: 111: 1-6 I Tim. -
OUR PERSPECTIVE the Church of Nigeria Was
THE CHURCH OF NIGERIA: OUR PERSPECTIVE The Church of Nigeria was one of the Provinces that protested against the consecration of Gene Robinson (an active homosexual clergyman in New Hampshire), by The Episcopal Church USA, and the promulgation of a liturgy for blessing of same sex union; boycotted the Lambeth Conference 2008, and organized the Global Anglican Future Conference (GAFCON 2008}, in Jerusalem. A remarkable legacy of that conference is the Jerusalem Statement and Declaration. Since then, the theological position of the Church of Nigeria on the human sexuality palaver raging in the Anglican Communion is by no means ambiguous. In pursuance of its position, it has had to amend its constitution to emphasize the basis of our relationship with any other Province or church namely: The Church of Nigeria shall be in full communion with all Anglican Churches, Dioceses and Provinces that hold and maintain the Historic Faith, Doctrine, Sacrament and Discipline of the one Holy, Catholic, and Apostolic Church as the Lord has commanded in His holy word and as the same are received as taught in the Book of Common Prayer and the Ordinal of 1662 and in the Thirty-Nine Articles of Religion. In other words, the amendment places emphasis on the “Historic Faith, Doctrine, Sacrament… The word of God rather than, and instead of, historical institutions. It was intended to save the Church of Nigeria (Anglican Communion) from derailment in the context of challenges engendered by theological ambivalence such as the present human sexuality controversy illustrates. In further pursuance of that same amendment, the Church of Nigeria resolved to break communion with The Episcopal Church and the Anglican Church of Canada (not on account of redefinition), but on the practice, promotion and advocacy of homosexuality and its allied practices. -
Archives of the Bishop of Uganda
Yale University Library Yale Divinity School Library Archives of the Bishop of Uganda UCU-RG1 Christine Byaruhanga 2007 Revised: 2010-02-03 New Haven, Connecticut Copyright © 2007 by the Yale University Library. Archives of the Bishop of Uganda UCU-RG1 - Page 2 Table of Contents Overview 11 Administrative Information 11 Provenance 11 Information about Access 11 Ownership & Copyright 11 Cite As 11 Historical Note 12 Description of the Papers 12 Arrangement 13 Collection Contents 14 Series I. Administrative/Governing Bodies, 1911-1965 14 Church Missionary Society (CMS) 14 CMS Africa Secretary and General (London), 1955-1961 14 CMS East Africa Volume 1, 1953-1957 15 Dioceses 31 Uganda Diocese 31 Deanery Council Minutes 31 Diocesan Association of the Uganda Diocese 32 Diocesan Boards of the Uganda Diocese 34 Diocesan Council of the Uganda Diocese 35 Upper Nile Diocese 37 Diocesan Council of the Upper Nile Diocese (Book), 1955-1969 37 Diocesan Boards of Finance of the Upper Nile Diocese (Book), 1955-1962 37 Diocese of the Upper Nile 37 Ankole/Kigezi Diocese 39 Rural Deaneries 41 Deanery of Ankole 41 Ankole 41 Mbarara 41 Ecclesiastical Correspondences 42 Buganda 43 Deanery of Buddu 43 Deanery of Bukunja 44 Deanery of Bulemezi 45 Deanery of Busiro 46 Deanery of Bwekula 46 Deanery of Gomba 48 Deanery of Kako 49 Archives of the Bishop of Uganda UCU-RG1 - Page 3 Deanery of Kooki 49 Deanery of Kyagwe 49 Deanery of Mengo 50 Deanery of Ndeje 50 Deanery of Singo 51 Bunyoro 52 Deanery of Bunyoro 52 Busoga 54 Deanery of Busoga 54 Toro/Fort Portal 55