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The Diocese of Lagos West of the Anglican Communion, Church of Nigeria As Agent of Social and Political Change in the Society

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The Diocese of Lagos West of the Anglican Communion, Church of Nigeria As Agent of Social and Political Change in the Society THE DIOCESE OF LAGOS WEST OF THE ANGLICAN COMMUNION, CHURCH OF NIGERIA AS AGENT OF SOCIAL AND POLITICAL CHANGE IN THE SOCIETY ADEKOYA, RICHARD A. AYODELE Submitted in accordance with the requirements for the degree of DOCTOR OF MINISTRY at the Bangor University, Wales JULY 2013 ___________________________________________________________________________ ABSTRACT This dissertation evaluates the activities of the Diocese of Lagos West, Anglican Communion, Church of Nigeria and its contribution to societal development. Over the years, the DLW has been involved with the society and has become a major diocese within the Anglican Communion, Church of Nigeria and in Lagos State, with a substantial numerical strength as well as a meaningful social, political, economic, and religious influence within the society. Since its establishment, the DLW has made great achievements in the areas of education, healthcare, social and political development. This study aims to show that the DLW in Lagos has been part of society building and it will explore the impacts of their activities in the society. This study demonstrates that the social and political involvement of the DLW in the society has a biblical and philosophical conviction. The research hypothesises that the closer the relationship of the church has with the state is crucial for the benefit of the people. The research employed an empirical qualitative approach to test the proposition by analysing the data from the research area. The findings of the research show that religion and politics can mix as they are both concerned with the same subject matter –the people, who belong to both camps. The findings also show the close relationship between the church and the state and the extent to which the church is involved with the state and politics. However, the ambivalent character of the church like every other faith was validated. State and church do both impact society, but the DLW’s effective work in the society was quite distinct from the state or its politics. As such, the church is well positioned for societal transformation both politically and socially. This should serve as an example to other churches, allowing them to realise that their social and political actions are means of fulfilling their mission and clear the doubts on the legitimacy of the Church getting involved in the socio-political realm. Recommendations are made to ensure that the church maintains its boundaries despite its involvement -whilst sustaining its positive influence in the society on the one hand, and also challenging the unjust structures and unfavourable government’s policies, on the other hand. iv ACKNOWLEDGMENT This doctoral research was indeed a challenge and I am particularly grateful to God for the grace, strength, good health and guidance at every stage. His faithfulness over the years has been awesome; to Him alone I ascribe all honour, glory and praise for accomplishing this task. The axiom ‘no man is an island’ has proved to be true in the course of writing this thesis, as many creative individuals offered me support and advice. These ‘heroes’ of mine have all contributed one way or another to the preparation and completion of this study. Foremost, I would like to express my sincere gratitude to my supervisor Dr. Anne Dyer, whose academic guidance, helpful suggestions, criticisms, comments, corrections, new insights, encouragement and support throughout this study immeasurably strengthened this research. One simply could not have wished for a better or friendlier supervisor. Besides my supervisor, the background work done by Dr. Paul Alexander on this thesis cannot be ignored and I say ‘thank you’. I would also like to thank all my lecturers and the entire faculty at Mattersey Hall Graduate School, particularly Dr. Robin Routledge and Dr. Sue Sainsbury for their encouragement, insightful comments and hard questions at various seminars. My sincere appreciation also goes to Dr. Martin Robinson, a wonderful mentor and excellent teacher, who has been supportive of my educational pursuit right from my Master’s degree. I am equally grateful to my senior pastor and spiritual father, Pastor Gabriel Ajeigbe. He is a source of inspiration to me on what the church should be and his involvement and that of Pastor Gibson Ezimah at different phases of this study helped immensely to improve this document. The entire members of Life Changing Centre, Camberwell, London, are equally worthy of my appreciation for their constant encouragement, prayer and support. Furthermore, I am particularly grateful to the Lord Bishop of Diocese of Lagos West of the Anglican Communion, Church of Nigeria, Bishop Peter A. Adebiyi and the Dean of the Archbishop Vinning Memorial Church Cathedral, Venerable James O. Odedeji. They willingly provided all the documents needed from the Diocese and permitted me to have interviews with ministers and members of the Diocese. The assistance of Ven. ‘Tunde Owoyele, Ven. ‘Gbenga Oniye, Ven. ‘Wole Omotuyi, Canon A. O. Agara and Rev. O. K. Oyewo cannot be quantified, I appreciate you all. Rev. Dr. Kolawole Verralls was also of great help to me in sourcing for evidence. I equally appreciate all respondents (insiders and v outsiders) for their co-operation and immense contributions to the discourse of this research. The help and support of Mummy F. O. Osofisan and her son, Gbenga Osofisan (a special friend) cannot be overlooked in all of these. They arranged meetings on my behalf with the leadership of the DLW, spent hours on the telephone booking appointments for me with other respondents; all their efforts helped make this research a lot less stressful. I have been surrounded by lovely, cheerful and supportive friends. Ken Wilson helped me regain my confidence when I thought of giving up. Dr. Babatunde Adedibu cheered me on at crucial times. Bunmi Osofisan was often on the phone to encourage me; Pastor Foluso Adepoju and Rev. Sanya Adepoju for always seeking to know how far I have gone; David Ayeni constantly reminding me of God’s expectation of me; Pullen Agbon-Ifo and ‘Lanre Adeniji repeatedly challenging me not to settle for less; Steve and Bimpe Olusola helped me settled down in London and were great housemates; Pastor Sunny Richards constantly on the phone to pray with me; Yomi Bakare continually pestering me to add the prefix (Dr.) to my name and Jay Oguntuase helped me cross the t’s and dot the i’s; to you all and to my other friends, here is the fruit of your challenge, support and the confidence you have in me. Thank you so much. To my colleagues at work, thank you for giving me the time and space to put these thoughts together. To all my classmates at Mattersey Hall Graduate School, you have left unforgettable impressions of your care and affection in my heart. To my parents (Frederick and Esther Adekoya) and my siblings, (Leke, Yetunde and Tolulope), I acknowledge your love, understanding and encouragement. I appreciate you all. I would never have embarked on this journey without my wife Bukola (Mimi) and this is no exaggeration. She has been there for me at every stage of my post graduate educational pursuit, taking care of the home front, supporting and encouraging me. During our challenges, her resiliency and doggedness have proven her to be a dependable wife and in our victories, she remained modest and faithful, I am proud of her. She is my best friend and I love her with my whole heart. Finally, the Rich-Mimi team, Debby, Sharon, Precious and Israel (my children), thanks for giving Dad the time off to pursue his academic study. I love them dearly. We are in this together as a family. I believe in them, just as they believe in me. vi TABLES AND FIGURE Table 1: Religion Distribution in Nigeria................................................................................11 Table 2: Total Respondents……………………………………………………………….....31 Table 3: Status Backgrounds of Respondents …………………………………....................32 Figure 1: Total Respondents Pie Chart....................................................................................32 Table 4: Administrative Units of the Church of Nigeria, Anglican Communion as at 2007..71 Figure 2: The Map of Lagos State …………………………………………………….........75 Table 5: Number of Patients…………………………………………………………………90 Table 6: Number of Surgeries….…………………………………………………….............90 Table 7: Covenant Seed by the Year......................................................................................112 Table 8: Disbursement of the Covenant Seed Collection…………………………………...113 LIST OF ABBREVIATIONS ACCN Anglican Communion, Church of Nigeria AG Action Group AICs African Independent Churches or African Initiated Churches AVMCC Archbishop Vinning Memorial Church Cathedral C&S Cherubim and Seraphim Churches CAC Christ Apostolic Church CAN Christian Association of Nigeria CCC Celestial Church of Christ CMS Church Missionary Society DL Diocese of Lagos DLM Diocese of Lagos Mainland DLW Diocese of Lagos West vii EFCC Economic and Financial Crimes Commission FCT Federal Capital Territory ICPC Independent Corrupt Practices Commission ICWE International Congress on World Evangelization INEC Independent National Electoral Commission LASIEC Lagos State Independent Electoral Commission LASMB Lagos Anglican Schools Management Board LGA Local Government Area NCNC National Council of Nigerian Citizens NGOs Non-Governmental Organisations NPRC National Political Reform Conference NT New Testament NYM Nigerian Youth Movement OT Old Testament PFN Pentecostal Fellowship of Nigeria
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