ABSTRACT
The
perennial and endemic problems occasioned by the high rate of Christian
inter-denominational migration in Igboland have almost destabilized a supposed
peaceful coexistence that should have existed amongst the various church
denominations in the area. It has adversely affected the spiritual and moral
life of the Igbo church. The church has been reduced to a mere miracle centers
by these miracle seekers. Above all, desperation has caused many Christians in
the south-east Nigeria to resort to jumping from one church to the other in
search for signs and wonders. This is the reason why this study that is calling
for some lasting solutions to the problems that have arisen from the incessant
inter-church movement. However, for an empirical and analytical study, this
research work employed the use of primary and secondary sources of data
collection to elicit correct and proper information. While the primary sources
include interviews and participant observation, the secondary sources include
library data, literature review, conference materials, journal articles and
other literary texts. Standard design was also employed for statistical survey
to ensure that the sample generated from the survey is random and
representative of the underlying population. Above all, goal-striving stress
theory of migration was adopted as a working theory for the study. The principal
findings of this study revealed that many Christians in Igboland have continued
to migrate from one church to the other in search of miracles. It was also
observed that 30% of the Anglican and Roman Catholic Igbo Christians have
changed to the New Generation Churches. Consequently, it was discovered that
there is much division and distrust amongst the various Christian denominations
in Igboland. To address these problems, this study recommends the following:
there should be a renewal of the church’s mission mandate(The Christ Great
Commission; Mathew 28:19-20), an enhanced pastoral care, less dogmatic attitude
to church ministry, an expanded employment opportunities, and above all,
promotion of ecumenism in Igbo region. This study is however, optimistic that
when the above recommendations are duly considered and applied, it is believed
that it help reduce the inter-denominational migration among Christians in the
south east Nigeria.
TABLE
OF CONTENTS
TITLE
PAGE - - - - - - - ii
DECLARATION - - - - - - - iii
CERTIFICATION - - - - - - - iv
DEDICATION
- - - - - - - v
ACKNOWLEDGEMENTS - - - - - - vi
CHAPTER ONE
INTRODUCTION
1.1
Background to the Study
1.2
Statement of the Problem
1.3 Research
Questions
1.4 Objectives
of the Study
1.5
Significance of the study
1.6
Scope of the Study
CHAPTER TWO
REVIEW OF RELATED
LITERATURE
2.1 Conceptual
Framework
2.3 Biblical
Basis of Inter-Church Relations
2.4 Ecumenism
and Inter-Church Relations
2.5 Challenges
and Prospects of Inter-Church Relations
2.6 Inter-Religious Relations
2.7 Summary and Evaluation of Literature Review
CHAPTER THREE
MATERIALS AND METHODS
3.1 Research
Design
3.2 Research
Population
3.3 Sample and
Sampling Technique
3.4 Research
Instrument
3.5 Validation
of the Research Instrument
3.6 Method of
Data Collection
3.7 Method of Data Analysis
3.8 Research Environment
CHAPTER FOUR
ANALYSIS AND DISCUSSION
4.1 Data Presentation and Analysis
4.2 Discussion
4.3
Theological Evaluation of Inter-Church Relations
CHAPTER
FIVE
SUMMARY,
CONCLUSION AND RECOMMENDATIONS
5.1 Summary
5.2 Summary of Findings
5.3 Conclusion
5.4 Recommendations
5.5 Contributions
to Knowledge
5.6 Suggestions for Further Studies
REFERENCES
APPENDIX
I: Oral Interviews
APPENDIX
II: Questionnaire
CHAPTER
ONE
INTRODUCTION
1.1 Background to the Study
The Christian Church today is becoming
more divided than it was united. Group division is the primary manifestation of
this disharmony. Denominations/groups tend to be interested more in its
owngoals rather than a general goal (ecumenical goals). While reconciliation
consultants succeed, churches are splintering, division in church seminars is
growing, and the number of denominations is still expanding as a result of
societal division as the underlying cause. Theoretically, orthodoxy would
acknowledge that the sharing of Christ's glory makes unity possible. The Church
as a whole has a right to declare theological truths, but it is also required
to demonstrate them to the world via its testimony since stated unity is more
than just a positional thing. Christianity now shows that a deliberate break
may be necessary, since the big denominations are only still sentimentally
united (Christianity Today, 2004). Bloomberg claims that given the many
splintering groups, it is actually challenging to recognize this oneness
(Bloomberg, 2008). As a result of this, the visible division in the Christian
Church today is not a goodexample to the outside non-Christian world.
One
of the most joyful elements of the church might be the fellowship amongst
congregations that share the same beliefs and practices. Smaller churches
particularly benefit from it since they may multiply their efficacy when
combining resources and efforts in charity and evangelistic operations. But, if
not handled carefully, an interchurch relationship may potentially be
problematic. All of the churches concerned will suffer immensely if it turns
into a condition of strife. The disagreement diverts attention from the more
important issues and consumes it. God's commands are beneficial, and
disillusionment over them will result in despair and desertion, particularly
among young churchgoers. Because of this, many types of churches put relatively
little effort on significant interaction with other churches, including
communion with them, may be competitive. Even with regard to each other, they
would want to part ways amicably than to put up with the difficulties that come
with trying to be a cohesive group on questions of theology and practise. Since
they have a same denominational name and agree to ignore their doctrines they
effectively provide a false sense of unity and tranquilly by minimizing
differences.
Conversely, congregations that want
interchurch communion may find it challenging to reconcile little discrepancies
could provide a false impression of heterogeneity. These Churches in the latter
group may really be in a great deal more agreement on doctrine and practise.
There are numerous quarrelling churches and few individuals who are intelligent
enough to see through these illusions. Churches with strong belief and strong
leadership have the potential to produce the same sort of scenario. A strong
conviction may move swiftly while lack of conviction might provide the
impression of harmony, strong conviction can lead to bitter dispute. Anybody
who supports the later state on this basis has been gravely misled. God directs
that people should strive for peace, but never at the expense of their
principles and convictions. Additionally, persons who maintain their adherence
to moral standards, particularly biblical standards, will ultimately find
differences, renounce their conflict, and come together, but those who lack
moral conviction who follow their own unique opinions and preferences will
inevitably diverge.
A church's governance style has an impact on how it
interacts with other Christian churches in a given setting. Christian churches
will either oppose their actions when they are justified or support them when
they are not. In order to have the interaction they need, churches should
employ a variety of organizational styles. All these, however, must closely
resemble the Bible while upholding the teachings of the Bible. Each local church
should not exist in isolation from other local churches, just as a Christian
should not be a lone ranger but rather be a member of a local church. The
global church, which consists of all genuine churches of Christ, is a greater
entity to which the local church belongs. As a result, when Christians study
the Bible, they discover a vibrant dynamic of relationships between churches.
Christians discover that neighbourhood churches fostered interfaith friendship
in the Bible. They exchanged pleasantries with one another, as described by
(Rom 16:16; 1Cor 16:19; Heb 13:24). In addition, churches displayed a good
amount of openness (2Cor 8:1; Col 4:14-16; Rev 2-3). Likewise, individual
churches received visits and information of God's activity abroad (Acts 14:27;
Acts 15:4; etc).
Also, there was a healthy care for what other
churches thought of a certain church (2Cor. 8:24 cf. 2Cor. 4:2; 2Cor. 6:4). The
Bible does not support the notion that a church should not care about how other
churches see her. Moreover, letters of recommendation for a gospel preacher
were transmitted from one congregation to another (Acts 18:27-28).
Nevertheless, other churches also profited from Christ's gift to one particular
church; it wasn't only one church (Acts 18:27-28; Col. 4:10; Rom 16:3-5a; Phm.
1:7; 3Jn. 1:5-8). Moreover, churches willingly worked together to address a
particular need, as was the case with the charitable work for the poor saints
in Jerusalem (2 Cor. 8 & 9). According to the New Testament (NT), God may
also use a specific church or churches as a role model for other churches to
follow (1Thess. 1:6-7; 2 Cor. 8:1-5; 2 Cor. 8:10).
For instance, the church in Jerusalem was consulted
by the church in Antioch over a matter of responsibility (Acts 15:2). Yet, it
does establish a basic idea that one church might seek the advice of a more
established Christian church. This occurrence is undoubtedly exceptional since
there were live Apostles in the Jerusalem church. The Scriptures show that
congregations prayed for one another in this way (Eph. 6:18-20; Col. 1:4). Each
church prayed for all the saints, not just for its own issues. Hence, it is
evidently not scriptural for a church to be separated from other churches. Each
local church should coexist peacefully and in friendly relations with
neighbouring churches and the greater body of Christ.
In the Sapele Metropolis like other
societies in Nigeria, the issue of inter-church relations is complex. The lack
of cordial relationships between churches in the area is adversely harming the
Church's faith, spirituality and overall developments, which is the most
concerning aspect of the issue in this study. Moreover, the lack of cordial
relationships between Christian churches goes against the established and
documented structure of the Church as it is preserved and transmitted in both
the Bible and the earliest Christian traditions. This lack negates and
militates against the fact that Christ is the centre of Christianity as a
religion. Theologically, it serves more than only meeting the expressive and
adaptive requirements of humans.
In particular, the Christian church is not
intended to be a personal possession. It is not a venue for interfaith contests
either. On the other hand, signs and wonders are not meant to be a recruiting
tool for members from other types of churches. In truth, regardless of one's
religious connections, all spiritual help should be given to everyone. Jesus
never related with other people for religious reasons only; instead, he
associated with and offered assistance to anybody who sought Him. Since they
had been granted the authority for free, Jesus urged his followers to provide
their spiritual services without asking for tribe or identification or other
considerations.
The
persistent and widespread difficulties brought on by the high rate of tense
interactions between various Christian denominations in Sapele Metropolis have
all but wrecked a theoretically peaceful coexistence amongst the several
Christian church factions there. It has had a detrimental effect on the
churches' ability to flourish. Because of this issue, all the churches in the
area are now just struggling like secular businesses. Most significantly, many
Christians in Sapele Metropolis have turned to one church or the other hopping
out of despair in search of miracles, signs, and serenity.
A supposedly peaceful coexistence between
the many Christian churches of denominations in the Sapele Metropolis has all
but been destroyed by the ongoing and pervasive issues brought on by the high
rate of non-cordial relationship between different Christian denominations in
Sapele Metropolis. It has had a negative impact on the developmental growth of
the churches. This problem has reduced the churches in the land to nothing more
than a secular organizations struggling to survive. Most importantly, out of
desperation, many Christians in Sapele Metropolis have resorted to hopping from
one church to another in quest of peace.
Therefore, this dissertation examined the
challenges and prospects of inter-church relations among churches of Sapele
Metropolis from a theological paradigm. First, the study highlights the lack of
literature on the interaction between different denominational churches,
emphasizing the need for literary voices to be heard for unity and renewal. It
also highlights the lack of publicly available records of disagreements and
inter-church relations, and the focus on inter-church relations rather than
intra-church concerns, which is the primary focus of the study. As a result, the study employed inter-church
models to attempt long-term solutions to fix the inter-church relations
challenges among the churches in Sapele Metropolis. As a result, the study
identified four inter-church models that fall within Christian theology. These
are: Episcopal, Denominational,
Associational, and Fellowship models. These models are active indicators of
inter-church relations. The Episcopal, Denominational, Associational, and
Fellowship models were considered significant for the unity of the Early
Church.
1.2 Statement of the Problem
At
present, there is little or no active inter-church relation among
Christian churches in Sapele Metropolis. This study therefore, aim to
address the problem of lack of mutual interaction (inter-church relations)
between churches at different denominational levels among
churches in Sapele Metropolis. Notable problems found among churches in Sapele metropolis
include selfish interest above general
interest, bigger churches tend to occupy more influential offices at all times,
some churches have the policy of not inviting ministers to their churches,
members of other churches are often seen as not holy enough, doctrinal
differences among churches is also a very serious problem, some churches are viewing others as inferior
but views themselves as the only authentic. In addition, there are no
documented records or literature showing the absence of active inter-church
relations among Christian churches in Sapele
Metropolis
and how such disagreements were addressed. This study therefore, addressed
those problems with a bid to finding a theological model for solving the
problems.
1.3 Research
Questions
This
study is guided by the following research questions:
i. What
is the Biblical basis for inter-church relations?
ii. What
is the perception of churches in Sapele Metropolis on inter-church relations?
iii. What are the challenges faced by churches in Sapele
Metropolis
on inter-church relations praxis?
iv. What are the factors that can
promote inter-church relations in Sapele Metropolis?
v. What
are the prospects of inter-church relations in
Sapele
Metropolis?
1.4 Objectives of the Study
The primary objective of this study is to provide a
theological evaluation of challenges and prospects associated with inter-church
relations in Sapele Metropolis, Delta State of Nigeria.
The specific objectives of the study are
to:
i. Theologically
examine the Biblical basis for inter-church relations;
ii. Explain
the perceptions of churches in Sapele Metropolis on inter-church relations;
iii. Identify the challenges faced
by churches in Sapele Metropolis on inter-church relations praxis;
iv. Investigate the factors that can
promote inter-church relations in Sapele Metropolis;
and
v. Explores
the prospects of inter-church relations for Christian
churches in Sapele
Metropolis.
1.5 Significance of the study
The
dissertation which examined the limited existence of active inter-church
interaction in Sapele metropolis addressed the dearth of documented works and
literature pertaining to inter-church relationships in Sapele, hence, the study
contributed to knowledge in the area of Christian ecumenical and church
theology.
The
findings of this study will aid in resolving the sectarian situation among
Christian churches in Sapele metropolis as well as helping to avoid such crisis
that result into mass migration from one church to another due to lack of
inter-church relationship. The Christian Association of Nigeria
(CAN),PentecostalFellowship of Nigeria (PFN), Bible Society of Nigeria (BSN)
and other ecumenical groups of Christian bodies in Sapele metropolis and the
general are anticipated to benefit from the study’s findings.
The
research will support Christian community development associated efforts to
promote cohabitation via peace-building activities. This study will be utilized
by researchers and non-researchers to expand on their works and will also be of
great assistance to researchers who want to learn more about the subject of
inter-church relations. Given that most congregations experience the same
difficulties with church expansions, this study will be of most importance to
all Christian congregations in Sapele and its environs. This work will add to
the body of knowledge on Christians obedience to Jesus’ command to be united in
in the light of scriptures. The findings of the study are also advantageous at
many levels, including Christian professionals, intellectuals, theologians and
resource persons who features in Christian workshops and seminars.
1.6 Scope of the Study
The primary focus
of this study is to provide a theological evaluation of the challenges and
prospects associated with inter-church relations within the churches located in
Sapele Metropolis, Delta State of Nigeria. The
study specifically examined the Biblical basis of inter-church relations as it
was experienced in the early church in Acts of the Apostles chapter 11: 27-30
and second Corrinthians chapter 8 and 9, the study further explained the
perceptions of churches in Sapele Metropolis on inter-church relations. It identified
the challenges faced by churches in Sapele Metropolis on inter-church relations and
discussed the factors that can promote inter-church relations among churches in
Sapele Metropolis. Lastly, the study explored the prospects of inter-church
relations for Christian churches in Sapele Metropolis. The study's geographical focus is
in Sapele
Metropolis, Delta State, Nigeria. Eight (8) churches from different Christian
denominations were selected for the research survey. These churches are:
i.
Praise
Baptist Church, New Road, Sapele.
ii.
St.
Patrick’s Catholic Church, Yoruba Road, Sapele.
iii. Church of God Mission Int. Inc.,
Ogorode Road, Sapele.
iv. God's Kingdom Society, Akintola
Road, Sapele.
v.
Kingdom
Hall of Jehovah Witnesses, Abeke Road, Sapele.
vi. All Saints’ Anglican Church, Isoko
Lane, Off Ogorode Road, Sapele.
vii. God's Grace Ministries Int., Awolowo
Road, Sapele.
viii. Celestial Church of Christ, Crudas
Road, Sapele.
The
choice of the Sapele Metropolis as the study’s environment is based on the
observation that interdenominational Christian relationships are not common and
active in the area. This may be the case given the different Christian
denominations and ethnic backgrounds that have resulted in a fierce competition
for control, ownership, wealth, and security in the region. Moreover, the
majority of the local churches were established along tribal lines. Since it is
one of the founding cities of Christianity in Urhoboland, Sapele in Delta State
was chosen.
Sapele is located along the Benin River;
it is situated 98 miles from Escravos Bar and the entrance to the Bight of
Benin. It was built during the colonial period on the land of the Urhobo (and
Isoko) people, and it has been a centre for mahogany, obeche, abura, and sapele
sawmilling since 1925. It is renowned for the close-by rubber plantations in
particular. The main religion in Sapele is Christianity. One of the factors in
Sapele's current popularity is religion.
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