EVALUATION OF CHALLENGES AND PROSPECTS ASSOCIATED WITH INTER-CHURCH RELATIONS IN SAPELE METROPOLIS, DELTA STATE OF NIGERIA
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
1.2 Statement of Problem - - - - - - 8
1.3 Objective of the Study - - - - - - 10
1.4 Research Questions- - - - - - - 11
1.5 Statement of the Hypothesis - - - - - 12
1.6 Significance of Study - - - - - - 13
1.7 Scope of the Study - - - - - - 14
1.8 Definition of Key Terms - - - - - 15
CHAPTER TWO: LITERATURE REVIEW
2.1 Introduction - - - - - - - - 18
2.2 Conceptual Framework - - - - - - 33
2.3 Theoretical Framework - - - - - - 45
2.4 Empirical Review - - - - - - - 50
CHAPTER THREE: RESEARCH METHODOLOGY
3.1 Research Design - - - - - - 56
3.2 Population of the Study - - - - - - 57
3.3 Sample Size - - - - - - - - 57
3.4Sampling Technique - - - - - - 58
3.5 Method of Data Collection - - - - - 58
3.6 Technique for Data Analysis - - - - - 59
3.7 Model Specification and Variable Definition - - 59
3.8 Measurement of Variables - - - - - 59
CHAPTER FOUR: PRESENTATION AND ANALYSIS OF DATA
4.1 Presentation of Data - - - - - - 60
4.2 Discussion of Findings - - - - - - 79
CHAPTER FIVE: SUMMARY, CONCLUSION AND RECOMMENDATIONS
5.1 Summary - - - - - - - - 80
5.2 Conclusion - - - - - - - 80
5.3 Recommendations - - - - - - - 93
References - - - - - - - - 95
Appendix - - - - - - - - 98
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 byresearchers and non-researchers to expand on their worksand will also be of great assistanceto 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 thestudy 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 studyfurther 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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