The
Seventh-day Adventist Church is a worldwide church, found in all the continents
of the world. Africa is not an exception as Nigeria is not left out. The main objective of this research
study is to examine the impacts of the Seventh-day Adventist Church in
Yorubaland since 1914 to 2010.
The study adopted historical and participatory observation research design. It
was established from the findings of the study that: Seventh-day Adventist church has contributed immensely to
the development of the Yorubaland in the areas of education, healthcare and
economy. In education the church impacted the Yorubaland at primary, secondary
and tertiary level. Seventh-day
Adventist church has provided
five (5) primary schools in the Yorubaland namely; Babcock University
Staff School, Ileshan Remo, Ogun; SDA Primary School, Ile-Ife, Ife Central,
Osun; Seventh-day Adventist Lgea Primary School, Kwara; SDA Primary School Oke-Bola, Ibadan;
and Seventh-day Adventist Primary School, Ede South, Osun. The church has also
provided three (3) secondary schools - Babcock University High School, Ileshan
Remo; SDA Secondary School, Ile-Ife, Osun; Seventh-day Adventist Secondary
School, Oke-Ode, Ilorin, Kwara State. At terriary level, the church provide two
(2) institutions namely, Babcock
University, Ilishan Remo Ogun State and SDA School of Nursing, Ile Ife,
Osun State. It was also established that the church supported the Yorubaland in
healthcare services and
facilities with hospitals and clinic that includes:- Babcock University Teaching Hospital
(BUTH) Ogun state, Ilisan Remo; Inisa Community Medical Centre;
Seventh-day Adventist Hospital Ile-Ife;
Aiyetoro Ekiti Medical Centre; Gbongan Adventist Health Centre; and Ilishan-Remo
Adventist Health Centre. The church did not leave the economy of the Yorubaland
out with her outreach and
community development arm, Adventist Development Relief Agency (ADRA). It has
been recognized and appreciated at local and state levels. The intervention
programmes of ADRA has supported the region with empowerment programmes such as
scholarship, vocational and skills acquisition programmes. The paper
concluded that strong influence
of Seventh-day Adventist church in the Yorubaland are not in doubt. It was suggested that
Leadership style and performance among various past leaders of the church
should be studied, so as to identify vital strategies that promoted progress
within the church and its community. Finally, it was recommend among
others that the church should
not only focus on growing in the power of the Holy Spirit but should setup a
steering team to develop and oversee a self-discovery of potentials as vital
outreach activities along with expected needs.
Keywords: Yorubaland,
Southwest, Development, SDA,
Word Count: 401
Table of Contents
Title Page
Certification i
Dedication ii
Acknowledgement iii
Abstract iv
Table of contents v
CHAPTER ONE
1.0
INTRODUCTION 1
1.6
Justification of the Study 25
1.7
Scope and Limitation of the Study 26
1.8 Literature
Review 27
1.9 Gaps
of the literature 31
NOTES AND REFERENCE
32
CHAPTER
TWO
2.0 PERSPECTIVES
AND PERCEPTION OF RELIGION
39
2.1
Introduction 39
2.2
Perspectives
of Religion 41
2.2.1 Perspective on how religion
alters behaviours 41
2.2.2 Perspective on how Religion
Influences the Growth of the Economy 42
2.2.3 Attitudes to Economic Standard
and Societal Institutions 43
2.2.4 Economic Theory of Religious
Behaviour
45
2.2.5 The Neoclassical Insurance Model 46
2.2.6 Psychological Economics
47
2.3 Models
of Religious Activity 49
2.4 Bible Perspective on Economics 50
2.5 Types
of Religiosity 52
2.5.1
Internal
Religiosity
53
2.5.2
External
Religiosity 54
2.6
The
Denomination Perspectives 55
2.5
Background
to Christian Religion 63
NOTES AND REFERENCES 71
CHAPTER
THREE
3.0 THE
CHURCH IN ACTS OF APOSTLES: RELIGION AND SOCIO-ECONOMIC IMPACTS 83
3.1
Historical
Perspective 85
3.2
The
Position of the Church in the First Christian era 88
3.3
Concepts
Surrounding Religion and the Church 89
3.4
Socio-Economic
Concept 93
3.5
Appraisal
of Impacts of the Church of the Acts of the Apostles 96
3.5.1.
Unity 97
3.5.2. Spirit of Fellowship 97
3.5.3
Their Expectant Prayer 98
3.5.4
Turning Their World Upside
Down 99
3.5.5
Character Transformation 100
3.5.6
Fearless Preaching 101
3.5.7
The Worldwide Mission of the
Christian Church 102
3.5.8
Conversion of Thousands of
Souls 105
3.5.9
Holy Spirit Dwelling in Our Body
as The temple of God 106
3.6 Lord’s
Supper and Shared Meals 106
3.6.1
Development of Ministry 107
3.6.2
The Belief in the Imminence of
the Parousia 108
3.6.3
Correction of Misconceptions
about Christianity. 109
3.7 Appraisal of Socio-economic
Impacts of the Church of the Acts of the Apostles 110
3.7.1
Faith Led Charity Work and
Missionary Activities. 110
3.7.2
Death of Ananias and
Sapphira 111
3.7.3
Strong Social Concerns 113
3.7.4
Riot in the Temple of
Artemis 115
3.7.5
Schools 116
3.7.6
Trade or Professional
Associations 117
3.7.7
Gender Issues 118
3.8 Church
Appraisal Conceptual Model 119
NOTES AND REFERENCES
123
CHAPTER
FOUR
4.0
THE CHURCH AS AN AGENT OF CHANGE 132
4.1
The
History of Christianity in Nigeria 134
4.2 The Religion and Economy
of Yorubaland: Focus on Pre-colonial and Colonial Era 146
4.3 Origin
of the Seventh-day Adventist Church 149
4.3.1 Seventh-day Adventist Church in Yorubaland and Its Spread [1910-2000]
152
4.3.2
The Impacts of Seventh-day
Adventist Church in Yorubaland. 156
4.4
Religion as a Tool for Improving
Socio-Economic Situation in Yorubaland
157
NOTES AND REFERENCES 164
CHAPTER
FIVE
5.1 An
Appraisal of The Seventh-Day Adventist Church’s Impacts and Challenges 171
5.2
Challenges faced by Christian Missionaries in Yorubaland 177
NOTES AND REFERENCES 183
CHAPTER
SIX
SUMMARY,
CONCLUSION AND RECOMMENDATION
6.1
Summary of Findings 186
6.2
Recommendations 193
6.3
Contribution
to Knowledge 194
6.4
Conclusion
and Suggestions for Further Research 195
NOTES AND REFERENCES
197
Bibliography 233
JOURNALS 243
ENCYLOPEDIA 252
INTERNET SOURCES 253
APPENDIX A: ORAL
INTERVIEW QUESTIONS 257
APPENDIX
B: RESPONSE TO ORAL INTERVIEW QUESTIONS 257
CHAPTER ONE
1.0 INTRODUCTION
History
of Yoruba People
The Yoruba people are generally said to be
one of the leading peoples of the West Africa region. They had a common origin
and historical background. They possess certain characteristics in common which
are evidence in their way of life. They organize themselves into networks of
related villages, towns and kingdoms; with most of them headed by an OBA (KING)
or BAALE (noble man or mayor). They are mostly farmers who lived in towns,
their political institutions are monarchial yet democratic; their indigenous
religion is polytheistic, but they recognize a supreme deity; the “OLORUN”,
they are an artistic people whose culture is purely homogeneous. This group of
people are mainly found in the south western part of Nigeria which are; Ogun,
Osun, Oyo, Kwara, Ekiti, Lagos, and Ondo. It is observable that the yoruba
traditional layout arrangement was mostly influenced by geographic location,
population size, the need for expansion, trade opportunities, residents
vocation and vulnerability of subordinate towns under major towns in managing
strategic trade and military advantages. It was further made clear in the works
of P.C.Llyod (1968)1 that the Yoruba city cannot exist without a
head which is known as the OBA (I.e. KING). Thus, there an existing and an undeniable
structure interaction established in the governing of the Yoruba cities, towns,
and village. The duties and responsibilities of the traditional rulers can’t be
eroded in the system. The power of the oba therefore resides within the degree
of its tradition, influence and ability to sustain the position, while
receiving help its attendant population through their political subjectiveness
and contributions to the cultural and economic prosperity of their society (DR,
Saburi,).
Osun
People of Yorubaland
The early, Osun Osogbo was small community
(smaller than the average size of 1km of many towns in the region during the
seventh century. Therefore their population size was very small. The Osogbo,
however conforms to the expected pattern of general spatial settlement layout
in Yorubaland.2 It is a community characterized by an elaborate and
diversity of material life. It is a community of farmers-hunters, traders and
artisans. These community of people rely on hunting to meet their needs for
meat protein, but they procured their ceramics for cooking and eating the meat
from diverse sources, especially through what were predominately specialized
economic exchanges. The diverse range of artifacts in the then community such
as cowries, tobacco pipes, glass, ceramics, and so on showed that the community
was part of a regional system of commerce and a busy cross roads of social demographic
and political networks.
Osun Osogbo is a cultural yoruba ethnic group
in the Yorubaland, geographically founded on the latitude 7 degree and 46
degree North and on longitude 4 degree, 34 degree and 0 degree East. This town
is a town of awesome cultural interests such as Osun grove world heritage,
ataoja’s old and new palace, idi baba, mosaic art, beads, painting, carving, batik,
tie-dyeing amongst another art works.
Oyo
People of Yorubaland
Oyo is one of the prominent Yoruba town in
south western Nigeria. The ancient Oyo empire was founded in the mid-17th
century. The empire was headed by the Alafin (KING). According to historical
contemporary, Oyo town originated from the Yoruba town of Ile-Ife- generically
referred to as the origin of the Yoruba people. This claim is evidence by the
similarities of their way of life; living and housing characteristics,
language, family structures, traditional beliefs and life-style. Oyo like every
other Yoruba towns exhibits three patterns of spatial morphology namely; the
core area, intermediate area, and the outer peripheral (outskirt). The core
area is an extensive central space dominated mainly by the king’s palace and an
open market-referred to as “OJA OBA”, meaning the king’s market.
Administratively defined residential quarters and zones of agricultural
production were deployed around the central space.3 The core and
parts of the intermediate are demonstrated features of the old, while the
outskirts exhibit features of the new housing typology and availability of
basic social infrastructure.
They often lived in compounds containing
several hundreds of inhabitants. There were structures of a series of enclosed
rectangular courtyards; their lineage is a strongly corporate body of men and
women.
Lagos
People of Yorubaland
The Lagos city lies within the sandy, swampy
island of about two square miles in size, which is located in a large lagoon
that opens onto West Africa’s Bight of Benin. By history the Lagos city was
inhabited by a number of people whole political activities wax and waned and
those who interacts with one another culturally. The inhabitants included
Gbe-speakers (Aja, Fon, and gun) in the west, yoruba speakers in the center and
Edo speakers in the east. The migrant fishing people first settled in Lagos and
from the beginning, water and canoes have a major role in the life of the
residents. Before the sixteenth century a group of people called the Awori
(southernmost part) of the yoruba speaking people, dispersed from Isheri, a
small village twelve miles up the Ogun river, looking for refuge from conflict
of the war of the world. Quite a number of them settled at what is now called
Ebute Metta, on the mainland the need for more security drove the people to
smaller island in the lagoon. There they established two settlement which are;
Oto and Iddo which soon cause an attraction for new immigrants.4
Fishing was the main economic activities, but
the local residents also involve hunting and farming a little, despite that
their soil didn’t to permit for more agricultural production. Iron making, salt
making and canoe building activities also took place among them. Limited local
trade occurred along the lagoon in these goods as well as in smoked or dried
fish and other foodstuff. Their family relations by kinship often dwell
together in a single but large compound, with the authority of the head being
the Baale. This person is considered as the eldest male but sometimes the most
influential (male or female). The direction of the economic activities of the
family were done independently.
Ogun
People of Yorubaland
The Abeokuta town, capital of the Ogun state,
south-western Nigeria, is considered to be situated on the east bank of Ogun
River, around a group of rocky outcroppings that rise above the surrounding
wooded savana. Abeokuta (refuge among rocks) was founded about 1830 by SODEKE,
a hunter and leader of the Egba refugees who fled from the disintegrating Oyo
empire. The missionaries of then also settled in this land in 1840, and also
the Sierra Leone creoles who later become very prominent evangelists and
businessmen.
The OLUMO ROCK serve has the greatest
strength and refuge of the people, as it put them at an advantage position to
sight their enemies from afar and gave them the chance to properly prepare
means of attacking them. The rock and caves also serve as protective shield
against their enemies. The people then constituted themselves into a
confederacy of unique groups and settled in the areas surrounding Olumo rock.
They engage in fashioning weapons of
such as spears, bows and arrows mainly from the materials within their
community which forms the major artillery of their warriors. This shows the
existence of foundry and mental smelting in their region.5
Their exploit with iron and other metals is
attributed to “OGUN” the god of iron. They are of the believe that all iron and
iron like materials are from “OGUN” and at such they used specifically as
directed by the gods for wars and for agricultural purposes which made them
successful in their agricultural enterprises, producing crops such as; yam, rice, cassava, corn, palm oil, poultry, cotton
and vegetables. The residents of the Ogun people are also known to be popular
for their colorful cloth known as ADIRE. They also make use of stone and rocks
for construction purposes.
The
Kwara People of Yorubaland
The Kwara Ilorin town has no claims of
autochthones population in its historical origin. It is a well-established fact
that the founders and early settlers of Ilorin, like other settlement were
initially seasonal visitors, some of them who later become permanent dwellers.
There are two major themes in all the extant traditional explanation on the
origin and early history of Ilorin, which are migration and iron. There exist
two main sources of the migration that is related with the founding of Ilorin,
known as Baruba land and the old Oyo Empire.
The geological and ecological features of the
Ilorin, which made it possible for certain occupational activities, seems to
have brought about the early migrants into the settlement from at least two
regions. The land was rich in iron-ores which were used for iron-working
activities such as; iron “grinding” and smelting. There was also an abundant
forest for games such as elephants provided for another major attraction and
activity, hunting which the tradition of iluerin emphasizes.6
Ondo
People of Yorubaland
The Ondo town is located at the south-eastern
part of the yoruba kingdom which is about 64 kilometers from its location to
IIe-Ife and about 45 kilometers south of Akure, which is it capital. The
inhabitant of this town are claimed to have descended from ‘’ODUDUWA”, the
progenitor and founder of the Yoruba people. This part of the state is located
in the region of tropical rain forest, thus the people engage most in
agricultural activities mostly practiced by the men of the society. Farming can
be said be mainstay of the order of their economy. This people are known for
the production of food crops such as; kolanut, pakala (local beans), plantain,
yam, and some other notable food crops which are mostly common to the people
residing in the rainforest region.
Apart from farming and trading the other
occupation which are peculiar to certain lineages; are blacksmithing and
brass-smiting popularly known as legede, also drumming, dancing and hunting.
There also exist some other crafts practiced by individuals within the family
or the clan which are mainly service to their immediate domestic needs or
extended families. Among such crafts is broad loom weaving tradition practiced
by their women. The people also involve themselves in trading activities such
as petty traders and merchant traders. They are also known for merchants of
locally woven cloth commonly called ASO-OKE. They also share similar
characteristics with the other Yoruba people such as language, culture and
belief.
Ekiti
People of Yorubaland
The traditional layout of Ekiti kingdom was a
coordinate and co-existing structure pave way for the surrounding neighborhood
towns to exist as a source of defensive mechanism and warning system for the
main town. It was noted by BABATOLA (2008)7 that this traditional
layout of the Ado-Ekiti appeared to have taken a definite shape from the EWI
AWAMARO as a matter of strategic repositioning for building the region and its
political dominance of the rural and conquered communities. The traditional
layout of the Ado-Ekiti relocated most of the settlers outside the area of
EWI’S palace. The historical town settings of the Ekiti is synonymous to what
is obtained in other parts of the Yorubaland.
The inhabitants of Ado-Ekiti were
adherents in African traditional
religion with their fervent worship of the supernatural, ancestral and embodied
spirits of varying categories. Their way of worship and traditional rites in
Ado-Ekiti revolve around Alaponmi, Oitado, Alafonyu, Ogun Festival and
Iwemoogun, Egungun Festivals-Ade, Aeregbe amongst others. They mostly engage in
hunting of trees and games for economic.8
The Yoruba are one
of the tribes that inhabit the lands south and west of the lower Niger. They
are one of the largest homogeneous groups among Africans.9 They
inhabit a continuous territory and speak the same language. The Yoruba are a
town-dwelling people who built kingdoms and empires before they came in contact
with the Europeans. There were about fourteen major kingdoms in Yoruba land
during the 18th century. The major kingdoms were Oyo, Ife, Ekiti,
Igbomina, Ijana, Ijebu, and Ijesha. Others were Egba, Egbado, Ketu, Ondo, Owu,
Sade, and Ilorin.
However over five hundred researches have
been carried out on the Yoruba ethnic groups. The Yoruba’s are found in states
like Ondo, Ekiti, Ogun, Oyo, Osun, Lagos and parts of Kogi and Kwara. The
real-life style of the Yoruba’s is not in their noble ancestries, heroes or
deeds but the Yoruba’s life is their religion.10
Religion is a
cultural universal. It consists of beliefs and behaviour concerned with
super-natrural beings, power, and forces. Cross cultural studies have revealed
many expressions and functions of religion. These include explanatory,
emotional, social, and ecological functions.
Religion establishes
and maintain social control. It does this through a series of moral and ethical
beliefs, along with real and imagined rewards and punishments, internalized in
individuals. Religion also achieves social control by mobilizing its members
for collective action. Although it maintains social order, religion also can
promote change. Religious movements aimed at the revitalization of society have
helped people cope with changing conditions.
Contemporary
religious trends include both rising secularism and a resurgence of religions
are inspired by science and technology; others, by spiritualism. Rituals can be
secular as well as religious.11
Religion,
according to the Oxford Dictionary of Sociology,
may be defined as a set of belief, symbols, and practices (for example,
rituals), which is based on the idea of the sacred, and which unites believers
into a socio-religious community. The sacred is contrasted with the profane
because it involves feelings of awe.12
Scholars have defined religion by reference
to the sacred rather than to a belief in a god or gods, because it makes social
comparism possible; for example, some versions of Buddhism do not involve a
belief in God. Some have argued that political ideologies such as communism can
be the basis of a civil religion. Religion is contrasted with magic, because
the latter is thought to be individualistic and instrumental.13
The Anthropolist
Anthony F. C. Wallace has defined religion
as “belief and ritual concerned with supernatural beings, power, and forces”.14
Like ethnicity or language, religion may be associated with social divisions
within and between societies and nations. Religious behavior and beliefs both
unite and divide. Participation in common tribes may affirm, and thus maintain,
the social solidarity of a religion’s adherents. However, religious differences
may be associated with bitter enmity, again as in Nigeria, where the divide
between Christians and Muslims has fueled rioting and killing.
Thus, chapter one
of this current study attempts a discussion of the pre-colonial existence of
the said ethnic group with emphasis on their traditional origin, geographical
setting, and socio-political cum religious organization.
In this study, the
researcher will pay attention not only to the social roles of religion but also
to the content and nature of religious acts, events, processes, settings,
practitioners, and organizations. The researcher also considers such verbal
manifestations of religious beliefs as prayers, cjants, myths, texts, and
statements about ethics and morality.
The Religious Background in Yorubaland before
Colonialism
There is no general acceptable definition of
the word “religion” due to their various differences and diversity. Religion is
mostly believed to be “an organised system of beliefs, ceremonies, practice and
worship that centre on one supreme God, or the deity” while some others believe
it involves a number of gods, or deities.15 In some religions, there
is no particular God or gods to worship. Religion is therefore considered as
the collection of cultural systems, beliefs systems, and worldviews that are
related to humanity, spirituality and morals and values.
Most of the religions share some
characteristics which include:
1.
Believing in God or deity in God or deity
2.
Doctrine of salvation
3.
Codes, conducts and ethics
4.
Usage of sacred stories
5.
Religious acts or rituals and ceremonies.16
The religions in Yorubaland have no exception
in this category.
The
types of religion in Yorubaland before colonialism
There are two types of religion practices in
Yorubaland before colonialism which are the Traditional religion and Islam.
Religion is important in Yorubaland and it
has a lot of influence in the life of the people. However it is not easy to
segregate the Yoruba religion from Yoruba culture. The religion is well
understood by indigenes and other people who have associated with them. The way
they live and their religious practices.
In the Yoruba traditional belief, they have
Almighty God which they called Olorun (Lord of Heaven) or Eledumare (the
supreme God worth of great reverence). Most times they add the two words
together Olorun-eledumare and used it to express their Supreme Being in Heaven.
However they also worship many gods and deities as intermediaries between them
and GOD of Heaven. They simply believed that God in Heaven cannot be reached
directly. This was developed from the
respects they had for kings. The idea is if their kings cannot be seen or meet
directly then the Oba awon Oba (Kings of kings) cannot be reached easily
without intermediaries. Those connections that link them to the Almighty are
called the Orisas. Those intermediaries that link them to the Almighty are known
as Orisas.17 Those Orisas or Deities are in different types, some of
them are Esu, Sango, Ogun, Oya Yemoja and many more but each community, city or
village in Yorubaland has particular types of Orisas they worship. Sometimes
different names are given to the Orisas in different places. For example, the
Orisa is called Orisako at Oko, Olufin at Iwofin Orisaowu at Owu and Orisaikire
at Ikire.
Islam
Islam is a religion that had enrooted itself
in Yorubaland before the advent of colonialism. Islam is a monotheistic type of
religion that lay it foundation one Oneness of God. Islam is an infinitive word
from the word Aslama that means ‘resign oneself’ to profess Islam.18
The term is from the Arabic word “slm’ meaning peace, submission, purity and
obedience. The word is defined as surrender to the will of Allah.
Also it is defined as the complete acceptance
of the teaching and guidance of God revealed onto His Prophet Muhammad (s.a.w).19
It is quite difficult to precisely ascertain the exact date Islam came to
Nigeria. It was unplanned and unannounced. Muslims in the area studied and
worshiped secretly and privately. Therefore it was learnt that Islam has been
in practiced in a mosque as far back as 1550C.E at Oyo-Ile.20 Also,
he suggests the Yoruba awareness of Islam during the time of Emperor Mansa Musa
of Mali (d1337 C.E) through the Malian ambassadors and traders who were living
in Oyo-Ile the capital of Oyo Empire.21 This is the reason why some
people call Islam “Esin Imale” that is” the religion that came from Mali” or
“the religion of Malians.” Islam gained ground in Yorubaland and the two
religion had existed in centuries before the advent of colonialism.
This could be traced to some Yoruba
traditional religion and some Islamic teachings that concurred with the Yoruba
culture. Example
1.
Both
religions believe in existence of the Supreme God but with different
applications.
2.
Both
religions sacred marriage and accepted polygamy
3.
Morals and values such as respect and
morals are part of the both religions.22
The Emergence of Seventh-day Adventist
and Practices
The invasion of white men into the entity
known as Nigeria can be classified into two phases. First, Christianity was discovered
in fifteen century, in wake of geographical discovering. This was when the
European explorers were on the sea seeking for route to India. The Portuguese
got to Benin in 1477.23 As early as 1472 the Portuguese merchant got
to Lagos and Benin.24 In 1485 the merchants engaged the people of
Benin in pepper trading. The Portuguese were concerned with the trade but they
were convinced that Africans had to be civilized in order to get to them and
become good customers therefore to be civilized to them, is to become a
Christian and have western education. In 1515 the missionary activities started
and a school was established by the Catholics Missionaries for conversion of
princes and children of the noble chiefs in the king’s palace. Gasper, the
bishop of Diocese of Saotome sent Augustinian monks to visit Warri in the same
1515. Afterwards, a son of Olu of Warri was successfully baptized with the name
Sebastian. Sebastian succeeded his father and supported the Portuguese
missionaries. Then his son Domingos was sent to Portugal to train for the
priesthood.
Secondly the beginning of Christianity
started in September 1842 by the first British Christian mission in Badagry.
The slaves from Sierra lone engaged in trading with Yoruba region and spread
Christianity. The first church was dominated by those ex-slaves. However, the
missionaries were the custodian of education as a tool for conversion. Because
education by then aimed at producing Christians who can read Bible and perform
services. However, it could be said that the advent of the colonial masters
lead to the introduction of Christianity in Yorubaland which added to the two
available religions, Yoruba traditional religion and Islam. The western type of
education came in through the coming of Christianity. Therefore, the economic
aspects will be investigated.
There is an incontrovertible connection
between religion and societal events such as socio-economics, politics, and
moral behaviors, among others. By implication, religion and some of the
societal events are two bed fellows that cannot be divorced.25 While
the actual role that religion plays in has remained debatable, the nexus
between the two concepts has long been established by scholars in the study of
Religion.26 Religion plays a major role in the society. There has
been significant growth in Churches over the years, these churches have
significantly spread their tentacles to different parts of Nigeria, and have
also flourished as a result of this spread.27
It is
perceived that religion and societal activities are two inseparable
institutions.28 Asserting that earthly governments are mere agents
of God’s theocratic governance.29 Similarly, most societies “give
religion a paradoxical role in human affairs—as the bearer of peace and the
sword".31 For example, in social related issues, there are ample evidences
that: the strength of the family unit is intertwined with the practice of
religion. Church attendance is the most important predictor of marital
stability and happiness. The regular practice of religion helps poor persons
move out of poverty and is particularly instrumental in helping young people to
escape the poverty of inner-city life.32 This shows that church influences on
family can have multiple effects on the society since the family is the basic
unit of the society and community.
Also,
religious beliefs and practices contribute substantially to the formation of
personal moral criteria and sound moral judgment.33 Regular
religious practice generally inoculates individuals against a host of social
problems, including suicide, drug abuse, out-of-wedlock, births, crime, and
divorce. The regular practice of religion also encourages such beneficial
effects on mental health such as less depression (avmodern epidemic), more
self-esteem, and greater family and marital happiness. In repairing damage caused by alcoholism, drug addiction, and
marital breakdown, religious beliefs and practices are a major source of
strength and recovery. Regular practice of religion is good for personal
physical health: It increases
longevity, improves one's chances of recovery from illness, and lessens the
incidence of many killer diseases.34 A study presented a statistical test
of the hypothesis that Protestantism is positively associated with economic
growth.35 To a great extent this proves that religion can have an economic
impact, whether positive or negative on the society where it exist or strive.
The
success story of Christianity in Nigeria actually began in September 23, 1842
with the Methodist Missionary Society, through the pioneering works of Thomas
Birch Freeman, his wife and two devoted African helpers, Mr. and Mrs. William
De-Graft.T.36 Freeman arrived Badagry during the reign of Warraru,
theking of Badagry. The first service was held under Agia tree in Badagry and
from there, Christianity spread and the increase in number of worshippers
prompted thebuilding of bamboo cottage, which became the first church in
Nigeria.37 More Christian missionary activities started from Sierra Leone
where liberated slaves of Nigerian origin were clamouring to return home.
Between 1838 and 1839, some of them arrived in Abeokuta and Badagry. It was in
answer to the request of those of them who had been converted to Christianity
in Sierra Leone that, the Christian Missionary Society (C.M.S.) send Henry
Townsend who arrived Badagry December 1842, and at Abeokuta, in January 1843.38
Similarly,
the Seventh-day Adventist Church began its work in Nigeria in 1914 with the
arrival of its first missionaries, Elder D.C.Babcock, his family and two
ministers, a Ghanaian R.P. Dauphin and a Sierra Leonean, S. Morgue. They left
Freetown by boat in February 1914 and arrived in Lagos, on March 7, 1914.
Babcock was responsible for the circulation of the Advent message in West
Africa. He had been directly in charge of work in Sierra- Leone and Ghana where
he administered them as a single mission until 1913. In 1913, a missionary conference was held in Freetown where
Babcock and others were sent to be in charge of the work at Erunmu in Nigeria.39
Since the
days of Babcock the Seventh-day Adventist Church has grown to have about 19
medical/ health institutions, primary schools, at least 10 recognised secondary
schools, 1 university, several Adventist book centres across the country that
develop and distribute character building resources such as books and other
media resources like tape, video, picture rolls, flannels, among others. All
these have been made possible through proper mobilisation of gifted church and
non-members of the society who have one way or the other contributed their personal
resources.40 Other institutions that the Seventh-day Adventist
church have infiltrated are Adventist Relief Agency (ADRA), and Home Education
Services. The Church also accepts as a cardinal role that it must resist the
kind of bad governance that abuses human rights and indulges in corrupt
practices.41
Indeed,
Adventists are called to be a voice for liberty of conscience to the world.
During the 50th Anniversary of the Universal Declaration of Human Rights of 1998,
Seventh-day Adventists urged the United Nations, government authorities,
religious leaders and believers, and non-government organizations to
consistently work for the implementation of this Declaration. Politicians,
trade union leaders, teachers, employers, media representatives, and all
opinion leaders were also urge to give strong support to human rights.42
The United Nation’s 49th Session of the Commission on the Status of Women List
of Non-Governmental Organizations (NGOs) listed the General Conference of
Seventh-day Adventists, and Adventist Development and Relief Agency among the
Non-governmental Organisations that promote the right of women through their
services.43
Moreover,
with the present situation globally, nation building is attained when citizens
of a nation have unimpeded opportunities to education, commerce, jobs,
availability of health care, and other facilities to develop their talents.
However, such must accomodate the protection of human rights, property, and
freedom of worship. Apkepuun notes the impacts of Churches generally on nation
building, he states that “the mission provided the major intellectual
inspiration of Nigerian activist who formed local association out of which
Nigerian Nationalism emerged as an independent movement”. He continued that the
Church laid the foundations for Socio-economic development of modern Nigeria.44
1.2 Statement of the Problem
Religion which is a means of believe in one
GOD has become so pervasive that it is not easy to isolate from other aspects
of life.45 Religion as in one
way or the other have a great influence in the social system of the society at
large. Every society now and then is made of both the super-structure and
sub-structure, this class works together for the survival and functioning of
each society. The super-structure which entails the political, law, marriage,
family, education, healthcare and religion exerts an influence on the
sub-structure which entails the economic and technology aspects of the society.
This two structures are inter-dependent, the sub-structure exerts substantial
influence on the super-structure to ensure the continuity of the society (Karl
max theory of “Economic determinism”). This can therefore translates that any
defaults from any of this institutions ( law, politics, religion, marriage,
family, education, economy, healthcare and technology) will have effect in the
growth of that society and which also means that each institution have to work
together to gear the growth.
Therefore in order for a society to maintain
a stabilized social order and economic growth of their social system, it is
necessary that religion as part of the social system plays its role
effectively. The argument and problem here now is that the role of religion in
the development of Nigerian society has been mis-represented, this which is now
a major problem calls for correction. This mis-representation is said to be
caused by the diversity and indoctrination in religion and this have brought
about the upheavals such as insurgency and terrorism in our present day
society. This upheavals has eaten deep and causes a great damage to our economy
and general growth as a whole, we can even dear to say this is one of the major
crisis we are experiencing in Nigeria, when ethnicity is put aside. One of
these crises is the said insecurity which is affecting the country’s socio
economic development and social order in the society.
Religion as an institution is meant to serve
has means where cohesiveness is achieved in the society through moral standard
and judgment in a common belief which should enhance the well-being of the
society. The Christian missionaries of the western countries who brought the
Christian faith into Nigeria society are well known for their massive
contributions to the wellbeing of the people both in services and development
of the nation by making positive impact in the society. This was notable in
their works in the line of education, Seventh-day Adventist schools in the
yorubaland, the Church
impact in healthcare services
and facilities. Other impact are training, housing, and so on; all which have contributed to the socio
economic development of the then society but this is farfetched from what is
happening now.46
Religious practices should generally
inoculate individuals against a host of social problems including suicide, drug
abuse, out-of-wedlock birth, divorce, corruption and crime. These practices
should also encourage such beneficial effects on mental health as less
depression, more self-esteem and greater family and marital happiness in
preparing damages caused by alcoholism, drug addiction and marital breakdown.
Religious belief should be a major source of strength and recovery gearing a
form of development in the nation. Religious activities should be evidence in
such that it enhance moral constraint and a decline in dubious attitude among
members of the society. Religion should
be the first contact in correcting all these unlawful acts.47
Another problem of religion is the said
denomination in Christianity which is justified by the given of differing value
system and institutional structures of our churches and as there are so many
factors militating against the church from contributing towards the development
and upliftment of the society’s economy.
The church itself has a body is going through many crises as result of
religious crises. Also there are many expectations required or expected from
our religious bodies especially Christianity, this as it seems has overburdened
the churches and causes much lapses in the society when there is a form of
decline or failure to perform this expectations.48
It is worthy of note that most churches like
the Seventh-day Adventist church have tried to make some impact in the society
but this impact can be said to be minimal which cannot be said to have covered
major aspect of the socio-economic development of the country especially in
Yorubaland. The impact of the Seventh-day Adventist church in the Yorubaland is
mainly based on education which has not filled any vacuum because most
Christian bodies and church focus on education has making an impact but this is
often generally believed to be a means of financial acquisition for the church.49
Many even see this as a means of exploitation where the fees are more than what
people can afford.
Thus, there are ways in which these problems
of mis-representation, diversity, indoctrination, denomination and minimal
impact of the churches specifically the Seventh-day Adventist church can be
looked into as well as corrected where necessary. The aim of the work is
therefore to properly address such issues and crises. This study will seek to
evaluate ways in which corrections can be made to religious and societal crisis
and it impacts in the socio-economic development. And also incorporate some
socio-economic activities in the Yorubaland to its religious activity. This
study will offer suggestions on how best the Seventh-day Adventist church can
respond to these problems.
The role, whether active or inactive, of any
church impacts on socio-economic and religion situations of individuals at a
given time. In other words, even our
inactions have influences on the society. The church institutions are known for
their contributions to the wellbeing of people with hundreds of institutions
across the globe with Nigeria having over thirty of such institutions.50 They support
the state in the building of communities with public order, public health, a
clean environment, and an atmosphere that does not unduly inhibit the citizens’
ability to raise families and freely explore the facets of their humanity.51 Despite all
these contributions it was stated in the work of Francis T., caption ‘Does the
Adventist church impact the world?’ that, the impacts of the Seventh-day
Adventist Church on geo-political and other global issues is heavily questioned.52
It is well known that Nigeria has periodic
religious upheavals which are also stirred by ethnic and political rivalries, increasing
incidences of corruption and poor health services.53 Many social and
economic facilities are not working in the country and the political realm is
unstable.54 Crime is also prevalent in the society making Nigeria a
home to a substantial network of crime, such as drug trafficking. There the
juvenile crimes, caused by "Area boys” mostly in Lagos and other cities.
For instance, gang violence in Lagos resulted in 273 civilians and 84 policemen
killed from August, 2000 to May 2001. Political corruption pervaded the entire
nation. Infact, it is ranked 143 out of 182 countries in Transparency
International's 2011Corruption Perceptions Index.55 Poverty has
risen in Nigeria with almost 100 million (60.9%) people living on less than a
$1 (0.63 pound currency) a day, despite the economic growth that statistics
have revealed. This figure rose from 54.7% in 2004. It was predicted that this rising trend was likely to continue.
Reports show that in 2010, respondents (93.9%) felt themselves to be poor
compared to 75.5% six year earlier.56 This kind of data should help
government and various institutions to know what is really happening so they can take appropriate actions and come
up with policies and programmes.
Thus, the Seventh-day Adventist Church has a
role to play in contributing positively to policies and programmes that can
help solve the existing societal problems because of its position in the lives
of people as an agent of positive change. Though, many Western social
scientists have predicted that religion would cease to be a relevant factor in
society and politics. Many trace this theory, alternatively known as
modernization and secularization theory, to thinkers such as Marx, John Stuart
Mill, Weber, Freud, Comte, and Durkheim.57
The desire of most people including those who
participate in threatening developmental efforts, is to attain a better
socio-economic and religious lifestyle. Therefore, this study is geared towards
determining the impacts of the Seventh-day Adventist Church in Yorubaland from
1914 to 2010. It also evaluated
methods of responding to societal ills and the problems generated by such
responses, and how the Church has been able to incorporate some impacts in the
Yorubaland and its religious activities. This work will also identify the
causes of religious, social, and economic related problems and the perception
of people about the Church institutions’ impact on their immediate environment.
This study also offered suggestions on how best the Church can respond to these
problems.
1.3
Aim and Objectives of the Study
The aim of this research was to
ascertain the impacts of the Seventh-Day Adventist Church in the Yorubaland
from 1914 to 2010. The study demonstrated the responsibility of the church in
relation to socio-economy and religious activities. The study evaluated the
areas of the economy the church has had major impacts and what they are doing
to improve on other sectors of the society in the Yorubaland. Other Objectives
were to:
1.
Ascertain the perception of the selected
communities towards the Church as an agent of positive change in all
ramifications of human activities.
2.
Identify the factors militating against the
church in contributing to the upliftment of the nation.
3.
Ascertain if the active or non-involvement of
the church in nation building is taken for granted in the Yorubaland.
4.
Identify the church’s channels of influencing
government and societal issues and the significant progress in addressing the
ills.
5.
Ascertain the Church stands or position in socio-economic
issues in the Yorubaland.
1.4 Research Questions
1.
What has been the alteration or changes in
the religion of the past and now?
2.
What can bring reduction to the pervasive
religious activities?
3.
To what extent has the Seventh-day Adventist
church made impact in the socio-economic development of the Yorubaland?
4.
Are the impacts more of good than bad?
5.
What are the ways through which the
Seventh-day Adventist church can influence governmental and societal issues?
6.
What areas has the Seventh-day Adventist
church neglects to make impact on?
7.
What should happen in cases where socio
economic impact of the church is criticize or deprived by the government and
people?
8.
Should the Seventh-day Adventist church be
criticize for not making any impact in the socio-economic development of the
Yorubaland?
9.
What are the way forward towards the
upheavals caused by religious diversity and demonization?
10. Should
there be a competition among churches over socio-economic impact and
development?
11. What
measures should be put in place towards the checking of the imbalance in
religious activities?
12. If
it is believed that religion should be a mean of cohesiveness within the
society, what then brought about the religious diversity?
13. What
should be held responsible for this religious crises?
14. In
what way can the Seventh-day Adventist church help to impact more on
socio-economic development?
15. Should
there be any criteria in measuring the impact of the church in socio-economic
development?
16. Should
the Seventh-day Adventist church dwell on the religious crises caused by
religious diversity in making impact in the socio-economic development of the
society?
17. Should
the impact of the Seventh-day Adventist be restricted to their members alone?
1.5 Research Methodology
The methods adopted is the descriptive
non experimental research design, in which the primary focus for the research
is to describe some phenomenon or to document its characteristics. Such studies
are needed in order to document the status quo or do a need assessment in a
given area of interest. For this research, it involved the analysis of
documents, statistical compilations and manipulations, reference and abstract
guides, as well as contents analysis. The methodologies include multi-
dimensional methods of study such as the historical analytical approach, the
social analytical approach, and the theological critical approach. A variety of
research tools such as online articles, visits to library and historical
websites; the Church archives and use of published sources (Journal articles,
Biblical Commentaries, periodicals, etc) were employed to give the research a
contextual base.
Apart from the target population, oral
(personal) interviews were administered to field and retired Pastors of the
Seventh-day Adventist church. Others such as Church leaders at the various organisational
levels were also contacted. A historical approach is also necessary in that
this dissertation is an extensive understanding of how Seventh-Day Adventist
Church has been able to affect the religious and social-economic progress of the
Yorubaland. As the researcher uses participatory observation otherwise known as
phenomenological method, the researcher will attend many Saturday Services and
Weekly Programmes of the church so as to garner on the spot observation of the
church.
Data were collected using interviews
and documented information (secondary data). Information collected through
interviews and qualitative data were subjected to content and the matic
analysis.
1.6 Justification of the Study
It is always crucial to have a deeper
understanding of the contribution of religion to the welfare of the nation. The
practice of religion has beneficial effects on behaviour and social relations:
on illegitimacy, crime and delinquency, welfare dependency, alcohol and drug abuse,
suicide, depression, and general self-esteem.58
Nigeria is faced with myriads of
socio-economic problems, mismanagement of resources, leadership problem and
other family related problems which in turn is the basic unit of social control.59 These problems
affect the individuals in the society. These entire individuals have one
affiliation with one religion or the other as revealed by the Pew Forum on
Religion and Public Life in 2011.60 Taking cognisance of this, it very
important to know the role or impact of the Seventh-day Adventist Church on
religion, politics, and socio-economic condition of the people.
The selected Church upheld a lot of
teachings and ministries or principles ranging from stewardship, education,
health, relief services, evangelism, character building information, among
others.61 All things being equal the church programmes and community
services should yield positive outcome. This study brings to limelight the
impacts of the church and other related issues concerning the church making
concerted efforts in developing better strategies to impact human life in all
ramifications. The interaction of the Seventh-day Adventist church within
religious and various socio economic issues/ problems and critical analysis of
the church role in nation building were therefore highlighted.
This study did not limit itself to
religious matters alone. It was the researcher’s expectation that this study
will bring to light the holistic role the Seventh-day Adventist Church has
played and should continue to play to create a better society and improve
governance. It was speculated that,
in the end, this study will aid an understanding of the relationship between
church and society as well as its impacts on the life of the Yoruba people.
1.7
Scope
and Limitation of the Study
This study encompassed the history of
Seventh-day Adventist Church in Yorubaland, and the activities of the church,
as it will be of benefit to the public within southwestern part of the country.
A historical background is also relevant to help readers understand how Seventh-day
Adventist Church is fairing or what they are doing that stand them out as it
pertains to the development of this region. An understanding of the impacts of
Seventh-day Adventist church on the religion and socio-economy of Nigeria is
the motivation for this study. This study will demonstrate that the
responsibility of the church have more to do with socio- economy and religious
activities. Other specific issues looked into are evaluating the economic
impacts of the church, and what they are doing to improve the socio- economic
life of Yorubaland. The perception of selected communities towards the church
as an agent of positive change in all ramifications of human activities; the
factors militating against the church in contributing to the upliftment of the
nation; the church channels of influencing government and societal issues; the
significant process in addressing the ills coupled with the trials and triumphs
of Adventism in selected areas of Yorubaland emphasizing developmental strides
and the causes of religious, social, economic and political problems.
The study was therefore limited to the
examination of the planting, growth and development of Seventh-day Adventist
Church in Nigeria especially in Yorubaland. Emphasis was also placed on the
impacts of the church on the Yorubaland. Attention was given to certain towns
and cities in Yorubaland where Adventism has made and is still making positive
impacts in area of religion and socio- economy.
1.8 Literature
Review
Virtually
all the activities and way of life of Nigerians are influenced by religious
activities or religious traditions. There are also significant traces of
decisions taken as a nation base on religious affiliation that are embedded in
Nigeria constitution such as the customary Court Act and Sharia Court Act.62
Outside the constitutions are government involvements with pilgrimage
activities to the extent of sponsorship. These few examples should warrant
appropriate assessment of the impact of religious institutions on national
affairs and values placed on vital issues that affect the society. Even in
societies where the church is separated from the state, the people found in the
society are also found the church. This entanglement leaves room for two way
impartation directly or indirectly. That is, the church influence the people
found in the society and the society can likewise affect the church.63
Given
their prominent place in the societies, religious leaders are well positioned
to significantly contribute to a change of attitude towards economic growth.
Whether they use their influence in a positive or negative way remains to be
seen. Holy books contain various texts which are applicable to many situations
in life.64 At several places in the Bible, the rulers are criticized
for the harsh treatment of their people and the poor in particular. Religious
leaders can use these phrases for criticizing their governments, without being
very specific about the situation they are referring to. This can be a
successful strategy in case of oppression by dictatorial leaders. Sermons were
the vehicle through which protest against oppression were conveyed. These
sermons and related ones obtained much attention by the press and thus inspired
public opinion and encouraged others to question the government on issues such
as corruption, human rights and political freedom.65 There are clear
examples of religious leaders stimulating change through important roles played
in their respective countries. Examples are; South Africa (Bishop Tutu), the
former Deutsche Demokratische Republik (Evangelische Kirche),1987 sermon From
Bishop Gitari of the Anglican Church, Kenya and Poland (Roman Catholic Church).66
Religious
arguments can, however, also be used for legitimizing the status quo. Muhammad
Yunus, the founder of the Grameen Bank, reports of resistance by religious
conservatives against the increasing role women obtain as a result of the loans
provided.67 Rumours are spread about the evil that will be caused by
joining the Grameen bank. It is said to convert women to Christianity, to
destroy Islam andsteal houses and property etc. Female workers of this bank
often used bikes for travelling between the various villages. The Muslim
conservatives, however, could not accept a woman on a bike. He also reported of
a case in which a branch of Grameen was closed after its manager was threatened
by the local mullah. Women of the village persuaded the local mullah to ask the
manager to reopen the branch. In this process the women argued that the bank’s
manager knew more of the Quran than the mullah himself.68
These are
evidence of how religion can cause socio-economic empowerment of some groups in
the society which can have multiple effect on societal growth. Moreover, the
loans would help them to work at home, which would, they argued, be in more
accordance with Islamic rules than necessitate them to go out. Using the
argument that the new situation is in more accordance with the religious
tradition than the current one is found frequently in the literature.69 In general,
reform is more successfully established if promoted in society’s dominant
religious framework.
On the
other hand, according to Plateau, the lack of a centrally determined
interpretation of the holy books makes some religions such as Islam vulnerable
for misuse; every ruler can choose the imam he likes best.70 Some studies
take this view as a starting point and investigate the relationship between
religion and institutions as well as types of governance that are known to
positively or negatively affect economic growth.71 Religious
upbringing and active religious participation increase trust toward government
institutions and reduce the willingness to break any sort of legal rule.72
Another claim is that the adaptability
of institutions is important for economic development. Quran nicely illustrates
the importance and the historical evolution of adaptability of law for economic
development. He argue that there are few economic rules in some religions which
has led to underdevelopment in some region of this world.73 Therefore,
the lesson for this present generation is to adopt good values that can bring
about socio-economic growth and spiritual growth since they are all
indispensable aspects of societal balance.
Mbiti, in his work ‘The Crisis of Mission in Africa’, notes
that in matters of politics, the church cannot stand aloof like a spectator
since in fact the Kingdom of God is a political Kingdom. He says that
Christians have to be fully involved in political development because the church
has something to offer in the way of removing injustices, corruption,
exploitation and bringing about reconciliation in society. However, Mbiti has
not explained the impact of the church’s involvement in removing these social
ills in development.74
Gilpin considers the relationship between education, social
and economic change in the context of the growth and development of the village
church in Western Kenya in Kakamega and Bungoma Districts. He considers how the
church developed sufficient roots to enable it remain a vital part of village
life, where it is considered as a vehicle for wider
contact and communication, a stimuli to self-help and a resource in time of
hardship or need.75
Getui covers the SDA Church’s establishment and its role in
social economic development from a historical perspective. He concluced that
SDA Church has tremendously imparted South Nyanza District of Kenya.76
Amayo covers the SDA Church and the role it plays in education
in the whole country. Like Getui’s, Amayo’s work has taken a historical
approach to the study of the church by could read the Bible in order to adhere
to the teaching standards of the church. However, he notes that this trend is
changing gradually and now the church could encourage higher education for its members.77
From the literature reviewed above, there is clear evidence
that the church understands development as a general improvement in economic, social,
political and spiritual aspects of life.
1.9 Gaps of the literature
From the
literature reviewed above, a number of studies have been carried out to study the impacts of Seventh
- day Adventist Church. None of these studies had focused on a particular race
in Nigeria.
The Scopes of most of the
existing studies are limited to either a single category of development or
cover limited geographical regions, particularly in developed countries. Moreover,
there are a very few studies on SDA church in Nigeria.
There is further evidence that previous studies on the SDA
Church have given very little attention to development activities outside the
field of education.
Thus, a further study on the SDA church is necessary to
highlight its establishment in the Nigeria, particularly in the Yoruba region
where it was first established and to highlight its development activities in
the region.
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