Theses and Dissertations

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Theses and Dissertations (Religious Studies)

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Open Access
The History of Christianity in the Southern Part of Ondo State. 1875- 1981
(Obafemi Awolowo University, 1986) Akinwumi, Moses Olagoke; Onibere, S.G.A.
The focus of this work is the history of Christianity in the Southern part of Ondo State between 1875 and 1981. But before the advent of Christianity, the indigenes of the area were adherents of African Traditional Religion end still today, Traditional Religion is practiced, The White Missionaries brought Christianity to this area in the year 1875. The C.M.S missionaries were the first to visit the area and they were later followed by other Missionaries from the Catholic and the Methodist Churches. After some of the Missionaries had gained ground the area, the indigenous and. Pentecostal (Aladura) churches came into being. This work also focuses attention on the organisation both the Mission and the Indigenous churches, which have thus been able to contribute to the educational, anemic, social developments and health care services in area. The Churches have contributed immensely to the developments of Western Education in the area and it is on foundation laid by the churches in the realm of western education, that the State Government has been building by establishing higher institutions of learning as the Ondo State University built in Ado-Ekiti. The church in the southern part of Ondo State has been indigenised. The mission churches have gone into a lot of re-organisation and they have introduced into their services the use of local materials and native air. The indigenisation process has eaten deep into the minds of the people and this has led to the establishment of so many indigenous and Pentecostal (Aladura) churches in the southern part of the State. The indigenous churches can be classified into two groups, namely those that are Pentecostal and those that are non-Pentecostal in their made of worship. Some of the Pentecostal churches are the C.AC., the Jesus Generation Church, the C.C.C., the C.M.S etc. and those that are non-Pentecostal include the African Church, the Gospel Faith Mission Church etc. The indigenous end Pentecostal (Aladura) churches are founded so that the indigenes could express Christianity in a way more meaningful to the understanding of the people. The reasons why the indigenous and Pentecostal (Aladura) churches are fast expanding are not far fetched. These churches are always ready to find solutions to the problems facing the Society, most especially domestic problems such barrenness and other unseen evil-forces. The mission, the indigenous and the Pentecostal (Aladura) churches are fast responding to changes and it is gratifying to note that the mission churches have adjusted their conservative and legalistic approach to their religion in order to feature well in the age of indigenisation.
Open Access
The Celestial Church of Christ; The History of an Independent African Church
(Obafemi Awolowo University, 1986) Agbaje, Albert Aduloju; Omoyajowo, J.A.; Onibere, S.G.A.
The Independent Indigenous churches in Africa, of which the Celestial Church of Christ is one, are a twentieth century phenomenon. These indigenous churches have contrasting characteristics in the different African States where they operate. While some of these indigenous churches have come into existence for racial reasons and others as protest groups, the Celestial Church of Christ claims to be the "last ship of Salvation" - kind of "Noah's Ark". It claims divine origin and everything about the church is traced to Divine Revelation. Incidentally, the C.C.C. is the most misunderstood of all the Christian churches in Nigeria. Some see it as a cult while others describe it as a refined Yoruba traditional religion. I have under-taken to investigate the Celestial Church in order to bring out the truth about the faith and practices of that church especially now that the Dramatis Personae connected with the birth and development of that church are still on the stage. The intention is to lay bare the facts and allow individuals to give their own conclusions. In this research therefore, I have attempted to survey the social, political, economic and religious conditions of Porto Novo (Ajase Ipo) in order to show the background on which the Celestial Church of Christ was founded, as well as examine the origins, growth and expansion of the C.C.C. and then to investigate the theology, liturgical practices, organization, administration and constitution of the church. My conclusion is mainly an evaluation of the church as a Christian church vis a vis its contributions to religious change in Nigeria. My approach is mainly historical and theological.
Open Access
The Aladura Movement in Ijesaland 1930-1980.
(Obafemi Awolowo University, 1986) Olayiwola, David Omoleke; Simon, Azuwou Onibere
The purpose of the study was to describe analyse the existence in Ijesaland of the Aladura Movement which, within fifty years of its emergence in a culture-area has become very important the host community as an indigenous Christian Movement. The study applied historico-phenomenlogical and theological approaches in interpreting the data gathered mainly through the participant-observation approach. The study traced the historical and ethnographical background of the ljesa and related the historical, social and political structures at work in Ijesaland to the religious weltanschauung. This was followed by the descriptive analysis of the emergence of the Aladura Movement in Ijesaland as well as of its major beliefs and practices. The conversion processes used by the Aladura in Ijesaland and its catchments areas was then examined. The impact of the Movement in ljesa society- was investigated as a major contribution to the existing body of knowledge by using the indices of religion, anthropology, social culture, econology, politics and economics. In the conclusion there was a discussion of the significance of the Movement as a powerful agent of social and religious changes in Ijesaland, and as a formula for the indigenization of the Christian Church in Nigeria.
Open Access
Obafemi Awolowo Political Theory: A Philosophical Critique.
(Obafemi Awolowo University, 1986) Fasoro, Joseph Olurotimi; Segun, Gbadegesin
A number of Scholars have argued that no African Politicians can be said to have formulated anything that can be regarded as a 'Political theory' that is worth academic study. This line of argument is often based on the inconsistent incoherent and sometimes eclectic nature of the political writings and utterances of African Political Leaders. In this study therefore, it is argued that Chief Obafemi Awolowo of Nigeria can be properly credited with a precise political theory which is 'Democratic Socialism'. It is also argued that though Awolowo's democratic Socialism be regarded as somehow unique considering his rejection of most of the basic presuppositions of both the Marxist and African variants of Socialism, there is no reason for his total rejection of the incorporation of some aspects of African traditional Communalism into his 'Scientific' Socialism. Awolowo's advocacy for non-violent transition of Nigeria from Capitalism to Socialism is here rejected. It is not argued that revolution is inevitable to Socialism, however, it is believed that some element of force or violence may be required in breaking the resistance of the agents of exploitation, if any, when this is noticed. In addition, it is pointed out that Awolowo's argument in favour of the rule of the enlightened or articulate few (that is, those who have cultivated the regime of Mental Magnitude and have thereby banished negative emotions), makes the whole theory not truly democratic. It is argued that Awolowo's attempt to marry religion with Socialism (Political) appears to negate the scientific pretentions of his theory. It is submitted that a truly scientific politics must be separated from religion which deals with the supernatural.
Open Access
The History of Christianity in the Southern Part of Ondo State. 1875- 1981.
(Obafemi Awolowo University, 1986) Akinwumi, Moses Olagoke; Onibere, S.G.A.
The focus of this work is the history of Christianity in the Southern part of Ondo State between 1875 and 1981. But before the advent of Christianity, the indigenes of the area were adherents of African Traditional Religion end still today, Traditional Religion is practiced, The White Missionaries brought Christianity to this area in the year 1875. The C.M.S missionaries were the first to visit the area and they were later followed by other Missionaries from the Catholic and the Methodist Churches. After some of the Missionaries had gained ground the area, the indigenous and. Pentecostal (Aladura) churches came into being. This work also focuses attention on the organisation both the Mission and the Indigenous churches, which have thus been able to contribute to the educational, anemic, social developments and health care services in area. The Churches have contributed immensely to the developments of Western Education in the area and it is on foundation laid by the churches in the realm of western education, that the State Government has been building by establishing higher institutions of learning as the Ondo State University built in Ado-Ekiti. The church in the southern part of Ondo State has been indigenised. The mission churches have gone into a lot of re-organisation and they have introduced into their services the use of local materials and native air. The indigenisation process has eaten deep into the minds of the people and this has led to the establishment of so many indigenous and Pentecostal (Aladura) churches in the southern part of the State. The indigenous churches can be classified into two groups, namely those that are Pentecostal and those that are non-Pentecostal in their made of worship. Some of the Pentecostal churches are the C.AC., the Jesus Generation Church, the C.C.C., the C.M.S etc. and those that are non-Pentecostal include the African Church, the Gospel Faith Mission Church etc. The indigenous end Pentecostal (Aladura) churches are founded so that the indigenes could express Christianity in a way more meaningful to the understanding of the people. The reasons why the indigenous and Pentecostal (Aladura) churches are fast expanding are not far fetched. These churches are always ready to find solutions to the problems facing the Society, most especially domestic problems such barrenness and other unseen evil-forces. The mission, the indigenous and the Pentecostal (Aladura) churches are fast responding to changes and it is gratifying to note that the mission churches have adjusted their conservative and legalistic approach to their religion in order to feature well in the age of indigenisation.
Open Access
Re-Interpreting Luke 4:16-21 in the Context of the Nigerian Pentecostal Churches' Understanding of Jesus as Liberator
(2015-03-23) Adegbite, Joseph Olukunle
This thesis examined the biblical and historical roots of the theology of liberation in a selected number of Pentecostal Churches in contemporary Nigeria. It investigated the origin, growth, and phenomenon of liberation theology, and evaluated its impact on contemporary Christianity. This was with a view to assessing the role and contributions of the deliverance ministers in Nigerian Pentecostal Churches. The methodology adopted consisted of the exegesis of Luke 4:16-21 and the historical-critical analysis of the text using Reader-Response Criticism (RRC). The meaning of liberation in the context of the New Testament in relation to the Old Testament messianic prophecies was analysed using Lucan theology in the cited passage to evaluate the apparent deviations of the Nigerian Pentecostal Churches from the established norms of the main Churches. The methodology also consisted of historical-critical evaluation and participant-observation of the Nigerian Pentecostal Church worship. Interviews were conducted with leaders in four selected Pentecostal Churches namely the Calvary Advocate Ministry, Valley of Solution Pentecostal Church, Christ's Freedom Pentecostal Church, and Faith and Healing Pentecostal Church. A questionnaire was also administered on five hundred purposively selected Church members to gather information about the doctrinal emphases and practices of Nigerian Pentecostal Churches as follows – fifty women, twenty men and seventy youths from Calvary Advocate Ministry; eighty women, forty men and ninety youths from the Valley of Solution Pentecostal Church.; twenty women, fifteen men, and twenty youths from Christ's Freedom Pentecostal Church; and forty women, twenty men and thirty youths from Faith and Healing Pentecostal Church. The results showed that the Old Testament focused on the political liberation of the Israeli nation from the Babylonian and Medo-Persian captivity and later from Roman oppression. In contrast, the New Testament concentrated on liberation from sin so that human beings could serve God appropriately. It was revealed that the leaders of the selected Nigerian Pentecostal Churches had abandoned the holistic interpretation of the New Testament meaning of liberation in relation to the Old Testament messianic prophecies. Rather, they emphasized liberation from economic deprivation, material inadequacies, diseases, political tyranny, and spiritual oppression. It was discovered that the Lucan theology in the cited passage , which was anchored in liberation from sin in order to inherit eternal life in the Kingdom of God, had been de-contextualised and reinterpreted to formulate a Christology that was geared towards liberation from poverty, diseases, and political oppression so that human beings could live happily on earth. Christ was reduced to a saviour whose mission on earth was to help his followers attain long life and prosperity in the world. The thesis concluded that the Nigerian Pentecostal Churches placed greater emphasis on the problems of their congregations more than the biblical injunctions.
Open Access
An Exegetical Study of Romans 13 : 1—7 and its Implication for Church — State Relations in Southwestern Nigeria.
(2015-03-25) Adeniji, Zacchaeus Adekunle
This study carried out an exegetical study of Romans 13: 1-7 and examined the biblical basis of Church-State relationship. It discussed the Church-State relationship in Southwestern Nigeria and explored the thorny issues of the role of the Church in a corrupt and oppressive State. The methodology adopted in this work-included exegesis of the relevant text, in trying to discover what the text meant to the original recipients. A theological enquiry was made to understand its message to the Church. The contextualization examined the Church and State relationship in Southwestern Nigeria in the light of the passage. Some randomly selected Church and State dignitaries were interviewed. Relevant literature in the form of books, journals, magazines and Church bulletins were consulted. This study found out that the Church in Southwestern Nigeria had tried to live up to expectation in the areas of' education and healthcare delivery but had more work to do in the area of politics and economy. It is also noted that although the opinions of major scholars and exegetes on the pericope tend to support the submission of Apostle Paul on the Christians' civil duties to the State, opportunist' interpretation must be rejected. Both religious and political leaders in Southwestern Nigeria had used passages like this to advocate uncritical submission to tyranny and oppression just as Westerners used Paul's views about slaves to justify slavery and slave trade. When civil authorities decided to act contrary then disobedience would become a duty and the Church must do a re-reading of the Pauline idea in Romans 13: 1-7 in accordance with modern realities. As such, if they went against the perceived Will of God, the Church was duty-bound to call them to order through constructive criticism, dialogue and, if need be, outright disobedience. The study concluded that Pauline idea of Church-State relationship tended to be a veritable tool for oppression and bad governance. The Church had a vital role to play in the art of governance by encouraging obedience to civil authorities while ensuring that civil authorities rule in the fear of God. Paul's idea of Church-State relation was not fully implemented in Southwestern Nigeria.
Open Access
Conflict Resolution in Selected Christ Apostolic Church Congregations in Yorubaland, 1990-2000
(2015-03-31) Ajayi, David Olusegun
The study examined conflict resolution in selected Christ Apostolic Church (CAC) congregations in Yorubaland between 1990 and 2000 A.D. It also identified the impact of the conflicts on the CAC congregations. In addition, the study examined the impact of the conflict on the general populace. This was with a view to unravelling the causes of schism in the CAC. The data were collected through interviews and church archival materials. Interviews were conducted with four church dignitaries who were directly involved in the conflicts in Yorubaland. Fifty CAC members consisting of five youths, ten men, ten women and twenty-five Pastors were purposefully selected to determine the negative and positive impact of the conflicts on the church. Church archival materials collected from various factions were analyzed. Archival materials of memoranda written by District Officers of Oyo Province during the formative period of the church were analyzed using phenomenological method. The results showed that causes of conflict in the Christ Apostolic Church included the violation of the church doctrine on monogamy; proven allegations that some prominent members were also members of secret cults; leadership struggle; and ethnic rivalry. Others were the refusal of some members' to yield to the promptings of the Holy Spirit; establishment of private ministries within the CAC, which weakened the powers of the central administration; and the suspension and proscription of some ministries within the CAC. The conflicts led to division in the church and the emergence of various factions. In the view of the public, the CAC had deviated from the original plan and vision of its founding fathers. Conflicts resolution strategies adopted by the church included abrogation of monopolization of power by few members; developing good interpersonal relationship among leaders; educating church members to know and defend their rights; dialogue; prophetic consultation; and following biblical injunctions on living in peace with all men and women and forgiving one another. The study concluded that the conflicts in the CAC were largely traceable to leadership tussle and the inability to yield to the promptings of the Holy Spirit. With this understanding after seventeen years of conflict, the CAC was able to restore peace following the conflict resolution strategies adopted by the church.
Open Access
A Contextual Study of the Practice and Use of African Traditional Medicine among Seventh-Day Adventists in Remoland of Ogun State
(2015-04-13) Amanze, Philemon Omerenma
This study identified and assessed the patterns and the extent of the practice and use of traditional medicine among the Seventh-day Adventists in Remoland; it also examined the veracity of the claim that the practice and use of African traditional medicine amounted to idolatry; analyzed the social, economic and spiritual impacts of the practice and use of traditional medicine on Seventh-day Adventists in Remoland. It also examined the interplay between African traditional medical practices and Western medical practices in the health care delivery system of the Seventh-day Adventists. A multi-dimensional methodology was adopted. Firstly, phenomenological method was used by applying the principle of epoche to observe and interpret Seventh-day Adventists' belief and practice on the use of African and Western medicine. Secondly, questionnaire and oral interview were used to gather information from Seventh-day Adventists and non Adventists. Fifty Seventh-day Adventists made up of ten pastors, fifteen men and women leaders respectively, ten medical personnel; and fifteen traditional birth attendants, two bone setters and thirty three traditional medical practitioners were interviewed to know the materials and forms of traditional medicine they used. The data generated through the questionnaire were analyzed using descriptive statistics. This study discovered that African traditional medicine played important roles among Seventh-day Adventists. Among the Adventists, the use of herbal medicine had been endorsed by the Bible, is not tantamount to idol worship and it is supported by the ministry of Ellen G. White, a pioneer Seventh-day Adventist. It was discovered that African traditional medicine complemented the deficiencies in modern medicine in handling some birth related issues. It was also discovered that African traditional medicine was used by most Seventh-day Adventists (56.6% of the 302 respondents) because it was affordable, available and effective for their health needs. African traditional medicine was used only in the explicable form by Seventh-day Adventists and not in the inexplicable form which involved the use of incantations, sacrifices, magic and mystic powers that were beyond human comprehension and empirical laboratory investigations. This explicable form involved the use of herbs, rhizomes, plants and other materials which could be pharmacologically and scientifically explained. This study concluded that the Seventh-day Adventist Church in Remoland played an important role in the use of African traditional medicine to meet the health-care needs of the people in the area.
Open Access
The Eschatological Significance of Matthew 25:31- 46 in the Context of the Church among the Okun-Yoruba of Kogi State
(2015-04-30) Ojo, Olarewaju Paul
The study examined the periscope of Mathew 25:31-46 on the responsibilities of the Church to the communities. These provisions take care of the basic needs of man and serve as a pointer to the Christian response to saving faith in Jesus Christ and a preparation for eternal bliss in the kingdom of God. It is against the background of her experience as a community that has been fought against by the Jihadists (1840 — 1897), colonized by Europeans and neglected by even the present post-colonial governments, that the corporate efforts of the Churches in Okunland were examined. In particular, the thesis examined how each of the churches had responded corporately to the six practical demands of the periscope and drew appropriate implications and suggestions. Information was gathered through questionnaire and interviews with church and community leaders. Nine purposively selected churches with widespread presence in Okunland as case studies. Three mainline protestant denominations (The Anglican, Roman Catholic Mission, Evangelical Church of West Africa); three African Independent Churches ( Christ Apostolic Church, The Apostolic Church, Cherubim and Seraphim) and three New Generation Churches (Deeper Life Bible Church, All Christian Fellowship Mission and Redeemed Christian Church of God) served as major representatives of Christianity in Okunland covering the period 1901 till date. The secondary sources included relevant textbooks magazines, bulletins, journals and newspapers from reputable libraries and the Internet. The data was analysed using the hermeneutical approach. The results showed that the Churches were generally aware of the periscope and its import as the revelation of Jesus Christ. The study also found out that there were variations in the responses of the various denominations. These include the following: the pioneer Mission Churches responded Corporately by digging 30 wells, built 2 hospitals, 7 dispensaries, 1 motherless babies home, established 3 farm projects, collect and gave out clothes 6 times in the year; visit the prison 24 times in the year. It was discovered that the African Independent Churches and most of the New Generation Churches did not do much as they could only meet the needs of the people at the interpersonal level. Furthermore, a re-interpretation of Matthew 25:31-46 among the Okun Yoruba of Kogi State showed that (a) the church existed for the spiritual and physical benefit of the society; (b) the mission churches still won more membership as a result of its corporate approach of meeting the needs of the people; (c) the Church existed for the transformation of the society; and (d) while the mission churches carried out the works of mercy corporately, the other churches stopped at the-individual level. This study concluded that the Churches continuing relevance in Okunland depended on their promotion of the works of mercy particularly at the corporate level to a people already marginalized in the Nigerian State. It also concluded that the Church in "Nigeria still has important roles to play as it seeks to fulfil its eschatological and messianic missions to the poor and the oppressed.
Open Access
An Intercultural Study of the Church-as-Family among the Igbo of Enugu State, Southeastern Nigeria and its Theological Import
(2015-04-30) Ojiekwe, Ephraim Chinedu
The study examined the established models of the Church-as-family among the Igbo of Enugu State, Southeastern Nigeria, and determined the nature of the relationship between the Igbo family culture and the Christian Church culture. It also showed the relevance of the concept of the Church-as-family in the context of Igbo Christianity with a view to defining a theology of the Church–as–family in the context of the developing Christian religion among the Igbo of Enugu State, Nigeria. The study adopted an intercultural hermeneutical approach. The qualitative data were collected through unstructured oral interviews and observations, while the quantitative data were collected by means of questionnaire. In all, sixty Igbo families in Enugu State were selected for the study. Twenty families were purposively selected from each of the middle, lower and upper classes. They were grouped into three age-brackets, namely 70-79 years, 50-59 years, and 20-29 years. The families whose ages ranged between 70 and 79 years were considered traditional, while families in the other two age-brackets were considered modern. The data were analyzed hermeneutically. The results from a historical study of the Igbo family showed that the Igbo understanding of the family was very elastic. It could refer to a whole clan, kindred or nuclear family. In other words, it was more of the extended family. From the results it could also be seen that the Igbo and Church conceptions of family indicated a great sense of solidarity and progress in the firm bond of oneness. However, it was discovered that both the Church and the Igbo differed significantly in the areas of family size and the type of relationship, because in terms of size, the universal Church comprises of people from every part of the world, while the Igbo family was restricted to the constituent members of the clan, kindred, or town. They also differed on the type of relationship because the members of the Church were bound by a "spiritual" relationship, namely their faith, while the Igbo family was strongly based on blood ties. The study concluded that traditional lgbo family identified with the principle of the Church-as-Family, but the incursion of Western civilization and technological advancement of modern times had distorted the concept.
Open Access
Philosophical and Religious Interpretations of Theism within the Yoruba Context
(2015-05-11) Olorunfemi, Joseph Oluwasegun
The study examines and compared the age-long arguments on the existence of God from the Yoruba traditional and Western perspectives. It examined and compared the nature of the problem of evil in the Western and the Yoruba traditional views of God (Olodumare). The study discussed and evaluated the paradoxes in the attributes of God among the Yoruba. This was with a view to revealing the true nature and attributes of God in the Yoruba world view. The primary data for the study were collected through interviews with purposively selected practitioners of indigenous Yoruba religious tradition. Eight practitioners were interviewed in Ile-lfe, three in Osogbo, one in Oyo, one in Ondo and one in ljebu-Ode. The contents of the interview focused on ritual practices, mythic narratives and proverbs. The secondary materials for the study consisted of publications by Western and Yoruba scholars on the notion of God and the problem of evil. The data were analyzed using a comparative approach. The study revealed that there were inconsistencies in the western attributes of God in relation to the existence of evil in the world created by God. It also showed that the problem of evil in Judeo – Christian religion had been the source of atheism, skepticism and agnosticism. It further discovered that the attributes of God in the Yoruba traditional religious world – view did not lead to the problem of evil that was found in western theism. The study also found that the compatibility of the Yoruba conception of God with the existence of evil in the world was demonstrable in most aspects of Yoruba existence as expressed in the proverb "'T' ibit tire ni a da ile aye" literally, the world was created a paradox of evil and good. It was concluded that the Western notion of God's existence or non-existence was not a universal standard notion of God for all cultures, particularly the Yoruba culture. Moreover, the Yoruba conception of God provided a more plausible explanation for the joint existence of God and evil in the world than was provided by western theism.
Open Access
Inculturation and the Growth of the Baptist Missionary Enterprise in the Niger Delta, 1950-2005
(2015-05-12) Onia, Misoma Michael
This study examined the factors responsible for the growth of the Baptist missionary enterprise in the Niger Delta from 1950 to 2005. It also investigated the ways Baptists had responded to the traditional worldviews and culture of the peoples of the Niger Delta with particular reference to burial customs, marriage, polygamy, widowhood and traditional rulership. The study further assessed the impact of inculturation on the doctrinal emphases, practices, and pastoral leadership of the Niger Delta Baptists. This was with a view to understanding the complex interaction between the Baptist faith and the African culture in the Niger Delta. Primary and archival materials on Baptist and other denominational missionary enterprises such as diaries, correspondences, annual books of reports and minutes of annual conventions in various archives in Ibadan, Enugu, and Ogbomoso, and in private libraries of prominent Baptist and community leaders were consulted to obtain a composite history of Nigerian Baptists with particular reference to the Niger Delta. Additional data were sourced through interviews with past and present General Secretaries and Presidents of the Nigerian Baptist Convention, with the two currently serving Conference Secretaries, two Chairmen, the two serving missionaries, and two moderators of Associations of the Rivers and Delta Baptist Conferences. The participant-observation method was employed to study the twelve largest Baptist churches in the Niger Delta and ascertain how institutional and doctrinal changes had impacted on the growth of Baptist work in the region. Lastly, secondary sources such as books and articles in learned journals were consulted. The data were analysed using the historical and missiological approaches. The study revealed that Christianity was introduced in the Niger Delta largely due to the quest of the people themselves because of various political and economic circumstances in which they found themselves in the nineteenth century. Besides, the growth of Baptist missionary work in the early twentieth century was made possible by the contributions of Mojola Agbebi and William Hughes, two visionary Baptist pastors, who promoted inculturation by teaching the Niger Delta Baptists to sing and read the Scriptures in their native languages. Other factors that led to the institutional growth of Baptist work from 1950 to 2005 included the establishment of Baptist mission schools and hospitals in some towns, the training of competent indigenous pastors who subsequently supported more evangelistic activities, and more flexibility in the administrative structures utilized in the work. Furthermore, the Nigerian Baptist Convention's rethinking of its theological position on polygamy and the acceptance of converted polygamists as baptized members in the 1990s further brought the Church to the grassroots. The emerging Pentecostal spirituality since the 1970s stimulated renewal in the Baptist churches in the Niger Delta. Lastly, although the denomination had been engaged in inculturation since 1893, from the 1950s there were greater challenges about traditional cultures and worldviews of the Niger Delta people, as the denomination tried to maintain its conservative evangelical tradition against attempts by the people to revive and maintain old cultural practices. The study concluded that Baptist pastors and church leaders appreciated inculturation as a missiological strategy for church growth and for negotiating the complexities of African cultures, while still promoting the evangelical faith in the African context.

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