Liberation theology confronts head-on the dominant systems and structures of power. It shakes the... more Liberation theology confronts head-on the dominant systems and structures of power. It shakes the foundations of empire and hegemony, deconstructs the public narrative of silent subordination, and rejects the portrait of the citizen as suffering servant. The liberationist calls for changes that necessarily transcend the individual subject into the societal landscape. This paper argues that the historian of religion, Charles H. Long engages his scholarship with such liberative sensibilities. It suggests that the works of Long are better understood with this added liberatory lens. Accordingly, it suggests the incorporation of Long into the corpus of liberationist thinkers.
A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a s... more A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a snake when he or she sees it, so also should money be spent as soon as it comes handy. Unfortunately, such spendings are almost always on self. This to a large extent is the worldview of the Nigerian (Christian), and such tendencies are reflected in their exotic dressing and hairdos, magnificent houses, big bank accounts, and latest model of cars among many others. While none of this in itself is bad, such a believer is observed to spend excessively on personal gratification, regardless of the needs of other societal members. This is a deviation from the biblical principle of moderation, brotherly love, care for the needy, and the believer’s responsibility to the community. This work of research was therefore carried out to explore the theologies that might have informed such materialistic tendencies within the Christendom and the philosophical foundations upon which such materialistic ideologies were built upon. Consequently, philosophies such as egoism, hedonism, humanism, and individualism were blamed for permeating the Christendom with such materialistic ideologies. Having gone through such explorations, the implications of a materialistic attitude on the believer, the society, Christian ethics, Christian theology, and missions were discussed. In a bid to proffer a solution, the writer propounded a theology of simplicity, generosity and contentment; care for the poor and needy within the church and society; and a theology of missions as suggested solutions for the materialistic believer.
A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a s... more A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a snake when he or she sees it, so also should money be spent as soon as it comes handy. Unfortunately, such spendings are almost always on self. This to a large extent is the worldview of the Nigerian (Christian), and such tendencies are reflected in their exotic dressing and hairdos, magnificent houses, big bank accounts, and latest model of cars among many others. While none of this in itself is bad, such a believer is observed to spend excessively on personal gratification, regardless of the needs of other societal members. This is a deviation from the biblical principle of moderation, brotherly love, care for the needy, and the believer’s responsibility to the community. This work of research was therefore carried out to explore the theologies that might have informed such materialistic tendencies within the Christendom and the philosophical foundations upon which such materialistic ideologies were built upon. Consequently, philosophies such as egoism, hedonism, humanism, and individualism were blamed for permeating the Christendom with such materialistic ideologies. Having gone through such explorations, the implications of a materialistic attitude on the believer, the society, Christian ethics, Christian theology, and missions were discussed. In a bid to proffer a solution, the writer propounded a theology of simplicity, generosity and contentment; care for the poor and needy within the church and society; and a theology of missions as suggested solutions for the materialistic believer.
Religion as it is has not been insulated from the widespread forces of globalization. While these... more Religion as it is has not been insulated from the widespread forces of globalization. While these forces of globalization have helped export or transport religion from one region to another, it has also changed and is changing the face of religion in different parts of the world. Focusing on the Christian faith in Africa—particularly Nigeria—this paper argues that globalization has been used as an effective means of transporting Western religious ideals into the Global South. We therefore remain suspicious of globalization as a tool for westernization. This point is reinforced by the bankruptcy of African Christian music and culture within the Global North. However, with Christianity’s imminent shift to the Global South, it is empirical for the Global South to own her religion and refute western distortions therein. To this gain, this paper reviews western influence on Christianity as we know it today, analyzes the deception of globalization, and suggests possible ways that African Christianity can actively engage with ‘globalizing’ forces, leveraging upon such to export African Christian norms and values to the Global North.
Studies have continually revealed that the strength and center of world Christianity is moving fr... more Studies have continually revealed that the strength and center of world Christianity is moving from the North to the Global South. 1 This shift presupposes that the Church in the Global South is the future for world Christianity. As such, with Nigeria situated in the Global South as the most populous country in Africa, a consideration of the socio-religious trends impacting Christianity, although negatively, is imperative. Religion in Nigeria is delicately interwoven into every sphere of society and culture. Hence, any significant religious imbalance influences every aspect of the society. To this end, this paper explores the impact religious violence is making on the social and religious experiences of Christians living in Nigeria. Modern scholarship that have so far attempted to address the subject of religious violence in Nigeria has failed to show how these violent experiences are negatively shaping and impacting Christian belief and practices in the public square. Laying emphasis on lived-out faith in the public square, this paper specifically considers the negative influences of religious violence and targeted terrorist attacks on the Christian society in Nigeria. It argues that the church has not adequately equipped the Christian community with viable theologies to enable them contend with the contemporary Nigerian lived experiences of religious violence and the orchestrated agenda of ethnic cleansing and land grapping. To this extent, it proposes some action steps towards preserving the Christian faith for the benefits of the next generation.
Liberation theology confronts head-on the dominant systems and structures of power. It shakes the... more Liberation theology confronts head-on the dominant systems and structures of power. It shakes the foundations of empire and hegemony, deconstructs the public narrative of silent subordination, and rejects the portrait of the citizen as suffering servant. The liberationist calls for changes that necessarily transcend the individual subject into the societal landscape. This paper argues that the historian of religion, Charles H. Long engages his scholarship with such liberative sensibilities. It suggests that the works of Long are better understood with this added liberatory lens. Accordingly, it suggests the incorporation of Long into the corpus of liberationist thinkers.
A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a s... more A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a snake when he or she sees it, so also should money be spent as soon as it comes handy. Unfortunately, such spendings are almost always on self. This to a large extent is the worldview of the Nigerian (Christian), and such tendencies are reflected in their exotic dressing and hairdos, magnificent houses, big bank accounts, and latest model of cars among many others. While none of this in itself is bad, such a believer is observed to spend excessively on personal gratification, regardless of the needs of other societal members. This is a deviation from the biblical principle of moderation, brotherly love, care for the needy, and the believer’s responsibility to the community. This work of research was therefore carried out to explore the theologies that might have informed such materialistic tendencies within the Christendom and the philosophical foundations upon which such materialistic ideologies were built upon. Consequently, philosophies such as egoism, hedonism, humanism, and individualism were blamed for permeating the Christendom with such materialistic ideologies. Having gone through such explorations, the implications of a materialistic attitude on the believer, the society, Christian ethics, Christian theology, and missions were discussed. In a bid to proffer a solution, the writer propounded a theology of simplicity, generosity and contentment; care for the poor and needy within the church and society; and a theology of missions as suggested solutions for the materialistic believer.
A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a s... more A Hausa adage says, “Kudi da macigi abin kashewa” that is to say, as swift as one should kill a snake when he or she sees it, so also should money be spent as soon as it comes handy. Unfortunately, such spendings are almost always on self. This to a large extent is the worldview of the Nigerian (Christian), and such tendencies are reflected in their exotic dressing and hairdos, magnificent houses, big bank accounts, and latest model of cars among many others. While none of this in itself is bad, such a believer is observed to spend excessively on personal gratification, regardless of the needs of other societal members. This is a deviation from the biblical principle of moderation, brotherly love, care for the needy, and the believer’s responsibility to the community. This work of research was therefore carried out to explore the theologies that might have informed such materialistic tendencies within the Christendom and the philosophical foundations upon which such materialistic ideologies were built upon. Consequently, philosophies such as egoism, hedonism, humanism, and individualism were blamed for permeating the Christendom with such materialistic ideologies. Having gone through such explorations, the implications of a materialistic attitude on the believer, the society, Christian ethics, Christian theology, and missions were discussed. In a bid to proffer a solution, the writer propounded a theology of simplicity, generosity and contentment; care for the poor and needy within the church and society; and a theology of missions as suggested solutions for the materialistic believer.
Religion as it is has not been insulated from the widespread forces of globalization. While these... more Religion as it is has not been insulated from the widespread forces of globalization. While these forces of globalization have helped export or transport religion from one region to another, it has also changed and is changing the face of religion in different parts of the world. Focusing on the Christian faith in Africa—particularly Nigeria—this paper argues that globalization has been used as an effective means of transporting Western religious ideals into the Global South. We therefore remain suspicious of globalization as a tool for westernization. This point is reinforced by the bankruptcy of African Christian music and culture within the Global North. However, with Christianity’s imminent shift to the Global South, it is empirical for the Global South to own her religion and refute western distortions therein. To this gain, this paper reviews western influence on Christianity as we know it today, analyzes the deception of globalization, and suggests possible ways that African Christianity can actively engage with ‘globalizing’ forces, leveraging upon such to export African Christian norms and values to the Global North.
Studies have continually revealed that the strength and center of world Christianity is moving fr... more Studies have continually revealed that the strength and center of world Christianity is moving from the North to the Global South. 1 This shift presupposes that the Church in the Global South is the future for world Christianity. As such, with Nigeria situated in the Global South as the most populous country in Africa, a consideration of the socio-religious trends impacting Christianity, although negatively, is imperative. Religion in Nigeria is delicately interwoven into every sphere of society and culture. Hence, any significant religious imbalance influences every aspect of the society. To this end, this paper explores the impact religious violence is making on the social and religious experiences of Christians living in Nigeria. Modern scholarship that have so far attempted to address the subject of religious violence in Nigeria has failed to show how these violent experiences are negatively shaping and impacting Christian belief and practices in the public square. Laying emphasis on lived-out faith in the public square, this paper specifically considers the negative influences of religious violence and targeted terrorist attacks on the Christian society in Nigeria. It argues that the church has not adequately equipped the Christian community with viable theologies to enable them contend with the contemporary Nigerian lived experiences of religious violence and the orchestrated agenda of ethnic cleansing and land grapping. To this extent, it proposes some action steps towards preserving the Christian faith for the benefits of the next generation.
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This work of research was therefore carried out to explore the theologies that might have informed such materialistic tendencies within the Christendom and the philosophical foundations upon which such materialistic ideologies were built upon. Consequently, philosophies such as egoism, hedonism, humanism, and individualism were blamed for permeating the Christendom with such materialistic ideologies. Having gone through such explorations, the implications of a materialistic attitude on the believer, the society, Christian ethics, Christian theology, and missions were discussed. In a bid to proffer a solution, the writer propounded a theology of simplicity, generosity and contentment; care for the poor and needy within the church and society; and a theology of missions as suggested solutions for the materialistic believer.
This work of research was therefore carried out to explore the theologies that might have informed such materialistic tendencies within the Christendom and the philosophical foundations upon which such materialistic ideologies were built upon. Consequently, philosophies such as egoism, hedonism, humanism, and individualism were blamed for permeating the Christendom with such materialistic ideologies. Having gone through such explorations, the implications of a materialistic attitude on the believer, the society, Christian ethics, Christian theology, and missions were discussed. In a bid to proffer a solution, the writer propounded a theology of simplicity, generosity and contentment; care for the poor and needy within the church and society; and a theology of missions as suggested solutions for the materialistic believer.