Miracle Ajah

One of the biggest challenges facing Theological/<br> Religious Education in Nigeria is access to quality learning materials.<br> For instance at the Trinity (Union) Theological College, Umuahia, it<br> was difficult for lecturers to access suitable and qualitative materials<br> for instruction especially the ones that would suit the African context<br> and stimulate a deep rooted interest among the students. Some<br> textbooks written by foreign authors were readily available in the<br> School Library, but were lacking in the College bookshops for<br> students to own copies. Even when the College was able to order<br> some of the books from abroad, it did not usher in the needed<br> enthusiasm expected from the students because they were either very<br> expensive or very difficult to understand during private studies. So it<br> became necessary to develop contextual materials which were<br> affordable and...

After the Nigerian Civil War in 1970, the federal government took over schools founded by religious groups in an attempt to defuse tribalism. Prior to this time, Nigerian leaders benefitted from the free education offered by missionaries, which became the bedrock for Nigerian nationalism and independence. Most people argue that the sudden takeover of the schools by the government brought about the collapse of education that was hitherto reputed for high standards in learning and morality. Hence, the call for return of mission schools by pressure groups. Conversely, in the wake of the return of mission schools by some states in the federation, stakeholders have expressed divergent views, citing denominational sentiments, tribal prejudices and unhealthy rivalry among citizens, etc as problems that could militate against national integration and development. This paper aims at appraising the divergent views vis-a-vis the role of religious education (RE) in nation building and integration.

In Numbers 18:21-28 the tithe is appropriated entirely to the maintenance of the priestly tribe, being paid in the first instance to the Levites, who in their turn pay a tenth of what they receive to the priests. In Deuteronomy 14:22-29 it is spent partly at sacred feasts, where the offerer and his family participate, and partly in the relief of the Levites, foreigners, orphans and widows. Reading the two laws together has raised a number of issues. How can tithe be appropriated by the Levitical tribe and the same time provide relief for the poor of the land? This paper argues that Deuteronomic provision for tithing is an extension of the priestly tithe found in Numbers 18. The Deuteronomic writer probably knew about the laws in Leviticus and Numbers, and supplemented the information that was lacking in them, especially in the light of the centralization of the cult. The context defined the function. Key Concepts: Tithe, contextualization, Theological-ethical interpretation

There has been no univocal position among scholars on the compatibility of the different codes for tithing, the number of tithe laws in the Old Testament, and the possibility of applying the Old Testament datum to contemporary Christianity. Driver, Wellhausen and Weinfeld see the tithe provisions in Deuteronomy as in “serious and indeed irreconcilable conflict” with other provisions in the Pentateuch, while McConville and Averbeck show that they are compatible. Although, the issue of compatibility of the number of tithe laws in the Old Testament may still be controversial, however, the theological significance of tithing at different times and places remains the same. The different contexts or traditions for the concept of tithing in the Old Testament, whether Priestly, Deuteronomic or Prophetic, present the greatest motivation for tithing as the worship of God. This paper re–examines selected verses from Deuteronomy 12, 14, and 26 that focus on theological themes such as covenant r...

After the Nigerian Civil War in 1970, the federal government took over schools founded by religious groups because education was thought to be a huge government venture and no longer a private enterprise. Prior to this time, Nigerian leaders benefitted from the free education offered by missionaries, which became the bedrock for Nigerian nationalism and independence. Most people argue that the sudden takeover of the schools by the government brought about the collapse of education that was hitherto reputed for high standards in learning and morality. Hence, the call for return of mission schools by pressure groups became rife. Conversely, in the wake of the return of mission schools by some states in the federation, stakeholders have expressed divergent views, citing denominational sentiments, tribal prejudices and unhealthy rivalry among citizens as problems that could militate against national integration and development. This article aims at examining the divergent views in the l...