THE lllSTORY OF CHRISTIANITY IN NIGERIA: A CASE STUDY
WITH SPECIAL EMPHASIS ON SOUTHERN BAPTIST MISSION WORK
by
Melissa A. Strickland
A SENIOR THESIS
m
GENERAL STUDIES
Submitted to the General Studies Council
in the College of Arts and Sciences
at Texas Tech University in
Partial fulfillment of
the Requirements for
the Degree of
BACHELOR OF GENERAL STUDIES
Approved
DR. EDWARD I. STEINHART
Department ofHistory
Chairperson of Thesis Committee
DR. BOLANLE OLANIRAN
Department of Communication Studies
Accepted
DR. NrrCHAELSCHOENECKE
Director of General Studies
DECEl\ffiER 1999
^'''-.
ACKNOWLEDGMENTS
I ^^
•
n
'
At this time I would like to thank those who served on my committee while writing
^ ^ this thesis paper. Thank you to Dr. Edward I. Steinhart, Professor of History at Texas
Tech University. I appreciate your willingness to serve as Chair of my committee. You
provided a great service to me by taking the time out of your busy schedule and giving me
feedback on my paper. I also would like to say thank you for your knowledge and
expertise that you exhibited while giving me input into my thesis. I am very grateful to
have had a professor of African History to provide assistance as I wrote the thesis.
Thank you Dr. Bolanle Olaniran, Professor of Communication Studies at Texas
Tech University. I would also like to say thank you for your dedication to this project of
mine as well. I appreciate the assistance you gave to me while writing this thesis. I was
very honored to have you as a committee member. I was honored not only because of
your expertise on the subject of my thesis, but also because of your background in Nigeria.
I would like to thank you as well for taking the time out of your busy schedule this
semester to meet with me and provide additional input as needed.
TABLE OF CONTENTS
ACKNOWLEDGMENTS
ii
CHAPTER
I.
INTRODUCTION
1
II.
CHRISTIANITY IN NIGERIA
3
First Attempts at Bringing Christianity into Nigeria
3
African Reactions to Christianity
3
Christianity and the Differences from African
Traditional Religions
4
Nigeria: 1841-1891
7
The Abolition of the Slave Trade and Christianity
7
The Success of Education Attempts in Africa
9
The Outlook of Optimism for Christian Missionaries
m.
IV.
ISLAM AND CHRISTIANITY IN NIGERIA
10
11
Rioting in Nigeria
11
The Southern Baptist Mission Board and Islam
13
Southern Baptist Learn the Beliefs of Islam
13
Southern Baptist Meeting Physical Needs of Muslims
13
Southern Baptist Witnessing to MusUms
14
THE GREAT COMMISSION IN NIGEIUA
15
Southern Baptist and "Operation Reach All"
15
Southern Baptist and Church Planting
15
Nigerian Baptists Take on Vision of the Gospel
16
iii
Keeping Your Focus as a Missionary
19
Discipling New Christians
20
The Challenge to Overcome Missionary Ideas in the
VI.
Nineteenth Century
21
Baptist Missionaries Meeting the Cultural Challenge
23
Bud and Mayrene Dosher Meeting the Cultural Challenge
24
EXPERIENCES IN NIGERIA
Stories of Southern Baptist Missionaries
VII.
26
26
Introduction
26
Charies Strickland
26
Sunday Ode
27
Tom and Leah McGuire
27
Christianity in Nigeria and Chibuzo Okolo's Experience
28
The History of Christianity in Chibuzo's Family
28
Muslim and Christian Conflict
29
Chibuzo's Testimony
29
CONCLUSION
30
SELECTED BIBLIOGRAPHY
31
IV
CHAPTER I
INTRODUCTION
A historical analysis and study of Christianity in Nigeria is necessary for those
considering afieldof study in mission work. One can gain a better understanding of what
was successful in past years for missionaries and what was unsuccessflil. I hope to do
mission work in Africa after I graduate from Texas Tech. When going into a new country,
missionaries especially must be aware of the cultural differences which exist between them
and the other countries' culture. Not only is it imperative that one be aware of the
differences, but it is also necessary to understand how to overcome these differences in
modes of communication and patterns of culture. Many historical documents exist which
tell of the first Christian missionaries to enter Nigeria. These documents describe various
attempts to bring in a new religion and if they were successful or not. By viewing the
reactions of the people of Nigeria, we gain insight into what methods were successful.
Some of the aspects of the mission project which we will look at will be, the nature of the
Christianity itself which reached Nigeria, education, medical assistance, etc.
Another aspect in the history of Christianity exists between the turmoil and conflict
between Muslims and Christians. This struggle still occurs today in Nigeria. There is so
much involved within this struggle. The conflict occurs not only within the realm of
religious differences, but it also occurs within the political realm. The conflict between
Christians and Muslims does not end at their differences in behefs. The turmoil has spread
to violence and destruction within Nigeria. Leaders in Nigeria are constantly faced with
these problems and how to settle the differences.
This paper ends v^th the presentation of experiences and interviews with Southern
Baptist missionaries and those who have hadfirsthandexperiences in Nigeria. The reason
this paper often reflects the Southern Baptist missionary movement is because I will be
associated with that foreign mission board when I begin mission work. I felt these
interviews were necessary to flxlly grasp the work that is currently being done to reach the
people in Nigeria for Christ. These experiences and interviews also help in understanding
the history of Christianity in Nigeriafromfirsthandexamples of people who have been to
Nigeria, and who have witnessed the struggles and successes. My hopes for this paper are
that it will not only contain some idea of the history of Christianity in Nigeria's past, but
also that it will give insight into the cultural differences which exist between the
missionaries and the people of Nigeria. I also think that with the knowledge of these
cultural differences, we, as missionaries, can become better equipped to enter into Nigeria
with Christianity.
CHAPTER 11
CHRISTIANITY IN NIGERIA
First Attempts at Bringing Christianity into Nigeria
When one begins to look at the history of Christianity in Nigeria, one might expect
the origins to be found in Europeans bringing this new religion across to Africa. Although
there were attempts made to bring European Christianity into the western part of Africa,
the real success of the "modern expansion," according to Mbiti, began with "freed
Christinan slaves who began to return to western Africa towards the end of the eighteenth
century" (231). He goes on to state that by the middle of the nineteenth century, Africans
had begun to follow the ideas of Christianity. These followers were found "along the
coast from Sierra Leone to Nigeria" (231). Europe and the United States became
increasingly interested in the continent of Africa. It was seen as a vast open world whose
people needed to hear the gospel of Christianity. With their ideas and dreams larger than
life. Christian missionaries began coming to Africa. What they brought with tliem was
denomination. According to Mbiti, basically every denomination has made its way into
Africa. 'T)enominationalism is one of the worst divisive elements in modem Afiica"
(232). The different denominations fight in a competition for who will gain the largest
number for their denomination (232). This has caused some confusion and conflict among
the people all around the countries in Africa which have been introduced to Christianity.
Afiican Reactions to Christianity
What early mission minded workers failed to comprehend were the problems
which were bound to arise out of Africans hearing and accepting this new religion.
Mbiti explains that these workers often came with little or no education beyond religious
instruction. They came without an accurate sense of what they would encounter in
Nigeria. Missionaries hoped that their dedicated hearts would be enough to convert the
people of Africa (232). What they did not take into consideration were the already
established religious traditions which were so heavily engraved v^thin the society of
Africa. This new religion of Christianity began by trying to control its converts. "This
means that Europeans and Americans are seen as ruling Africans both in political and
ecclesiastical matters" (Mbiti 233). What began happening was that if the Africans did
rebel against this control, they would simply be excommunicated. As a result of this,
many African converts to Christianity began forming their own churches and breaking
away from the European churches (233). Of course not all Nigerians rejected Christianity
and mission work, as can be seen by the large number of converts. Although it is hard to
find exact figures or numbers of those who are Christians, an attempt has been made by
one author to give a general number of converts to Christianity in Afiica. Geoffrey
Parrinder states that, "Two great missionary religions, Christianity and Islam, have made
powerful inroads into African life in this century. Christianity now claims over 160 million
followers in tropical and southern Afiica" (68). Elizabeth Isichei in her book, A History
of Christianity in Africa, gives an account of why one man, Chai, was drawn towards
Christianity because of the promise of eternal life. Chai told Isichei in 1983:
When Christianity came, it said, when somebody dies he does not die, but goes
somewhere to stay, that there is a day when God will call him. That is why I
became a Christian. For me, before, when you die, you just rot. But when you die
you do not rot. Your spirit goes somewhere. If that is the case I will follow, so
that when I die my spirit v^ll be taken somewhere and rest. (274)
Christianity and the Differences from African Traditional Religions
Africans are very religious people and according to Mbiti, Africans "in traditional
life they do not know how to exist without religion" (233). Another author, J.F. Ade
Ajayi, states in regards to Africa's religions, "The essential point about the complex
religious system was that it was not so much a matter of personal beliefs as the culture of
the whole of the community" (4). So what began happening with the settling of Christian
churches was that this new way of life was exactly opposite of the traditional ways of
religion which the African people were accustomed to. Christianity brought with it a "set
of rules to be observed, promises to be expected in the next world, rhythmless hymns to
be sung" (Mbiti 233). Many people in Africa incorporated religion into their daily life.
Religion was not just practiced once or twice a week. African converts began to see
Christianity as a religion which was only a couple of hours on Sunday and the other days
of the week are void of religion (234). This is exactly how the African people saw
Christianity, as being confounded to a church building and not a way of daily life. This
shows how the missionaries failed at communicating the full message of ClaistiOTity to
Africa. Somewhere between trying to convert the people and establishing churches, the
missionaries lost the message of the Gospel, because Christianity is definitely not about
worshipping God only twice a week.
These mission minded workers thought that Africans would accept their ways of
worship, and that the Afiicans would totally disregard the way they used to worship. The
African Christians were accustomed to worship with "clapping the hands or twisting the
loins as religious expression" (Mbiti 234). Christianity was something foreign to these
new converts, and they felt as if they could notfreelyexpress themselves as they once
could (Mbiti 234). This only added more and more restrictions and control upon the
African converts to Christianity. How true this seems to be even in our own nation of
America. I am a Southern Baptist. Recently, I havefrequentlycome into contact with
many Southern Baptist who feel they are unable to worshipfreelyin congregations. Many
congregations in the Southern Baptist denomination have people who sit quietly and
worship. Howfreeingit is to me to attend an Interdenominational church where people of
all backgrounds are free to worship God how they choose. Missionaries need to realize
that Nigerians dance because it is a part of their traditions and culture. Instead of focusing
on the small differences, missionaries need to focus on the essence of worship.
One of the major problems of the outlook of the European, British, and American
missionaries was this notion of ethnocentrism. In African Religions and Philosophy it
states that the 'Trotestant and Roman Catholic forms of Christianity have meant
separating Africans from their society and putting them on the side of
Europeans—evidenced by taking European names, joining mission Churches, receiving
literary education and hoping for promotion in the mission or government" (Mbiti 237).
Along these lines of ethnocentrism which plagued early missionaries was the idea that
traditional culture and everything "evil" within it, must be "destroyed" (Berman 9).
According to Berman, some of those ideas were to, "Clothe the savage, topple the pagan
idols, silence the drumming, break up the extended family, encourage individualism,
abolish polygamy" (9). This propaganda "infiltrated" the minds of many Europeans.
When looking at how Nigerians saw this new religion, Christianity, it is concluded that
they saw it as a "social organization" and also they would convert for "material reasons"
(Mbiti 238). It is clearly evident that this ethnocentric attitude did much harm in the
missionaries ability to present the Gospel.
This has not been true for all of Africa. According to Mbiti, Nigeria is one of the
few countries in Africa which has done a remarkable job and has lead in, "Relating modem
Christianity to the local and traditional situation" (241). Although the above information
might seem a little grim for the possibilities of mission work in Afiica, it is necessary to
understand the successes and failures so as to not make the same mistakes twice.
Although many authors write about the negative side of Christianity in Africa, it is
apparent that there are many positives that go along with it. Mbiti states that "Whatever
Christianity means to individuals and communities in Africa, it holds great prospects in this
continent, contrary to the view of some writers who see a grim future for it" (241).
Nigeria: 1841-1891
It was during this time period that five missionary societies began their work in
Nigeria. These societies included: The Anglican Church Missionary Society, The
Wesleyan Methodist Missionary Society, The Foreign Mission Committee of the United
Presbyterian Church of Scotland, The Foreign Mission Board of the Southem Baptist
Convention in the United States, and The Catholic Society of Afiican Missions (Ajayi
xiii-xiv). During this time only three areas in Nigeria received missionaries. These three
different areas were the coastal city states "the interior of the Yomba country, especially
Abeokuta, Ibadan, Ijaye, Oyo and Ogbomoso" and the Niger River Valley (Ajayi xv). By
the beginning of the nineteenth century, there was not much evidence of Christianity left
behind in some areas such as Warri. The reasons for this were numerous such as
"difficulties in language, transport, health, inadequate numbers of missionaries and
opportunities" (Ajayi 4).
The Abolition of the Slave Trade and Christianity
"The abolition of the slave trade was considered an essential prerequisite for the
Christianization of Africa" (Berman 3). The Clapham Sect was a group of Englishmen
who were very influential in the late 1700's. Among the members of the Clapham Sect
were William Wilberforce, Granville Sharp, and Zachary Macaulay. These men were
concerned with the issues of Christianity and the abolition of the slave trade (Berman 3).
In these men's minds the ideas of Christianity were in direct opposition to a world of
slavery and bondage. "To the members of the Clapham Sect slavery was an abomination,
and they focused their full energies onriddingthe Christian—particularly the British—world
of this scourge" (Berman 3). In 1807 the bill passed which abolished slavery in England,
and the Clapham Sect members played an important part in this bill. Since this bill was
passed, it paved the way for missionaries to "begin regenerating the despoiled regions of
Africa" (Berman 3). The missionaries feh that this regeneration of Afiica was a resuh of
the slave trade which had so saturated into the continent of Afiica (3). In 1841, the great
abolitionist cmsader, T.F. Buxton, who wrote The Afiican Slave Trade and Its Remedy.
succeeded in his plans. The British government "agreed to underwrite the Niger
Expedition" (4). As a four part plan, one of the things included was, "an intensified
campaign against the slave trade" (4). In the middle of the nineteenth century in West
Africa, many missionaries began raising "questions concerning Islam's potential as a
civilizing religion" (Berman 5). David Livingstone reported in the middle of the
nineteenth century "about the evils of the Arab slave trade in the east and central Afiica"
(Berman 5). Livingstone's reports gave more support to the idea that the Arab slave trade
in Africa could be tied to Islam which gave Christian missionaries a stronghold. "Here
was additional proof of the superiority of Christianity and the inappropriateness of Islam
for Africa; whereas the former stood for the abolition of slavery in Afiica, Islam supported
the institution" {Berman 5). However, not all mission societies were against the slave
trade in the pre-colonial era. It was primarily the Church Missionary Society who
protested against slavery in Yorubaland (Ayandde 332). In 1879 and again in 1888, the
Church Missionary Society "drew up regulations according to which slaveholders were
not to be accepted intofiiUChurch membership" (Ayandele 332). The Society took a
stand against slavery, but many of its listeners did not accept the idea of slavery being a.
8
"crying evil" (Ayandele 332). Many other organizations and mission groups did not try to
fight the institution of slavery in Yorubaland. "In Yombaland neither the Southem
American Baptist Mission nor the Wesleyans made any fuss about the institution"
(Ayandele 332). Most of these mission organizations thought as long as they treated their
slaves kindly and justly that there was no harm in the institution of slavery (Ayandele 332).
The Success of Education Attempts in Africa
The main purpose of missionaries going into Africa was to convert those who had
not heard the gospel of Christianity. Along with this main objective came ministries which
helped the Afiican people in their daily life. One of these ministries was education. Mbiti
says that "They (missionaries) and African Christians have continued to make outstanding
contributions to primary and secondary education" (239). One such organization which
has not only come to convert people, but also attempts to help "serve" the Afiican people
is the All-Africa Conference of Churches founded in 1963 (Mbiti 240). They, according
to Mbiti "deal not only with ecumenical questions but with the family, education, youth
work, literature" (240). Because of the fact that Protestant denominations believe in the
individual reading the Bible for himselClierself, it was necessary for missionaries to
educate the people in Africa on how "to read and understand the Bible" (Berman 7).
In Nigeria, during the 1840's, T.B. Freeman had a curriculum for education based
on "singing, scripture, prayers, reading, spelling, writing" (Berman 8). In his book,
Afiican Reactions to Missionary Education. Berman states that, "So insatiable was the
African demand for schooling during the 1920's that the Visitor Apostolic to the Catholic
missions in British East Africa instmcted hisfieldworkers to concentrate their energies on
their schools even at the expense of other pastoral duties" {33). There was also
governmental subsidization of missionary education being offered which opened more
doors for education (Berman 33). Oftentimes, the people in Nigeria were drawn to
Christianity because of the hunger for education. This became a tool for missionaries to
spread the gospel. In Southeastern Nigeria, Bishop Crowther knew of the possibilities
that education brought in the nineteen hundreds. Crowther is quoted in, A History of
Christianity in Afiica, as saying, "The Ibos are very emulative: as in other things, so it will
be in book learning. Other tovms will not rest satisfied until they have leamed the mystery
of reading and writing, by which their neighbours may surpass or put them in the shade"
(Isichei 270). Other researchers noted in the 1930's, "The Mission means education and
education means a miraculous ladder to fame and fortune" (Isichei 270). The realization
that education led to prosperity drew many Nigerians to Christianity. Christians began
receiving an "elite status, if not for themselves, for their children" (Isichei 298). Not all
attempts at education were a complete success. According to Berman, Frederick Lugard
was the first govemor of Nigeria, and he saw the early effects of missionary education first
hand. He stated that the missionary's in regards to education " 'sometimes [are] apt to
produce in its converts an attitude of intolerance towards native mler, native customs, and
even to native dress'" (19).
The Outlook of Optimism for Christian Missionaries
Although Islam was advancing in Africa, the missionaries did not see it, or any
other religion, to be a threat to them. The common belief of the missionaries was one that
thought of any other religion as inferior to that of Christianity. "This belief in the innate
inferiority of African religions, coupled with the lack of contact v^th major world
religions, convinced missionaries that they would have little difficulty persuading Afiicans
of the superiority of the Christian gospel" (Berman 5). Also in England there were many
widespread beliefs about Afiica which were influencing popular opinion. The words that
10
were used to describe Africa's traditional practices such as "barbarism," "superstition,"
"paganism," and "moral depravity" conveyed the condescending attitudes of the time
(Berman 6). Missionaries were sure that once the people of Africa were introduced to
Christianity and the, "goodness" of its message, then they would immediately turn away
from their former way of life to Christianity (6).
11
CHAPTER III
ISLAM AND CHRISTIANITY IN NIGERL\
Rioting in Nigeria
Many conflicts exist between Christians and Muslims within Nigeria. Numerous
deaths and tragedies have occurred as a resuh of thisrivalryand bitterness between the
two religions. In an article which appeared in the New York Times on December 25, 1998,
a joumalist wrote that oftentimes we in America take for granted our religious freedom
while many others in countries across the world do not have thisfreedom(Rosenthal
A33). He states that "most people arrested, tortured, or slaughtered for their religion are
Christians" (A33). He goes on to say that there are "Eleven countries where Christians
are currently enduring religious persecution" (A33). One of those eleven countries
happens to be Nigeria where Christians are being persecuted. The source of this
persecution comes primarily from the people of the Islamic faith (A33). Another startling
article about rioting in Nigeria comes from The Washington Post in an article written on
October 20, 1991. The riots occurred in Kano, Nigeria. The reason behind the rioting
was that Muslims were accusing Christians of driving around in their Muslim
neighborhoods "in a convoy with loudspeakers urging people to attend an open-air
religious revival to be held by a German preacher, the Rev. Reinhard Bonnke" (Maier
A29). The reason behind this anger was that Rev. Reinhard Bonnke was a preacher of
religious hatred against Islam. Another reason for the anger was that the government had
denied the Muslims a similar attempt at hosting another Muslim individual coming into the
country to speak. As a result of this, the Muslim's began rioting. At the time of the
article, which was in October of 1991, the death toll in Kano was up to two-hundred
12
people (Maier A3 5). Deaths occurred from two gangs of Muslim and Christian youths
killing people and burning and damaging homes, shops, and churches (Maier A35). The
tragedy of this all was not only the deaths which occurred, but people living in fear as
well. One man cried out that " 'We are refugees in our own country'" (Maier A35).
Several others hid in barracks and shelters for fear for their lives.
Another article in the New York Times also addresses this problem of rioting. This
time theriotingtook place in a different part of Nigeria. It occurred in Lagos, Nigeria in
1992. The exact cause of the riots is not mentioned. It just states that once again the
violence arose out of the tensions between Christians and Muslims in Nigeria (A 12:5).
The article states that "Such violence is common in Nigeria, which has perhaps 250 ethnic
groups, as well as geographic divisions linked to religion" (A 12:5). Finally, in
Christianity Today, in April 1999, a new president elect calls for, "Moral Rearmament"
(21). This term, "Moral Rearmament," represents a cold war initiative of political
conservatives. The new president elect is a Nigerian Baptist by the name of Gen.
Olusegun Aremu Obasanjo. Obasanjo "frequently and openly confesses his Christian
faith" (21). In the article it states that, "About half of Nigeria's 110 million people are
Muslims but Christians, now numbering about 50 million, are rapidly gaining and making
inroads in the north" (21). The northern part of Nigeria is where the overwhelming
numbers of Muslims live. The article says that "Hundreds of members of the two largest
and most active Muslim groups in the north have been detained in the past decade for
violent acts against Christians" (21). Thisriotinghas continued for over thirty years and
shows the extent of the violence which we are looking at when we observe Christianity in
Nigeria. There is a tremendous stmggle between Muslims and Christians in politics also.
According to Isichei, one of the reasons behind the 1967 civil war in Nigeria was religion
(343). Isichei speaks of the turmoil between Christians and Muslims. Isichei goes on to
say that "Although more recent clashes have exacted lower casualties, they are rooted in
13
religious bigotry. They cast a fiightening shadow over Nigeria's future" (343).
The Southem Baptist Mission Board and Islam
Southem Baptist Learn the Beliefs of Islam
As Nigerian Baptists take the gospel to the people of Nigeria, the problem and
conflict between Muslims and Christians is evident. One way in which the Southem
Baptists have tried to lessen the friction between Muslims and Christians is through a
program called the Project for Christians and Muslims in Africa (Kelly 14). This program,
which was organized in 1959 "conducts seminars to teach Christians the basic tenets of
Islam" (Kelly 15). Fola Lateju, a Southem Baptist pastor in Nigeria, says that
understanding Islam and what Muslims believe, helps Christians to spread the gospel to
the Muslims (Kelly 15). Lateju states that "Muslims revere Jesus as a prophet, virgin-bom
and sinless in life. This provides an important point of contact for Christian witness.
When Christians show they understand the basic beliefs and customs of Islam, the door to
friendship often opens" (Kelly 15).
Southem Baptist Meeting Physical Needs of Muslims
The Southem Baptist ministry in the Northem section of Nigeria, focuses on
making friends with those in the Muslim faith. One example of this comes from a
Southem Baptist missionary physician. Bob Ellison, and a chief, Abdulahi Mohamedu,
who have become friends even in the midst of tension between the two religions.
Southem Baptists have sent doctors, veterinarians, agriculturists, dentists, and nurses
among the Fulani people, which are Muslims (Kelly 15). The fact that the Southem
Baptist missionaries focus on the physical needs of the people first can be seen to some as
an ukerior motive. The reason that the missionaries do focus on the physical needs before
the spiritual needs, comes from the model Jesus gave in the new Testament. The passage
is found in the New Testament in the Bible in the book of Matthew. The scripture is when
Jesus feeds the five thousand in Matthew 14: 13-21. Jesus had compassion on those who
14
had gathered to hear him preach, because they were hungry, and He fed themfishand
bread (New Intemational Version 858). This is a clear illustration of how Jesus met the
physical needs of the people.
Southem Baptist Witnessing to Muslims
The reason behind sending these doctors is to meet the physical needs of the
Muslims in hopes of later gaining the ability to witness to them (Kelly 15). According to
Kelly, the Fulani group numbers more than ten million in Nigeria (15). Bob Ellison "visits
10 villages regularly, greeting friends he has made, ministering to their medical needs and
looking for opportunities to share the gospel" (Kelly 16). This relationship and others
which have developed from this ministry has allowed for much progress in easing the
religious tensions between Muslims and Christians in Nigeria. It is not only a ministry to
aid the Fulani with medical help, but also to be able to develop friendships that will last.
The Fulani have been receptive overall to this ministry. So far, the Fulani are receptive to
establishing new friendships with Christians and to the medical care which they receive. I
think this stemsfromthe fact that they see it as less of a threat than Christians marching in
and trjong to change them. As these Nigerian Baptist Christians set out to reach Muslims,
they often have much at stake. Many times their very lives are at risk. Because of the
violence which exists between Muslims and Christians, many times "people have to decide
whether they are willing to pay the price of being Christians" (Kelly 17). While many
lives' are being threatened, others are facing consequences such as: being driven from their
families, andfindingthat their churches are unable to meet in their usual locations.
However, these men and women are stillfightingto continue their ministries in spite of the
risks.
15
CHAPTER IV
THE GREAT COMMISSION IN NIGERIA
"Therefore go and make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have
commanded you" (Matthew 28: 19-20).
Southem Baptist and "Operation Reach All"
Baptists across Nigeria "are getting serious about spreading the gospel" (Kelly 17).
In 1990 the Nigerian Baptists began "Operation Reach All" (Kelly 17). The whole idea
behind Operation Reach All is to allow every person within Nigeria to have an opportunity
to hear the gospel before the year 2000. The goal is reached by witnessing, evangelism,
and missions and church planting (Kelly 17). Missionaries and Nigerian Baptists are
devoted to this goal. Because of their devotion to Operation Reach All, it looks like their
goal may become a reality by 2000 (Kelly 17).
Southem Baptist and Church Planting
Many people are able to hear the Gospel because of the missionaries work in
church planting across the world. Many Southem Baptist missionaries are doing
everything they can to reach more and more people with Christianity. "A church-planting
movement is the spontaneous, rapid multiplication of churches among a people group that
enables them to reach their entire people—then to reach out to other peoples" (Bridges 7).
These church planting movements are spreading rapidly in Nigeria and other African
countries. According to Bridges, these movements are spreading so fast that there is not
any one group or denomination which can handle it alone (7). As Christians and
missionaries volunteer their time, they are able to be a part of these movements and a part
of fulfilling the "Great Commission." Lingenfeher states that "Church planters must
recognize that if the church they establish is to be a dynamic, growing, mission-minded
church, it must go through these phases and processes of stmctural change so that the end
16
product is a church that is diverse but reaching out to bring those who have not heard the
good news of the gospel" (201). In The COMMISSION, there was an article in Febmary
1999 which stated that "Nigerian Baptists, long-time statistical leaders in evangelism and
church growth, reported more than 500 new congregations last year" (Bridges 6).
Nigerian Baptists Take on Vision of the Gospel
In the midst of chaos within Nigeria, because of the stmggles with Muslims, there
are those Christians who have taken a leading role in presenting the gospel to those who
have not heard it yet in Nigeria. According to Kelly 'Tor 146 years, Southem Baptist
missionaries have labored in Nigeria" (10). The American Baptist Convention was split
into two sections in 1844 (Ajayi 47). The Baptist churches in the south formed their own
Convention after a split in their views on slavery. According to Ajayi, the Baptists in the
south "were anxious to show their northem brothers that economic interest in continued
slavery at home in no way interfered with evangelical faith" (47). Back in 1849 the first
American missionary entered into "Yombaland" (Kelly 10). This missionary was T.J.
Bowen. Kelly states that from this time on the relationship between the missionaries and
the Nigerian Baptists has grown. Kelly goes on to say that they "have worked together to
build one of the strongest Baptist conventions in the world" (10). According to The
COMMISSION magazine, "Nigerian Baptists have developed a vision for reaching their
country with the gospel" (10). Statistics indicate that in 1994, 437 churches were
organized by Nigerian Baptists and that an astounding 38,340 Nigerians became new
believers and were baptized within that year (Kelly 10).
"The Nigerian Baptist Convention now stands as one of the strongest Baptist
organizations in the world" (Kelly 10). The reason behind the Nigerian Baptist
Convention's strength lies in its local people taking the leading positions in mission work.
Not only are the Nigerian Baptists taking the lead role in the evangelism, but they are
heading and taking lead responsibilities in the "schools, hospitals and other institutions"
17
(Kelly 10). This incredible flood of Nigerians taking missions into their own hands has led
U.S. missionaries to reevaluate their purpose and plan for missions in Nigeria. These
missionaries have begun to tum their focus towards reaching the people and ethnic groups
who have never heard the message of the gospel (Kelly 10). Among these groups are the
many Muslims in the country. The Nigerian Baptists are successful not only in the realm
of spreading the gospel, but also are influential in supporting schools, seminaries,
hospitals, and also operating a radio ministry in Nigeria (10). These men and women from
Nigeria arerisingto help and minister to the Nigerian people. The greatness of their
success is the fact that those missionaries who began in 1849 are able to tum the ministries
over to the Nigerians. In 1993 an agreement was made which gave a ten year timetable
"for completing the transfer of institutions from missionary to Nigerian control" (Kelly
11). In July of 1995, the Nigerians already carried two-thirds of the financial
responsibility (Kelly 11). Once the Nigerian Baptists have assumed this control over
financial matters, the missionaries will take the gospel to others who have not yet heard it
in other countries.
18
CHAPTER V
CULTURE AND CHRISTIANITY
Missionaries Faced With a Challenge
The challenge for the first missionaries entering Nigeria was enormous. Not only
was there a cultural challenge for early missionaries in the nineteenth century, but there is
a cultural challenge for missionaries entering Nigeria today. The ability to overcome these
barriers such as communication is a necessary step for the success of mission work. If we
can't understand the culture which is the heartbeat of the Nigerian people, then how can
we effectively share the gospel with them. Too often these challenges do become barriers
and hinder all attempts at ministering to others.
Sherwood Lingenfelter takes a stepfi^rwardat defining how we can further the
gospel in another culture. "We must look through multiple windows if we are to
genuinely apprehend the transforming power of the gospel and apply kingdom principles
interculturally" (23). Instead of going into a foreign land and trying to transform their
culture, we need to be transformed in our own lives as well (Lingenfelter 23). Oftentimes
this idea of transformation taking place in our own lives is not the impression that
someone from another culture gets when they come to America. Many Americans do not
practice the standards which they have set forth. Lingenfelter presents the idea of
contextualization. He believes, and I agree with him, that "The idea of contextualization
is to frame the gospel message in language and communication forms appropriate and
meaningful to the local culture, and to focus the message upon cmcial issues in the lives of
the people" (15). In order for missionaries to show respect for the host culture, these
individuals need to gain an understanding of how that host culture lives and interprets their
world (Lingenfelter 21). Lingenfelter talks about a pluralist perspective which a
missionary must possess. He goes on to state that this perspective might be a "corrective
19
to ethnocentrism" (1). A pluralist perspective is one in which an individual is able to see
the host culture along with their own culture and respect both. Lingenfelter says that only
those who are able to spread the gospel across cultural boundaries should be missionaries
(212). "The call to serve cross-culturally places great demands upon the servant for
learning and humility, and requires patient and faithful prayer and support from the
sending congregation" (Lingenfelter 212). This calling of a missionary is something that
needs to be interculturally adaptable if that missionary plans to travel into a foreign
country. Missionaries simply cannot effectively minister to Nigeria and its inhabitants if
they continue to hold ethnocentric ideas.
The intercuhural challenge of Christians oftentimes creates a two-edged sword.
For example with the practice of polygamy in Nigeria versus monogamy in the United
States. The stmcture of polygamy exist in Nigeria due to the high infant mortality rate.
Oftentimes those who practice polygamy hope that by having many children, that some
will survive to help with the families' economic needs. The conflict comes when an
individual with a western world view comes in and requires monogamy because this is the
stmcture of marriage familiar to them. This challenge needs to be dealt with by
missionaries sensitively, because this presents a negative ideology to the Nigerians.
Therefore, the missionaries' goal is not to change the person; instead, it is to introduce
them to Christianity and the ideas of Christ.
Keeping Your Focus as a Missionary
Something which has been eye opening for me is that so often missionaries become
so caught up in the differences of daily life that they have failed to remember their sole
purpose, which is evangelism and ministry. Our priorities can often get tumed around to
the point where we lose our focus. This happened to a pastor in Afiica who failed to keep
his priorities in order. He began complaining that most of his time was being spent on the
maintenance of his new church. He said that 90 percent of his day consisted of this type
20
of work. He also allowed disputes with his neighbors to get out of hand, and this caused
him great fhjstration. In his African village, there were people who were cutting the water
pipe that ran directly to the church's storage tank. They would use this method of cutting
the pipe to supply their own water needs. This missionary became angry at the thought
that this was vandalism, and he allowed this to be a hindrance to his ministry. The
property and church building became his focus, not evangelism (Lingenfeher 45).
Lingenfelter states that when a missionary moves away from his home into a foreign land
where communication and decision making processes are strangely different from his/her
own, then a environment of potential conflict and stress is bound to occur (168). Without
keeping focused on one's reason for being there, these stresses often get out of hand.
Discipling New Christians
Another problem which hinders missionaries at times is failing to follow up on new
converts with discipleship and growth in Christ. This happens when a missionary goes
into a foreign land where many people have become Christians. After they have been
converted, they are often introduced into a new way of life without practical help on how
to live this new lifestyle. These new converts need to be mentored and continually
ministered to. Lingenfelter states, "The economic dimensions of discipleship and the
growth of a new community of believers have, in my estimation, been greatly neglected by
evangelicals" (195). Jesus in the New Testament of the Bible had disciples who followed
Him. Missionaries are following this example set forth by Jesus. In Matthew 28 of the
New Testament, Jesus instmcted all Christians "to go and make disciples of all nations"
(Matthew 873). Discipleship is the core foundation of all evangelical Christian
denominations. If Lingenfelter's opinion is correct then this poses a challenge for
missionaries carrying out the "Great Commission." The last recorded words of Christ m
the New Testament book of Matthew are "and teaching them to obey everything I have
commanded you" (873).
21
As we have seen, many mission groups have established churches in the
communities where new converts are. This helps to ensure church growth, but it also
helps ensure a stable force of discipleship within those communities. With missionaries
being so involved in education, this also helps converts to be able to read and interpret the
Bible, which is important for new converts to Christianity. Not all of the responsibility of
discipleship falls upon the missionaries though. It is a personal walk that a new Christian
begins with Christ. Becoming a disciple is a process, according to Lingenfelter. It is a
process whereby new converts "respond by the work of the Holy Spirit, and are nurtured
in the Word of Christ so that they become his companions and followers" (211).
Conversion is something which needs to be addressed here when dealing with
discipleship. According to Zinnbauer and Pargament "researchers have argued over the
process of religious conversion for nearly a hundred years and have arrived at anything but
a consensus" (161). "Earlier writing on 'conversion' to Islam and Christianity in Afiica
tended to treat it as an all-or-nothing jump from error to enlightenment" (Horton 315).
One of the definitions used to describe religious conversion is "a radical change in the self
in response to either emotional turmoil or enduring stress through which the self becomes
identified with the sacred" (Pargament 162). Another area which many researchers and
scholars have differed in their opinions of is whether or not the process of conversion
involves a "radical change" (Zinnbauer and Pargament 163). On one end of the debate are
those who believe that a "radical change" doesn't just come naturally from the conversion
experience and that it is actually "a solution actively sought by the convert" (Zinnbauer
and Pargament 163). Others argue that "conversion is a gradual process" and that it does
not require a "radical change" (Zinnbauer and Pargament 163). One must decide for
himselfilierself what they think about the conversion experience. I believe that the road of
Christianity is not a destination, but instead it is a joumey.
22
The Challenge to Overcome Missionary Ideas of the Nineteenth Century
Many of the missionaries who first entered into Nigeria and Africa were not aware
of these cultural challenges which faced them. These earlier missionaries tried to
evangelize the countries the way that they had known Christianity in Europe. This seemed
to be a great tragedy and probably did more harm than we can express today. An example
of one such tragedy is a lack of understanding among missionaries when faced with being
disowned by one's family. Many times when an individual converts from another religion
to Christianity in Nigeria, the result is disownership from ones' family. This may not seem
significant to an American missionary, but many Nigerians prefer death to the
disownership of family. Missionaries expected the Nigerian people to just conform, the
way people did back home in Europe. Webster states that "By 1891, the policy of
conformity had triumphed in dogma and the episcopate" (43). "Control became a
paramount consideration. If a foreign code was to be imposed upon Afiica it required
foreigners to impose it" ( Webster 43). The European missionaries were being sent in
large numbers to Nigeria. Not only were these Europeans moving into Nigeria for
religious reasons, but for political reasons as well (J.B. Webster 62). Africans deeply
resented this forceful entry into their land (62). The reason Africans resented this entry
was because of the superiority complex which accompanied it. Webster goes on to say
that "On the narrower religiousfieldthe arrogance which accompanied imperial expansion
was reflected in grovsdng missionary intolerance of African customs and leadership" (63).
Dymess expands on this idea when he asserts that in order for these new converts to
accept Christianity they must also accept the ways of the "West" (39). One Nigerian man
offered his viewpoint on European missionaries encountering their culture:
23
If at the beginning, anyone had enough vision to suggest that while accepting
Christianity, Nigerians did not need to throw away what was good and valuable in
their own culture, such a person would have been accused of rank 'heathenism'
by the European religious educators whose set purpose was to exterminate as of
the Devil anything that had no meaning for them. (Dymess 39)
Dymess speaks of a crisis which occurred as a result of this attitude on the part of
the Europeans. He says that a "cuhural confusion" has made its way into the lives of these
African people (40). African Christians were asked to do something impossible for them
to even comprehend. "They were asked to repudiate their past and live off a borrowed
heritage" (Dymess 40). As a result of mission efforts to control Africans and the people
of Africa coming to the point where they were tired of the European's forcing them to
merely conform to Westem cultural ideas, modem Africa began seeing independent
churches springing up everywhere. Peel quotes that these independent churches were
"founded by Africans in protest at some feature of the Christianity of the missionary
societies" (1). Dymess says that these church leaders were redefining the European
church practices and replacing them with local traditions (41).
Baptist Missionaries Meeting the Cultural Challenge
Not all mission groups met the cultural challenge posed by the desire for control
and conformity, however. The Baptists, according to Webster "ushered in a new era of
Christianity among the Yomba. A spell had been broken, a door had been opened for
Christians of every mission affiliation to find a dignified means of escape from the tyranny
of the mle of the societies" (61). Webster says that the Baptists allowed a great deal of
freedom among new converts and its congregations (61). Instead of controUing Nigerian
Christians, the Baptist seemed to grasp the ideas of culture much better than other groups.
"The local congregation is the church in Baptist belief Thus the pastor or the missionary
is the servant, never the master" (Webster 61). On December 23, 1890 Edward Wilmot
Blyden entered Nigeria and spoke about the West Afiican Churches. He said that if Afiica
was not given the challenge to evangelize their own country, then evangelism would not
24
be successful He said that foreign hands needed to back off and let Afiicans control the
spread of the gospel on their own country (Webster 65). He went on to suggest that if
foreigners continued to control evangelism and missions, then when these missionaries
were gone, the African churches would "collapse" (Webster 65). As we have already seen
by the work that Nigerian Baptists are doing today in evangelism, the Baptists were
successful at their attempts to limit their need for control over evangelism. The
missionaries are seen today as letting go of the majority of mission work in Nigeria and
letting the Nigerian Mission Board handle it. The Christians in Nigeria have been very
willing to takefinancialcontrol over many mission projects. This is primarily due to the
fact that the missionaries trained and prepared the Nigerian Baptists in so many ways, that
they were completely ready to take the lead when the time was right. Since there is a ten
year plan to transfer all institutions over to Nigerian control, it looks as if missionaries will
be able to reduce the role of mission money which funds Nigerian Baptist (Kelly 11).
Some examples of missionaries letting go of theu" control are taking place in the seminaries
of Nigeria. Missionaries Bob and Edith Bumey retired in August of 1995fromthe
Nigerian Baptist Theological Seminary (Kelly 11). "They will not be replaced by new
missionaries" (Kelly 11).
Bud and Mayrene Dosher Meeting the Cultural Challenge
Bud and Mayrene Dosher were missionaries in Nigeria starting in 1956, and stayed
there for a number of years. They were medical missionaries, and they served through the
Southem Baptist Mission Board. Bud was a surgeon and was very influential in helping
win Nigerians to Christ. Mayrene said that there were two Baptist hospitals in Nigeria
when she and her husband practiced medicine there. One is at Ogbomosho, and the other
is at Eku (Dosher).
Maj^ene remembers one of the biggest cultural barriers which existed for them as
missionaries was that the native doctors were still around when they entered Nigeria the
25
first time. She recalls that these doctors practiced herbal remedies or what she considered
to be "witchcraft," and many of the people in Nigeria were loyal to these doctors. They
would tell Nigerians that they should watch out for the new foreign missionaries because
they did not know what kind of medicine they practiced. Many of the doctors who were
unfamiliar with the medicine offered by the missionaries would wam people not to ever
enter the Baptist hospitals. The problem existed between native doctors of Nigeria and
the missionary doctors. Both groups of doctors felt that their way of practicing medicine
was the "correct" way. Missionaries thought that there was no basis for the local
herbalist. The herbalist doctor probably thought that the missionaries were taking their
business away from them. A middle ground needs to be reached between the two groups
of doctors. Both groups need to explore the positives which can be associated from
practicing both types of medicine, before they each draw their own conclusions. Without
a compromise in the situation, a sense of resentment and lack of tmst can occur with both
groups of doctors. When I asked her how they overcame this large cultural barrier, she
said that they started with ministries to help the people. They developed sterility clinics
and well-baby clinics. 'The sign of status in Nigeria is the number of heirs you have,"
recalls Mayrene (Dosher). Because of this, if a woman was sterile for some reason, this
caused great problems for her. These sterility clinics were a huge success for medical
missionaries. "It allowed us to get our foot in the door" (Dosher). The well-baby clinics
also offered medical help to those people where the native doctors and herbal doctors
were unsuccessful. Once the people began accepting the hospitals and their ability to help
people, these hospitals became a means of spreading the gospel.
Mayrene also discussed the fact that the Southem Baptist have begun turning
control over to the Nigerian Baptist. This was an effort to nationalize hospitals and
schools. She believes the missionaries handing over power and control helped to
overcome cultural barriers as well. Mayrene said that in each hospital there is a chaplain.
26
Every patient who enters the hospital hears the gospel before they leave. Another cultural
barrier which existed for the Doshers was the language barrier. Mayrene said that there
are over 200 different languages in Nigeria. There are three main languages. This
presented barriers for them, because towns even thirty miles apart may speak different
languages. The way in which they overcame this barrier was through interpreters most of
the time. Schools in Nigeria are taught in English. Mayrene said that because of the
diversity of languages in the country, the schools had to choose a national language
(Dosher).
27
CHAPTER VI
EXPERIENCES IN NIGERIA
Stories of Southem Baptist Missionaries
Introduction
Many stories can be told of how people and lives have been touched by Christian
missionaries who were willing to risk much in order to spread the gospel. Smce this paper
has centered on and around Nigeria, then I felt it was fitting to give some testimonies of
these individuals who have seen firsthand how the missionaries influenced their lives. I
will focus on Southem Baptist missions since that is the Foreign Mission Board of which I
hope to be a part.
Charies Strickland
My uncle, Charles Strickland, is a pastor of a Baptist church in Commerce, Texas.
When I told him about this paper, he was eager to share a story about a friend of his in
school. In 1969 my uncle met a Nigerian man in one of his classes in Abilene at Hardin
Simmons University. His name was Adam Mobyeterian. My uncle and Adam became
good friends in school, and one day my uncle asked him to come to his church, Denton
Valley Baptist Church, to give his testimony. So Adam came and shared his testimony at
my uncle's church. Adam's parents were animists. One day Adam became very sick and
was taken to a Southem Baptist hospital in Nigeria. It was there in the hospital that Adam
became a Christian, through the contacts he had made at this hospital. After he finished
school in the United States, he went back to be a History professor in Nigeria. It was a
few years later that my uncle discovered Adam had died at the age of forty. One day,
several years later, my uncle received a letter in the mail. It had his name on it, but the
only address it had was USA. It was a letter from Adam's wife, Queenie. She was very
28
distraught because their son had been severely burned when the gasoline tmck he was
driving caught on fire. She needed medical help and money. My uncle called a Southem
Baptist missionary doctor who was assigned to Nigeria, and asked him to help. The
missionaries helped Queenie and her son immediately, and he recovered fijlly. My uncle
says that this testimony "is a tribute to what Southem Baptist missionaries have done in
impacting the lives of people" (Strickland). Adam had told my uncle that he owed his life
to those Southem Baptist missionaries who told him about Jesus, saved his life when he
was ill, sent him to school, and trained him for his life's work.
Sunday Ode
Sunday Ode, a Nigerian man, had become a new Christian in 1998. However,
three days after his baptism, he died after a bad cough had worsened. After his death,
students from the Nigeria Baptist Theological Seminary went to Ode's family to visit
them. "They saw on the door ofhis room he had scrawled in chalk: 'Brothers and
Sisters: Please Accept Christ'" (Miller). These seminary students shared Christ with
Ode's family, and two of them became Christians as a result. After this. Ode's family
members asked the students to begin a church in their village. They did start a church, and
the Jesusfilmwas shown. As a resuh of thefihnbeing shown in the village, many
Nigerians became Christians. "Two men—each from different villages—were among those
who decided to follow Christ after seeing the Jesus film. They asked the students to bring
thefilmto their villages When the Jesusfilmwas shown in these villages, many more
followed Christ, and two more churches were planted" (Miller). The testimony of Sunday
Ode was that through his conversion many others were able to hear the gospel. Even
thought his life was short-lived, he left a message behind hhn for others to hear the gospel
(Miller).
Tom and Leah McGuire
These two missionaries work among the Muslims and animists in West Africa.
29
They report stories that the people in the villages around them are responding with open
hearts to the gospel message. One story they tell is about a time when a village was not
receiving rainfall and the local people had given up hope for any rain at all. The
missionaries promised one of the men in the village that God would send rain and
blessings among the people. At a meeting wrth other missionaries, these two missionaries
and others gathered together and prayed for God to send rain. That night it rained
abundantly (McGuire 44). The man who had been so doubting at first that God would
send rain, became a believer. Later he joked to the McGuire's, "Now v^U you ask God to
send electricity to our village" (McGuire 44). As a result of mighty miracles, God is
showing himself to these villages in Afiica who have never heard the gospel.
Christianity m Nigeria and Chibuzo Okolo's Experience
The History of Christianity in Chibuzo's Family
During my years at college, I have worked at McDonald's. Although most people
do not see this as a prestigious job with a high status, I have gained so much
understanding from working there. What a big intercultural shock it was for me to enter
into the workforce and meet many new people of diverse ethnic backgrounds. What a
blessing this has been for me though. I can overcome cultural barriers which exist in our
ovm society. One of the privileges I have had in meeting new people was when I met
Chibuzo Okolo from Nigeria. He worked with me for a couple of years at McDonald's.
We immediately became fiiends when we realized that we had so much in common,
especially our faith in God. I thought he would be an excellent source to use when talking
about the history of Christianity in Nigeria. Chibuzo, or Chris, was bom in the town of
Aba in the eastem part of Nigeria. I asked hhn if he could go back and date when and
how his family first was introduced to Christ. He said that the year was 1945 during the
regime of the colonial masters. Chris's grandfather was not a Christian. His grandmother
became a Christian after the first Christian missionaries came to his hometown, which he
30
said is close to the River Niger. He said that the missionaries were mostly English, and
the more popular ones were "Bishop Shanahan, 'Tlorence Nightingale" and Mary Slessor"
(Okolo). These missionaries were from the Anglican church. Chibuzo's grandmother
joined the Anglican church, and later Chibuzo's dad followed.
Muslim and Christian Conflict
When Chibuzo was twelve he went to school in a federal government college,
Minna. Minna is located in the northem part of Nigeria where Muslim's are in an
overwhehning majority. Chibuzo recalls that his school was mixed with Muslims and
Christians, but the majority were Muslims. As a result of this, he said he remembers many
conflicts. "I can recall correctly one Sunday when some Muslim believer tumed to
become a Christian. It was a good feeling, but at the same time when the Muslims found
out, that night wasn't very funny" (Okolo). Chibuzo recalls that the Muslims would beat
up on any Christian they could lay hands on. Some Muslims who actually did convert to
Christianity suffered persecutions and two were disowned by their parents. Chibuzo said
that the Christians stood together in their support.
Chibuzo's Testimony
I feel that only by writing this testimony in Chibuzo's words is justice served. He
says it a lot better than I could. His testimony is both inspiring andfittingfor this entire
paper.
God has been really good to me and my family, and I can't convince myself of any
other reason why I am in this country but just for the fact that God wants to do
something miraculous through my life. Christianity has come a long way. I just
can't help thanking God for the bringing of Christianity into Nigeria, for many
things could have happened v^thout it. If the times of abolishment and killing of
twins still existed (for twins were believed to be a bad omen) my cousins would
not be alive today, if human sacrifice still existed, I may have been dead by now,
and if Christianity didn't come to my country, I would not have my education.
Christianity is not a religion, and so it is not an opium of the people as Freud
defines religion. Christianity comes as a result of inspiration from God and
conviction in ones mind that Jesus died for our sins and He is our all in all, the
31
very breath we breathe and the fire that bums within our souls. Sometimes
I think of the feeling of being bom again as celestial. (Okolo)
32
CHAPTER VII
CONCLUSION
Since I am planning to be a missionary in Afiica, I think it was necessary for me to
study the history of Christianity in Afiica. I leamed so much as a result of writing this
paper. Not only did I leam of the history, but I learned so much about the lives of the
people in Nigeria. I had imagined that being a missionary wasn't a difficult challenge for
me to meet. I realize now that h is probably the most difficult challenge to meet.
Spreading the gospel is much more than reading scriptures to someone who has never
heard the gospel before. Missionaries must be aware of the cultural limitations placed
upon him/her. They must overcome these barriers in communication and culture in order
to effectively work as a missionary.
Something that we all need to be kept mindful about is that Christianity does not
mean ever3fthing is perfect. There have been many rough points in the history of
Christianity in Nigeria. There have also been times when the missionary role was
compromised by ethnocentric ideas. Along with the rough points are the positive points
which coincided with them. These positive aspects of Christianity in Nigeria were
attempts at education and healthcare. Southem Baptist missionaries, along with other
mission agencies, have made great strides in introducing Christianity to Nigeria.
Oftentimes the goal of the missionary was hindered by a lack of understanding in cultural
differences. Throughout the years, attempts have been made at changing to a more
culturally sensitive way of approaching mission work. Missionaries who enter into this
field of work in the next millennium need to keep addressing and working on changing the
social difficulty which is sometimes created by bringing Christianity into another culture.
33
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Ajayi, Ade J.F. Christian Missions in Nigeria Evanston: Northwestem University Press,
1965.
Ayandele, E.A. The Missionary Impact on Modem Nigeria. New York: Humanities
Press, 1967.
Berman, Edward H. African Reactions to Missionary Education New York: Teachers
College Press, 1975.
Bridges, Erich. "Whatever it Takes." The COMMISSION Feb 1999: 6-7.
Dosher, Mayrene. Telephone interview. 15 Nov. 1999.
Dymess, William A. Learning About Theology from the Third Worid. Grand Rapids:
Zondervan Pub. House, 1990.
Horton, Robin. Pattems of Thought in Africa and the West. New York, NY: Cambridge
University Press, 1993.
Isichei, Elizabeth. A History of Christianity in Africa: From Antiquity to the Present.
Grand Rapids: W.B. Eerdmans Pub. Co., 1995.
Kelly, Mark. "Missions on the Move in a Volatile Land." The COMMISSION July/Aug
1995: 9-21.
Lingenfelter, Sherwood G. Transforming Culture: A Challenge for Christian Mission.
Grand Rapids: Baker Book House, 1992.
Maier, Karl. "Planned Christian Revival Sparks Riots in Nigeria." Washington Post
20 Oct. 1991: A29+.
Mbiti, John S. Afiican Religions and Philosophy. London: Heinemann Pub., 1969.
McGuire, Tom and Leah. "God's Blessings Pour in West Afiica." The COMMISSION
Nov. 1999: 44.
Miller, Norman. "New Believer's Untimely Death Helps Bring Others to Christ."
Baptist Press. 14 Aug. 1998.
Online. Available WWW:
http: //www. imb. org/imb/news/story. cfm?id=244
34
New Intemational Version Student Bible. Michigan: Zondervan Publishing House, 1986.
Okolo, Chibuzo. Telephone interview. 15 Nov. 1999.
Okite, Odhiambo. "Nigeria's Christian President Calls for 'Moral Rearmament.'"
Christianity Today 26 Apr. 1999.
Parrinder, Geoffiey. Worid Religions From Ancient History to the Present. New York:
Facts on File, 1971.
Peel, J.D.Y. Aladura: A Religious Movement Among the Yomba. London: Oxford
University Press, 1968.
Rosenthal, A.M. "Keeping the Spotlight." New York Times 25 Dec. 1998: A33.
"Some Groups Banned by Nigeria After Riots." New York Times 21 May 1992: A12.
Strickland, Charles. Telephone interview. 5 Oct. 1999.
Webster, J.B. The Afiican Churches Among the Yomba, 1888-1922. Oxford: Clarendon
Press, 1964.
Zinnbauer, Brian J. and Pargament, Kenneth I. "Spiritual Conversion: A Study of
Religious Change Among College Students." Joumal For The Scientific Study
Qf:E£ligiQll37(1998): 161-80.
35