http://hdl.handle.net/123456789/51 Fri, 17 Apr 2026 13:32:03 GMT 2026-04-17T13:32:03Z http://hdl.handle.net/123456789/2437 SOCIAL VALUES OF SACRED OBJECTS IN SELECTED CHURCHES IN IBADAN, NIGERI AKINDOLIE, Akinwumi Ambrose Sacred Objects (SOs) are an important aspect of religious beliefs and practices of many churches in Nigeria, including churches in Ibadan. Previous studies on SOs explored mainly symbolic, ritual and spiritual values inherent in them, with scant attention paid to their social values. This study was, therefore, designed to examine social values of SOs used in selected churches in Ibadan, with a view to determining their usage and significance. Robert Codrington’s Mana Theory was used as the framework, while the descriptive design was adopted. Purposive sampling was used to select five churches and areas where SOs are mostly used in Ibadan: Christ Apostolic Church (CAC), Ashi-Bodija; Celestial Church of Christ (CCC), Orogun; Cherubim and Seraphim Church (C&S), Iwo Road; The Church of the Lord (Prayer Fellowship) Worldwide (TCLPFW), Oke-Ado; and Redeemed Christian Church of God (RCCG), Challenge. In-depth interviews were conducted with 75 members (15 from each Church) because of their possession of SOs; and 10 members of the clergy (two from each Church) for consecrating the objects. Five sessions of focus group discussion were held with artisans and traders; expectant mothers and mothers-in-waiting; the sick; security personnel; and drivers. The data were content-analysed. Five SOs were used: water, oil, candle, crucifix and perfume; and three social values were identified: economic, security and healing. The artisans and traders affirmed that selling water in CAC, oil in RCCG, and candles, crucifixes and perfume in CCC increased their finances. While some security personnel wore crucifixes, some drivers hung them in cars, and others sprayed perfume on the body and in cars for protection. However, some drivers over-rely on the SOs by engaging in overspeeding on the highways, thereby becoming a threat to other road users. The majority of the expectant mothers and mothers-in-waiting in CAC, CCC, C&S and TCLPFW affirmed that they got healed from fibroid and stillbirth as they drank and bathed with holy water. Likewise, some persons in RCCG reported that they got healed from ulcers, stroke, 30 years of haemorrhage and epilepsy through the use of anointing oil. However, some respondents claimed that non-standardisation of the use of water, oil and perfume exposed their users to the health risk of overdose. The sale of these SOs resulted in business growth, job provision and self-reliance by their dealers. While some members of the clergy in CCC reportedly sold candles at exorbitant prices during programmes, some traders in CAC, C&S and RCCG sold water and oil at exorbitant prices during special programmes. The security personnel and drivers in CCC claimed that crucifix and perfume helped to ward off evil attacks, and prevented vehicle accidents and attacks by highway armed robbers and kidnappers. The healing from the use of these SOs reportedly prevented their beneficiaries from a high medical bills in conventional hospitals. Sacred objects are deployed by the selected churches in Ibadan to provide religious alternative measures for addressing economic, security and health challenges. Fri, 01 Sep 2023 00:00:00 GMT http://hdl.handle.net/123456789/2437 2023-09-01T00:00:00Z http://hdl.handle.net/123456789/2413 THE ROMAN CATHOLIC CHURCH SOCIAL AGENCIES AND THE RIGHTS OF VULNERABLE CHILDREN IN IBADAN, NIGERIA, 2014-2018 NJIDEKA, GLORIA AYANTAYO The need to implement the Rights of Vulnerable Children (RVC) has remained an issue of global concern. Previous studies on RVC and agencies implementing them have largely been from the legal, educational and medical perspectives, with little attention paid to faith-based interventions. This study was, therefore, designed to examine the strategies adopted and problems encountered by the Roman Catholic Church Social Agencies (RCCSA) in their implementation of RVC in Ibadan, with a view to highlighting their sociological implications. Silver Hilary’s Social Inclusion Theory served as the framework. The descriptive research design was adopted. Bodija, Gbagi, Mokola, Yemetu, Aperin, Oritamefa, Molete, Agbowo and Apete in Ibadan being nine areas where the activities of RCCSA are prominent were purposively selected. In-depth interviews were conducted with 134 respondents: 12 Catholic priests, 20 RCCSA coordinators, 15 staff of RCCSA, four staff members of the Oyo State Ministry of Women Affairs and Social Development, 40 staff of RCCSA’ partnering agencies, 50 Vulnerable Children (VC), 10 VC’s parents, and three security officers. Twenty Focus Group Discussion sessions were held with participants drawn from 20 schools where Child Rights Clubs (CRCs) operate. Data were content analysed. The use of Mass media, CRC monthly counselling, partnership with relevant agencies, capacity building, and creation of educational fund were the five strategies adopted by the RCCSA. Mass media created awareness among parents and children concerning RVC. This led to a rehabilitation and reunification of 30 VC with their biological and foster parents between 2017 and 2018. The CRC engagement in monthly counselling programmes reduced bullying and discrimination against VC in all the 20 secondary schools operating the CRC. Partnership with the relevant agencies made it possible for the agencies to perform their social services to the less privilege, particularly the vulnerable children, which for long have been neglected because they lacked essential logistic and financial supports. The capacity building in form of workshops, and seminars on methods of tracking child abusers in Ibadan led to the rescuing of 404 VC between 2014 and 2018. Availability of educational fund was instrumental to the enrolment of 91 VC in 15 schools with all their school fees paid and educational/vocational materials supplied between 2016 and 2018. Problems militating against the implementation of RVC are many parents’ poor knowledge of what constitutes child rights, and uncooperative attitudes of a few rehabilitated VC, who still go back to the streets after the rehabilitation and reunification. The intervention of Roman Catholic Church Social Agencies has led to attitudinal change, socialisation, inter-religious interactions, social integration of the majority of VC and improved mobility and access of the disabled VC to public and private buildings and spaces in Ibadan, Nigeria from 2014 to 2018. Fri, 01 Oct 2021 00:00:00 GMT http://hdl.handle.net/123456789/2413 2021-10-01T00:00:00Z http://hdl.handle.net/123456789/2264 DECOLONISATION IN THE WORKS OF SELECTED AFRICAN OLD TESTAMENT SCHOLARS AIGBEKAEN, PAUL OSATO Deco.l.onisati.on i.n bib.li.cal he.rmene.uti.cs, an att.e.mpt to fre.e bib.li.cal i.n.t.e.rpre.tati.on from West.e.rn hege.mony, fe.atures prom.i.nen.tly i.n Afri.can O.ld T.esta.men.t s.cho.larsh.ip. Prev.i.o.u.s studi.es on the deco.l.onisati.on of the O.ld T.esta.men.t (OT) i.n Afri.ca focu.s.ed largely on i.ts h.istory, me.thods and process, wi.th li.ttl.e att.en.ti.on pa.id to exa.m.i.n.ati.on of the wor.ks of Afri.can OT s.cho.lars. Th.is study w.as, the.re.fore, designed to exa.m.i.ne deco.l.onisati.on i.n the wor.ks of s.el.ect.ed Afri.can s.cho.lars, wi.th a v.i.ew to de.t.e.rm.i.ni.ng the the.mes and bib.li.cal he.rmene.uti.cs u.s.ed for repres.en.tati.on i.n the.i.r t.exts. Ju.sti.n Ukpong‟s I.nculturati.on He.rmene.uti.cs w.as u.s.ed as the fra.mewor.k, wh.il.e the i.n.t.e.rpre.tive design w.as adopt.ed. Purposive sa.mpli.ng w.as u.s.ed to s.el.ect thre.e s.cho.lars: Dav.id Ada.mo, Madipo.ane Mas.enya and Ge.rald West, be.i.ng the fore.most Afri.can OT s.cho.lars that had an avowed p.enchan.t for the place of Afri.ca/Afri.cans i.n the OT. Six t.exts we.re purposively s.el.ect.ed owi.ng to the.i.r the.mati.c rel.evance. The t.exts we.re Ada.mo‟s Afri.ca and Afri.cans i.n the O.ld T.esta.men.t (A.A.OT) and Re.adi.ng and I.n.t.e.rpre.ti.ng the Bib.l.e i.n Afri.can i.ndigeno.u.s Churches (RIBI.Cs), Mas.enya‟s How worthy is the woman of worth? Re.re.adi.ng Prove.rbs 31: 10–31 i.n Afri.can-So.uth Afri.ca (HWWWRPASA) and Rede.fi.ni.ng o.urs.elves: a bosadi (womanho.od) appro.ach (ROBW.A), and West‟s Bib.li.cal he.rmene.uti.cs of libe.rati.on: modes of re.adi.ng the Bib.l.e i.n the So.uth Afri.can con.t.ext (BHLMRBSAC) and Bib.li.cal he.rmene.uti.cs i.n Afri.ca: a re.ade.r i.n Afri.can the.o.l.ogy BHARAT). The t.exts we.re exege.ti.cally an.alys.ed. Three themes in the texts were identified: cultural empowerment, gender emancipation and political liberation. Adamo deploys vWK “Cush” and its derivative yv.i²Wk “Cushite” for cultural empowerment, Masenya employs lyIx;â-tv,a.e (virtuous woman) for gender emancipation and West uses the OT Exodus story for political liberation. The presence, role and cultural contribution of Africans to the holistic history of ancient Israel are implied in the OT‟s passages (AAOT and RIBICs) While the usage of vWK and its derivative yv.i²Wk (AAOT) agre.e wi.th prop.e.r Hebra.i.c s.e.man.ti.cs for b.lacks, the.reby implyi.ng Afri.ca/Afri.can; the exist.en.ti.al u.s.e of the Bib.l.e i.n i.ndigeno.u.s churches is canvass.ed (RIBI.Cs). Exege.ti.cally, the t.exts (A.A.OT and RIBI.Cs) are i.n.appli.cab.l.e to the ave.rage b.lack man. Women, from the West.e.rn and mal.e p.e.rsp.ectives i.n the OT, are charact.e.ris.ed by i.nv.isibili.ty, sil.ence and obs.curi.ty (HWWWRPASA and ROBW.A). lyIx;â-tv,a.e is depl.oyed to appra.is.e the strength of womanho.od, esp.eci.ally the b.lack So.uth Afri.can women and gi.rl-ch.ildren (HWWWRPASA), but did not align wi.th i.ts Hebra.i.c portrayal as de.fi.ned wi.th.i.n the marri.ed statu.s (ROBW.A). Both t.exts (HWWWRPASA and ROBW.A) are opaqu.e i.n translati.ng the.ory i.n.to practi.cab.l.e st.eps. Po.li.ti.cal libe.rati.on is epi.tom.is.ed i.n the OT Exodu.s story, but the Aparthe.id regime u.s.es the bib.li.cal he.rmene.uti.cs to ju.stify suppressi.on and dom.i.n.ance (BHLMRBSAC and BHARAT). Altho.ugh a wh.i.t.e So.uth Afri.can, West u.s.es i.nsights from the OT Exodu.s story to exe.mplify b.lack libe.rati.on i.n So.uth Afri.ca (BHLMRBSAC and BHARAT), as aga.i.nst ali.eni.ati.on and oppressi.on. Howeve.r, he makes subtl.e re.fe.rence to the rights of the oppress.ed. I.n the.i.r s.el.ect.ed wor.ks on deco.l.onisati.on, Ada.mo, Mas.enya and West foregro.und the i.n.t.e.rpre.tati.on of the O.ld T.esta.men.t i.n Afri.can soci.o-cultural exp.e.ri.ence, but are un.ab.l.e to match the.ory wi.th practi.ce. Tue, 01 Aug 2023 00:00:00 GMT http://hdl.handle.net/123456789/2264 2023-08-01T00:00:00Z http://hdl.handle.net/123456789/1953 POLICY DEVELOPMENT IN METHODIST CHURCH NIGERIA, 1962-2020 ONOJA, Gabriel Onoja Policy development, an iterative process designed to help organisations advance policies to make them run efficiently in the realisation of their corporate objectives, is pivotal for organisational success, including the Methodist Church Nigeria (MCN). Existing studies on MCN have focused largely on historical development, renewal movements and doctrinal exegesis, with scant attention paid to its policy development. This study was, therefore, designed to examine policy development in MCN, which was orchestrated by the constitutional reforms from 1962, when the Church was granted autonomy from the British Methodist, to 2020, when the MCN held Constitutional Conference and reviewed the MCN Constitution, 2006. This was with a view to identifying the trends in policy development, its attendant benefits and challenges to the church. Anthony Giddens’ Structuration Theory was adopted as the framework, while the descriptive design was used. The purposive sampling technique was used to select 31 members of the clergy and 33 members of the laity based on their experience on policy issues in MCN. In-depth interviews were conducted with 14 episcopates, seven presbyters, eight priests, two deacons, one deaconess, four evangelists, four lay presidents, 10 stewards, seven fellowship presidents and seven former lay officers because they were involved as policymakers and implementers in the Conference area. Church records and the MCN Constitutions, 1962, 1976, 1990 and 2006, were consulted. The data were thematically analysed. The policy developments in MCN was a reflection of the changing dynamics in administering the church. The Deed of Foundation, 1962, granted the Church autonomy, while the MCN Constitution, 1976, addressed ecumenical matters with the introduction of Episcopacy and the adoption of titles, such as Patriarch, Archbishops and Bishops. The MCN Constitution, 1990, focused on reconciliation and reunification of the church after 14 years of internal crises. The MCN Constitution, 2006, which was in use until 2020 repositioned the church for effective ministry. The benefits derived from the policies include the introduction of new methods, such as the reordering of the ministry, charismatic worship and numerical growth from two districts at autonomy to 80 dioceses in 2020. The policies equally enhanced the national impact of the church in the education and health sectors, while it achieved global relevance in international outreach mission to Gabon, Togo, Dubai, United Kingdom and United States of America. Moreover, MCN’s leadership role in World Methodist Council was firmly established. However, there was the erosion of Methodist heritage and traditions, like simple hierarchies of priesthood and unelaborate liturgy as a result of the policy. There were also the Presidential and Patriarchal conflict from 1976 to 1990; partial implementation of the policies and financial burdens were evident in the irregular payment of Church workers’ salaries. Social change underpinned policies for autonomy, episcopacy and repositioning in Methodist Church Nigeria, from 1962 to 2020, with attendant benefits and challenges. Tue, 01 Aug 2023 00:00:00 GMT http://hdl.handle.net/123456789/1953 2023-08-01T00:00:00Z