On Denominationalism and Inter-Denominationality: Discerning the Signs of the Times in Nigerian Christianity

ABSTRACT

At this stage of Christianity in Nigeria, the question: “why do we fight with each other?” is not just relevant but cogent. Since the 1880s when Christianity arrived the southern part of Nigeria, there has been rivalry among the Christian denominations – from the struggle for territorial and numerical dominance, to antagonism in educational, political and social spheres. Sadly, this disunity has weakened Christianity as a force to check the excesses of the government and the lopsided policies that are not in the interest of the largely Christian populace. While Christians bicker and betray each other for denominational gains, the whole nation decays to the detriment of all. In this article, we exposed how Christianity came as denominations in Nigeria, provided a critical appraisal of denominationality and the ills of denominationalism. Then, we proffered inter-denominationality (not denominationalism) as the preferable orientation from denominationality for a better Christian relationality in Nigeria.

KEYWORDS:

• Christianity
• church
• denominations
• denominationalism
• inter-denominationality
• Nigeria

Disclosure Statement

No potential conflict of interest was reported by the author(s).

Notes

1 Ogbu, Divided People of God, 47.

2 Ibid., 45.

3 Outi, Debates over the Resurrection of the Dead, 109.

4 Leithart, The End of Protestantism, 59.

5 Ibid. By “established” Leithart implies the concrete, structural expression or manifestation of plurality of the church.

6 Ibid., 61.

7 Richey, “Denominations and Denominationalism,” 76.

8 Mead, “Denominationalism,” 291.

9 Ibid.

10 Ibid.

11 Ibid., 292.

12 Ensign-George, Between Congregation and Church, 114.

13 Ensign-George, “Denomination as Ecclesiological Category,” 6.

14 Ibid., 4.

15 De Mey, “Is There a Future for Denominationalism?,” 159.

16 Ibid., 157.

17 Ajayi, Christian Missions in Nigeria 1841–1891.

18 Kwashi, “The Church of Nigeria (Anglican Communion),” 165–83.

19 See Nwabara, “Christian Encounter (sic) with Indigenous Religion,” 589–601.

20 Ekechi, “Colonialism and Christianity in West Africa,” 103.

21 Bassey, “Missionary Rivalry and Educational Expansion,” 36.

22 Ekechi, Missionary Enterprise and Rivalry in Igboland, 71–3.

23 Okafor, “Francophone Catholic Achievements in Igboland,” 307.

24 Bassey, “Missionary Rivalry and Educational Expansion,” 36.

25 See Ahanotu, “The Nigerian Military and the Issue,” 333.

26 See Okafor, “ICYMI: Anglican Priests Protest Against Obiano.”

27 Ohia and Nzewi, “Contributions of Women in Governance,” 107.

28 Chigere, Foreign Missionary Background and Indigenous Evangelization, 400.

29 See Richey, “Denominations and Denominationalism,” 76; Leithart, The End of Protestantism, 69.

30 SFI website, “About Us,” https://www.sfiloveinaction.org.

31 Ibid.

32 Ibid. – Young Daughters.

33 Editor, “Adefarasin Hosts African Praise Experience in Lagos.”

34 Official website of The African Praise Experience, http://theexperiencelagos.com/1G1V/.

35 Ibid.

36 Unusual Praise website, https://www.unusualpraise.com.

37 ThisDay Online News, “Catholic Church Hosts Unusual Praise 2019.”

38 Vatican II, Unitatis Redintegratio, no. 8.

39 Panikkar, Worship and Secular Man, 65.

40 See Vatican II, Unitatis Redintegratio, nos.8, 15.

41 Kessler, Receive One Another, 27.

42 See Vatican II, Unitatis Redintegratio, nos.4, 22.

43 Kim, The Rise of the Global South, xxxiv.

44 Some quick examples would include the crisis over the episcopacy of the Catholic diocese of Ahiara, the movement against prosperity gospel within Pentecostalism led by the media personality, Ifedayo Olarinde (a.k.a. Daddy Freeze) with his Free Nation in Christ Online Church, and the rise of what is now known as “Intelligent Christians” (IC) – cf. Chude Jideonwo and his Retail Religion’s The Future of Faith Instagram Series, 11 May–June, 2020.

45 Leithart, The End of Protestantism, 81.

46 Ibid., 76.

47 Ibid., 77.

48 Ibid., 79.

Additional information

Notes on contributors

Ikenna Paschal Okpaleke

Ikenna Paschal Okpaleke teaches Catholic ecclesiology and ecumenism at the Faculty of Theology and Religious Studies, UCLouvain, Belgium. His research focuses on the transformation of communal identities through dialogue, and his research interests include ecumenism, interreligious dialogue, ecclesiology, intercultural and public theologies.

Kizito Chinedu Nweke

Kizito Chinedu Nweke is a Roman Catholic Priest and holds a doctorate in Interreligious Dialogue and Missiology. He lives in Germany where he pastors in the StadtKirche Heidelberg, and African Catholic Community Mannheim, Germany. His academic engagements comprise majorly international seminars and conferences, and writing for international journals.