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In Religion and the Making of Nigeria, Olufemi Vaughan examines how Christian, Muslim, and indigenous religious structures have provided the essential social and ideological frameworks for the construction of contemporary Nigeria. Using a wealth of archival sources and extensive Africanist scholarship, Vaughan traces Nigeria’s social, religious, and political history from the early nineteenth century to the present. During the nineteenth century, the historic Sokoto Jihad in today’s northern Nigeria and the Christian missionary movement in what is now southwestern Nigeria provided the frameworks for ethno-religious divisions in colonial society. Following Nigeria’s independence from Britain in 1960, Christian-Muslim tensions became manifest in regional and religious conflicts over the expansion of sharia, in fierce competition among political elites for state power, and in the rise of Boko Haram. These tensions are not simply conflicts over religious beliefs, ethnicity, and regionalism; they represent structural imbalances founded on the religious divisions forged under colonial rule.
The question envisioned and pursued in this book is how to discover a dynamic idea that fosters interdenominational initiatives for socio-economic, political and spiritual empowerment of Nigerian Christians today. It proffers solution by using the biblical-Pauline message of justification as paradigm. This book grapples with the scandalous divisions of the followers of Christ. Every Christian needs evangelical repentance. We can only grow together in the unity willed by Jesus Christ, by growing together in God's love poured into our hearts at our baptism.
By the beginning of the twenty-first century, Christianity has taken shape and established roots in all areas of African reality. It has come to stay. Therefore, we welcome Christianity afresh in Africa, where it has arrived to continue the ancient and vibrant Christianity in Egypt, Ethiopia, and Eritrea. It is appropriate that the Anthology of African Christianity presents, in valuable detail, this new reality that describes its African landscape in totality.
Exploring a new approach to interfaith/interreligious communication, the contributors to this collection seek to interact from the perspective of their own tradition or academic discipline with Ernest Becker's theory on the relationship between religion, culture and the human awareness of death and mortality. While much interfaith/interreligious dialogue focuses on beliefs and practices, thus delineating areas of disagreement as a starting point, these chapters foster interactive communication rooted in areas of the universal human experience. Thus by demonstration these authors argue for the integrity and efficacy of this approach for pursuing intercultural and interdisciplinary communication.
Through fieldwork research, this book seeks to explore Catholic ecumenism and the proliferation of Pentecostalism. Using data gathered from four West African countries, it additionally endeavors to investigate the sociopolitical impact of Pentecostalism, which is growing exponentially and is seen by many as the new face and phase of Christianity on the continent. This book puts a search light on the reality of West African Pentecostalism and its relationship with the older Christian traditions. It cogently asks if Pentecostalism is a cog in the wheels of the fragile ecumenical work among West African Christianity and wonders about its impact on the poor existing social, economic, and political situations common to most West African politics and governments. This book is for professionals and students of religion and theology, and is useful for the casual reader.
Exploring faith-based organizations (FBOs) in current developmental discourses and practice, this book presents a selection of empirical in-depth case-studies of Christian FBOs and assesses the vital role credited to FBOs in current discourses on development. Examining the engagement of FBOs with contemporary politics of development, the contributions stress the agency of FBOs in diverse contexts of development policy, both local and global. It is emphasised that FBOs constitute boundary agents and developmental entrepreneurs: they move between different discursive fields such as national and international development discourses, theological discourses, and their specific religious constituencies. By combining influxes from these different contexts, FBOs generate unique perspectives on development: they express alternative views on development and stress particular approaches anchored in their theological social ethics. This book should be of interest to those researching FBOs and their interaction with international organizations, and to scholars working in the broader areas of religion and politics and politics and development.