http://hdl.handle.net/123456789/51 Sat, 04 Apr 2026 14:29:05 GMT 2026-04-04T14:29:05Z 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 http://hdl.handle.net/123456789/1844 THE GOOD SAMARITAN’S PARABLE IN LUKE 10: 30-37 AND ITS RELATIVITY TO THE CHARACTERISATION OF THE YORÙBÁ EPISTEME OF ỌMỌLÚÀBÍ OYEWOLE, Olagoke James The Good Samaritan’s Parable (TGSP), in Luke’s Gospel, was Jesus’ wordcraft to a Jewish lawyer who deliberately tested Him on the conditions required to inherit eternal kingdom and to be a true neighbour. Existing studies on TGSP were interpreted from the perspectives of allegory, religious reforms, pedagogical instructions, deontological construct with little attention paid to its contextual interpretation of neighbourhood character and relativity to Yorùbá context. This Study was, therefore, designed to interrogate TGSP in Luke 10: 30-37, with a view to establishing its relative significance to the Yorùbá Episteme of Ọmọlúàbí. Samuel Abogunrin’s Decolonisation of Biblical Interpretation was adopted as the framework, while the mixed methods design was utilised. Raph Martin’s grammaticohistorical approach to biblical exegesis was utilised. Three communities (Ifẹ, Oyọ and Ìbàdàn) in Yorùbáland were purposively selected based on their familiarity with Yorùbá pedigree. Three hundred Christian Yorùbá Respondents (men and women, 100 in each community), were conveniently selected. A copy of the TGSP Questionnaire each (r=0.81) was administered to the Respondents. Key informant interviews were conducted with 18 Yorùbá Respondents owing to their knowledge of TGSP. While qualitative data were subjected to exegetical analysis, quantitative data were analysed using descriptive statistics. The Good Samaritan’s parable portrays πλησίον (neighbourhood character) and ἐπιείκεια (justice), which oscillate around the notion of ἔλεος (mercy) that encompasses Έσπλαγχνίζηστης (compassion), and ἐπιμέλενη (hospitality). Έσπλαγχνίζηστης (Luke 10:33) is represented by being merciful and compassionate, gauging God’s own compassion towards human beings. These virtues are the decisive motive behind the Samaritan’s compassionate behaviour towards the victim. Most Respondents (99.2%) perceived that Έσπλαγχνίζηστης is related to àánú (compassion), a fundamental moral and psychological attribute, which distinguishes an Ọmọlúàbí from a worthless person. Ἐπιμέλενη (Luke 10:34) is characterised by involving forethought in a continuous moral and monetary support. This attribute is significant in the Samaritan’s hospitality towards the wounded man. Ἐπιμέλενη which refers to ìsoore (benevolence), signifies a caregiver character in continuous moral and material support towards a helpless neighbour as represented by 99.2%. Ἐπιείκεια informs how the Samaritan’s actions not only override and correct legalistic religious laws that controlled the Priest and the Levite, but fulfils the double commandment of love (Jeremiah 31:33). Majority of the Respondents (94.4%) agreed that ἐπιείκεια was relatable to ὶjὶnlẹ̀ ìfé (genuine love), centring around interpersonal interest benevolence regardless of ethnic affiliation. As Luke 10:30-37 identifies πλησίον and ἐπιείκεια as the embodiment of good neighbourhood character so ìwà (character), expressed in compassion, care, and mercy, is recited in Ifá corpus as the queen of all virtues. Ἐπιείκεια is a virtue that agrees with the summary of the law (Mark 12:29-31), meanwhile, 96% Respondents affirmed that Ọmọlúàbí is a quintessential virtue among the Yorùbá under the guardianship of elders and prescribed taboos. Πλησίον and ἐπιείκεια are deployed in The Good Samaritan’s Parable in explicating how good neighbourhood character is a threshold to enter eternal kingdom irrespective of ethnic group (Luke 10: 30-37). Ìwà in the Yorùbá Episteme of Ọmọlúàbí is a cultural requirement that facilitates warmth among the Yorùbá (Ogbè Alárá) Tue, 01 Mar 2022 00:00:00 GMT http://hdl.handle.net/123456789/1844 2022-03-01T00:00:00Z http://hdl.handle.net/123456789/1842 SEXUALITY IN THE DOMINION MANDATE (GEN. 1: 26- 28) AND ITS REFLECTION IN THE YORUBA SOCIO-CULTURAL CONTEXT ADEOGUN, JOSHUA OLUKAYODE Sexuality, a concept which expresses different sexual and gender-related activities and features, manifests in the dominion mandate (Gen 1: 26- 28) and the Yoruba socio-cultural milieu. Previous studies on the dominion mandate focused on imago Dei, ecological concerns, earth stewardship, and gender discourse, with little attention paid to the issue of sexuality and its relatedness to the Yoruba. This study was, therefore, designed to examine sexuality in the dominion mandate, with a view to identifying its expressions and functions as well as its reflection within` the Yoruba socio-cultural context. Chris Manu’s Inter-cultural Hermeneutics, which relates the biblical texts to African context, provided the framework. The historical-critical method was utilised in the interpretation of the perìcopé. Four sessions of focus group discussion were held in Osogbo and Lagos. These cities were chosen because of their traditional nature and cosmopolitan, respectively, and where traditional worshippers and Christians interact. In-depth interviews were conducted with 16 Ẹleṣ́ ìn abáláyé (indigenous worshippers), five Babaláwo (Ifá priests) and 25 Christians (10 members of the clergy, 15 members of the laity) who had deep understanding of the expression and practice of sexuality. Data were subjected to exegetical and content analyses. The dominion mandate text (Gen. 1:26 - 28) reveals three fundamental principles: fecundity, mutual relationship and exclusivity and suppressed sexuality. These characterise the foundation for the expression and practice of sexuality. Fecundity is represented as the principal instruction given to humanity on sexuality, which is expected to be achieved through heterosexual reproduction. This was corroborated in another text where ish (man), yada (mate) and isha (woman) procreated, which began human population (Gen.2:24-25). This indicates heterosexual conjugal relationship as a process to procreation. Mutual relationship and exclusivity is promoted through sexual expression practised in monogamous heterosexual context in which the two share their hidden divine potentials. This also leads to intimacy which engenders social cohesion. Suppressed sexuality portrayed in the text, shows the need for humanity to subdue their sexuality by restricting its expression and practice to monogamy which was established so as to instil discipline on humanity as a requisite to having dominion over other creatures. Yoruba understanding of sexuality is codified in the oral tradition and its motive is analogous to dominion mandate. Expression and practice of sexuality as reflected in the Yoruba socio-cultural milieu is a sacred phenomenon that should be done to achieve the divine goal, and should not be abused. Yoruba expression of sexuality has the focus of fecundity for the purpose of perpetuating the worship of gods and goddesses, as confirmed by all the Babaláwo in Osogbo. The purpose of sex is to promote mutual understanding and intimacy among couples. The majority of both indigenous worshippers and the Christian respondents claimed that Yoruba expression of sexuality opposes sexual perversion like homosexuality, bestiality, paedophilia and pornography. Sexuality, as expressed in the dominion mandate and also reflected in Yoruba sociocultural context, is a veritable avenue for the stability, sustenance of human race and development of the society. Sat, 01 Jan 2022 00:00:00 GMT http://hdl.handle.net/123456789/1842 2022-01-01T00:00:00Z