scholarly journals Leadership crisis in Nigeria: Theological study of John 10:11-15

2020 ◽  
Vol 15 (1) ◽  
pp. 109-122
Author(s):  
Mary Emilia Aboekwe

The circumstance of every nation is determined by the quality and vision of her leaders. Since after independent, Nigeria has been so unfortunate not to have gotten competent, effective and purposeful leaders capable of turning her highly great natural potentials into real economic and political powers. Both leaders and the lead fail to identify the essential values that sustain various societies constituting the nation and infuse such values into the nation’s social system. This incompetence has led to leadership crisis and has now clogged on its wheel of striving for development. It is this bad leadership and perhaps the poor handling of many ethnic groups in the country that have triggered the conflict and anxiety that have trailed quest for national integration since after independence. This paper therefore, using the periscope John 10:11-15 which deals with the parable of the Good Shepherd, examines the leadership qualities of Jesus Christ and recommends it to Nigerian leaders. It further examines the text to ascertain its theological implications. The study traces two kinds of leadership operated in Nigeria (military and civilian) since after independence. While emphasizing the need for moral education and constant value re-orientation as the means to surmount the Nigeria’s leadership challenges, the study recommends among others, the urgent need for paradigm shift in our social system in order to restore value based Nigerian society that would directly translate to value based leadership. Keywords: Leadership, Crisis, Education, Value

2020 ◽  
Vol 44 (1) ◽  
Author(s):  
Benjamin Diara ◽  
Mmesoma Onukwufor ◽  
Favour Uroko

This article examines the activities of Christian religious communities and the birth of a commercialised Christian religion. It begins by creating an atmosphere that the Nigerians find themselves in, and explaining as to why they rely more on religious vendors for solutions to their physical and spiritual problems. Thus, the real causalities are the people with no contentment. The commercialisation of religion in Nigeria has been characterised by increased poverty and social vices such as armed robbery, bad leadership and bad citizenship. Findings reveal that adherents of the various churches that have commercialised their blessings comprise both the poor and the rich of the society. The poor are seeking God for instant blessing, while the rich are seeking God for the sustainability of their wealth and protection. True religion is now lost in Nigeria. Some pastors treat the church as an investment, expecting to get something in return personally when the institution prospers financially. This is evident in the rise in sugar-coated preaching in most Nigerian churches. It was discovered that commercialisation of churches is mainly for financial gains, and it is an offshoot of the proliferation of churches in Nigeria.


2012 ◽  
Vol 33 (1) ◽  
Author(s):  
Kalemba Mwambazambi

The Church mission relative to socio-political issues in Francophone Africa requires a paradigm shift in both practice and teaching. To revitalise the Christian mission and pave the way for the positive transformation of Francophone Africa, a method review and mission strategy is relevant. The Church�s mission is to create disciples, to evangelise people, bring them to a deeper faith, promote truth, justice, peace, reconciliation, reconstruction, development and defend the poor and oppressed. Thus, people should always be central to the Church�s commitment regarding evangelism and social advancement. This article has provided a missiological overview of the Christian mission to gain a better understanding of the role of the Church in Francophone Africa today.


2019 ◽  
Vol 8 (1) ◽  
pp. 38-42
Author(s):  
Dillip Kumar Khuntia ◽  
Prasanta Kumar Barik

Human beings came to the world along with ideas which got nurtured and transmitted from generation to generation. To upgrade quality of life he became educated through formal, informal and non-formal ways. Curriculum was structured formally at different levels of education which is being upgraded and refined from time to time. Here in this paper an attempt has been made to relocate the paradigm shift in curriculum in a mission mode taking the suggestions as follows: Culture specific pedagogy; Moral Education for revival; Curricular renovation, reformation and innovation in terms of reality and fact; Vocationalization in true sense; Emphasis on Practical aspect; Meeting the needs of the locality; Imparting Patriotism through curriculum; Preaching and practising Yoga Education; Indian Traditional Culture from the age old spiritual scriptures; Committee consisting people having practical experience from the grass root level; Placing importance upon joyful learning; Providing opportunity to prepare the ground for all round development; Meeting aims of educations from a broader perspective; Adopting innovation of other countries; Fund for conducting Research; Application of Research findings; Finding the Vision and Mission; Making them free from the over burden of examination; Protecting environment through education; Emphasizing experiential learning; To inculcate global human values among the youth; To prepare for global citizenship.


1886 ◽  
Vol 32 (138) ◽  
pp. 182-193 ◽  
Author(s):  
William W. Ireland

The separate grouping of divers diseases in hospitals for their better treatment is a constant accompaniment of progress in medicine. Medical complaints have been separated from surgical ones; contagious diseases have been isolated from non-contagious diseases, and from one another; acute cases have been separated from chronic ones; those under medical treatment from those simply convalescent. But of late years, in the domain of mental science, so far from the separation of different groups becoming more and more definite, it might be held with some plausibility that for years back the tendency has been the other way. The asylum is becoming more and more an infirmary, a place for stowing away all the wreckage of our social system, all the flotsam and jetsam of disease and misfortune—a place where is thrown together everything in human nature troublesome and unsightly. Eccentric and dotard old people, deserted children whose feeble mental faculties made unusual demands upon the care of the poor-house matron, helpless paralytics, and many of the miscellaneous cases where bodily disease has brought with it mental feebleness, are all shoved into the District Asylum, to be kept till death walks them off.


1970 ◽  
Vol 29 (1) ◽  
pp. 12-19 ◽  
Author(s):  
Edward Spicer

In industrialized societies no less than in feudal landlord societies there are extreme differences in wealth. There has been no clear trend toward leveling the extremes in those Western industrialized societies in which the private sector of the economy has maintained an important controlling role. Extreme poverty is clearly a persistent accompaniment of industrialization in such societies. The current great concern in the United States with this phenomenon, in the sense of its being conceived as a problem condition to be changed, may or may not be indicative that change is incipient. Fundamental change would of course involve new ideological orientations and new social structure - in short, a different kind of social system. Symptoms of such change are perhaps to be seen in the new orientations embodied in the Economic Opportunity Act and in what has been labeled civil disorder. The legislation proposes new forms of social structure for linking people in poverty areas directly with the national political organization. Civil disorder, too, may be symptomatic of new forms of internal social organization stimulated both by the new legislation and by other conditions.


2016 ◽  
Vol 33 (1) ◽  
pp. 43-56
Author(s):  
Jamaliah Said ◽  
Shamimul Hasan ◽  
Hussin Saimin ◽  
Normah Omar

Government-linked companies (GLCs) play an essential role in the expansion of the Malaysian economy. GLCs are contributing a significant percentage of the nation’s gross capital formation and National Gross Domestic Product and they have been regarded as instruments of national growth and supplementing government’s effort in promoting social and economic goals. Nevertheless, the performance of GLCs remains as a major concern. Although many research have been done on organisations and enterprises there is lack of research done on GLCs’ performance. Previously, the performance of GLCs in Malaysia has been affected by the poor performance of its key companies such as Proton Holdings Berhad and Malaysia Airline System (MAS). Hence, this study attempts to examine on the effect of ethical culture practices, leadership qualities, entrepreneurship orientation, and innovation existence towards the performance of Malaysian GLCs. In this study, the data is gathered via questionnaires survey collected from 102 state and federal level GLCs. The results of coefficient of independent variables showed that leadership qualities and innovation are positively correlated with organisational performance. This study suggests to improve the performance of GLCs through emphasizing on leadership qualities and placing high emphasis on innovation.


Author(s):  
Kwabena Opuni-Frimpong

The Black Stool has been considered by Western missionaries and missionary established churches mainly as a sacred object and religious material for rituals without much attention to its educational significance. The Western missionaries introduced Christian education and schooling pattern of learning to the Akan societies. The introduction of Western and Christian education came with Bibles, Hymn Books, Liturgy books and other educational materials. Even though the Akan had their own forms of learning, the indigenous educational resources did not attract the consideration of the missionaries. The missionary legacy of not recognizing the indigenous educational materials such as the Black Stool has remained with Christian education in Akan churches and other educational patterns. The study is an examination of the educational dimensions of the Black Stool and its significance for moral and leadership formation. Using both primary and secondary sources to examine the role of the Black Stool in moral education and leadership formation, the study points out the fact that the Black Stool is capable of providing even education in Christian history and calls for the need for re-thinking Akan Christian history to reflect significant intellectual weight embedded in the Black Stool. The study has established that the Akan Black Stool that over the years has been considered mainly from its sacred and religious dimensions has educational dimensions that equally must attract intellectual attention. The study identifies the traditional pattern of learning as a discipline that must attract intellectual attention. Moreover, there is a need for a paradigm shift on the perception of the Black Stool. A paradigm shift on the perception of indigenous educational resources will position the Black Stool as a relevant educational resource for a traditional pattern of learning. The study calls for a need for re-thinking of Akan Christian history to retrieve Christian information and history that have been embedded in indigenous resources like the Black Stool. Keywords: Akan, Black Stool, Traditional Patterns of Learning, Christianity, Educational Resources.


2021 ◽  
Vol 1 (1) ◽  
pp. 01-07
Author(s):  
Triyo Supriyatno ◽  
Cyril Musaddad Abbud El-Aribi ◽  
Ahmad Muntakhib ◽  
Mulyani Mudis Taruna

There is no separate discipline of ethics in Islam, and the comparative importance of reason and revelation in determining moral values is open to debate. For most Muslims, what is considered halāl (permitted) and harām (forbidden) in Islam is understood in terms of what God defines as right and good. There are three main kinds of values: (a) akhlāq, which refers to the duties and responsibilities set out in the shari‘ah and in Islamic teaching generally; (b) adab, which refers to the manners associated with good breeding; and (c) the qualities of character possessed by a good Muslim, following the example of the Prophet Muhammad. Among the main differences between Islamic and western morality is the emphasis on timeless religious principles, the role of the law in enforcing morality, the different understanding of rights, the rejection of moral autonomy as a goal of moral education, and the stress on reward in the Hereafter as a motivator of moral behavior. An Islamic life system cannot be conveyed only by using verbal suggestions, verbal warnings but also necessary means that can form a complete cultural network. In this regard, intense dialogue with various existing values ​​is needed to bring about a paradigm shift in thinking in the form of symbols that can be applied in local cultural life. The method of cultivating Islamic values ​​demands conditions for improving the quality and performance of Muslim humans who have these values. Islamic values ​​that are properly understood will function as a compass for the direction where and how to live a modern life full of changes in values. Islamic values ​​will still play an important role in the future, especially in providing a moral foundation for the development of science and technology. Religious teachings must be brought closer to the context of modernity.


2014 ◽  
Vol 4 (1) ◽  
pp. 70-75 ◽  
Author(s):  
Olaitan Temitayo ◽  
◽  
Christina T. Audu ◽  
Ajibola A. Lukman

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