Christianity took root in Nigeria during the 15th century
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Christianity took root in Nigeria during the 15th century, when
Portuguese explorers established trade relations with the Nigerians.
Oba Ozolua, a prominent Nigerian ruler, played a significant role in this
process, as he expanded trade in the region and fostered a relationship
with Portuguese explorer John Alfonso d'Aveiro. In 1486, Portugal sent
missionaries to Benin with the aim of promoting Christianity in the
area, partly motivated by their desire to counter the growing influence
of Islam. The Portuguese government believed that converting to
Christianity would make the Nigerians more receptive to trade and
commerce.^1
Despite these early efforts, Christianity did not gain a lasting foothold
in Nigeria during the 16th century. It was not until the 19th century
that significant progress was made in establishing Christianity in the
country. In 1845, the Anglican Church Missionary Society dispatched
missionaries to Nigeria, followed by the Southern Baptist Convention in
1850, which also established missions in the region.^2 These
missionary endeavors aimed to spread Christianity and contribute to
the cultural and social transformation of Nigeria.
During the late 19th and early 20th centuries, the missionaries
advocated for the "Africanization" of African Christians. Figures such as
Edward Blyden, James Johnson, and D.B. Vincent (later known as
Mojola Agbebi) emerged as key proponents of cultural nationalism
within the Christian context.^3 Blyden, for instance, argued that Africa
was the original home of God, asserting that the Christ worshipped by
Africans should reflect their own cultural identity. Johnson emphasized
the need for ecclesiastical independence and expressed the desire for
a Christianity that resonated with African cultural values and traditions.
These efforts to indigenize Christianity in Nigeria laid the foundation for
the growth and development of the faith in the country. Today, Nigeria
boasts a vibrant Christian community, encompassing various
denominations and expressions of the faith. Pentecostalism has
witnessed significant growth, with independent charismatic churches
and mega-churches attracting millions of followers. Additionally,
indigenous churches rooted in African cultural and religious traditions
have emerged as important expressions of Nigerian Christianity.^4
Christian missions continue to play a crucial role in Nigeria, both
through foreign and indigenous organizations. These missions engage
in evangelistic activities, social welfare initiatives, and educational
projects, addressing issues such as poverty, healthcare, education, and
social justice. Nigeria is also home to several Bible colleges,
universities, and seminaries that provide theological education and
training for pastors and church leaders, equipping them for Christian
service and leadership.^5
While Christianity is the predominant religion in Nigeria, the country
remains religiously diverse. Islam is the second-largest religion,
particularly concentrated in the northern regions. Traditional African
religions, although in decline, still retain influence in some rural areas.
Nigeria has experienced interreligious tensions and conflicts,
underscoring the need for dialogue and peaceful coexistence among
different religious communities.
In conclusion, the historical development of Christianity in Nigeria can
be traced back to the 15th century with the arrival of Portuguese
missionaries. While early attempts were met with limited success, the
19th-century missionary efforts laid a stronger foundation for the
growth of Christianity in the country. Today, Christianity in Nigeria is
characterized by diverse denominations, the influence of indigenous
expressions of faith, active mission work, and the presence of
theological educational institutions.
Footnotes:
7.
Noelle Watson, International Dictionary of Historical Places:
Middle East and Africa (Chicago, IL: Fitzroy Dearborn, 1996), 126.
8.
A. F. C. Ryder, "THE BENIN MISSIONS," Journal of the Historical
Society of Nigeria 2, no. 2 (Nigeria: Historical Society of Nigeria, 1961),
231–59
9.
Mark Nickens, A Survey of the History of Global Christianity,
Second Edition (Nashville, TN: B&H Academic, 2020), 257.
10.
A.F.C. Ryder, "Missionary Activity in the Kingdom of Warri," Journal
of the Historical Society of Nigeria 2, no. 1 (Nigeria: Historical Society
of Nigeria, 1960), 1–26.
11.
Sunday Jide Komolafe, The Transformation of African Christianity:
Development and Change in the Nigerian Church (Langham Creative
Projects, 2013), 96.
Mojola Agbebi, a prominent figure in the indigenization of Christianity
in Nigeria, emphasized the need to distinguish between the
"essentials" and "non-essentials" of the faith. According to Agbebi, the
essential elements of Christianity included miraculous healings, the
preaching of the Gospel to the poor, and the raising of the dead. In
contrast, he regarded aspects such as Western names, attire, and
church architecture as non-essential and not integral to the practice of
the faith.^7 This perspective highlights the desire to embrace
Christianity in a way that resonates with African cultural identity.
In the late 1980s and early 2000s, Nigeria witnessed a significant
flourishing of Christian churches. As of 2010, over 50.8% of Nigeria's
population identified as Christian.^8 One notable area of growth has
been within the Charismatic Pentecostal movement. Komolafe
suggests that the success of Pentecostalism in Nigeria can be
attributed, in part, to the influence of charismatic Christianity within
the university culture. Educated young people have played a vital role
in driving the explosive growth of the Christian community for over
three decades.^9
Initially composed of educated, young, and mobile individuals, this
group served as a bridge between mainline, classical, and charismatic
churches, transcending denominational boundaries. Furthermore, the
mission of the church in Nigeria is rooted in the apocalyptic and
millennialist beliefs of Neocharismatics, who emphasize the urgency of
evangelism and active participation in advancing the kingdom of
God.^10
Footnotes:
6. Komolafe, The Transformation of African Christianity, 98.
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12.
Ibid.
13.
"Global Christianity – A Report on the Size and Distribution of the
World's Christian Population," Pew Research Center. Accessed August
7, 2022.
https://www.pewresearch.org/religion/2011/12/19/global-
christianity-exec/
14.
Komolafe, The Transformation of African Christianity, 143.
15.
Ibid., 156.
However, amidst the rapid growth and influence of the Charismatic
movement in Nigeria, there are concerns regarding the emphasis on
numerical growth and the potential neglect of discipleship-making. E.
Kingsley Larbi, as quoted in The Transformation of African Christianity,
highlights the risk of the church imploding due to the overshadowing
focus on numbers and the urgency to complete the Great Commission,
without giving sufficient attention to the process of disciple-
making.^11 This observation draws attention to the need for a
balanced approach that prioritizes spiritual growth and nurturing of
believers.
A 2006 survey conducted by Pew Research revealed that
approximately six-in-ten Protestants in Nigeria identify as Pentecostal
or charismatic, while three-in-ten Nigerian Catholics can be classified
as charismatic.^12 These statistics underscore the significant
presence and impact of the contemporary Charismatic movement
within the Nigerian context. The resonance of the Charismatic
movement with the personal, social, religious, and cultural needs and
values of Nigerians contributes to its widespread appeal and
growth.^13
Footnotes:
11. Komolafe, The Transformation of African Christianity, 379.
12.
"Historical Overview of Pentecostalism in Nigeria," Pew Research
Center. Accessed August 7, 2022.
https://www.pewresearch.org/religion/2006/10/05/historical-overview-
of-pentecostalism-in-nigeria/
13.
M. A. Ojo, "The Charismatic Movement in Nigeria Today,"
International Bulletin of Missionary Research, 19(3), 1995, 114.
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