It may not be overstatement to state that the
practical spiritual life of Nigerian Christians is
not commensurate with their numerical
strength. The renowned Professor of Religious
studies, and Catholic Priest Ejizu (2008:19-21)
underscore this phenomenon, that it seems that
the more proliferation of the churches in
Nigeria, the more the faith experience decline in
spiritual commitment, morality and practical
Christian living. Instead, many of the churches
are significantly occupied with the here, and
now affairs of this world as shaped by the
Nigerian social system. The scenario facilitates
rapid secularization of Christian spirituality. The
implication is that the practice of Christianity in
modern Nigeria is deviating from its intrinsic
worth and value, to some motives which are at
variance with its fundamentals. Fake Ministers,
Prophets, Evangelists and sundry clergy-men are
ubiquitous, vending ‘individually framed, and
false imaginations’, in place of Divine
revelations and fervour. Is like such practice
present God, not as He is, but as suits their
selfish motives. One common practice among
the Pentecostal Charismatics variety is shouting
and ‘commanding’ God to ‘obey’ and respond
according to their wish, not by the will of God.
The declining emphasis on spirituality is
concomitant with the crave for materialism in
churches. This is the background of the
emphasis on faith by works; works without
spiritual fervour. Thus, donations from any
source, including known cheats and criminals
are heralded by resounding ovation and
commendation. The preference for faith by
works (materialism), is diminishing spirituality
towards eternal life. In followers’ relationship
with the clergy, they create an aura of sin-free,
and ‘ignorance’ of the importance of confession
of sins to God before forgiveness. Many a times,
prayers from the clergy is preferred to
confession to God. And, for fear of losing their
clients, Ministers sometimes withhold the truth
from people (Apenda, 2006:133). The spiritual
commitment of the poor is reducing in church
value. This is a fundamental challenge to tackle
if the Nigerian church will not concede that it is
radically deviating or reinterpreting Christianity
for mundane ends.
This regrettable trend in the house, and
name of God, however, worries some
conscientious Ministers. Noting that negative
practices in Christianity have taken root in
Nigeria, a priest, Adasu (1992:447), spotlights
political religion, and prosperity gospel as main
features which have obliterated and diminished
the basic teachings and spiritual fervour of the
church in Nigeria. These are teething problems
which erode spiritual commitment. Where lies
the strength of Christian faith if the spiritual
fervour and quality is eroded?
practical spiritual life of Nigerian Christians is
not commensurate with their numerical
strength. The renowned Professor of Religious
studies, and Catholic Priest Ejizu (2008:19-21)
underscore this phenomenon, that it seems that
the more proliferation of the churches in
Nigeria, the more the faith experience decline in
spiritual commitment, morality and practical
Christian living. Instead, many of the churches
are significantly occupied with the here, and
now affairs of this world as shaped by the
Nigerian social system. The scenario facilitates
rapid secularization of Christian spirituality. The
implication is that the practice of Christianity in
modern Nigeria is deviating from its intrinsic
worth and value, to some motives which are at
variance with its fundamentals. Fake Ministers,
Prophets, Evangelists and sundry clergy-men are
ubiquitous, vending ‘individually framed, and
false imaginations’, in place of Divine
revelations and fervour. Is like such practice
present God, not as He is, but as suits their
selfish motives. One common practice among
the Pentecostal Charismatics variety is shouting
and ‘commanding’ God to ‘obey’ and respond
according to their wish, not by the will of God.
The declining emphasis on spirituality is
concomitant with the crave for materialism in
churches. This is the background of the
emphasis on faith by works; works without
spiritual fervour. Thus, donations from any
source, including known cheats and criminals
are heralded by resounding ovation and
commendation. The preference for faith by
works (materialism), is diminishing spirituality
towards eternal life. In followers’ relationship
with the clergy, they create an aura of sin-free,
and ‘ignorance’ of the importance of confession
of sins to God before forgiveness. Many a times,
prayers from the clergy is preferred to
confession to God. And, for fear of losing their
clients, Ministers sometimes withhold the truth
from people (Apenda, 2006:133). The spiritual
commitment of the poor is reducing in church
value. This is a fundamental challenge to tackle
if the Nigerian church will not concede that it is
radically deviating or reinterpreting Christianity
for mundane ends.
This regrettable trend in the house, and
name of God, however, worries some
conscientious Ministers. Noting that negative
practices in Christianity have taken root in
Nigeria, a priest, Adasu (1992:447), spotlights
political religion, and prosperity gospel as main
features which have obliterated and diminished
the basic teachings and spiritual fervour of the
church in Nigeria. These are teething problems
which erode spiritual commitment. Where lies
the strength of Christian faith if the spiritual
fervour and quality is eroded?
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