CHRISTIAN FAITH AND SOCIAL TRANSFORMATION: JOHN HOWARD YODER’S

489 Pages·2008·2.34 MB·English

CHRISTIAN FAITH AND SOCIAL TRANSFORMATION: JOHN
HOWARD YODER’S SOCIAL ETHICS AS LENS FOR RE-
VISIONING THE ECCLESIOLOGICAL IDENTITY OF THE
SOUTH CENTRAL SYNOD (SCS) OF THE PRESBYTERIAN
CHURCH OF NIGERIA (THE PCN)

By

Olo Ndukwe

Dissertation Presented for the Degree of Doctor of Theology at Stellenbosch University

Promoter: Professor Nico Koopman

December 2008
DECLARATION

By submitting this dissertation electronically, I declare that the entirety of the work contained
therein is my own, original work, that I am the owner of the copyright thereof (unless to the
extent explicitly otherwise stated) and that I have not previously in its entirety or in part
submitted it for obtaining any qualification.

Date: December 2008

Copyright © 2009 Stellenbosch University
All rights reserved
ACKNOWLEDGEMENT

The success of this work is a testimony of God’s faithfulness in my life. This very struggle for
attaining selfhood has been a very challenging one. But for God’s immeasurable grace, the work
would have been a mission impossible. To God be all the glory. I am indebted to all the people
God has placed around me. Their presence in, and contributions to my life inspire me to affirm
the saying that it takes other human beings for one to become a person. I lack words to express
fully my appreciation to all of them. Nevertheless, a few of them deserve mention here.

I would like to place on record the immense contributions of my promoter, Professor Nico
Koopman, whom I address as My God-given developer. This title summarizes my interpretation
of his ministry in my life. The results of his co-operation with Professor Dirkie Smit are also
evident in this research. Their critique and overall mentorship cannot be divorced from the work.
Their indelible theological formation will manifest in my future theological engagements. I pray
that such future theological enterprise will justify the sacrifices they accepted for my sake. I am
grateful to the Lord for favouring me with their presence and ministries.

My appreciation also goes to the Faculty Dean Professor Elna Mouton and her office. They came
to my rescue when I needed it most. In addition, I thank all the lecturers whose modules helped
to shape my thinking. The librarians and other non-academic staff of the University who played
crucial roles in making this project a success are not left out in my appreciation. Each of these
persons or groups contributed concrete blocks of knowledge and experiences for the construction
of my nascent intellectual framework. Worthy of mention here are the contributions of various
seminar facilitators and authors whose works provided me with resources and inspirations for
this project. I acknowledge all of them.

The contributions of the Beyers Naude Center for Public Theology to the successful execution of
this project are invaluable. The Centre exposed me to various conferences/seminars and finally
introduced me to Professor Arne Rasmusson of Umea University Sweden. Professor Rasmusson
created a significant space for me to drink from John Howard Yoder’s intellectual spring. His co-
operation with the Faculty of Theology and the BNC also favoured me with the prestigious
Linnaeus-Palme Scholarship to study the course, Theology, Social and Economic Theories at
Umea University, Sweden from January to June 2007.
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I also salute Professor H. J. Hendriks of NETACT. He supported me financially and as a mentor,
he gave me the opportunity to serve NETACT as the House Administrator of Weidenhof
Housing Project (July 2007- Dec 2008). May the Lord also bless Rev David Hunter and the
entire leadership of Stellenbosch United Presbyterian Church for their significant contributions
to this study. The Mission Office of the Dutch Reformed Church (DRC) Stellenbosch also
played a crucial role in making this dream a reality. In addition, I also acknowledge the
contributions of Dr Robert Vosloo, Leslie van Rooi and Mrs. Wilma Riekert towards this
project.

My profound gratitude also goes to Chief Echeme Nnana Kalu , Chief Uba E. Obasi and Chief
Nwokeka Kalu whose words were their bonds, i.e., to fund my Masters and Doctoral Programs
in Stellenbosch University. The contributions of these persons: Mr James Eleanya Onuma, Dr
and Mrs P.E.Ukuku, James Okwara, Agwu Asi, Ukaegbu Onwuka, Mike Kalu, Dr Uma
Onwunta, Engr Onwunta Kalu, Dr Miracle Ajah, Chief E.K.Otisi, Mr Ukoha Uka and many
others too numerous to mention are acknowledged. The General Assembly of The Presbyterian
Church of Nigeria is also acknowledged. This body relieved me of parish engagements to enable
me to embark on this study. I say a big thank you to all.

My selfless and inspirational wife Elder Mrs. Grace, and our daughters (Precious and Hope) are
a blessing. They denied themselves of many privileges in order to make this dream a reality.
Their names are both remarkable and symbolic of what God is doing in me and through me, for
humanity.
The Lord is faithful!

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ABSTRACT

The premise for this research is that Yoder’s restorative vision for an ecclesial theology holds
great potential for a more adequate involvement of the South Central Synod (SCS) of the
Presbyterian Church of Nigeria (The PCN) with the public. Significant resources from Yoder’s
Christocentric vision for restoring ecclesial reflections and practices can assist the church to re-
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vision its distorted ecclesiology. Contemporary challenges within the Nigerian socio-cultural
context question the meaningfulness of the Enlightenment-based and Constantinian-Docetic-
faced ecclesiology of the SCS to its host religio-cultures. This ecclesiology is in conflict with the
Reformed tradition which the SCS upholds, and which does not have a timeless, a-historical
ecclesiology. The study adopted a systematic-theological approach focusing on historical,
Christological and ecclesiological perspectives.

With its theological lens, the historical perspective is used to retrace the dilemma of the SCS to
some distressing legacies of the Enlightenment-based projects in Nigeria. These perplexing
bequests do not spare the growing mission and projects of Nigerian churches, particularly The
PCN which, gave birth to the SCS. Truism, universalism, abstract and competitive ideologies of
the Reformation era often characterize the Enlightenment-based violent ethics. Local resources
and contexts have less significant respect in their witnesses. Often, their competing ideologies
becloud the embodied proclamation of the lordship of Jesus Christ by the churches. In other
words, the social ethics of the SCS compromises the figure of Christ in its theological witnesses.
Thus, Yoder’s reflection on Christology is suggested as a restorative vision.

Yoder’s reflection on Christology is an ecumenical vision. It is grounded in the historical life and
works which the biblical Jesus Christ demonstrated in concrete communities. Yoder’s
Christological vision is scripturally rooted in the catholicity of the pre-Constantinian church
traditions. It is Barthian in its foundation and orientations; albeit from a nonviolent-resistant
Diaspora perspective. It also reflects on historical Christology as a nonviolentnon-violent-
resistant ministry for renewing society. Fundamentally, Yoder’s vision also seeks the restoration
of shalom in the community. Yoder’s visionary project takes local resources and contexts
seriously in its ethical witness. Above all, it expects believers to adopt a Christocentric witness

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The term re-vision is used here (and throughout the study) in the sense of re- envisioning. It is adopted to
underscore the concept of a restored vision.
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to the political (non-violent-resistant) ethics of Jesus as their life responsibility. Yoder’s
reflection on Christology envisions an ecclesial witness that is defined and sustained by the
merits of the gracious Christ-event.
Yoder’s vision for ecclesiology replays the Barthian rhythm: ecclesiology is the Church’s
affirmation of the lordship of Jesus Christ over its polity and politics. It envisions a
Christocentric corporate and embodied witness of the Kingdom vision as an historical reality.
Yoder’s vision for the ecumenical ministry of the Church re-presents believers’ corporate
(Christocentric) Kingdom realization as a Christological mandate to the empirical Church in
concrete contexts. His vision for ecclesiology re-interprets and appropriates a Christocentric
ministry of the whole people of God as a more significant practice of ‘the rule of Christ’ within
historical contexts. It is a Christological ecclesiology. For Yoder, ecclesiology is ethics.
Yoder’s restorative vision for social ethics is tied to his reflection on Christology. It bespeaks the
believers’ embodiment of a Christocentric jesulogical ethics as body politics. His social
reflection suggests a multidimensional, exploratory, experimental, often spontaneous and ad hoc
practice of trans-community embodiment of the fulness of Christ as a Christocentric social
Gospel within historical contexts. It is concerned with the burning issue of restoring and
reconstituting human dignity. Yoder’s restorative vision seeks a Christocentric approach to
nation building, social transformation and development. His Christocentric vision relocates
mission and development to historical Christology.

Consequently, the SCS can learn from Yoder’s social vision that historical Christology is a
ministry to church renewal; that Christological ecclesiology is an ethical proclamation of
Christ’s lordship above the polity and politics of the Church and; that jesulogical social ethics is
the historic kerygma of the revolutionary Gospel of Jesus Christ among the nations. His
restorative vision for renewal can present the SCS with a more substantive reflection on a
reforming church in a reforming society that is in dire need of a reforming economy.

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OPSOMMING

Die uitgangspunt van hierdie navorsingsprojek is dat Yoder se herstellende visie van ‘n
ekklesiale teologie groot potensiaal inhou vir ‘n meer toereikende publieke betrokkenheid deur
die Suid-Sentraal Sinode (SSS) van die Presbiteriaanse Kerk van Nigerië (PKN). Betekenisvolle
bronne van Yoder se Christosentriese visie vir die herstel van ekklesiale nadenke en praktyke
kan die kerk help om te besin oor haar verdraaide ekklesiologie. Hedendaagse uitdagings binne
die sosiaal-kulturele konteks van Nigerië bevraagteken die betekenis van die
Verligtinggebaseerde Konstantinisties-Dosetiese ekklesiologie van die SSS in haar godsdienstig-
kulturele konteks. Dié ekklesiologie is in konflik met die Gereformeerde tradisie soos onderhou
deur die SSS – wat nie ‘n tydlose, a-historiese ekklesiologie voorstaan nie. Hierdie studie
gebruik ‘n sistematies-teologiese benadering vanuit historiese, Christologiese en Ekklesiologiese
perspektiewe.

Met sy teologiese lens het die historiese perspektief die dilemma van die SSS teruggespeur na
sekere ontstellende nalatenskappe van Verligtinggebaseerde projekte in Nigerië. Die Nigeriese
kerke en hul groeiende sending- en ander projekte is nie hierdie verwarrende erflatings gespaar
nie. In besonder het dit ‘n effek gehad op die PKN, wat geboorte geskenk het aan die SSS. Die
Verligting-gevormde gewelddadige etiek word dikwels gekenmerk deur truïsme en
universalisme, asook deur die abstrakte en kompeterende ideologieë van die Reformasie-tydperk.
Die getuienis van plaaslike bronne en kontekste geniet minder respek. Die kompeterende
ideologieë verduister dikwels die kerke se beliggaamde verkondiging van Christus se
heerskappy. Die sosiale etiek van die SSS plaas dus die figuur van Christus in sy teologiese
getuienis onder verdenking. Derhalwe word Yoder se refleksie op die Christologie as ʼn
herstellende, helende vooruitsig voorgestel.

Yoder se nadenke oor die Christologie is ekumenies van aard. Dit is gegrond op die historiese
lewe en werk wat die Bybelse Jesus konkreet in gemeenskappe gedemonstreer het. Yoder se
Christologiese visie is Bybelsgefundeer in die katolisiteit van die tradisies van die voor-
Konstantynse kerk. In sy fondasie en oriëntering is dit Barthiaans, alhoewel vanuit die
perspektief van nie-geweldadig verset. Dit reflekteer ook op historiese Christologie as ’n lydelik-
versetlike bediening vir die vernuwing van die gemeenskap. Fundamenteel wil Yoder se uitkyk
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shalom in die samelewing herstel. Yoder se visioenêre projek beskou plaaslike bronne en
kontekste, veral in hul etiese getuienis, as baie betekenisvol. Bowenal verwag dit van gelowiges
om ‘n Christosentriese getuienis as lewensverantwoordelikheid aan te neem met betrekking tot
die politieke (nie-geweldadige) etiek van Jesus . Yoder se besinning oor die Christologie stel as
vooruitsig ‘n ekklesiale getuienis wat gedefinieer en onderhou word deur die verdienste van die
genadige Christus-gebeurtenis.
Yoder se ekklesiologiese visie herhaal die Barthiaanse ritme: ekklesiologie is die Kerk se
bevestiging van die heerskappy van Christus oor haar beleid en politiek. Dit stel as vooruitsig ‘n
Christosentriese korporatiewe en beliggaamde getuienis van die Koninkryksvisie as ‘n historiese
realiteit. Sy visie van ‘n ekumeniese bediening van die kerk verteenwoordig gelowiges se
korporatiewe (Christosentriese) realisering van die Koninkryk as ‘n Christologiese mandaat aan
die empiriese kerk in konkrete kontekste. Sy visie vir ekklesiologie herinterpreteer; dit vereis ‘n
Christosentriese bediening van al God se mense as ‘n meer betekenisvolle praktyk betreffende
die ‘heerskappy van Christus’ binne historiese kontekste. Dit is ‘n Christologiese ekklesiologie.
Vir Yoder is ekklesiologie in wese etiek.

Yoder se herstellende visie vir sosiale etiek is verbind aan sy refleksie op Christologie. Dit hou
verband met gelowiges se beliggaming van ‘n Christologiese jesulogiese etiek as
liggaamspolitiek. Sy sosiale refleksie suggereer ‘n multi-dimensionele, ondersoekende,
eksperimentele, dikwels spontane en ad hoc praktyk van ‘n trans-gemeenskaplike beliggaming
van die volheid van Christus, as ‘n Christosentriese sosiale evangelie binne historiese kontekste.
Dit is gemoeid met die belangrike saak ter tafel, naamlik die herstel en bevestiging van
menswaardigheid. Yoder se herstellende visie streef na ‘n Christosentriese benadering tot
nasiebou, sosiale transformasie en ontwikkeling. Sy Christosentriese visie verbind sending en
ontwikkeling aan ‘n historiese Christologie.

Gevolglik kan die SSS by Yoder se sosiale visie leer dat historiese Christologie ‘n bediening tot
die kerk se hernuwing is, dat Christologiese ekklesiologie ‘n etiese verkondiging van Christus se
heerskappy is, verhewe bo die beleid en politiek van die kerk en dat die jesulogiese sosiale etiek
die historiese kerugma van die revolusionêre evangelie van Jesus Christus onder die nasies is. Sy
herstellende visie vir vernuwing kan aan die SSS die geleentheid bied vir ‘n meer substantiewe
refleksie op die Gereformeerde Kerk in a reformerende samelewing wat ʼn reformerende
ekonomie broodnodig het.
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DEDICATION

This work is dedicated to my late parents, Chief Ndukwe Kalu Ndukwe, who died in December
2000 and Mrs Ubani Ndukwe, who died in November 1997. They lived, worked and died with
the hope that I would one day attain this level of education. I also dedicate the work to my
selfless and inspirational wife, Elder Mrs Grace Olo, and our daughters (Precious and Hope).
They sacrificed much in order to make this dream a reality.
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TABLE OF CONTENTS
DECLARATION............................................................................................................................. i
ACKNOWLEDGEMENT.............................................................................................................. ii
ABSTRACT .................................................................................................................................. iv
OPSOMMING............................................................................................................................... vi
DEDICATION ............................................................................................................................ viii
TABLE OF CONTENTS .............................................................................................................. ix
ABREVIATIONS......................................................................................................................... xii
CHAPTER ONE..............................................................................................................................1
INTRODUCTION...........................................................................................................................1
1 Background..........................................................................................................................1
2 Research Questions ...........................................................................................................12
3 Methodology......................................................................................................................15
4 Research Goal....................................................................................................................20
5 Chapter Division................................................................................................................21
CHAPTER TWO...........................................................................................................................23
THE SOUTH CENTRAL SYNOD IN HISTORICAL CONTEXT .............................................23
1 Introduction ............................................................................................................................23
2 The Political History of Nigeria ...............................................................................24
3 The Presbyterian Church of Nigeria (The PCN) ...............................................................35
3.1 Historical Development of the PCN............................................................................36
3.2 Influences of Missionaries and the Need for Re-visioning and Reformation .............42
3.3 The PCN’s Co-operation with the Mennonite Church in Nigeria...............................52
4 The South Central Synod (SCS)........................................................................................57
4.1 Creation and Inauguration...........................................................................................57
4.2 Growth and Expansion ................................................................................................61
4.3 Socio-cultural Life in the SCS ....................................................................................62
4.3.1 Location.......................................................................................................................62
4.3.2 Socio-Political Life .................................................................................................64
4.3.3 Socio-Economic Life................................................................................................68
4.3.4 Socio-Religious Life ...................................................................................................78
4.3.5 Ecclesiological Identity of Contemporary SCS .........................................................88
5 Efforts of the SCS so Far...................................................................................................94
6 Overview .........................................................................................................................101
CHAPTER THREE .....................................................................................................................116
YODER’S CHRISTOLOGY: ‘…AS A MINISTRY FOR RENEWAL’ ...................................116
1 Introduction .....................................................................................................................116
2 Intellectual Biography of John Howard Yoder................................................................117
2.1 Yoder’s Progressive Background..............................................................................117
2.1.1 Yoder’s Mennonite Background ..............................................................................117
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