igbo scholars journal

124 Pages·2015·1.36 MB·English

OF IGBO SCHOLARS FORUM, NIGERIA

JOURNAL OF IGBO SCHOLARS FORUM, NIGERIA
Volume 2 No 1, June, 2014 Published by:
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Editors:
Onukwube Alex Alfred Anedo & Ngozi Thecla Udemmadu

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CALL FOR PAPERS FROM EDITORIAL DESK
IGBOSCHOLARS JOURNAL OF IGBO SCHOLARS Igboscholars Journal is one of the brain children of Igbo
FORUM Nigeria calls for well researched papers from authors Scholars Forum born out of the zeal to get the young Igbo
in areas that borders on Igbo in relation to other people’s scholars together so as to start thinking like Igbo sons and
cultures. We welcome articles or proposals from all daughters through paper publications, meetings and symposia.
perspectives and on all subjects pertaining to Igbo, As a matter of fact, Igbo Scholars Forum was founded by Dr.
Igbo/African people’s and others’ relations on Public policy, Onukwube Alexander Alfred Anedo and Dr. Mrs. Ngozi
Language, Religion, Philosophy, Education, Medicine, History, Thecla Udemmadu (Nee Obiora) and born at the launching of a
Economy, Sociology, Culture, Engineering, Business relations, festschrift in honour of their life patron, Prof. Obed Muojekwu
Comparative politics, strategy and environment, etc. Submit Anizoba (Ozonwa) on the 15th day of December, 2012. In his
manuscripts as e-mail attachment to the Editorial Office at: kind gesture, Prof O. M. Anizoba therefore established a
[email protected] or send two hard copies of your website http://www.igboscholarsforum.com.ng for them to
papers to any of the editors. Referencing style is MLA or APA. use in telling the world who the Igbo people are, about their
The Journal wishes to publish the results of her researches life and what they believe in. Other journal outlets through
annually. which this Forum wants to let Igbo people and their culture out
to the world are Ideal Journal and Ekwe Jonal which is solely
Onukwube Alex A. Anedo & Ngozi Thecla Udemmadu written only in Igbo language.
Editors
IGBO SCHOLARS FORUM NIGERIA
Department of African & Asian Studies, Onukwube A. A. Anedo, Ph.D.
Nnamdi Azikiwe University Ngozi T. O. Udemmadu, Ph.D.
Awka, Anambra State – Nigeria
[email protected];
http://www.igboscholarsforum.com.ng

Vol.2 No.1 June, 2014

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Consulting editors: TABLE OF CONTENTS

Prof. Obed M Anizoba Emeritus Professor Spirituality in Abosso Apostolic Faith Church of Jesus
Department of African & Asian Christ Nigeria: A factor for Evangelism
Studies
Nmah, P.E.–
Nnamdi Azikiwe University, Awka
Expression of Love for Chinese and Igbo Ancestors: A
Nigeria
Comparative Study
Prof. Sam Uzochukwu Department of Igbo & Linguistics
Onukwube Alex Alfred Anedo and Ngozi Edith Anedo…
Anambra State University, Igbariam,
Igbo Poems: A Calabash of Wisdom
Nigeria
Stella Ogechukwu Agwuna………………………………
Prof. Amaoge C. Eme Department of Linguistics
Ọzọ Title: A Symbol of Leadership and Authority
Nnamdi Azikiwe University, Awka
Ifeyinwa C. Isidienu
Nigeria
Monetisation of Death and Burial Ceremonials Among the
Dr. B. I. M. Mba Department of Igbo & Linguistics
Igbo of Southeast Nigeria
University of Nigeria, Nsukka –
Mbalisi, Chinedu Nnaemeka, Alumona, Stephen Chukwuma
Nigeria
and Okeke, Chiemela A,
Prof. Shen Jia Dean of Studies Chinese Culture &
The Use of Igbo Traditional Personal Names for
Anthropology, Xiamen University,
Propagation of Igbo Heritage
Xiamen – Fujian Province, P. R. of
Ihezuonu Goodnews Chinasa
China
Polysemy in Osina Variety of Igbo
Prof. Yuhua Ji Dean, Department of English & Linguistics,
Akidi Felista Chidi
Xiamen University, Xiamen – Fujian
Manufacturing and Trade in the Igbo Traditional Society
Province, P. R. of China
Evaristus Elechi Emeghara, PhD
Dr. Paul Oguguo Department of Philosophy
Democracy and Development: A Philosophical Reflection
Nnamdi Azikiwe University, Awka
Ogugua Paul i. Ph.D, Oduah, Ifunanya C. & Nwoka Ugo Clara
Nigeria
The Role of Information and Communication

Technology (Ict) In the Teaching and Learning of

Religious Studies in Nigeria.

Eche, Godwin Aturuchi

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Spirituality in Abosso Apostolic Faith Church of Jesus Introduction
Christ Nigeria: A factor for Evangelism Spirituality is central in Nigeria to all forms of human activities
such as culture, medicine, agriculture, anthropology,

engineering and so on. No doubt the Abosso Apostolic Faith
Nmah, P.E.
Church of Jesus Christ (AAFCJC) has its own style of
Department of Religion and Human Relations, s p i r i t u a l i t y . I t s t r e s s e s so much on some biblical personalities
Nnamdi Azikiwe University–Awka, Nigeria such as Elijah, Elisha, Jeremiah; Jesus Christ coupled with
prophecies, visions and dreams. The statement of the problem
E-mail: [email protected]
is to investigate what made the AAFCJC spirituality strong
GSM: [phone]
through thick and skin in the years past and why its spirituality
is waning in the contemporary Nigerian society. This gap in
Abstract knowledge about a significant religious development that has
for upwards of sixty years been affecting and transforming the
The study sets out to examine the spirituality of Abosso
life of the population of Amaba and its environs is the problem
Apostolic Faith Church of Jesus Christ Nigeria. The study
that this research proposes to investigate.
started with an introductory aspect and clarification of

concepts. The progressive decline in the spirituality of Abosso
The strength of this paper is that it generates information on the
Apostolic Faith Church of Jesus Christ Nigeria has caused a
spirituality of AAFCJC that can instil correct academic
setback to the church. Hence the purpose of the study is to
religious knowledge as regards AAFCJC spirituality in
delineate the importance of the earlier factors that galvanized
contemporary Nigeria. This research work will also arouse
the spirituality of this church cum its challenges that made the
scholars especially, religious scholars and Christians on the
church waning in the face of globalization. The method of
strengths and weaknesses of the AAFCJC spirituality. The
approach is historical (diachronic in nature) with the review of
method of approach is historical and descriptive with the
related literature. It was discovered that the church’s
review of related literature.
spirituality is based on the inerrancy of the Bible, the sacred

dance, white garment, pneumatology, and the use of star flower
Conceptual framework
among others. Recommendations were made to ameliorate the

problems confronting the church’s spirituality.
Spirituality enhances individual common good, the ability to

discipline one’s emotions, pressure of individual interests and

power to enforce common rules for the good of all members.

Uche and Agunwa (2011) citing Effiong described spirituality
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as being pregnant with difficult meanings and differ from place Evidence of spirituality abound. Studies done on the impact of
to place and periods. Shorter (1978) is of the view that prayer and spirituality often focus on the effect of religious
spirituality is like force which comes from God illustrates the beliefs and behaviour coupled with the effects of petition,
Holy Spirit baptized Christian. This meaning seems to suggest thanksgiving, adoration or intercessory prayer on health,
that the characteristic features of spirituality are mortgaged at survival, and economic quality of life although, some have
baptism. To Fashola-Luke (1978), spirituality is a direct found that religious groups with orthodox beliefs and
experience with God in life and action. behaviour have reduced the rate cancer death.

According to Nmah (2011), spirituality, in wide variety of Spirituality should be seen as the active connection to some
cultural and religious concepts, is itself often seen as force, power, energy and spirit facilitating a sense of a deep
incorporating a spiritual faith, along which one advances to self. It may include introspection, and the development of an
achieve a given objectives, such as a high state of awareness, individual’s inner life through practices such as meditation,
out reach wisdom or communion with God or with creation. prayer and contemplation (Nmah, 2011). Spirituality is not a
The spiritual journey is a path may be considered a path of static, academic concept, but a living, growing relationship
short duration directed at a special target, or a life time. between ourselves and God. It concerns our pursuit of him and
his of us, a pursuit and encounter in which we, as persons,
On spirituality and religion, whilst, the term spirituality and relate to a person with when we can have personal dealings. To
religion can both refer to the search for the Absolute or God (or Philip (2007), “Spirituality is an inner path enabling a person to
whatever name one wants to use), an increasing number of discover the essence of his or her being, or the deepest values
people have come to see the two as separate entities, religion and meaning by which people live.” (pp.1-2), According to
being just one way in which man can experience spirituality. Margaret (2009), spirituality denotes, “Spiritual practices,
Religion may not be identical with spirituality; rather it is the including meditation, are intended to develop an individual’s
form spirituality takes in civilization. Those who speak of inner life; such practices often lead to an experience of
spirituality outside of religion often define themselves as connectedness with a large reality; a more comprehensive self;
“spiritual but not religious” and generally believe in the other individual or the human community; nature or the
existence of many different “spiritual paths”-emphasizing the cosmos; and/or the divine realm”. (p. xiii).
importance of finding one’s own individual path to spirituality.
With respect to religion, this implies that spirituality takes on In respect of evangelism, the Greek word which is translated
the following characteristics: faith becomes more personal, less ‘preach’ in English is the verb Kerussein, which means to
dogmatic, more open to experimentation, and is based upon ‘proclaim’ or ‘announce’ (Krass, 1982). This verb comes from
personal religious experience. the noun Kerux, which means a herald. A herald is one who
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either goes before a king or chief to announce that he is trained on maintenance of engine machines, which gave him
coming, or goes at the direction of a king or chief, to announce the desire to study mechanical engineering. He escaped from
his will, or give his instructions, or his edict or laws. The his master and smuggled himself through colonial master’s
message that we are to announce is the “evangel.” This word ship to America where he later studied mechanical engineering.
comes from the Greek word evangelion (from angelion, While at America, he had a dream of the description of the
meaning news, and eu, meaning good) and means the ‘good church divinely revealed to him, which he spent months
news’, which is the good news concerning Jesus Christ (Fuller, searching for the church. One day, he came in contact with
1999; Krass, 1982). Bishop W.E. Gray who gave confirmation to his dream and
urged him to return to his people and spread the message of
Abosso Apostolic Faith Church of Jesus Christ Nigeria is one salvation to them. The calling of Daniel Ejiofor was assumed
of the religious movements in Nigeria that believes in to have started by the prophecy of the bishop.
pneumatology, faith healing, and it stresses so much on some
biblical personalities such as Elijah, Elisha, Jeremiah; Jesus According to Ogbu (2010), “Bishop W.E. Gray prophesied to
Christ coupled with prophecies, visions and dreams. The him that he should return to witness to his people, but at a risk
special charims and power of anointed leaders of this church to that they may kill him.” (p.79). He returned home as he could
work miracles and effect faith-healing characterized its not resist the word of prophecy by the bishop on 27th
activities. November, 1940. As Daniel Ejiofor returned to Nigeria, he
identified with his former parents’ Church, Primitive Methodist
Brief history of Abosso Apostolic Faith Church of Jesus Church, and Amaba for a while and later broke away after a
Christ Nigeria conflict with the Methodist on 24th October, 1941.

The first apostolic faith type of church in Igboland Nigeria Ejiofor was brought up as a Primitive Methodist in Amaba.
was the Abosso Apostolic Faith Church of Jesus Christ When he came back from United States of America after his
(AAFCJC). It originated from Apostolic Faith, Light of Hope, encounter with the Bishop W.E. Gray’s prophetic mandate, he
with headquarters in Portland, Oregon, USA. It is an off-shoot engaged himself in religious activities against his secular
of the Azusa Street revival (Chukwuemeka, 2014). Patrick profession-mechanical engineering. Though he hesitated for
Daniel Ezebuiro Ejiofor also called “Okama” was born in sometime, later he obeyed the prophetic utterance, but rejoined
Amaiyi Ndiohia Amaba, Isuikwuato in Abia State Nigeria. His with the Methodist at Amaba village, his countryside, under the
parents were Olekamma Ejiofor and Odichie Ejiofor. Ezebuiro pastoral leadership of Rev Greenwell. For a while he worked
was sold into slavery at Calabar through an Arochukwu man with the Methodist Minister, Rev Greenwell, and was given
whose name was not disclosed. While in Calabar, he was permission to hold vigil every Friday as he requested. He
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promised the Church of baptism of Holy Spirit within 24 weeks He died on 5th February, 1955 at Ndiohia hill. Dimgba (2009)
as in the day of Pentecost. The introduction of speaking in averred that before his demise, Bishop Ejiofor went to the
tongues (glossolalia or pneumatology) in the church stirred up Church in Isuikwuato and told them that there is a huge tree
contention between Daniel Ejiofor’s group and the Primitive that would fall soon. He ordered that nobody should lament for
Methodist Church under the care of Rev Greenwell. The it. On the 5th February, 1955, the Almighty God called him into
Methodist priest demanded him to serve under him as his glory. Ejiofor had revelation of his death before it happened
assistance probably to understudy his speaking in tongues and he encouraged his members.
controversy. Daniel rejected the offer, but decided to be
independent so as to fulfill the prophetic message. His Factors of spirituality in AAFCJC
revivalistic and charismatic evangelical work created much There are certain factors in AAFCJC that enhanced their
excitement, but his relationship with the Rev Greenwell soured spirituality. These include the following elements, under
and he was forced to obey the original prophesy by founding dynamic worship, prayer and faith healing, theological factor,
the Abosso Apostolic Faith Church of Jesus Christ (AAFCJC) white garment, sacred dance among others.
in 1941. The AAFCJC he founded spread wide in Igboland and
beyond. i. Dynamic worship

Daniel Ejiofor started at the village square in Ndiohoro where According to Ndiokwere (1995), the world knows that Africans
he gained some followers especially among the Methodists. He love music, they love rhythm, and that they are particularly
was sued to court by the Primitive Methodist Church and he endowed with a very rich cultural heritage; with indigenous
could not be stopped by such court cases. He later moved to lyrics, idioms, and proverbs. Early Christianity did not see
Nkwohia market square where many women started anything good in African music. The Western system of
prophesying after his prayer and made seal “akara” on the worship was introduced and it was not appealing to majority of
ground. He then started with prayer meeting at the square in an Africans. That this is entirely alien and unrelated to the African
open space. Hence, because of his involvement in exorcism, he way of worship is still evident in the uninspiring, boring and
raised prophets and prophetesses who joined him in removing monotonous order of worship in most of the mainline churches.
poisons, charms and fetish materials in people’s houses,
families and communities. This action led to handing over evil Concreteness of expression in worship, and regard for group
forests to him to make use of them. He built his congregations dynamics-concrete experience in dramatic forms are some of
in these evil forests scattered all over Isuikwuato and its the spiritual elements which have endeared the AAFCJC in
environs, he developed these places up till date. Igboland and beyond, in the AAFCJC congregation just as in
African milieu, the place of worship is not conceived as a cold,
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noiseless zone of a town, where only the adult may enter and is said to be self-centered religion which attracted followers
children are kept outside. It is not a place where worshippers because they were in need. They wanted their sicknesses cured,
worship in silent meditation, with arms folded or worship like their trades fostered, and of course their security assured.
spectators while the ‘dramatists’ perform alone on the stage. To
AAFCJC and similar African instituted churches, the place of In spite of their “excesses”, it is hard to see any justifications
where worships are accessible to everyone from the most for such criticisms or to condemn members of AAFCJC on
dignified bishop or apostle to the smallest toddler. It is a place account of their turning to God when they are in need. They are
of free movement and total participation by all and sundry in not just doing it for fun when they rise up daily, morning and
the acts of worship. The movement especially “prophetic night, and pray for hours. The inevitable question is, “How
movement” should be vigorous and often spontaneous, able to much do our own Christians in older churches pray?” That the
produce some perspiration and leading to spiritual satisfaction role of prayer has not been misinterpreted is illustrated by the
and enjoyment. In such a gathering the singing is loud and is words of the founder of the Cherubim and Seraphim in Nigeria,
for all present. There is no place for a careful selected group God always answers prayers. Unfulfilled
called choristers, for no one has a monopoly of this “joyful intercessions might be due to any of these three
noise unto the Lord”. The movement is trying to create causes: prayer without faith; asking for things
standard choirs in their various churches in the contemporary that would bring nothing beneficial to the
society. This will create more spiritual consciousness among supplicant; and praying for God’s grace when
the members. past sins have not been remitted (Ndiokwere,
1995, p.279).
ii. Prayer and faith-healing
Whatever may be the reasons behind the emphasis on prayer AAFCJC believes that the finite can actually communicate
and faith in AAFCJC-to procure healing or for security with the infinite; that prayer is to inculcate certain attitudes in
purposes-the truth is that the Christian Churches elsewhere the one, who prays, rather than to influence the recipient; to
have no cogent reason to condemn such attitudes. ‘Praying enable a person to gain a direct experience of the recipient, and
groups’, ‘prophetic groups’, prayer houses’, Aladura (prayer the belief that the recipient desires and appreciates prayer
church) are names which suggest attachment to the value of (Nmah, 2008). A variety of body postures may be assumed,
prayer and faith in God. But in spite of what seem to be good often with specific meaning associated with them: standing,
spiritual Christian elements in this movement, critics are quick sitting, kneeling, prostrate on the floor, eyes closed, holding
to interpret this as ‘a weak and incipient faith, which has its hands with others, a laying on of hands and others.
primary aim turned towards the solution of personal problems
in this world’ (Ndiokwere 1995, p.278). The founder’s religion
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Prayer is indispensable in the ministry of the prophets in this Ephesians 1:6 cf. Acts 8:18-20 where Simon the sorcerer
church. The very reception of the revelatory word from God thought that is something money could purchase).
involved the prophets in a prayerful relation Jehovah. “Prayer
healing” broadly defined as faith–healing is the attempt to use In faith-healing also there is no doubt that the achievements of
spiritual means such as the prayer to prevent illness, cure the AAFCJC healing have been great. It cannot be disputed
disease, or to improve health. It brings about a sudden “miracle that very many of the orthodox Christians, including some
cure” (Nmah, 2008). Catholics, Anglicans, and highly educated individuals, also
flock to this church for refuge from their perceived enemies.
Prayer does not mean extortion as some “fake pastors and their The prophet–healing, quite aware of their predicaments,
cohorts” are practicing. These “counterfeited pastors, prophets, provide answers to their existential problems. It is therefore not
prophetesses” and their agents do often demand for certain only the prophets and their followers who should be accused of
vows or money for the fruit of the womb in which many practicing ‘self-centered or self-interested religion’ (if this ever
women have fallen victims, for transport fare to travel to the applies to the situation). Some of us emphasized these worldly
purported venue for the “so-called prayer”. They demand also goals, whatever the level of our education and our spiritual
money from some unsuspected politicians who need prayer in orientation (cf. bishops, priests, adoration ministry, etc.).
order to win elections, from businessmen in order for them to
have robust economy, and from some civil servants for them to The sense of insecurity is perpetuated in the African
get promotion and for other similar dubious activities. These environment by fears of evil spirits, the phenomenon of
could also be seen among some members of AAFCJC. ‘poisoning’, the ‘ogbanje (marine spirit, the ever-recurring
death of children, who are believed to re-enter their mother’s
Their prayers are economic–oriented in nature, which are not womb to be born-again), the unlimited anxiety over fruitfulness
targeted towards ameliorating the teething situation of the in marriage, and so on. It is the urge to have those problems
victims. Such prayers should be regarded as fake (cf. 1kings solved, which drives people to the doors of the AAFCJC and
18:25–29, a fake prayer denoting dramatic demonstrating of similar African initiated churches (Aladura prophets). A
Baal’s impotence). Prayer, for all intent and purpose, is free, problem is not solved by pretending that it is not there, when in
because the power to heal, exorcise, perform miracles, prayer actual fact it is there, which is what the mission churches do.
for the fruit of the womb and so on is given freely to the The AAFCJC prophet is, therefore, a more realistic counsellor,
apostles as the Bible explicitly avers, “Heal the sick, raise the because he accepts the supplicant as one with genuine spiritual
dead, cleanse lepers, cast out demons. You received without or existential problems, and tries conscientiously to find
paying, give without pay” (Matthew 10:8; Romans 3: 24; solutions to them. Their activities are part of Christian charity
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and humanity to recognize the good in others especially when v. Ecstatic manifestations
we may have failed sometimes woefully to be good ourselves. Spirit possession is one of the prominent features of the
ecstatic manifestations which a component of the members
spirituality. The phenomenon is often described as ‘divine
ii. Theological factor seizure’, ‘prophetic frenzy’ or even ‘sacred madness’
Another important spiritual element which helped the (Ndiokwere, 1995). The unmistakable effect of possession
rise and growth of the AAFCJC is a phenomenon of by the spirit or by the grasping hand of Yahweh is a full-
polygamy. The church encourages polygamy. There are scale ecstatic hysteria to the extent that the possessed is
other core beliefs which include: “turned into another man” (1Sam.10:5-6).
a. The inerrancy of the Bible;
b. The literal nature of the biblical accounts, Music and prayer are known to be good stimulants to
especially regarding Christ’s miracles, and the ecstasy, and often lead to contagious mass excitement and
creation account in Genesis; activity. This expression could be likened to bands or
c. The virgin birth of Christ; troops of prophets in the earliest Israelite prophetism were
d. The bodily resurrection of Christ; and known to have dwelt and acted together in groups and in
e. The substitutionary atonement of Christ on the contagious enthusiasm, induced by the beating of
cross (Nmah, 2011). instruments, dancing, and singing just as in 2 Kings 3:15.
In this passage, Elisha requested a minstrel to play for him.
iii. White garment This put him in the appropriate moods, so that he was able
Apart from common garment among the worshippers, it to deliver his messages. Fasting, prayer and music are no
creates also spiritual consciousness among the adherents doubt indispensable elements in worship in the African
any time they put on the white garment. The basic white instituted churches.
dress has Christian significance. References are made
especially in the book of Revelation to the twenty four vi. The sacred dance
elders clad in white garments and seated round the throne Heightened by rhythmic, music and wild dancing, this ‘fit’
(4:4); to those in Sardis who shall walk with me in white is said to exhibit two different phases–a short opening
for they are worthy (3:4); and to the ‘coat in chequered phase of dazed, mute inaccessibility, and a second, longer
work of fine linen and turban of fine linen’ in Exodus phase of excitement with great activity–dancing, singing,
28:39. the white robe is “an indication of white heart, leaping, running, miming, prophesying, healing, exorcism
oneness of heart, and sanctified life. It serves also as a among others. The sacred dance is rocked with such an
praying gown. abandon that one feels taken up by an irresistible impulse
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