KINGDOM KEYS: RELEASING HEAVENLY TREASURES-
ELIJAH AS A CASE STUDY
- Simon A. Kolawole
INTRODUCTION
Thanks be unto God for leading our great Convention from glory to glory and for the opportunity of this year’s session. Our theme for this year again is very relevant indeed. It challenges us to have greater expectations of what the Lord can do in our lives and ministries. The theme thus enables us to have a better quality of life and greater results in ministry as we bring heavenly treasures to bear on the many challenges we and our members face.
The truth I want to emphasize in this article is that a minister is a channel of releasing heavenly treasures and I shall use Elijah to identify some keys for a minister to channel heavenly treasures to others.
THE MINISTER AS A CHANNEL OF RELEASING HEAVENLY TREASURES
The minister is God’s representative among His people. He stands between God and His people. He declares God’s counsel to the people and he is also expected to take the people’s burdens and problems to God who is in charge of heavenly treasures and is able to do all things. He is expected to have a shepherd’s heart and to be concerned about the utmost well being of his people. Otherwise he makes himself unworthy of his position and may even incur God’s judgment upon himself (cf. Ezek. 34:9-10).
It must be stressed that as ministers of the Convention we need to grow in our awareness of this truth in practical terms of trusting God to use us to bless our people especially with reference to the miraculous. Our people need to see more of God’s reality in signs and wonders.
KEYS FOR THE MINISTER TO RELEASE HEAVENLY TREASURES
Five keys, that is, requirements can be identified from Elijah’s life which are worthy of our consideration.
1. Time with God
The sudden appearance of Elijah on the Israelite prophetic scene is an indication that he had spent quality time with God in secret. Time with God in secret leads to making impact in public. At the point where Jacob’s destiny was changed the angel told him, “Your name shall no longer be called Jacob, but Israel; for you have struggled with God and with men, and have prevailed” (Gen. 32:28, NKJV). Many who cannot pay the price of seeking God’s face in secret want to display in public. As ministers, we are generally busy and thus our theme calls us to re-order our priorities so that we can have quality time for prayer (cf. Acts 6:2). The more we pray, the greater peace we shall experience, the greater results we shall have and the more we shall see God’s glory and power in our lives and ministries.
A great advantage of having quality time with God is intimacy. Elijah was one of those who had a very intimate relationship with God in the Bible (I Kgs. 17:2-4, 8-9; 19:5-18). When we hear from God, we can take steps boldly and have success and breakthrough. Otherwise, we may have uncertainty or even be plagued with fear.
2. Consecration
This is how Elijah is introduced in Scripture: “And Elijah the Tishbite, of the inhabitants of Gilead said to Ahab, ‘As the LORD God of Israel lives, before whom I stand, there shall not be dew nor rain these years except by my word” (I Kgs. 17:1, NKJV). The phrase “before whom I stand” shows that Elijah was confident of his relationship with God. He was consecrated to the One who called him. Here the contrast between him and the temple prophets can be seen most clearly. He had literally abandoned himself to God and His cause. No wonder God responded to him again and again. Consecration produces power. It moves God to act on one’s behalf. In the words of the hymn writer,
You have longed for sweet peace, and for faith to increase,
And have earnestly, fervently prayed;
But you cannot have rest or be perfectly blest
Until all on the altar is laid.
Oh, we never can know what the Lord will bestow
Of the blessings for which we have prayed,
Till our body and soul He doth fully control
And our all on the altar is laid.1
We must check our devotion to the Lord continually and ensure that we maintain sinsleness of heart in our service for the Master.
3. Faith
Faith is absolute trust in God that He will do what He has said. It has great power because faith honors God and God honors faith. Elijah’s declaration is an evidence of his absolute trust in God’s power to do all things. He believed God would back up what he said. This is a great challenge for us, an area of operation all of us need to develop. We need to grow in making declarations believing that God will back us up. We need to grow in faith so that we expect and affirm God’s intervention when we confront difficult situations.
Faith provides a new perspective for our lives and a different basis of operation. According to Paul Little, “faith recognizes the realities that have now been revealed in the Lord Jesus Christ; faith takes hold of them and lives in their light.”2 And emphasizing faith as a daily reality he said, “Living by faith is a day-by-day experience. Yesterday’s leftover manna cannot satisfy us today. We must continue in God’s presence everyday… it is a simple, but profound fact – and a crucial one in our lives with God.”3 We do well to pray like the disciples, Lord, “increase our faith” (Luke 17:5) because as He said, “if (we) can believe, all things are possible to him who believes” (Mark 9:23, NKJV).
4. Obedience
Another quality necessary to be a channel of heavenly treasures is obedience. Again and again Elijah was asked to take steps that do not make sense from human perspective. However, he obeyed (I Kgs. 17:5-6, 10; 18:1-2). His intimate relationship with God was an advantage in this regard. His dynamic relationship with God made him to know that God can be relied upon. He was content to leave the results to God and sure enough God fulfilled His word.
We should be ready to obey God no matter what so that we can experience more of His blessings. As J.I. Packer noted:
Throughout the Bible story it is obedience to God’s revealed will
that pleases him, and that brings his blessings of health, wealth, liberty,
security and tranquility…. Without obedience there is no pleasing of God,
and failure to please God forfeits blessing.4
As ministers we should model radical obedience to God so that we can also help our members to walk with God in obedience.
5. God’s Glory
Elijah was a man who had a great desire for the glory of God. Most especially in the contest on Mt. Carmel with the Baal prophets, Elijah’s supreme concern was to restore God’s true worship and lead the people back to God. Thus, after the people saw the great demonstration of God’s power they said, “The LORD, He is God! The LORD, He is God!” (I Kings 18:39).
Again and again we must check our motives for desiring the Kingdom Keys. Are we filled with a desire for our people to see God’s glory? Are we burdened with the condition of our people that we want God to use us to deliver them? Do we want our generation to see God’s power through us?
CONCLUSION
As channels, the power and the glory are not ours. God just wants to pass them through us. Our challenge is to make ourselves fit for Him to “flow” through and remove “blockages” that may hinder Him (2 Tim. 2:20-25). In concluding this article, I want us to ponder over Charles Hodge’s comments on miracles thus:
The point which miracles are designed to prove
is not so much the truth of the doctrines taught as the divine
mission of the teacher. What a man teaches may be true, although
not divine in its origin. But when a man presents himself as a
messenger of God, whether he is to be received as such or not depends
first on the doctrines which he teaches and secondly, upon the
works which he performs. If he not only teaches doctrines conformed
to the nature of God and consistent with the laws of our own
constitution, but also performs works which evince divine power,
then we Know not only that the doctrines are true, but also that the teacher is
sent by God.5
Certainly miracles impact our ministry greatly. While we need not have an obsession for them, their manifestations will affect the degree of the impact of our ministry for time and eternity. May more signs and wonders manifest in our ministries, churches and the Convention.
END NOTES
1Elisha A. Hoffman, “Is Your All on the Altar?” Baptist Hymnal ed. By Walter Hines Sims (Nashville: Convention Press, 1950, No. 350.
2Paul Little, How To Give Away Your Faith ed. By Marie Little (Downers Gove; InterVasity Press, 1988), 170.
3Little, 171.
4J.I. Packer, “Obedience” in New Dictionary of Biblical Theology, ed. (Leicester: Inter-Varsity Press, 2000), 681.
5Charles Hodge, Systematic Theology ed. By Edward N. Gross (Phillipsburg; P & R Publishing 1992), 230.
Friday, April 11, 2008
THE PASTOR AND HIS EDUCATIONAL CAREER
THE PASTOR AND HIS EDUCATIONAL CAREER
A Lecture Delivered at Ayo Oluwa Baptist Association Pastors’ Fellowship Meeting at Surulere Baptist Church, Awe, February 28, 2008
- Rev. Simon A. Kolawole, Ph.D
INTRODUCTION
Thanks be to God for sustaining us thus far in the year. I commend you for your efforts in your respective churches. No matter the external situation where you are, be reminded that you occupy strategic positions and are very important for Kingdom work. May the Lord empower you continually for your respective ministries. I appreciate the invitation to deliver this lecture, “The Pastor and His Educational Career,” whose purpose is to increase our awareness of our educational development as Pastors.
THE PASTOR AND EDUCATION
As a denomination, we believe in trained ministry, whereby we emphasize training for those who will be ministers. While not disregarding the gifts of the Holy Spirit for ministry, our conviction is that training will make a minister more effective as an instrument in the hands of the Holy Spirit. The following can be identified as providing the rationale for emphasizing education for ministers.
1. Education Enhances the Pastor’s Ministry
Education improves the Pastor’s ministry as it impacts positively on him and his skills. Consequently, education enhances the Pastor’s competence and effectiveness thus making him more result-oriented.
2. Education Helps the Pastor Face Ministerial Challenges
Even the basic ministerial education is a training programme designed to equip, prepare the minister for the challenges in the church. At higher levels, education can help a minister to meet certain ministerial challenges. Indeed, the growing sophistication of the society in which the Pastor ministers and the increased educational development of members can be a basis for higher education for the Pastor (cf. Jesus and the Apostles, Matt. 4:19).
3. Education Is A Mark of Personal Development
Education is a means of personal development as it broadens one’s horizon. Due to the dynamics of earning a degree, education enhances the development of the human person, most especially intellectual development.
4. Education Is An Index of Fulfillment
Education brings fulfillment because of what it involves and what it helps one to achieve. Education is a mark of achievement as it reflects, among other qualities, patience, hard work, sense of purpose and desire to make contributions. No wonder the Bible says, “knowledge puffs up” (I Cor. 8:1).
5. Education Increases the Pastor’s Usefulness
Education makes one a “skilled” worker and thus increases one’s usefulness. In other words, education enlarges one’s possibility of making contributions. This is especially true of higher education as it leads to greater specialization making one to be looked up to or regarded as an expert. With reference to the Nigerian Baptist Convention, educational qualification is a factor for some offices. The presupposition is that one who is more educated will be better qualified, all things being equal (Re: Moses, Acts 7:22; Paul, Acts 22:3).
THE PASTOR AND HIS EDUCATIONAL CAREER
Certain factors should be borne in mind with reference to the Pastor’s educational career. Five of these are discussed below
1. Planning
Due to the investment involved, education, especially at higher levels, requires planning. Ideally, adequate preparation should be made before one embarks on an educational programme (Re: The idea of Blueprint).
2. Interest and Information
The individual’s academic interest is important in educational career. Similarly, adequate information is necessary. The issue of “secular” and theological degrees is pertinent here.
3. Family
Family needs must be kept in focus as one seeks additional knowledge, especially when there are young children in the family. Whereas family members will make sacrifices, getting education should not be used as an excuse to “abandon” one’s family. Family consideration can influence the programme and the place of study.
4. Ministry
Also, the Pastor’s ministry is another factor for consideration in his educational career. The Pastor must be ready to make sacrifices and should make adequate arrangements for services he would unavoidably miss. Furthermore, sufficient time should be given before starting a programme of study when one gets to a church or before continuing another one.
5. Denominational Needs
Sometimes, the needs of the denomination may be the motivation for a Pastor to seek higher education. This reflects having a “global” perspective and the understanding that ultimately our gifts and training are meant to bless God’s people, the Church.
CONCLUSION
Each Pastor needs education that will sustain him through his ministerial career and/or enable him to function in some additional capacities and denominational responsibilities. Nevertheless, education must not be seen as an end in itself or a substitute for the anointing of the Holy Spirit. Thus a balance of academics and anointing is imperative for maximum usefulness in the ministry (Re: Motto - Academic excellence and spiritual maturity; cf. Duet 34:10-12; Acts 19:11-12).
A Lecture Delivered at Ayo Oluwa Baptist Association Pastors’ Fellowship Meeting at Surulere Baptist Church, Awe, February 28, 2008
- Rev. Simon A. Kolawole, Ph.D
INTRODUCTION
Thanks be to God for sustaining us thus far in the year. I commend you for your efforts in your respective churches. No matter the external situation where you are, be reminded that you occupy strategic positions and are very important for Kingdom work. May the Lord empower you continually for your respective ministries. I appreciate the invitation to deliver this lecture, “The Pastor and His Educational Career,” whose purpose is to increase our awareness of our educational development as Pastors.
THE PASTOR AND EDUCATION
As a denomination, we believe in trained ministry, whereby we emphasize training for those who will be ministers. While not disregarding the gifts of the Holy Spirit for ministry, our conviction is that training will make a minister more effective as an instrument in the hands of the Holy Spirit. The following can be identified as providing the rationale for emphasizing education for ministers.
1. Education Enhances the Pastor’s Ministry
Education improves the Pastor’s ministry as it impacts positively on him and his skills. Consequently, education enhances the Pastor’s competence and effectiveness thus making him more result-oriented.
2. Education Helps the Pastor Face Ministerial Challenges
Even the basic ministerial education is a training programme designed to equip, prepare the minister for the challenges in the church. At higher levels, education can help a minister to meet certain ministerial challenges. Indeed, the growing sophistication of the society in which the Pastor ministers and the increased educational development of members can be a basis for higher education for the Pastor (cf. Jesus and the Apostles, Matt. 4:19).
3. Education Is A Mark of Personal Development
Education is a means of personal development as it broadens one’s horizon. Due to the dynamics of earning a degree, education enhances the development of the human person, most especially intellectual development.
4. Education Is An Index of Fulfillment
Education brings fulfillment because of what it involves and what it helps one to achieve. Education is a mark of achievement as it reflects, among other qualities, patience, hard work, sense of purpose and desire to make contributions. No wonder the Bible says, “knowledge puffs up” (I Cor. 8:1).
5. Education Increases the Pastor’s Usefulness
Education makes one a “skilled” worker and thus increases one’s usefulness. In other words, education enlarges one’s possibility of making contributions. This is especially true of higher education as it leads to greater specialization making one to be looked up to or regarded as an expert. With reference to the Nigerian Baptist Convention, educational qualification is a factor for some offices. The presupposition is that one who is more educated will be better qualified, all things being equal (Re: Moses, Acts 7:22; Paul, Acts 22:3).
THE PASTOR AND HIS EDUCATIONAL CAREER
Certain factors should be borne in mind with reference to the Pastor’s educational career. Five of these are discussed below
1. Planning
Due to the investment involved, education, especially at higher levels, requires planning. Ideally, adequate preparation should be made before one embarks on an educational programme (Re: The idea of Blueprint).
2. Interest and Information
The individual’s academic interest is important in educational career. Similarly, adequate information is necessary. The issue of “secular” and theological degrees is pertinent here.
3. Family
Family needs must be kept in focus as one seeks additional knowledge, especially when there are young children in the family. Whereas family members will make sacrifices, getting education should not be used as an excuse to “abandon” one’s family. Family consideration can influence the programme and the place of study.
4. Ministry
Also, the Pastor’s ministry is another factor for consideration in his educational career. The Pastor must be ready to make sacrifices and should make adequate arrangements for services he would unavoidably miss. Furthermore, sufficient time should be given before starting a programme of study when one gets to a church or before continuing another one.
5. Denominational Needs
Sometimes, the needs of the denomination may be the motivation for a Pastor to seek higher education. This reflects having a “global” perspective and the understanding that ultimately our gifts and training are meant to bless God’s people, the Church.
CONCLUSION
Each Pastor needs education that will sustain him through his ministerial career and/or enable him to function in some additional capacities and denominational responsibilities. Nevertheless, education must not be seen as an end in itself or a substitute for the anointing of the Holy Spirit. Thus a balance of academics and anointing is imperative for maximum usefulness in the ministry (Re: Motto - Academic excellence and spiritual maturity; cf. Duet 34:10-12; Acts 19:11-12).
THE POWER OF REVELATION IN ACCESSING KINGDOM BLESSINGS
THE POWER OF REVELATION IN ACCESSING KINGDOM BLESSINGS
(Delivered at the Emmanuel Ajayi Dahunsi Baptist Association Quarterly Meeting Held at Golden Gate Baptist Church, Seme on February 2, 2008
- Rev. Simon A. Kolawole, Ph.D.
INTRODUCTION
We give thanks to God for the grace to witness another year. Let us rededicate ourselves to the Lord so that we can enjoy more of His blessings. I thank the Association for this invitation and I pray that the Lord will take the Association to greater heights.
Our topic, “The Power of Revelation in Accessing Kingdom Blessings,” focuses on how revelation can help us to access kingdom blessings. Revelation is taken primarily as the word of God and secondarily as some other messages the Lord may give us from time to time. The topic is very relevant not only because it is closely related to our Convention theme for the year but also because whereas God’s blessings are inexhaustible many Christians are rather impoverished and our lives do not commensurate with the glorious riches of God which are ours in Christ Jesus. Therefore through the topic, we shall be able to access kingdom blessings more than we have done hitherto. May this be our portion in Jesus’ name.
THE POWER OF REVELATION IN ACCESSING KINGDOM BLESSINGS
1. Revelation Assures Us of Kingdom Blessings
We need assurance in accessing kingdom blessings and revelation gives this assurance. Through revelation we know for sure that kingdom blessings are real and they are meant for us. Thus we are encouraged in seeking them because we know we shall not be disappointed in so doing (Heb. 11:6; 2 Cor. 1:20; Heb. 10:23). The assurance we have in God’s promises is grounded on God who is ever faithful (I Cor. 1:9; Num. 23:19; Tit. 1:3).
2. Revelation Shows Us Conditions for Kingdom Blessings
Revelation also helps us to know what we must do to enjoy God’s blessings. Whereas God’s blessings are inexhaustible, there are conditions to be met before they can become ours. Thereby we can prepare ourselves to receive the blessings. As we remove the barriers to God’s blessings, they flow unhindered to us. By implication, we determine how much of the blessings we shall enjoy as individuals. Fulfill God’s conditions and enjoy His blessings (Is. 1:19-20; John 2:5; 2 Cor. 9:6-8).
3. Revelation Gives Us Confidence to Claim Kingdom Blessings
In addition to being assured of Kingdom blessings revelation makes us confident to claim them. Through revelation we have boldness to lay hold on kingdom blessings because we know that He who promised is faithful. A great challenge to us is appropriating the blessings of God. Through revelation we can possess our possessions and enjoy our blessings more. This is God’s intention and a means of demonstrating His gory in the world (Heb.4: 14-16; 10:35-36; 2 Cor. 4:13).
4. Revelation Shows Examples of Those Who Accessed Kingdom Blessings
The scripture declares: “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Rom. 15:4, NKJV). To further strengthen our faith to lay hold on God’s unchanging promises, the Scriptures provide examples for us of those who accessed kingdom blessings (Rom.4:19-21; James 5:17-18; Hebrews 11:32-35). So both in confirming the reality of the blessings and in exemplifying receiving them, the Biblical characters provide patterns for us. Thus they challenge us to follow their examples and enjoy the blessings meant for us (cf. Rom. 8:19).
5. Revelation Sensitizes Us to Specific Blessings
Even today God can reveal some specific blessings to us believing which we can claim them for ourselves or for others. This can be through dream, revelations, prophecy, etc. We should remember that what God has done before He can do again (Heb. 13:8). Therefore, let us be more open to God’s revelation in our situations for our good and/or for the sake of others.
6. Revelation Exposes Hindrances to Accessing Kingdom Blessings
Sometimes kingdom blessings are obstructed by the forces of darkness. God reveals such hindrances so that we confront the enemy, gain victory over him and obtain our blessings (Dan. 10:12-14; Luke 11:20-21). It is significant to stress that this is one area we should turn our searchlight more than we have done. Many blessings are being blocked by Satan and his agents and we must be ready to confront them before we can obtain such blessings (Matt. 11:12).
CONCLUSION
God, the El Shaddai wants us to have life in its fullness (John 10:10; 2 Pet. 1:2-4). Appropriate God’s blessings to have an enriched life and be a greater channel of blessings to others. You are a special person chosen to manifest God in the world.
(Delivered at the Emmanuel Ajayi Dahunsi Baptist Association Quarterly Meeting Held at Golden Gate Baptist Church, Seme on February 2, 2008
- Rev. Simon A. Kolawole, Ph.D.
INTRODUCTION
We give thanks to God for the grace to witness another year. Let us rededicate ourselves to the Lord so that we can enjoy more of His blessings. I thank the Association for this invitation and I pray that the Lord will take the Association to greater heights.
Our topic, “The Power of Revelation in Accessing Kingdom Blessings,” focuses on how revelation can help us to access kingdom blessings. Revelation is taken primarily as the word of God and secondarily as some other messages the Lord may give us from time to time. The topic is very relevant not only because it is closely related to our Convention theme for the year but also because whereas God’s blessings are inexhaustible many Christians are rather impoverished and our lives do not commensurate with the glorious riches of God which are ours in Christ Jesus. Therefore through the topic, we shall be able to access kingdom blessings more than we have done hitherto. May this be our portion in Jesus’ name.
THE POWER OF REVELATION IN ACCESSING KINGDOM BLESSINGS
1. Revelation Assures Us of Kingdom Blessings
We need assurance in accessing kingdom blessings and revelation gives this assurance. Through revelation we know for sure that kingdom blessings are real and they are meant for us. Thus we are encouraged in seeking them because we know we shall not be disappointed in so doing (Heb. 11:6; 2 Cor. 1:20; Heb. 10:23). The assurance we have in God’s promises is grounded on God who is ever faithful (I Cor. 1:9; Num. 23:19; Tit. 1:3).
2. Revelation Shows Us Conditions for Kingdom Blessings
Revelation also helps us to know what we must do to enjoy God’s blessings. Whereas God’s blessings are inexhaustible, there are conditions to be met before they can become ours. Thereby we can prepare ourselves to receive the blessings. As we remove the barriers to God’s blessings, they flow unhindered to us. By implication, we determine how much of the blessings we shall enjoy as individuals. Fulfill God’s conditions and enjoy His blessings (Is. 1:19-20; John 2:5; 2 Cor. 9:6-8).
3. Revelation Gives Us Confidence to Claim Kingdom Blessings
In addition to being assured of Kingdom blessings revelation makes us confident to claim them. Through revelation we have boldness to lay hold on kingdom blessings because we know that He who promised is faithful. A great challenge to us is appropriating the blessings of God. Through revelation we can possess our possessions and enjoy our blessings more. This is God’s intention and a means of demonstrating His gory in the world (Heb.4: 14-16; 10:35-36; 2 Cor. 4:13).
4. Revelation Shows Examples of Those Who Accessed Kingdom Blessings
The scripture declares: “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope” (Rom. 15:4, NKJV). To further strengthen our faith to lay hold on God’s unchanging promises, the Scriptures provide examples for us of those who accessed kingdom blessings (Rom.4:19-21; James 5:17-18; Hebrews 11:32-35). So both in confirming the reality of the blessings and in exemplifying receiving them, the Biblical characters provide patterns for us. Thus they challenge us to follow their examples and enjoy the blessings meant for us (cf. Rom. 8:19).
5. Revelation Sensitizes Us to Specific Blessings
Even today God can reveal some specific blessings to us believing which we can claim them for ourselves or for others. This can be through dream, revelations, prophecy, etc. We should remember that what God has done before He can do again (Heb. 13:8). Therefore, let us be more open to God’s revelation in our situations for our good and/or for the sake of others.
6. Revelation Exposes Hindrances to Accessing Kingdom Blessings
Sometimes kingdom blessings are obstructed by the forces of darkness. God reveals such hindrances so that we confront the enemy, gain victory over him and obtain our blessings (Dan. 10:12-14; Luke 11:20-21). It is significant to stress that this is one area we should turn our searchlight more than we have done. Many blessings are being blocked by Satan and his agents and we must be ready to confront them before we can obtain such blessings (Matt. 11:12).
CONCLUSION
God, the El Shaddai wants us to have life in its fullness (John 10:10; 2 Pet. 1:2-4). Appropriate God’s blessings to have an enriched life and be a greater channel of blessings to others. You are a special person chosen to manifest God in the world.
Friday, March 21, 2008
A WORD ON EASTER SEASON
AS CHRISTIANS ALL OVER THE WORLD CELEBRATE THE DEATH AND RESSURECTION OF JESUS CHRIST, IT IS GOOD TO REFLECT ON SOME OF THE LESSONS OF THE SEASON TO US. THREE OF SUCH LESSONS ARE DISCUSSED BELOW.
ONE, DOING GOD'S WILL : DOING GOD'S WILL IS THE BEST FOR US. IT LEADS TO THE REALISATION OF GOD'S PURPOSE FOR OUR LIVES AND IT IS THE PATH OF DIVINE FULFILLMENT. THEREFORE DO GOD'S WILL NO MATTER WHAT IT COSTS.
TWO, PAYING THE PRICE : WHATEVER WE WANT TO BECOME OR ACHIEVE WE SHOULD BE READY TO PAY THE PRICE. SACRIFICES ARE NECESSARY TO ACHIEVE OUR VISIONS IN LIFE, GOALS AND OBJECTIVES. WHAT SACRIFICE ARE YOU READY TO MAKE TO ACCOMPLISH YOUR VISION IN LIFE?
THREE, HOPING AGAINST HOPE : NO MATTER THE SITUATION WE ARE PASSING THROUGH, WE SHOULD HOPE IN GOD. YOU WILL OVERCOME. GOD WILL CHANGE YOUR SITUATION. IT WILL BE WELL. DO NOT EVER LOOSE HOPE. GOD IS WITH YOU AND YOU WILL MAKE IT.
CHRIST DIED TO SAVE US FROM SIN AND DELIVER US FROM THE POWERS OF DARKNESS. ACCEPT HIM AS YOUR LORD AND SAVIOR TODAY SO THAT YOU WILL BE SAVED, LIVE A MEANINGFUL LIFE AND SPEND ETERNITY WITH GOD.
ONE, DOING GOD'S WILL : DOING GOD'S WILL IS THE BEST FOR US. IT LEADS TO THE REALISATION OF GOD'S PURPOSE FOR OUR LIVES AND IT IS THE PATH OF DIVINE FULFILLMENT. THEREFORE DO GOD'S WILL NO MATTER WHAT IT COSTS.
TWO, PAYING THE PRICE : WHATEVER WE WANT TO BECOME OR ACHIEVE WE SHOULD BE READY TO PAY THE PRICE. SACRIFICES ARE NECESSARY TO ACHIEVE OUR VISIONS IN LIFE, GOALS AND OBJECTIVES. WHAT SACRIFICE ARE YOU READY TO MAKE TO ACCOMPLISH YOUR VISION IN LIFE?
THREE, HOPING AGAINST HOPE : NO MATTER THE SITUATION WE ARE PASSING THROUGH, WE SHOULD HOPE IN GOD. YOU WILL OVERCOME. GOD WILL CHANGE YOUR SITUATION. IT WILL BE WELL. DO NOT EVER LOOSE HOPE. GOD IS WITH YOU AND YOU WILL MAKE IT.
CHRIST DIED TO SAVE US FROM SIN AND DELIVER US FROM THE POWERS OF DARKNESS. ACCEPT HIM AS YOUR LORD AND SAVIOR TODAY SO THAT YOU WILL BE SAVED, LIVE A MEANINGFUL LIFE AND SPEND ETERNITY WITH GOD.
SOME FUTURE EVENTS
EASTER BREAK - March 21 - 24, is Easter Break. We wish our students/staff happy Easter and we pray that we shall experience renewal in all areas of our lives.
MILLION LEADERS' MANDATE SEMINAR - On March 25 - 27 , we shall conduct Million Leaders' Mandate Seminar 11. Like the first part conducted last year we beleive the seminar will further impact our students and give them added advantage in their leadership development.
MILLION LEADERS' MANDATE SEMINAR - On March 25 - 27 , we shall conduct Million Leaders' Mandate Seminar 11. Like the first part conducted last year we beleive the seminar will further impact our students and give them added advantage in their leadership development.
Wednesday, November 28, 2007
AFRICAN ECONOMIC EMANCIPATION, THE ROLE OF THE CHURCH
AFRICAN ECONOMIC EMANCIPATION; THE WAY FORWARD AND THE ROLE OF THE CHURCH (Written by Rev Dele Kolade. He is a friend of the College, and a member of the First Baptist Church Oyo. The Opinion shared in the article doesnt necessarily represent the official position of the college)
In this paper an attempt will be made at evaluating the current economic state and situation of the Africa continent, the current structural adjustment economic policies, the international community involvement and the role of the church today in solving the economic problems of Africa. A strategic approach will also be made at evolving pragmatic solutions to the many problems identified. The place of the church in the economic emancipation of Africa will also be identified and a new theologically sound approach to holistic ministry and total empowerment of the people established. A critical and objective approach will be employed in analyzing the various issues involved in the study and a theologically informed solution suggested.
AN OVERVIEW
African continent is a unique continent endowed with many resources and at a very strategic place in the global geography which is potentially suited for global economical leadership. Despite the many potentials of Africa, the continent continues to crawl at the bottom of the ladder of global post modern economy and also continue to rely on the mercy of the left over from other countries not potentially naturally resourced like her. The multifaceted woes of Africa seem too stubborn for the various economic reforms experimented on her from various quarters. In solving Africa problems, Africa approach must be adopted and a holistic examination of the problems must first be undertaken. The hydra headed nature of Africa woes is below identified as observed by this writer.
HISTORICAL ANTECEDENCE
The situation of Africa today can be understood better from the history of global civilization. Africa is a part of the global historical evolution that has transformed many nations and people across the globe. It will therefore take an independent and critically objective mind to be able to analyze and understand the reasons why Africa, who was at the forefront of the global civilization is still lagging behind the civilization which she one time spearheaded. Is there anything of relevance in the African past and global history in general that can serve as clue to the Africa many economic woes today? Is there any problem with the way Africans read their history? Where is the historical disconnection between Africa and the developed world? Can there be a reconnection today, and can African reassert her position in the process of global civilization?
Africa must be able to learn from her past if any meaningful development will be achieved. Africa seem detached from her historical past and root and this is the principal reason for her economical woes and theological humiliation. The economies that are growing today are all economies attached to the root of the people. A practical example of a flourishing economy is the Asian economy. Asia economy is growing not just because it is operating an open market economy alone but also strongly because of its social-historical consciousness of its identity. Africa economy is an amoebic economy because our pursuit of the economic reforms is detached from the social- historical identity of the African people. We have failed to unpack the good universal economic principles in African terms to fit into the Africa socio-cultural situation. We need a forum for a true Africa economic identity that will take cognizance of the Africa unique socio-historical background. There must be a continuous dialogue with our historical past.
African has read history from without instead from within. We have something in common with the Latin American because we have both read our histories from without instead of from within. Of late, an attempt is being made to re write African historical past just as the Latin America is also advocating for the re-writing of their history. We have not recognized for a long time that not only was our continent colonized but also was the deliberate and well-calculated attempt at colonization of our history and identity as a people. People from outside the Africa continent undertook most African historical projects. Till today our educational system continue to largely reflect our colonial masters’ mentality and cultural identity. Unfortunately we still continue to learn in foreign languages while our mother tongues continue to be relegated. There is no way you can use somebody’s language without using his philosophy. Most teachers who are teaching today learnt more of America and European geography and history better than the Africa history and geography. Of what relevance is glacier formation to someone from Sahara or tropical Africa who was taught little or nothing about deforestation and a forestation? The colonial masters of Africa did everything to completely detach Africa from her root. Social-cultural-historical colonization to me is worse than the depletion, and exploitation of our natural resources and slavery by the colonial masters. The impact of our detachment from our historical root on our identity and economy is far more than any other impact emanating from colonization. The problem of neo-colonialism persists till today because of the above-mentioned factors.
Apart from the fact that we read our history with colonial goggle we also tend to read it with a lot of sentiments and as a result we are not able to make objective and balanced assessment of our past. We have over-concentrated on blaming only the outsiders for all our failures without carefully reflecting on our own many short fallings, which even contributed to our being exploited by the outsiders. It will be epistemologically fraudulent to deny the fact that there are internal factors in our history that have contributed to our failure as a people. Unless we come to term with our own failures we will not be able to significantly forge ahead in solving our many problems. This is the bane of the whole issue of African’s economic woes, a wrongly read history and a sentimental analysis of our situation.
AFRICAN SECRECY AND METAPHYSICS
Africa is blessed with a very rich cultural heritage unequal in the overall global cultural theater. Africa sees life in its holistic form compared with the western defragmented, dispersive and atomistic concept of life. Philosophically speaking, Africa concept of life, which recognizes the place of metaphysics, makes Africa’s epistemology more holistic than the western ideology of truncated epistemology, which limits realities only within the confines of rationalism. African’s recognition of the supernatural realities is a plus to her way of thinking and observing.
It also worth noting, that this positive supernatural dimension to realities, is in some other ways negatively affecting Africa people, and contributing to her slow pace of civilization and economic emancipation. Africa cannot be denied her place in the history of global civilization. There are scientific, historical evidences proofing the fact that Africa was at the forefront of civilization. That the Greek civilization largely is traceable to Egypt is an undeniable fact. Africa’s failure to open up her many technological inventions robbed her of her position in the history of global civilization. African science and technology was shrouded in metaphysical secrecy to prevent the larger society from abusing the many inventions and discoveries. The spiritual authority which also doubled as the main custodian of the Africa wisdom and science will not allow those outside of the cult to have access to the secret of the many discoveries. This to a very large extent is true of Egyptian civilization. Many aspects of our culture still need to be demystified to allow the new generation see the scientific rational behind many of our beliefs and practices. There are many of our taboos that have hygienic, scientific and environmental basis but which are only coded in metaphysical secrecy. Some of these taboos would have appealed to more people if explained scientifically. How true is the belief that the beating of drums disturbs the gods during the Ga Homowo festival? Is it however wrong for the society to set apart certain period of the year for solitude and reflection? How true is the belief that the gods will be annoyed with the fisherman who goes fishing on Tuesday in Ga-Adangme area of Ghana? Is it however wrong for the society to regulate how the natural resources are used and also promote the culture of rest? The ability to ask question is a major pre-requisite to learning and discovering more. We need to ask serious questions regarding our culture and practices, this is the only way we can progress. We must be prepared to engage our beliefs and practices in critical conversation and interrogation. We need not be afraid of question; it only helps in strengthening our position. An unevaluated life is truly not worth living. The new generation of African is so detached from their root that they will need to be re introduced to their culture. As a result of the metaphysical mask around most of our cultural practices, the culture is becoming non- attractive to the new generation Africans. It is high time we engage the new generation in meaningful dialogue with the culture in order to help them own it. The only way to ensure our culture does not go into oblivion is to make it relevant to today’s situation and help the new generation proudly own it. No culture can be kept absolutely in its original form because society is not static but dynamic. Our culture must be allowed to engage with other cultures and by so doing undergo positive reformation without necessarily losing the original identity.
The intuitive and celebrative aspect of Africa culture is something very unique with us, and a good starting point to promote our culture even beyond our borders. The secrecy associated with many of our cultural beliefs should be discarded and the culture should be presented to the new generation in a more appealing manner. Our culture can become more attractive and creative if it is allowed to engage in free interaction and conversation with other cultures. The aim of the cultural inquiry and cross-cultural conversation should be to seek a clearer and deeper understanding of a particular culture in relation to the rest of the world and quality of human life. If African culture is rightly packaged, it will not only become more acceptable to the new generation African but can also be exported globally.
AFRICAN “TRICKLE DOWN” ECONOMIC POLICY
The signal of economic woes is more visible in the economic path most African nations are charting. One great area African government should look at in solving African economic woes is that of the kind of economic policies they are adopting. There must be a radical departure from the traditional trickle down economy we are currently operating to a bubble up economic system. The trickle down economy is driven by the public sector whereas the bubble up economy is driven by the private sector. It is scientifically proven today that economy driven by the public sector do not perform relatively well and do not chalk great or significant success. As trickle down economy keeps going down the bubble up economy keeps growing up. Unfortunately in Africa, most nations operate the trickle down economy where more than 60% of the work force is employed by the government. Money flows down mainly from the top {government} to the down instead of the capital being generated from the grass root through the private sector development strategy to the top. The government has never been a good businessperson. Most economic waste is traceable to the inefficient public sector, bulk of which must be radically absorbed by a new efficient emerging private sector. Not until Africa is ready to depart from the trickle down economy we cannot really overcome our economic woes. Asian economy is a good example of an economy being driven by strong private sector initiative. Our private sector initiative is largely paper work, and it is now high time we rise up to the task of significantly developing our private sector. In a functional private sector driven economy, more than 65% of the national workforce should be engaged by the private sector while not more than 30% should be engaged by the public sector. The role of the government should be strictly providing for the private sector, the enabling environment to profitably do business. The government business should not be doing direct business, but promoting good environment for business to thrive. The primary goal of a good government is to empower and stabilize the macro economy for the micro economy to find a good footing. What we see in most African countries today is a very bad macro economy situation. The necessary infrastructures and social amenities are not there for the private sector to function effectively. Inflation is let loosed, and the government’s fiscal policy is unchecked. Not until we are ready to come up with meaningful national and continental strategic planning, and a strong determination to implement the plans we can not come out of the web of problems are currently in. Coming up with a radical economic reform policy that will take account of the above factors is a pre-requisite to the African economic breakthrough.
THE CHURCH; A CATALYST OF ECONOMIC EMANCIPATION
This aspect of the paper is the most critical dimension to the discussion on the emancipation of the African community from economic woes we are faced with .A radical attempt will be made at looking at the unfortunate ways through which the Church has contributed to the economic woes of the African people and the theologically sound ways of the Church reversing the negative trend. We must be bold as people of God to admit our mistakes and shift our paradigm if necessary. In as much as we can not brush over the many ways the Church has contributed significantly to the socio-economic development of the African continent in terms of poverty alleviation and especially man power development and health we must also look at how we have faltered in some other respects.
EARLY MISSIONS - The early missions must be commended for their immense contribution to the economic growth of Africa. The Church was instrumental in opening up Africa to Western education and by so doing helped in the manpower development of the African continent. The involvement of the mission in the health care delivery in Africa contributed also to the well being and being well of the African people. The church was actively involved in the improvement of the socio-economic condition of many African folk. We must give kudos to the early Christian leaders, who spearheaded the call or campaign for justice for the oppressed and the marginalized in the society. The Church was indeed the prophetic voice for those hurting and the voiceless. It must however be noted that the curriculum of the educational program of the early missions was not holistic enough to bring about a true African educational system. The limitation of this inherited educational system is still part of the African problem today.
AFRICAN CHRISTIAN THEOLOGIANS - I must also give credit to the many African Christian scholars who championed the course of setting the record straight regarding the misconception that the concept of God or the Divine Being is foreign to Africa. The sociological impact of the African Christian Theology had significant positive effects not only on the spiritual emancipation of the African people but also on the economic emancipation. Right self-conception and identity are all needed for lasting economic breakthrough. It is also necessary to note that despite the great strides of the African Christian Scholars on the issue of identity they failed to significantly talk directly on the way Africa can concretely embark on or experience real economic emancipation. We have written severally on the issue of identity and fail to seriously talk about economic problem of Africa. It is high time we learn some good things from the Latin America’s Theology of economic emancipation. We must be prepared as African people to dialogue and be practically and actively involved in solving African many economic woes. The issue of struggling for theological identity is becoming less relevant in the face of the new trends in the global economy and the current place of Africa within the emerging new economic order. As far as the issue of theological identity is concern, we have done creditably well, the new focus should be how the church can lead in the crusade for African economic liberation. The voice of the church is not well heard on contemporary issues relating to socio-economic situation of Africa. We have not done enough in practically and concretely relating our theology with real issues affecting our continent. The theology that fails to also deal with economic, environmental, political and social situations is not a balanced theology. As part of the spiritual direction the church is giving, her voice must also be clearly heard on issues like, bad governance, environmental degradation and pollution, indiscipline in the society, street children problem, drug trafficking, HIV/AIDS pandemic etc.
FAITH OR FRAUD - The new development in the Christian world today is embarrassingly disturbing especially on the new wave of Faith, Prophetic and Prosperity movement. Most of the self styled prosperity preachers claim they are sent by God to make people rich but ironically they are parading themselves only around the urban centers where most people are relatively economically better and are hardly seen in the really poor rural communities where their “anointing” would have been more useful. These ministers that are carrying special anointing to make people rich rather strangely target the rich and always avoid the poor rural folks. The objective question I want you to ask yourself is that how many of these self styled, new age ‘penterascal’, ‘caricature charismatic’ churches are seen in the remote villages doing real mission? How many of those Bishops, specially anointed to make people rich are prepared to go and work at areas where real poverty is seen in capital letters? Many of these ministers are fake pastors capitalizing on people’s ignorance and gullibility to rather enrich themselves and adding to the economic woes of the people. These churches do not have any practical programs of helping the poor in their midst and the communities where they minister to overcome their economic woes. What is the social- economic impacts and relevance of the new age mega churches in areas where they minister? Prosperity is undoubtedly a cardinal theological theme of the gospel but it is not through fraudulent means as it is seen today. Prosperity that is built on the wrong application of the “principle of sowing and reaping” interpreted to imply sowing into the gospel to help maintain a flamboyant living of some self seeking “Bishops” called papas who at the expense of the members are building mansions and buying fleet of cars all in the name of Christ who left all to reach the poor can best be describe as doctrines of demons. This new age antichrists are using priestcrafting and “baptized church lotto” to dupe unsuspecting and gullible members who are also not seriously interested in building real personal relationship with God but are looking for easy short cut avenue to becoming rich. The other menace becoming increasingly popular is the “prophetic prayer” times diabolically fixed around the most productive time for meaningful economical activities. Some untutored “prophets” engage people in prayer session’s morning till evening throughout the week all in the name of seeking for breakthroughs. The idle hands can never be blessed, prayer only work where people respect the principle of diligence and dignity of labor. Those blessed in the Bible were those who took their work very serious and at the same time in a balanced manner believed that God alone can bless the labor of their hands and not the idleness of their hands. To spend all your productive time only in prayers for economic miracle is only to increase your own poverty. Our practices must be in tandem with the truth of the word of God. There is a need to come out with true and balanced theological approach to deal with the socio-economic problems of African people. A theology that only sensitize the people to be craving for wealth will surely produce greedy church people whose true god is mammon. There are churches today where 10% and 20% are secretly collected by the leaders from the contractors before they are given church work. Many people are wrongly defining faith based on wealth and money, forgetting that our lives does not contain in what we possess. What examples are the African Christian leaders giving their congregation? What message are we preaching? Are the leaders themselves accountable? Are we really practically ministering to the poor in the church talk less of those outside? I seriously sense an urgent need for Revival of Fire in the church today. This current dispensation will give way to a refined dispensation of Berea- like church, where the word of God will be rightly divided and given its rightful place. Jesus asked one lawyer who came to him this contextually relevant question, “What is in the scripture, how do you read it?” Many are wrongly reading the word of God today just for self actualization, the same self that the Bible say must be crucified. The worst offender in the current African multifaceted problem is not the government but the theologically bankrupt pastor who is misinforming and misleading the people.
The church must reposition herself to be the light and salt of our generation, and to be the right mouth piece of God in the present decaying and disintegrating cosmos. We need to redefine and repackage our theology to minister holistically to the African continent. We have to raise people who are heaven bound, and who will actualize the blessings of God to flourish and responsibly dominate the universe. The church must speak and address the spiritual, social, environmental, and economic problems of Africa.
Rev Dele Kolade,
GLODET Missions
In this paper an attempt will be made at evaluating the current economic state and situation of the Africa continent, the current structural adjustment economic policies, the international community involvement and the role of the church today in solving the economic problems of Africa. A strategic approach will also be made at evolving pragmatic solutions to the many problems identified. The place of the church in the economic emancipation of Africa will also be identified and a new theologically sound approach to holistic ministry and total empowerment of the people established. A critical and objective approach will be employed in analyzing the various issues involved in the study and a theologically informed solution suggested.
AN OVERVIEW
African continent is a unique continent endowed with many resources and at a very strategic place in the global geography which is potentially suited for global economical leadership. Despite the many potentials of Africa, the continent continues to crawl at the bottom of the ladder of global post modern economy and also continue to rely on the mercy of the left over from other countries not potentially naturally resourced like her. The multifaceted woes of Africa seem too stubborn for the various economic reforms experimented on her from various quarters. In solving Africa problems, Africa approach must be adopted and a holistic examination of the problems must first be undertaken. The hydra headed nature of Africa woes is below identified as observed by this writer.
HISTORICAL ANTECEDENCE
The situation of Africa today can be understood better from the history of global civilization. Africa is a part of the global historical evolution that has transformed many nations and people across the globe. It will therefore take an independent and critically objective mind to be able to analyze and understand the reasons why Africa, who was at the forefront of the global civilization is still lagging behind the civilization which she one time spearheaded. Is there anything of relevance in the African past and global history in general that can serve as clue to the Africa many economic woes today? Is there any problem with the way Africans read their history? Where is the historical disconnection between Africa and the developed world? Can there be a reconnection today, and can African reassert her position in the process of global civilization?
Africa must be able to learn from her past if any meaningful development will be achieved. Africa seem detached from her historical past and root and this is the principal reason for her economical woes and theological humiliation. The economies that are growing today are all economies attached to the root of the people. A practical example of a flourishing economy is the Asian economy. Asia economy is growing not just because it is operating an open market economy alone but also strongly because of its social-historical consciousness of its identity. Africa economy is an amoebic economy because our pursuit of the economic reforms is detached from the social- historical identity of the African people. We have failed to unpack the good universal economic principles in African terms to fit into the Africa socio-cultural situation. We need a forum for a true Africa economic identity that will take cognizance of the Africa unique socio-historical background. There must be a continuous dialogue with our historical past.
African has read history from without instead from within. We have something in common with the Latin American because we have both read our histories from without instead of from within. Of late, an attempt is being made to re write African historical past just as the Latin America is also advocating for the re-writing of their history. We have not recognized for a long time that not only was our continent colonized but also was the deliberate and well-calculated attempt at colonization of our history and identity as a people. People from outside the Africa continent undertook most African historical projects. Till today our educational system continue to largely reflect our colonial masters’ mentality and cultural identity. Unfortunately we still continue to learn in foreign languages while our mother tongues continue to be relegated. There is no way you can use somebody’s language without using his philosophy. Most teachers who are teaching today learnt more of America and European geography and history better than the Africa history and geography. Of what relevance is glacier formation to someone from Sahara or tropical Africa who was taught little or nothing about deforestation and a forestation? The colonial masters of Africa did everything to completely detach Africa from her root. Social-cultural-historical colonization to me is worse than the depletion, and exploitation of our natural resources and slavery by the colonial masters. The impact of our detachment from our historical root on our identity and economy is far more than any other impact emanating from colonization. The problem of neo-colonialism persists till today because of the above-mentioned factors.
Apart from the fact that we read our history with colonial goggle we also tend to read it with a lot of sentiments and as a result we are not able to make objective and balanced assessment of our past. We have over-concentrated on blaming only the outsiders for all our failures without carefully reflecting on our own many short fallings, which even contributed to our being exploited by the outsiders. It will be epistemologically fraudulent to deny the fact that there are internal factors in our history that have contributed to our failure as a people. Unless we come to term with our own failures we will not be able to significantly forge ahead in solving our many problems. This is the bane of the whole issue of African’s economic woes, a wrongly read history and a sentimental analysis of our situation.
AFRICAN SECRECY AND METAPHYSICS
Africa is blessed with a very rich cultural heritage unequal in the overall global cultural theater. Africa sees life in its holistic form compared with the western defragmented, dispersive and atomistic concept of life. Philosophically speaking, Africa concept of life, which recognizes the place of metaphysics, makes Africa’s epistemology more holistic than the western ideology of truncated epistemology, which limits realities only within the confines of rationalism. African’s recognition of the supernatural realities is a plus to her way of thinking and observing.
It also worth noting, that this positive supernatural dimension to realities, is in some other ways negatively affecting Africa people, and contributing to her slow pace of civilization and economic emancipation. Africa cannot be denied her place in the history of global civilization. There are scientific, historical evidences proofing the fact that Africa was at the forefront of civilization. That the Greek civilization largely is traceable to Egypt is an undeniable fact. Africa’s failure to open up her many technological inventions robbed her of her position in the history of global civilization. African science and technology was shrouded in metaphysical secrecy to prevent the larger society from abusing the many inventions and discoveries. The spiritual authority which also doubled as the main custodian of the Africa wisdom and science will not allow those outside of the cult to have access to the secret of the many discoveries. This to a very large extent is true of Egyptian civilization. Many aspects of our culture still need to be demystified to allow the new generation see the scientific rational behind many of our beliefs and practices. There are many of our taboos that have hygienic, scientific and environmental basis but which are only coded in metaphysical secrecy. Some of these taboos would have appealed to more people if explained scientifically. How true is the belief that the beating of drums disturbs the gods during the Ga Homowo festival? Is it however wrong for the society to set apart certain period of the year for solitude and reflection? How true is the belief that the gods will be annoyed with the fisherman who goes fishing on Tuesday in Ga-Adangme area of Ghana? Is it however wrong for the society to regulate how the natural resources are used and also promote the culture of rest? The ability to ask question is a major pre-requisite to learning and discovering more. We need to ask serious questions regarding our culture and practices, this is the only way we can progress. We must be prepared to engage our beliefs and practices in critical conversation and interrogation. We need not be afraid of question; it only helps in strengthening our position. An unevaluated life is truly not worth living. The new generation of African is so detached from their root that they will need to be re introduced to their culture. As a result of the metaphysical mask around most of our cultural practices, the culture is becoming non- attractive to the new generation Africans. It is high time we engage the new generation in meaningful dialogue with the culture in order to help them own it. The only way to ensure our culture does not go into oblivion is to make it relevant to today’s situation and help the new generation proudly own it. No culture can be kept absolutely in its original form because society is not static but dynamic. Our culture must be allowed to engage with other cultures and by so doing undergo positive reformation without necessarily losing the original identity.
The intuitive and celebrative aspect of Africa culture is something very unique with us, and a good starting point to promote our culture even beyond our borders. The secrecy associated with many of our cultural beliefs should be discarded and the culture should be presented to the new generation in a more appealing manner. Our culture can become more attractive and creative if it is allowed to engage in free interaction and conversation with other cultures. The aim of the cultural inquiry and cross-cultural conversation should be to seek a clearer and deeper understanding of a particular culture in relation to the rest of the world and quality of human life. If African culture is rightly packaged, it will not only become more acceptable to the new generation African but can also be exported globally.
AFRICAN “TRICKLE DOWN” ECONOMIC POLICY
The signal of economic woes is more visible in the economic path most African nations are charting. One great area African government should look at in solving African economic woes is that of the kind of economic policies they are adopting. There must be a radical departure from the traditional trickle down economy we are currently operating to a bubble up economic system. The trickle down economy is driven by the public sector whereas the bubble up economy is driven by the private sector. It is scientifically proven today that economy driven by the public sector do not perform relatively well and do not chalk great or significant success. As trickle down economy keeps going down the bubble up economy keeps growing up. Unfortunately in Africa, most nations operate the trickle down economy where more than 60% of the work force is employed by the government. Money flows down mainly from the top {government} to the down instead of the capital being generated from the grass root through the private sector development strategy to the top. The government has never been a good businessperson. Most economic waste is traceable to the inefficient public sector, bulk of which must be radically absorbed by a new efficient emerging private sector. Not until Africa is ready to depart from the trickle down economy we cannot really overcome our economic woes. Asian economy is a good example of an economy being driven by strong private sector initiative. Our private sector initiative is largely paper work, and it is now high time we rise up to the task of significantly developing our private sector. In a functional private sector driven economy, more than 65% of the national workforce should be engaged by the private sector while not more than 30% should be engaged by the public sector. The role of the government should be strictly providing for the private sector, the enabling environment to profitably do business. The government business should not be doing direct business, but promoting good environment for business to thrive. The primary goal of a good government is to empower and stabilize the macro economy for the micro economy to find a good footing. What we see in most African countries today is a very bad macro economy situation. The necessary infrastructures and social amenities are not there for the private sector to function effectively. Inflation is let loosed, and the government’s fiscal policy is unchecked. Not until we are ready to come up with meaningful national and continental strategic planning, and a strong determination to implement the plans we can not come out of the web of problems are currently in. Coming up with a radical economic reform policy that will take account of the above factors is a pre-requisite to the African economic breakthrough.
THE CHURCH; A CATALYST OF ECONOMIC EMANCIPATION
This aspect of the paper is the most critical dimension to the discussion on the emancipation of the African community from economic woes we are faced with .A radical attempt will be made at looking at the unfortunate ways through which the Church has contributed to the economic woes of the African people and the theologically sound ways of the Church reversing the negative trend. We must be bold as people of God to admit our mistakes and shift our paradigm if necessary. In as much as we can not brush over the many ways the Church has contributed significantly to the socio-economic development of the African continent in terms of poverty alleviation and especially man power development and health we must also look at how we have faltered in some other respects.
EARLY MISSIONS - The early missions must be commended for their immense contribution to the economic growth of Africa. The Church was instrumental in opening up Africa to Western education and by so doing helped in the manpower development of the African continent. The involvement of the mission in the health care delivery in Africa contributed also to the well being and being well of the African people. The church was actively involved in the improvement of the socio-economic condition of many African folk. We must give kudos to the early Christian leaders, who spearheaded the call or campaign for justice for the oppressed and the marginalized in the society. The Church was indeed the prophetic voice for those hurting and the voiceless. It must however be noted that the curriculum of the educational program of the early missions was not holistic enough to bring about a true African educational system. The limitation of this inherited educational system is still part of the African problem today.
AFRICAN CHRISTIAN THEOLOGIANS - I must also give credit to the many African Christian scholars who championed the course of setting the record straight regarding the misconception that the concept of God or the Divine Being is foreign to Africa. The sociological impact of the African Christian Theology had significant positive effects not only on the spiritual emancipation of the African people but also on the economic emancipation. Right self-conception and identity are all needed for lasting economic breakthrough. It is also necessary to note that despite the great strides of the African Christian Scholars on the issue of identity they failed to significantly talk directly on the way Africa can concretely embark on or experience real economic emancipation. We have written severally on the issue of identity and fail to seriously talk about economic problem of Africa. It is high time we learn some good things from the Latin America’s Theology of economic emancipation. We must be prepared as African people to dialogue and be practically and actively involved in solving African many economic woes. The issue of struggling for theological identity is becoming less relevant in the face of the new trends in the global economy and the current place of Africa within the emerging new economic order. As far as the issue of theological identity is concern, we have done creditably well, the new focus should be how the church can lead in the crusade for African economic liberation. The voice of the church is not well heard on contemporary issues relating to socio-economic situation of Africa. We have not done enough in practically and concretely relating our theology with real issues affecting our continent. The theology that fails to also deal with economic, environmental, political and social situations is not a balanced theology. As part of the spiritual direction the church is giving, her voice must also be clearly heard on issues like, bad governance, environmental degradation and pollution, indiscipline in the society, street children problem, drug trafficking, HIV/AIDS pandemic etc.
FAITH OR FRAUD - The new development in the Christian world today is embarrassingly disturbing especially on the new wave of Faith, Prophetic and Prosperity movement. Most of the self styled prosperity preachers claim they are sent by God to make people rich but ironically they are parading themselves only around the urban centers where most people are relatively economically better and are hardly seen in the really poor rural communities where their “anointing” would have been more useful. These ministers that are carrying special anointing to make people rich rather strangely target the rich and always avoid the poor rural folks. The objective question I want you to ask yourself is that how many of these self styled, new age ‘penterascal’, ‘caricature charismatic’ churches are seen in the remote villages doing real mission? How many of those Bishops, specially anointed to make people rich are prepared to go and work at areas where real poverty is seen in capital letters? Many of these ministers are fake pastors capitalizing on people’s ignorance and gullibility to rather enrich themselves and adding to the economic woes of the people. These churches do not have any practical programs of helping the poor in their midst and the communities where they minister to overcome their economic woes. What is the social- economic impacts and relevance of the new age mega churches in areas where they minister? Prosperity is undoubtedly a cardinal theological theme of the gospel but it is not through fraudulent means as it is seen today. Prosperity that is built on the wrong application of the “principle of sowing and reaping” interpreted to imply sowing into the gospel to help maintain a flamboyant living of some self seeking “Bishops” called papas who at the expense of the members are building mansions and buying fleet of cars all in the name of Christ who left all to reach the poor can best be describe as doctrines of demons. This new age antichrists are using priestcrafting and “baptized church lotto” to dupe unsuspecting and gullible members who are also not seriously interested in building real personal relationship with God but are looking for easy short cut avenue to becoming rich. The other menace becoming increasingly popular is the “prophetic prayer” times diabolically fixed around the most productive time for meaningful economical activities. Some untutored “prophets” engage people in prayer session’s morning till evening throughout the week all in the name of seeking for breakthroughs. The idle hands can never be blessed, prayer only work where people respect the principle of diligence and dignity of labor. Those blessed in the Bible were those who took their work very serious and at the same time in a balanced manner believed that God alone can bless the labor of their hands and not the idleness of their hands. To spend all your productive time only in prayers for economic miracle is only to increase your own poverty. Our practices must be in tandem with the truth of the word of God. There is a need to come out with true and balanced theological approach to deal with the socio-economic problems of African people. A theology that only sensitize the people to be craving for wealth will surely produce greedy church people whose true god is mammon. There are churches today where 10% and 20% are secretly collected by the leaders from the contractors before they are given church work. Many people are wrongly defining faith based on wealth and money, forgetting that our lives does not contain in what we possess. What examples are the African Christian leaders giving their congregation? What message are we preaching? Are the leaders themselves accountable? Are we really practically ministering to the poor in the church talk less of those outside? I seriously sense an urgent need for Revival of Fire in the church today. This current dispensation will give way to a refined dispensation of Berea- like church, where the word of God will be rightly divided and given its rightful place. Jesus asked one lawyer who came to him this contextually relevant question, “What is in the scripture, how do you read it?” Many are wrongly reading the word of God today just for self actualization, the same self that the Bible say must be crucified. The worst offender in the current African multifaceted problem is not the government but the theologically bankrupt pastor who is misinforming and misleading the people.
The church must reposition herself to be the light and salt of our generation, and to be the right mouth piece of God in the present decaying and disintegrating cosmos. We need to redefine and repackage our theology to minister holistically to the African continent. We have to raise people who are heaven bound, and who will actualize the blessings of God to flourish and responsibly dominate the universe. The church must speak and address the spiritual, social, environmental, and economic problems of Africa.
Rev Dele Kolade,
GLODET Missions
BACOTHO'S 30TH ANNIVERSARY BY THE RECTOR
INTRODUCTION
Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! ‘For who has known the mind of the LORD? Or who has been His counselor? Or who has first given to Him and it shall be repaid to him?’ For of Him and through Him and to Him are all things, to whom be glory forever. Amen (Rom. 11:33-36, NKJV).
We praise God for the 30th anniversary of the Baptist College of Theology, Oyo. It is a cause for much thanksgiving and great joy that we are part of this historical stage of the College, a very significant stage in the history of the College.1
I want to express my joy at the enthusiasm demonstrated towards this 30th Anniversary and to place on record our appreciation to the Anniversary Committee, chairmaned by Pastor M.O. Afunleyin, and all members of the College family for the various activities in respect of especially the N5m Endowment/Development Fund. May the Lord bless us all bountifully. By the grace of God we shall all eat the good of the land.
History is very interesting and challenging. This is so because history helps us to know the past, understand the present and prepare for the future. Justo L. Gonzalez’s comment on the converging of the doing of history and the making of history is very instructive for our learning thus:
It is at this point that the doing of history converges with the making of (history). When we study the life and work of past generations, and when we interpret it, we are doing history. But we must remember that future generations will read about our times as past history. In that sense both by our action and inaction we are making history. This is both an exhilarating opportunity and an awesome responsibility.2
Let us keep Gonzalez’s words in mind as we discuss Baptist College of Theology: Past, Present and Future. We should see ourselves individually and collectively as actors on the stage, in lesser and greater degrees, in the historical drama of the Baptist College of Theology, Oyo.
II. BAPTIST COLLEGE OF THEOLOGY, OYO: PAST
The Baptist College of Theology, Oyo was established on September 30, 1977, then called Joint Baptist Pastors’ School, Oyo. The historical background of the establishment is traced to the first meeting of the Baptist People’s Fellowship during the 1974 Convention Session at Lagos. Giving the rationale for the establishment of the school, J.A. Okesiji noted:
One of the major issues discussed at the meeting was the lack of Pastors to man small churches in towns and villages. Since the Seminary had cancelled the Vernacular Pastors’ Training programme, many of these small churches needed this category of Pastors…. Therefore the meeting that year decided to appeal to all Conferences in Yoruba speaking areas to come together to start a school to train such category of pastors to meet the urgent and pressing need.3
It is significant to note that only Kwara and Western Conferences responded initially and thus became the two founding Conferences of the new school. Lagos Conference joined later. Thereafter, a planning committee was constituted. The members of the committee were:
1. Rev. John A. Okesiji - Chairman
2. Chief A.A. Morohunfola - Secretary
3. Rev. J.O. Omoni - Treasurer
4. Rev. J.O. Alabi - Member
5. Rev. S.A. Kayode - Member
6. Mr. J.B. Ojo - Member
7. Rev. Dr. P.H. Miller - Member
The Planning Committee metamorphosed into the first Advisory Board. We pay glowing tributes to the founding fathers and mothers and all who labored that the founding of the College became a reality.
The name of the school was Joint Baptist Pastors’ School,Oyo
The crest is an open Bible with cross at the center.
The motto was “Training for Preaching.”4. This motto was changed in 1994 to Training for Christian Service by the Board of Governors to make it more meaningful.5
The first choice for location was Newton, Osogbo but the Committee was urged to change the location by the then General Secretary, Rev. Dr. E.A. Dahunsi Okesiji explained the reason thus:
The language and Orientation school at Oyo had been abandoned for a long time. The School compound was overgrown with wild grasses and trees. All the houses there were not occupied for many years. The compound was like a (big) forest in the heart of the town. The paramount Oba of Oyo, the Alafin of Oyo threatened to take away the land from the Convention if it was no longer used by the mission. The Alafin complained that he and his people could not allow a jungle to remain in the heart of the town.6
The school resumed on September 30, 1977. The first Principal was Rev. D.O. Olaniyi. The lecturers were Revs. J.O. Olatidoye and J. Olatunde Ojo while Revs. P.O. Ogunyale, A.E. Ogundele and P.O. Okewole were part-time lecturers. The School started with an intake of 21 students (Kwara Conference, 3, Western Conference, 16, Benin Republic, 2). Lectures began on Monday, October 3, 1977 preceded by a short devotional service led by Rev. M.A. Bamidele. Reflecting the historicity of the significant event, Okesiji affirmed: “Thus the first Pastors’ School, started and maintained by the indigenous Baptist People in Nigeria was founded. All the other existing Pastors’ Schools then were founded and maintained by Missionaries.”7
According to the College Brochure, the objectives for founding the institution were:
To carry out a programme of ministerial education that will achieve the purpose of the College to be an academic institution providing theological and Christian education and professional training for God-called men and women who will help meet the need for effective leadership in the work of local churches, schools, and various areas of denominational life.8
On funding of the school initially, it is significant to note that the two founding Conferences bore the expenses of the starting of the school, which also provided money to run the first academic year, 1977/78. The Convention gave N2,500.00 as grant for the 1978/79 academic year.
Grant from the Convention continued to increase from year to year until the Convention took over the payment of salaries and all allowances of all the workers in the school. This paying of salaries and allowances of workers by the Convention started after 1984 academic year.9
Between 1977 and now the College has grown in leaps and bounds. The mustard seed planted on September 30,1977 has become a mighty tree. To God indeed be the glory great things He has done. According to ‘Biyi Adewale, the “Olaniyi Saga” included the following:
1. Women Training Department (WTD) (started in January 1978)
2. Establishment of Street Evangelism
3. Development of Staffing
4. Nigerian Baptist Convention Recognition
5. Graduation of Pioneer Students (19 out of 21 graduated on May 26, 1979 with Pastoral Certificate) 10
“Rev. D.O. Olaniyi resigned as the Principal of the school in March 1982 as he left for further studies.”11
After Rev. Olaniyi’s resignation, Rev. J.O. Olatidoye served as Acting Principal before the resumption of Rev. Dr. E.O. Odebunmi as the second Principal of the College later in the year.12 The “Odebunmi Saga” included:
I. Departments
1. Development of Women Training Department (WTD)
2. Pre-School Religious Education Department
II. Building Programmes
1. The Educational Building (now Administrative and Classrooms Block)
2. Married Students’ Hostel
3. The Multi-purpose Hall (now Nursery and Primary School Building)
4. The new WTD Block
5. Oyo West Baptist Conference Block
6. Fencing of the School Compound
III. Other Developmental Programmes
1. Generating Plant
2. School’s Borehole(s)
3. School’s Library
4. The Alumni/Pastors’ Conference (started in 1993)
5. The Campus Clinic
6. Publications: a) Jointlogue b) The School Brochure.13
As at 1997, Adewale identified 3 problems facing the College thus:
1. The problem of funding
2. negative Public Opinion
3. Lack of facilities.14
Quoting T.O. Ogundare, Adewale graphically traced the origin of the financial crisis of the College which has been an endemic challenge.
The clearing of the site and the renovation of the existing buildings was to cost N15,000.00. The two Conferences, Kwara and Western sponsoring the school then, agreed that the Kwara Conference should pay N3,000.00 and the Western Conference N12,000.00. On that day, the Western Conference paid N4,000.00 and the Kwara Conference promised to pay later. This was the beginning of the financial crises which have been hunting the school all these years.15
The contributions the College has made over the years in the note on which this brief survey of the past of the College will be concluded. It is gratifying to reiterate that from a Vernacular/Pastoral Certificate awarding school in 1977 the College now offers the following programmes:
Certificate in Theology/Religious Education
Diploma in Theology/Religious Education
Bachelor of Theology/Religious Education (in affiliation with Nigerian
Baptist Theological Seminary, Ogbomoso)
Furthermore, “graduates of the school are serving creditably in many churches of the Convention. Many of them have acquired or are acquiring higher education in the Seminary at Ogbomoso, in Nigerian Universities and Universities Overseas.”16
The following have obtained their doctoral degrees:
Rev. S.O. Ogundipe, Ph.D.
Rev. Z. Lere Falade, D.Min.
Rev. J.O. Adebayo, D.Min.
Rev. J. Opadeji, D.Min.
Identifying the impact of the College in the objectives of the School, sense of belonging, Evangelism programme of the school, socio-economic impact, political impact and educational impact, M.A. Adegbola noted: “The impact of the school on Baptist work in Oyo area can be felt the more if the problems facing the school can be tackled and solved.”17 Concluding his project he observed:
The Joint Baptist Pastors’ School, Oyo has a great potential for growth because of the centrality of her location and the dominance of the Baptist denomination over all other Christian denomination in Oyo area. The Board of Governors and the faculty of the school then has a gigantic responsibility thrust upon their shoulders to evolve plans and strategies that will move the school forward so that her impacts (sic) can be more felt than ever before. The school should be prepared to meet the challenges that will definitely come her way in the next century. This obviously calls for short, medium and long-term planning with the necessary assistance of all and sundry.18
Adegbola’s comments above are instructive for our learning. The gigantic responsibility is still real and the extent to which the College is able to meet the responsibility will determine the greater impact she will make in the future.
BAPTIST COLLEGE OF THOLOGY: PRESENT
Three descriptive terminologies have been used to characterize the present Baptist College of Theology, Oyo and they are reformation, transformation and transition. Unarguably, they not only give insights into the present workings of the College, they are becoming parameters of evaluation and even distinction. Since these words have now become such important indicators in the present dispensation, it may help to define these terminologies. To reform is “to make better by removing faults; correct; to make better by stopping abuses, introducing better procedures, etc.”19 To transform is “to change the form or appearance of, to change the condition, character, or function of”20 Of course transition connotes moving from one stage to another. The import of these definitions is obvious.
In the 30th Anniversary edition of The Shepherd, I had handwritten rather extensively on “A College in Transition.” For the purpose of this section of the lecture, it suffixes to refer to the first part of the article. Six dimensions of the College in transition discussed are:
1. Academic Transition
2. Spiritual Transition
3. Administrative Transition
4. Environmental Transition
5. Financial Transition
6. Relational Transition21
The emphasis of the article is the fact that the changes going on in the various aspects of the College are meant to produce a great and distinguished institution at the end of the process.
BAPTIST COLLEGE OF THEOLOGY, OYO: FUTURE
The College Vision, namely: to be “the leading theological College in the Nigerian Baptist Convention, a foremost theological institution in Nigeria, developing her to become a Seminary,” is a good instrument to anticipate the future of the College. In other words, the future years of the College would be dedicated towards the actualization of the great vision. In the initial Vision Document, six goals were articulated for the College’s fulfillment of the great Vision. Consequently they are good parameters to envision the future of the College and thus they will be the basis of the discussion in this regard.
1. Maintaining A Strong Academic Basis for the College
The screening of the 2006/2007 Year I Students, the 2007 admission that was more competitive and the interview process that was more thorough, are strong signals of the commitment to improve the academic rating of the College and the College will move further on in this direction.
Also, the College will improve her relationship with the Seminary especially with reference to affiliation guidelines. Similarly the Bachelor of Arts (Religious Studies) in affiliation with Obafemi Awolowo University (OAU), Ile Ife will soon become a reality.
A couple of resolutions approved at the recent Ministerial Training Board’s (MTB) meeting would also impact the College academically. These are that the Certificate Course be reduced to two years on the one hand and that the course be phased out of some Colleges of Theology, including Baptist College of Theology, Oyo, within five years. It was also resolved that in streamlining admissions into Nigerian Baptist Convention theological institutions, each College of Theology should have 200 students maximally. By normal Convention practice, these resolutions shall effectively be operative after final approval by the Convention in Session.
Furthermore, we shall update the College on Information Technology by having a website, computerizing the library and building a cyber café. Allied with this goal, library holdings would be increased in current theological works and relevant journals.
A great challenge here is the need to increase the faculty. A new librarian would be employed in 2008 and efforts would be made to call/invite theological educators and adjunct lecturers to join the faculty or to teach.
2. Create A More Conducive Atmosphere and Enabling Environment in the College
We shall continue to emphasize the necessity of academic and spiritual development and to challenge the College family to live as a distinctive Christian community especially with respect to love, truth, godliness and commitment, with members of the College doing their work as unto the Lord (Col. 3:23).
Furthermore, we shall show greater commitment to student, staff and faculty welfare through such means as financial assistance, sourcing scholarship, work-study and improved living and working conditions.
Additionally, we shall sustain a free flow of information, an open door policy and a true democratic environment working through statutory bodies and committee’s forums and the General Assembly to encourage the involvement and participation of all.
3. Increase Confidence/Goodwill of Supporting Conferences, Other Stakeholders, Groups and Individuals
There is a growing goodwill towards the College for which we remain grateful. In consolidating our gains here, we shall maintain a high degree of responsibility and accountability and also be committed to the reformation and transformation of the College. We shall further keep the mission of the College in focus as a yardstick for the effectiveness of the training of students thus:
The Baptist College of Theology (BCT), Oyo aims to be a leading evangelical College in Africa committed to excellence in theological education and to the training and re-training of God-called men and women who are academically sound and spiritually mature, competent ministers and effective leaders who will live authentic lives and impact local Churches, Christian organizations and institutions, and communities positively and significantly, thus contributing to the development of the nation(s) and the improvement of the world leaving good legacies for posterity.22
We shall also intensify dissemination of news/information about the College and partnering with stakeholders. Additionally, we shall continue to emphasize the need for students, staff and faculty to be good ambassadors of the College.
4. Make Significant Contributions to the Nigerian Baptist Convention (NBC), the Church in Nigeria, and the Society at Large
More than before, the College will inculcate in Students that they are future leaders and encourage them to prepare accordingly. Also, we shall challenge Students to make great contributions in their respective churches and the College community/environment to improve people and develop the society.
We shall encourage students and faculty to contribute to The Nigerian Baptist and other periodicals and to publish books as well as participate in learned societies and to have increasing denominational involvement.
By January 2008, the College will begin Minimester and we hope to follow-up later with special Seminars, lectures and conferences. Similarly, we shall promote Conference and Seminar attendance more than before.
5. Increase the College’s Physical Structures, Land, Landed Properties, etc and Enhance the Aesthetics of the College Compound.
This goal is closely tied with the 30th Anniversary Endowment/Development Fund of N50m. Trusting God for success with the N50m and as the College has financial leverage with funds from some other sources, the aesthetics of the College compound would be enhanced, abandoned projects and structures that are not fully completed would be completed accordingly and, trusting God for miracles, the development of the new College land would commence by 2008/2009. Similarly, renovations of some of the present structures and procurement of vehicles and equipments would be done.
6. Increase the Finances of the College
As it has been orchestrated at different forums, the financial challenge is the greatest challenge of the College. Again, the N50m would be ploughed into endowment fund.
This year, the College has bought over N120,000.00 shares. We shall do this periodically. Furthermore, we shall intensify appeals to individuals/families, Churches, Associations and supporting Conferences to make yearly contributions to the College and/or put the College on budget. This has become even more necessary in view of the Convention Executive Committee’s resolution to reduce 10% of this year’s Convention subvention to theological institutions for the next three years.
Additionally, we shall enhance the College’s venture, go into new, viable investments and we shall ensure prudent management of the College’s resources, underscore faithfulness and reduce loss/waste.
CONCLUSION – NOW IS THE TIME
Baptist College of Theology, Oyo has come to a great historical moment at this 30th anniversary. Due to a configuration of factors including strategic fund management and investments, increasing number of churches, Associations and supporting Conferences relinking or partnering with the College, the Great Momentum and the deathblow to the financial Goliath of the College – payment of over N2m pension arrears-the Lord God Almighty has broken the yoke over the shoulders of Baptist College of Theology, Oyo and delivered her from her historical bondage. Consequently, the College is now definitely set to go to greater heights and achieve her great vision. Now is the time for the Baptist College of Theology, Oyo to awake, clothe herself with strength and put on her garments of splendor. Now is the time for the Baptist College of Theology, Oyo to become a foremost theological institution in Africa and launch herself into the class of great and distinguished institutions in the world. Now is the time for Baptist College of Theology, Oyo to become a world-class theological institution.
We place on record our profound appreciation to individuals, families, churches, Associations, Conferences, successive members of the Board of Governors, faculty, staff and students and the Nigerian Baptist Convention who/which have contributed to the growth and development of the College over these 30 years. May the Lord reward all bountifully.
ENDNOTES
1Simon A. Kolawole, “A College in Transition,” The Shepherd Vol. 3, Sept. 2007, 3.
2Justo L. Gonzalez, The Study of Christianity, Vol. 1 (San Fransisco: Harper and Row Publishers, 1974), xvii – xviii.
3J.A. Okesiji, Oyo East Baptist Conference: History of the First Twenty Years (1977-1997), n.p.,n.d., 5.
4Okesiji, 6-7.
5Mobolaji A. Adegbola, “The History and Impact of Joint Baptist Pastors’ School, Oyo (1977 – 1995) on Baptist Work in Oyo Area” (Ogbomoso: NBTS,Master of Divinity Thesis, 1998), 21.
6Okesiji, Oyo East Baptist Conference, 7.
7Okesiji, 10.
8The Baptist College of Theology, Oyo Brochure, n.p., n.d., 2.
9Okesiji, Oyo East Baptist Conference, 12.
10Biyi Adewale, The Journey So Far…n.p.,n.d., 10-13.
11Adewale, 13.
12During Rev. Dr. Odebunmi’s tenure, Mrs. A.H. Bamijoko, Rev. ‘Biyi Adewale and Rev.Dr. S.O. Abegunde acted as Principal/Rector at various times. The title of the head of the school was changed to Rector when the school became Baptist College of Theology, Oyo, that is, in 2002 when the degree programmes started. This information was given by Pastor S.I.O. Bukola, October 3, 2007.
13Adewale, The Journey So Far, 14-30.
14Adewale, 43-46. It is ironical that the author himself contributed greatly to the negative public opinion he wrote about.
15Adewale, 43 citing T.O. Ogundare
16Okesiji, Oyo East Baptist Conference, 14.
17Adegbola, “The History and Impact of Joint Baptist Pastors’ School,” 45.
18Adegbola, 49.
19”Reform,” Webster’s New World Dictionary of the American Language (Nashville: The Southwestern Company, 1969), 624.
20”Transform,” 787
21The full article is in The Shepherd, 3-4
22Kolawole, “Five Symbols of A Theological Institution,” Inaugural Address Delivered on August 16, 2006,3.
BAPTIST COLLEGE OF THEOLOGY, OYO:
PAST, PRESENT AND FUTURE
30th Anniversary Lecture Delivered By
Rev. Simon A. Kolawole, Ph.D. – Rector
On October 2, 2007
Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! ‘For who has known the mind of the LORD? Or who has been His counselor? Or who has first given to Him and it shall be repaid to him?’ For of Him and through Him and to Him are all things, to whom be glory forever. Amen (Rom. 11:33-36, NKJV).
We praise God for the 30th anniversary of the Baptist College of Theology, Oyo. It is a cause for much thanksgiving and great joy that we are part of this historical stage of the College, a very significant stage in the history of the College.1
I want to express my joy at the enthusiasm demonstrated towards this 30th Anniversary and to place on record our appreciation to the Anniversary Committee, chairmaned by Pastor M.O. Afunleyin, and all members of the College family for the various activities in respect of especially the N5m Endowment/Development Fund. May the Lord bless us all bountifully. By the grace of God we shall all eat the good of the land.
History is very interesting and challenging. This is so because history helps us to know the past, understand the present and prepare for the future. Justo L. Gonzalez’s comment on the converging of the doing of history and the making of history is very instructive for our learning thus:
It is at this point that the doing of history converges with the making of (history). When we study the life and work of past generations, and when we interpret it, we are doing history. But we must remember that future generations will read about our times as past history. In that sense both by our action and inaction we are making history. This is both an exhilarating opportunity and an awesome responsibility.2
Let us keep Gonzalez’s words in mind as we discuss Baptist College of Theology: Past, Present and Future. We should see ourselves individually and collectively as actors on the stage, in lesser and greater degrees, in the historical drama of the Baptist College of Theology, Oyo.
II. BAPTIST COLLEGE OF THEOLOGY, OYO: PAST
The Baptist College of Theology, Oyo was established on September 30, 1977, then called Joint Baptist Pastors’ School, Oyo. The historical background of the establishment is traced to the first meeting of the Baptist People’s Fellowship during the 1974 Convention Session at Lagos. Giving the rationale for the establishment of the school, J.A. Okesiji noted:
One of the major issues discussed at the meeting was the lack of Pastors to man small churches in towns and villages. Since the Seminary had cancelled the Vernacular Pastors’ Training programme, many of these small churches needed this category of Pastors…. Therefore the meeting that year decided to appeal to all Conferences in Yoruba speaking areas to come together to start a school to train such category of pastors to meet the urgent and pressing need.3
It is significant to note that only Kwara and Western Conferences responded initially and thus became the two founding Conferences of the new school. Lagos Conference joined later. Thereafter, a planning committee was constituted. The members of the committee were:
1. Rev. John A. Okesiji - Chairman
2. Chief A.A. Morohunfola - Secretary
3. Rev. J.O. Omoni - Treasurer
4. Rev. J.O. Alabi - Member
5. Rev. S.A. Kayode - Member
6. Mr. J.B. Ojo - Member
7. Rev. Dr. P.H. Miller - Member
The Planning Committee metamorphosed into the first Advisory Board. We pay glowing tributes to the founding fathers and mothers and all who labored that the founding of the College became a reality.
The name of the school was Joint Baptist Pastors’ School,Oyo
The crest is an open Bible with cross at the center.
The motto was “Training for Preaching.”4. This motto was changed in 1994 to Training for Christian Service by the Board of Governors to make it more meaningful.5
The first choice for location was Newton, Osogbo but the Committee was urged to change the location by the then General Secretary, Rev. Dr. E.A. Dahunsi Okesiji explained the reason thus:
The language and Orientation school at Oyo had been abandoned for a long time. The School compound was overgrown with wild grasses and trees. All the houses there were not occupied for many years. The compound was like a (big) forest in the heart of the town. The paramount Oba of Oyo, the Alafin of Oyo threatened to take away the land from the Convention if it was no longer used by the mission. The Alafin complained that he and his people could not allow a jungle to remain in the heart of the town.6
The school resumed on September 30, 1977. The first Principal was Rev. D.O. Olaniyi. The lecturers were Revs. J.O. Olatidoye and J. Olatunde Ojo while Revs. P.O. Ogunyale, A.E. Ogundele and P.O. Okewole were part-time lecturers. The School started with an intake of 21 students (Kwara Conference, 3, Western Conference, 16, Benin Republic, 2). Lectures began on Monday, October 3, 1977 preceded by a short devotional service led by Rev. M.A. Bamidele. Reflecting the historicity of the significant event, Okesiji affirmed: “Thus the first Pastors’ School, started and maintained by the indigenous Baptist People in Nigeria was founded. All the other existing Pastors’ Schools then were founded and maintained by Missionaries.”7
According to the College Brochure, the objectives for founding the institution were:
To carry out a programme of ministerial education that will achieve the purpose of the College to be an academic institution providing theological and Christian education and professional training for God-called men and women who will help meet the need for effective leadership in the work of local churches, schools, and various areas of denominational life.8
On funding of the school initially, it is significant to note that the two founding Conferences bore the expenses of the starting of the school, which also provided money to run the first academic year, 1977/78. The Convention gave N2,500.00 as grant for the 1978/79 academic year.
Grant from the Convention continued to increase from year to year until the Convention took over the payment of salaries and all allowances of all the workers in the school. This paying of salaries and allowances of workers by the Convention started after 1984 academic year.9
Between 1977 and now the College has grown in leaps and bounds. The mustard seed planted on September 30,1977 has become a mighty tree. To God indeed be the glory great things He has done. According to ‘Biyi Adewale, the “Olaniyi Saga” included the following:
1. Women Training Department (WTD) (started in January 1978)
2. Establishment of Street Evangelism
3. Development of Staffing
4. Nigerian Baptist Convention Recognition
5. Graduation of Pioneer Students (19 out of 21 graduated on May 26, 1979 with Pastoral Certificate) 10
“Rev. D.O. Olaniyi resigned as the Principal of the school in March 1982 as he left for further studies.”11
After Rev. Olaniyi’s resignation, Rev. J.O. Olatidoye served as Acting Principal before the resumption of Rev. Dr. E.O. Odebunmi as the second Principal of the College later in the year.12 The “Odebunmi Saga” included:
I. Departments
1. Development of Women Training Department (WTD)
2. Pre-School Religious Education Department
II. Building Programmes
1. The Educational Building (now Administrative and Classrooms Block)
2. Married Students’ Hostel
3. The Multi-purpose Hall (now Nursery and Primary School Building)
4. The new WTD Block
5. Oyo West Baptist Conference Block
6. Fencing of the School Compound
III. Other Developmental Programmes
1. Generating Plant
2. School’s Borehole(s)
3. School’s Library
4. The Alumni/Pastors’ Conference (started in 1993)
5. The Campus Clinic
6. Publications: a) Jointlogue b) The School Brochure.13
As at 1997, Adewale identified 3 problems facing the College thus:
1. The problem of funding
2. negative Public Opinion
3. Lack of facilities.14
Quoting T.O. Ogundare, Adewale graphically traced the origin of the financial crisis of the College which has been an endemic challenge.
The clearing of the site and the renovation of the existing buildings was to cost N15,000.00. The two Conferences, Kwara and Western sponsoring the school then, agreed that the Kwara Conference should pay N3,000.00 and the Western Conference N12,000.00. On that day, the Western Conference paid N4,000.00 and the Kwara Conference promised to pay later. This was the beginning of the financial crises which have been hunting the school all these years.15
The contributions the College has made over the years in the note on which this brief survey of the past of the College will be concluded. It is gratifying to reiterate that from a Vernacular/Pastoral Certificate awarding school in 1977 the College now offers the following programmes:
Certificate in Theology/Religious Education
Diploma in Theology/Religious Education
Bachelor of Theology/Religious Education (in affiliation with Nigerian
Baptist Theological Seminary, Ogbomoso)
Furthermore, “graduates of the school are serving creditably in many churches of the Convention. Many of them have acquired or are acquiring higher education in the Seminary at Ogbomoso, in Nigerian Universities and Universities Overseas.”16
The following have obtained their doctoral degrees:
Rev. S.O. Ogundipe, Ph.D.
Rev. Z. Lere Falade, D.Min.
Rev. J.O. Adebayo, D.Min.
Rev. J. Opadeji, D.Min.
Identifying the impact of the College in the objectives of the School, sense of belonging, Evangelism programme of the school, socio-economic impact, political impact and educational impact, M.A. Adegbola noted: “The impact of the school on Baptist work in Oyo area can be felt the more if the problems facing the school can be tackled and solved.”17 Concluding his project he observed:
The Joint Baptist Pastors’ School, Oyo has a great potential for growth because of the centrality of her location and the dominance of the Baptist denomination over all other Christian denomination in Oyo area. The Board of Governors and the faculty of the school then has a gigantic responsibility thrust upon their shoulders to evolve plans and strategies that will move the school forward so that her impacts (sic) can be more felt than ever before. The school should be prepared to meet the challenges that will definitely come her way in the next century. This obviously calls for short, medium and long-term planning with the necessary assistance of all and sundry.18
Adegbola’s comments above are instructive for our learning. The gigantic responsibility is still real and the extent to which the College is able to meet the responsibility will determine the greater impact she will make in the future.
BAPTIST COLLEGE OF THOLOGY: PRESENT
Three descriptive terminologies have been used to characterize the present Baptist College of Theology, Oyo and they are reformation, transformation and transition. Unarguably, they not only give insights into the present workings of the College, they are becoming parameters of evaluation and even distinction. Since these words have now become such important indicators in the present dispensation, it may help to define these terminologies. To reform is “to make better by removing faults; correct; to make better by stopping abuses, introducing better procedures, etc.”19 To transform is “to change the form or appearance of, to change the condition, character, or function of”20 Of course transition connotes moving from one stage to another. The import of these definitions is obvious.
In the 30th Anniversary edition of The Shepherd, I had handwritten rather extensively on “A College in Transition.” For the purpose of this section of the lecture, it suffixes to refer to the first part of the article. Six dimensions of the College in transition discussed are:
1. Academic Transition
2. Spiritual Transition
3. Administrative Transition
4. Environmental Transition
5. Financial Transition
6. Relational Transition21
The emphasis of the article is the fact that the changes going on in the various aspects of the College are meant to produce a great and distinguished institution at the end of the process.
BAPTIST COLLEGE OF THEOLOGY, OYO: FUTURE
The College Vision, namely: to be “the leading theological College in the Nigerian Baptist Convention, a foremost theological institution in Nigeria, developing her to become a Seminary,” is a good instrument to anticipate the future of the College. In other words, the future years of the College would be dedicated towards the actualization of the great vision. In the initial Vision Document, six goals were articulated for the College’s fulfillment of the great Vision. Consequently they are good parameters to envision the future of the College and thus they will be the basis of the discussion in this regard.
1. Maintaining A Strong Academic Basis for the College
The screening of the 2006/2007 Year I Students, the 2007 admission that was more competitive and the interview process that was more thorough, are strong signals of the commitment to improve the academic rating of the College and the College will move further on in this direction.
Also, the College will improve her relationship with the Seminary especially with reference to affiliation guidelines. Similarly the Bachelor of Arts (Religious Studies) in affiliation with Obafemi Awolowo University (OAU), Ile Ife will soon become a reality.
A couple of resolutions approved at the recent Ministerial Training Board’s (MTB) meeting would also impact the College academically. These are that the Certificate Course be reduced to two years on the one hand and that the course be phased out of some Colleges of Theology, including Baptist College of Theology, Oyo, within five years. It was also resolved that in streamlining admissions into Nigerian Baptist Convention theological institutions, each College of Theology should have 200 students maximally. By normal Convention practice, these resolutions shall effectively be operative after final approval by the Convention in Session.
Furthermore, we shall update the College on Information Technology by having a website, computerizing the library and building a cyber café. Allied with this goal, library holdings would be increased in current theological works and relevant journals.
A great challenge here is the need to increase the faculty. A new librarian would be employed in 2008 and efforts would be made to call/invite theological educators and adjunct lecturers to join the faculty or to teach.
2. Create A More Conducive Atmosphere and Enabling Environment in the College
We shall continue to emphasize the necessity of academic and spiritual development and to challenge the College family to live as a distinctive Christian community especially with respect to love, truth, godliness and commitment, with members of the College doing their work as unto the Lord (Col. 3:23).
Furthermore, we shall show greater commitment to student, staff and faculty welfare through such means as financial assistance, sourcing scholarship, work-study and improved living and working conditions.
Additionally, we shall sustain a free flow of information, an open door policy and a true democratic environment working through statutory bodies and committee’s forums and the General Assembly to encourage the involvement and participation of all.
3. Increase Confidence/Goodwill of Supporting Conferences, Other Stakeholders, Groups and Individuals
There is a growing goodwill towards the College for which we remain grateful. In consolidating our gains here, we shall maintain a high degree of responsibility and accountability and also be committed to the reformation and transformation of the College. We shall further keep the mission of the College in focus as a yardstick for the effectiveness of the training of students thus:
The Baptist College of Theology (BCT), Oyo aims to be a leading evangelical College in Africa committed to excellence in theological education and to the training and re-training of God-called men and women who are academically sound and spiritually mature, competent ministers and effective leaders who will live authentic lives and impact local Churches, Christian organizations and institutions, and communities positively and significantly, thus contributing to the development of the nation(s) and the improvement of the world leaving good legacies for posterity.22
We shall also intensify dissemination of news/information about the College and partnering with stakeholders. Additionally, we shall continue to emphasize the need for students, staff and faculty to be good ambassadors of the College.
4. Make Significant Contributions to the Nigerian Baptist Convention (NBC), the Church in Nigeria, and the Society at Large
More than before, the College will inculcate in Students that they are future leaders and encourage them to prepare accordingly. Also, we shall challenge Students to make great contributions in their respective churches and the College community/environment to improve people and develop the society.
We shall encourage students and faculty to contribute to The Nigerian Baptist and other periodicals and to publish books as well as participate in learned societies and to have increasing denominational involvement.
By January 2008, the College will begin Minimester and we hope to follow-up later with special Seminars, lectures and conferences. Similarly, we shall promote Conference and Seminar attendance more than before.
5. Increase the College’s Physical Structures, Land, Landed Properties, etc and Enhance the Aesthetics of the College Compound.
This goal is closely tied with the 30th Anniversary Endowment/Development Fund of N50m. Trusting God for success with the N50m and as the College has financial leverage with funds from some other sources, the aesthetics of the College compound would be enhanced, abandoned projects and structures that are not fully completed would be completed accordingly and, trusting God for miracles, the development of the new College land would commence by 2008/2009. Similarly, renovations of some of the present structures and procurement of vehicles and equipments would be done.
6. Increase the Finances of the College
As it has been orchestrated at different forums, the financial challenge is the greatest challenge of the College. Again, the N50m would be ploughed into endowment fund.
This year, the College has bought over N120,000.00 shares. We shall do this periodically. Furthermore, we shall intensify appeals to individuals/families, Churches, Associations and supporting Conferences to make yearly contributions to the College and/or put the College on budget. This has become even more necessary in view of the Convention Executive Committee’s resolution to reduce 10% of this year’s Convention subvention to theological institutions for the next three years.
Additionally, we shall enhance the College’s venture, go into new, viable investments and we shall ensure prudent management of the College’s resources, underscore faithfulness and reduce loss/waste.
CONCLUSION – NOW IS THE TIME
Baptist College of Theology, Oyo has come to a great historical moment at this 30th anniversary. Due to a configuration of factors including strategic fund management and investments, increasing number of churches, Associations and supporting Conferences relinking or partnering with the College, the Great Momentum and the deathblow to the financial Goliath of the College – payment of over N2m pension arrears-the Lord God Almighty has broken the yoke over the shoulders of Baptist College of Theology, Oyo and delivered her from her historical bondage. Consequently, the College is now definitely set to go to greater heights and achieve her great vision. Now is the time for the Baptist College of Theology, Oyo to awake, clothe herself with strength and put on her garments of splendor. Now is the time for the Baptist College of Theology, Oyo to become a foremost theological institution in Africa and launch herself into the class of great and distinguished institutions in the world. Now is the time for Baptist College of Theology, Oyo to become a world-class theological institution.
We place on record our profound appreciation to individuals, families, churches, Associations, Conferences, successive members of the Board of Governors, faculty, staff and students and the Nigerian Baptist Convention who/which have contributed to the growth and development of the College over these 30 years. May the Lord reward all bountifully.
ENDNOTES
1Simon A. Kolawole, “A College in Transition,” The Shepherd Vol. 3, Sept. 2007, 3.
2Justo L. Gonzalez, The Study of Christianity, Vol. 1 (San Fransisco: Harper and Row Publishers, 1974), xvii – xviii.
3J.A. Okesiji, Oyo East Baptist Conference: History of the First Twenty Years (1977-1997), n.p.,n.d., 5.
4Okesiji, 6-7.
5Mobolaji A. Adegbola, “The History and Impact of Joint Baptist Pastors’ School, Oyo (1977 – 1995) on Baptist Work in Oyo Area” (Ogbomoso: NBTS,Master of Divinity Thesis, 1998), 21.
6Okesiji, Oyo East Baptist Conference, 7.
7Okesiji, 10.
8The Baptist College of Theology, Oyo Brochure, n.p., n.d., 2.
9Okesiji, Oyo East Baptist Conference, 12.
10Biyi Adewale, The Journey So Far…n.p.,n.d., 10-13.
11Adewale, 13.
12During Rev. Dr. Odebunmi’s tenure, Mrs. A.H. Bamijoko, Rev. ‘Biyi Adewale and Rev.Dr. S.O. Abegunde acted as Principal/Rector at various times. The title of the head of the school was changed to Rector when the school became Baptist College of Theology, Oyo, that is, in 2002 when the degree programmes started. This information was given by Pastor S.I.O. Bukola, October 3, 2007.
13Adewale, The Journey So Far, 14-30.
14Adewale, 43-46. It is ironical that the author himself contributed greatly to the negative public opinion he wrote about.
15Adewale, 43 citing T.O. Ogundare
16Okesiji, Oyo East Baptist Conference, 14.
17Adegbola, “The History and Impact of Joint Baptist Pastors’ School,” 45.
18Adegbola, 49.
19”Reform,” Webster’s New World Dictionary of the American Language (Nashville: The Southwestern Company, 1969), 624.
20”Transform,” 787
21The full article is in The Shepherd, 3-4
22Kolawole, “Five Symbols of A Theological Institution,” Inaugural Address Delivered on August 16, 2006,3.
BAPTIST COLLEGE OF THEOLOGY, OYO:
PAST, PRESENT AND FUTURE
30th Anniversary Lecture Delivered By
Rev. Simon A. Kolawole, Ph.D. – Rector
On October 2, 2007
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