Scan to know paper details and
author's profile
Theory of Divine Origin of State and Good
Governance in Nigeria
Maduekwe, V.C., Mazi Mbah, C. C. & Ojukwu, U. G
Chukwuemeka Odumegwu Ojukwu University
ABSTRACT
God, who is the originator of all things, had a system of constituted leadership and authority. This is what the
theory of the divine origin of states postulates that the State was established by an ordinance of God; and its
rulers/ leaders are divinely appointed hence are not accountable to any authority but God; this which scholars
have tried to disclose as that which affects governance negatively. Good governance is integral to econom ic
growth, the eradication of poverty and hunger, an d sustainable developm ent. The m echanism s, processes and
intuitions through which authority is exercised in Nigeria to bring about the m uch sought after growth and
developm ent have been part and parcel of the nation’s political history. This, study is an exploratory research
that exam ined the theory of divine origin of state and its im plications for good governance in Nigeria. It
sought to find out whether the application of the theory of divine origin of state could establish good
governance in Nigeria; the shortfalls of governance in Nigeria an d its causes.
Keywords: divine origin theory, the state, governance, good governance, nigeria.
Classification: FOR Code: 940 299
Language: English
LJP Copyright ID: 92564
Print ISSN: 2631-8490
Online ISSN: 2631-8504
London Journal of Research in Science: Natural and Formal
Volume 19 | Issue 6 | Compilation 1.0
465U
© 2019. Maduekwe, V.C., Mazi Mbah, C. C. & Ojukwu, U. G. This is a research/review paper, distributed under the terms of the Creative
Commons Attribution-Noncom-mercial 4.0 Unported License http://creativecommons.org/licenses/by-nc/4.0/), permitting all
noncommercial use, distribution, and reproduction in any medium, provided the original work is properly cited.
Theory of Divine Origin of State and Good
Governance in Nigeria
Maduekwe, V.Cα., Mazi Mbah, C. C.σ &
Ojukwu, U. G ρ.
ABSTRACT
God, who is the originator of all things, had a
system of constituted leadership and authority.
This is what the theory of the divine origin of
states postulates that the State was established
by an ordinance of God; and its rulers/leaders
are divinely appointed hence are not accountable
to any authority but God; this which scholars
have tried to disclose as that which affects
governance negatively. Good governance is
integral to economic growth, the eradication of
poverty
and
hunger,
and
sustainable
development. The mechanisms, processes and
intuitions through which authority is exercised in
Nigeria to bring about the much sought after
growth and development have been part and
parcel of the nation’s political history. This, study
is an exploratory research that examined the
theory of divine origin of state and its
implications for good governance in Nigeria. It
sought to find out whether the application of the
theory of divine origin of state could establish
good governance in Nigeria; the shortfalls of
governance in Nigeria and its causes. The study
revealed that there has been poor governance in
Nigeria, which is as a result of poor political
leadership and observable flaws in the leadership
recruitment process in Nigeria; that the
parliaments in the military era had no say in
governance and the period was a period of
sufferings, fear, turmoil’s, etc. and that the heads
of state were seen as gods and tyrants. The
study, having established these, ended up
revealing that the theory of divine origin of state
is a typical example of tyrannical governance
which although worked out for a season when
ignorance was the rule of the day, is now obscene
© 2019 London Journals Press
and can no longer make good governance in this
era. The study recommends that Governance in
Nigeria should be reformed in line with and
reflects the principles of good governance.
Keywords: divine origin theory, the
governance, good governance, nigeria.
state,
Author α σ ρ : Department of Political Science,
Chukwuemeka
Odumegwu
Ojukwu University,
Igbariam, Anambra State, Nigeria.
I.
INTRODUCTION
The effects of good governance on a state cannot
be over emphasized. It is imperative to note that
the growth and development of a state is
dependent on the way or manner the government
sets out its rulership, authority and control. The
issue of good governance is a phenomenon that
has stunted the growth of many nations of the
world with reference to Africa and Nigeria in
particular. Nigeria, since inception, has battled
with the issue of good, credible and accountable
government in the country. The quest for good
governance seems to be Nigeria’s most urgent
need. Most Nigerians believe strongly that the
factor that had crippled the country’s progress in
virtually every field of human endeavour is poor
leadership and bad governance (Nnamdi, 2009).
Nigeria as a nation has produced leaders, who
practically have nothing in mind to offer for the
nation and her citizens, but to just become
leaders, over the years. This is supported by
Igbafe and Agbontean (2014) thus:
London Journal of Research in Science: Natural and Formal
____________________________________________
Sadly, the manifestos of most political parties in
the country are not ideologically driven. Rather,
political actors see their involvement in politics as
Volume 19 | Issue 6 | Compilation 1.0
29
London Journal of Research in Science: Natural and Formal
a means for primitive accumulation of wealth.
While some view it as a means of investment
through
the
sponsorship
of
candidates
(godfathers) for elections so that when their
candidates win, they would recoup a million fold
what they spent to get their godsons into office.
This has greatly diverted the attention of political
office holders from the primary objectives of
improving the general welfare of the state to
settling political scores with godfathers.
According to Ekundayo (2017) the Constitution of
the Federal Republic of Nigeria (1999), section
14(1), stipulates that Nigeria is a state based on
the principle of democracy and social justice. It
further stipulates that the primary purpose of
government should be the security and welfare of
Nigerians in order to guarantee the majority of
Nigerians, decent living standards which any
political leadership that derives its mandate from
the people ought to subscribe and preserve. Yet
Nigeria as a nation-state is far from fulfilling this
constituted obligation. Could this be attributed to
the foundation on which the nation was built? On
the issue of the foundation, Ekundayo went
further to disclose that “Nigeria is one of the
colonial legacies in the African continent.
Therefore, as an offshoot of the colonial rule, the
Nigerian state no doubt retained parts of the
colonial administration”. Rather than being at the
service of the people, the Nigerian state was at the
service of the ruling oligarchy (Fagbadebo, 2009).
This invariably connotes that oligarchy and
monarchical system of government is still
practically in play in Nigerian polity.
According to Amadeo (2017), an oligarchy is an
organization controlled by just a few businesses
or individuals. They have enough power to turn
the organization to benefit them to the exclusion
of other members. They maintain their power
through their relationships with each other.
Furthermore, in a monarchy or tyranny, they have
enough power and money to influence the king or
tyrant. This particularly is the picturesque of the
Nigerian government; where the elites occupy,
manipulate and execute their plans without
considering the masses and the citizens.
Meanwhile, it is imperative to note that God, who
is the originator of all things, had a system of
constituted leadership and authority before now.
This according to the theory of divine origin which
states that the State was established by an
ordinance of God; and its rulers/leaders are
divinely appointed hence are not accountable to
any authority but God.
Following from the above propositions, the
essential features of this theory scholars have
argued is that it is not only that God created the
state in the sense that all human institutions may
be believed to have had their origin in divine
creation but that the will of God is supposed to be
made known by revelation immediately to certain
persons who are His earthly vice-regents and by
the communication to the people. It is glaring
therefore that in this theory obedience to the state
becomes a religion as well as a civil duty and
disobedience is obviously a sacrilege. Hence, this
background forms the basis for this study in order
to explore the theory of divine origin of state and
good governance in Nigeria. The broad objective
of this study is to find the nexus between the
theory of divine origin of state and good
governance in Nigeria.
The people, by whose contrivance governments
were instituted, ought to determine how they
should be governed. The constitution of the state
should thus truly be ‘The Constitution of the
People.’ This will promote democracy, and, as
Alexis de Tocqueville, rightly opines, ‘Democratic
laws generally tend to promote the welfare of the
greatest possible number; for they emanate from
the majority of the citizens, who (although) are
subject to error… cannot have an interest opposed
to their own advantage’ (Tocqueville, 1998). The
Nigerian State deviates from this provision and
the phrase ‘WE THE PEOPLE…’ (The Federal
Republic of Nigeria, 1999) in the preamble of her
1999 constitution appears to be merely
presumptuous. This is largely responsible for
much of her political and ethno-religious crises as
well as the prevalence of militant agitations across
the country.
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
30 Volume 19 | Issue 6 | Compilation 1.0
© 2019 London Journals Press
II.
DIVINE ORIGIN THEORY
The divine theory or the theocratic conception is
almost as old as the state itself, and was
universally popular in primitive society. It is a
well authenticated fact that the early forms of
political authority were often connected with
unseen powers. According to MacIver, the earliest
rulers were a combination of Priest, Magic man,
and King (Asirvatham and Misra, 2000).
According to the Mahabharata, there was anarchy
in the world, and the people prayed to God for a
King, and God appointed Manu to rule over them.
According to the Jews, the King is treated owing
responsibility to God alone for his acts. These
references were used by medieval writers to assert
supremacy of the Catholic Church over political
affairs, as the Pope is regarded as a living man
closest to God. The Protestant Reformation gave a
new impetus to the divine theory. It was declared
in the Augsburg Confession (1530) that all
authority, government, law and order have been
created and established by God himself. Bousset
advocated the theory of divine origin to support
the despotism of Louis XIV. James I, in his
book The Law of Free Monarchies asserted this
theory, claiming that Kings derived their authority
directly from God. The theory of divine origin lost
its popularity by the late 18th century, although it
was still popular in places such as Czarist Russia
until its collapse (Mahajan, 2010).
The conception of the divine creation of the state
may be traced back to remote antiquity. It was
universal belief with the ancient people that the
King is the representative of God on earth and the
state is bliss of God. Thus the King had both
political and religious entity. In the religious
books also the state is said to be created by God.
In some religions this conception is explicit, but in
others it is implicit. The divine origin of the state
is gleaned first from the Old Testament of the
Bible. There we find St. Paul saying, “let every
soul be subject unto the higher powers; for there
is no power but of God; the powers that be, are
ordained by God. Whosoever resists the power;
resisted the ordinance of God and they that resist
shall receive to themselves damnation”.
In 1680 Sir Robert Filmer wrote a book entitled,
‘The Law of the Free Monarchies’, where it is
stated the Adam was the First King on earth and
the Kings subsequent to him are the descendants
of Adam. In the Manuscript it is said that when
the world was thick in anarchy, the people prayed
to God to remedy the condition. God was pleased
to appoint Manu to rule over the earth. This
theory prevailed in the old age when religion and
politics were combined in the person of the King.
In ancient India the Kings ruled over the people
according to the injunction of the Dharma, which
stood for both religion and politics. Laws fray
deep in the profusion of the Sastras. In the
medieval period the Christians held the Pope in
semi-God status. In the Muslim world the Caliph
was the Priest-King. The Dalai Lama was the head
of the Theocratic state of Tibet. He was considered
there as the incarnation of the Buddhist god
Avalokitesvara.
Both the church and the state in their mutual
rivalry used the theory of the divine origin in the
medieval age. The church asserted the supremacy
of the church over the state; on the other hand,
the state because of its divine nature emphasized
on its supremacy over the church. The Stuart King
James I claimed that he derived his authority
directly from God. According to him, the King is
wise and intelligent, but his subjects are wicked.
Even if the King is bad, the people have no right to
rebel against him. Even in the nineteenth century,
the Kings of Austria, Prussia and Russia formed
the Holy Alliance under the notion that they were
appointed by God to rule over their people.
Anyway, the European Kings took shelter under
the divine origin theory in order to justify their
dictatorships. Be that as it may, during a large
part of human history the state was viewed as
direct divine creation and theocratic in nature.
The theory was in currency so long as religion was
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
© 2019 London Journals Press
Volume 19 | Issue 6 | Compilation 1.0 31
London Journal of Research in Science: Natural and Formal
This paper will therefore examine how the
application of the theory of divine origin of state
can establish good governance in Nigeria.
considered to be the chief motive force of all
human activities.
London Journal of Research in Science: Natural and Formal
In the twentieth century, this theory came under
criticism being an incorrect explanation of the
origin of the state. With the growth of scientific
outlook this theory faded into oblivion. Today’s
trend is that the state is a historical growth. We
shall now discuss the causes of the decline of the
theory.
In the first place, when a more acceptable theory
like the social contract theory came out, the divine
theory was dashed to the ground. The new theory
suggested that the state is a handiwork of men,
not a grace of God.
In the second place, the Reformation that
separated the church from the state debased the
coin of the divine theory. The post-Reformation
period is a period of non-religious politics. Thus,
the secular outlook made the divine theory totally
unacceptable.
In the third place, the emergence of democracy
was a big blow for the autocratic dogma of mixing
religion with politics and thereby it blunted the
edge of identifying God with the King. Democracy
not only glorified the individual but shattered the
divine halo around the origin of the slate.
Last but not the least was the growth of scientific
enquiry and materialistic view of the political
mechanism. The result was that the erstwhile
blind faith and superstition was no longer
acceptable. The people began to accept only those
things that stood the test of logic and reasoning
and in line with their material and social
existence, which in turn defined their
consciousness.
III . CONCEPTUAL ELUCIDATIONS
a. The Concept of State
There is no academic
appropriate definition
“state” refers to a set of
and often overlapping,
c onsensus on the most
of the state. The term
different, but interrelated
theories about a certain
range of political institutions (Cudworth, 2007).
The act of defining the term can be seen as part of
an ideological conflict, because different
definitions lead to different theories of state
function, and as a result validate different political
strategies (Barrow, 1993). According to Jeffrey
and Painter (2009), “if we define the ‘essence’ of
the state in one place or era, we are liable to find
that in another time or space something which is
also understood to be a state has different
‘essential’ characteristics”.
Different definitions of the state often place an
emphasis either on the ‘means’ or the ‘ends’ of
states. Means-related definitions include those by
Max Weber and Charles Tilly, both of whom
define the state according to its violent means. For
Weber (1948) the state “is a human community
that (successfully) claims the monopoly of the
legitimate use of physical force within a given
territory” (Politics as a Vocation), while Tilly
(1973) characterizes them as “coercion-wielding
organizations” (Coercion, Capital, and European
States).
An ends-related definition emphasizes instead the
teleological aims and purposes of the state.
Marxist thought regards the ends of the state as
being the perpetuation of class domination in
favour of the ruling class which, under the
capitalist mode of production, is the bourgeoisie.
The state exists to defend the ruling class’s claims
to private property and its capturing of surplus
profits at the expense of the proletariat. Indeed,
Marx claimed that “the executive of the modern
state is nothing but a committee for managing the
common affairs of the whole bourgeoisie” (Karl
Marx and Engels, 1848).
Liberal thought provides another possible
teleology of the state. According to John Locke,
the goal of the state/commonwealth was “the
preservation of property” with ‘property’ in
Locke’s work referring not only to personal
possessions but also to one’s life and liberty. On
this account, the state provides the basis for social
cohesion and productivity, creating incentives for
wealth creation by providing guarantees of
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
32 Volume 19 | Issue 6 | Compilation 1.0
© 2019 London Journals Press
Jinnah favoured a state with the least functions.
He was of the opinion that until society becomes
self-regulative and self-evolving and until the
individual becomes perfect, the state, so long,
would be necessary.
The most commonly used definition is Max
Weber’s (Dubreuil, 2010; Gordon, 2002; Hay,
2001; Donovan, 1993;
Shaw , 2003), which
describes the state as a compulsory political
organization with a centralized government that
maintains a monopoly of the legitimate use of
force within a certain territory (Cudworth, 2007).
General categories of state institutions include
administrative bureaucracies, legal systems, and
military or religious organizations (Earle, 1997).
Another commonly accepted definition of the
state is the one given at the Montevideo
Convention on Rights and Duties of States in
1933. It provides that “[t]he state as a person of
international law should possess the following
qualifications: (a) a permanent population; (b) a
defined territory; (c) government; and (d)
capacity to enter into relations with the other
states”. And that “[t]he federal state shall
constitute a sole person in the eyes of
international law”.
According to the Oxford Concise Dictionary of
Politics (2003) the state is a distinct set of
political institutions whose specific concern is
with the organization of domination, in the name
of the common interest, within a delimited
territory.
Confounding the definition problem is that “state”
and “government” are often used as synonyms in
common conversation and even some academic
discourse. According to this definition schema,
the states are nonphysical persons of international
law, governments are organizations of people
(Robinson, 2013). The relationship between a
government and its state is one of representation
and authorized agency (Crawford, 2007).
b. Governance
The concept of “governance” is not new. It is as
old as human civilization. Ozigbo (2000) cited in
Okpaga (2009) opined that before one discusses
good governance, it is first necessary to examine
the context of the term governance. According to
him, governance denotes how people are ruled
and how the affairs of the state are administered
and regulated. Governance refers therefore, to
how the politics of a nation is carried out. Public
authority is expected to play an important role in
creating conducive environment to enhance
development. Simply put "governance" means:
the process of decision-making and the process by
which decisions are implemented (or not
implemented). Governance can be used in several
contexts
such as corporate governance,
international governance, national governance
and local governance. On this premise, Ansah
(2007) viewed governance as encompassing a
state’s institutional and structural arrangements,
decision-making process and implementation
capacity and the relationship between governmen
t officials and the public.
Generally, governance, according to the World
Bank Report (1989) is the exercise of political
power in the management of a nation’s affairs or
the manner in which power is exercised in the
management of a country’s economic and social
resources for development. This definition thus
implies that governance encompasses the state’s
institutional and structural arrangements,
decision-making processes and implementation
capacity, and the relationship between the
governing apparatus and the governed- that is the
people in terms of their standard of living.
Thus, governance simply implies the art of
governing a people within a given territory or a
state. It consists of two essential elements of the
state, namely the structure of the state and the
procedures of the legislative, judicial and those of
the executive and administrative bodies at all the
tiers of government. Hirst and Thompson (1996)
defined governance as “the control of an activity
by some means such that a range of desired
outcomes is attained”. Thus, governance in a
political sense is a more complex activity.
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
© 2019 London Journals Press
Volume 19 | Issue 6 | Compilation 1.0 33
London Journal of Research in Science: Natural and Formal
protection for one's life, liberty and personal
property (Locke, 1690/1990).
London Journal of Research in Science: Natural and Formal
Secondly, political governance is service oriented.
Governance is better conceived from Lasswell
traditional definition of politics as who gets what,
when and how and perhaps how much? Thus,
governance has a lot to do with the allocation of
values in the society, which to a large extent is
political in nature. Although governance is related
to politics, it is conceptually different. However,
as a human phenomenon, governance is exercised
within a given socio-cultural context and belongs
to a broader department of politics. While politics
is the authoritative allocation of values or who
gets what, when and how? Governance is the
process and mechanisms of allocating the values
without jeopardizing the principle of equity,
justice and fairness. Therefore, it is through the
practical application of the authority and the
processes of governance that the powers of the
state acquire meaning and substance.
The United Nations Development Programme
(UNDP, 1999) sees government and governance
as being synonymous. Accordingly, it defines
governance as a complex mechanisms, process,
relationships and institutions through which
citizens and groups articulate their interests,
exercise their legal rights, meet their obligations
and mediate their differences. Governance
emphasizes a government that is open and
responsive to civil society, more accountable and
better regulated by external watchdogs and the
law. A strong role is proposed for “voice” and for
civil society “partnerships” through nongovernmental
organizations
(NGOs)
and
community participation. Governance models
thus tend to focus more on incorporating and
including citizens in all their stakeholder roles
rather than simply satisfying customers, a theme
that echoes the notion of “creating public value”
(United Nations Department of Economic and
Social Affair-World Public Sector Report, 2005,
pp.12-13). It is important to note that government
and governance are interconnected. Government,
as an art of governance, enjoys four important
attributes which include sovereignty, power,
authority and legitimacy (Ekei, 2003). All these
elements or attributes are the instruments of
effective governance in the sense that they provide
the
necessary
anchor
and
legal/moral
justifications to the government.
Governance in the context of this work is defined
as the process of allocating resources, through the
instrumentalities of the state, for the attainment
of public good. Thus, governance includes
institutional and structural arrangements,
decision making processes, policy formulation
and implementation capacity, development of
personnel, information flows and the nature and
style of leadership within a political system.
Hence, governance is largely about problem
identification and solving. It is also about social,
economic and political progress or advancement.
Consequently, governance has social, economic,
administrative and political dimensions (World
Bank Institute, 2003).
Economic governance includes processes of
decision making that directly or indirectly affect a
country’s economic activities or its relationships
with other economies. Generally, economic
governance has a major influence on societal
issues, such as equity, poverty and quality of life.
Political governance refers to decision making and
policy implementation of a legitimate and
authoritative state. The state should consist of
separate legislative, executive and judicial
branches, represent the interests of a pluralist
polity, and allow citizens to freely elect their
representatives.
Administrative governance, according to the
World Bank, is a system of policy implementation
carried out through an efficient, independent,
accountable and open public sector. These
elements constitute the governance system, that
is, the formal institutional and organizational
structure of authoritative decision-making in the
modern state. Systemic governance encompasses
the processes and structures of society that guide
political and socioeconomic relationships to
protect cultural and religious beliefs and values,
create and maintain an environment of health,
freedom, security and with the opportunity to
exercise personal capabilities that lead to a better
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
34 Volume 19 | Issue 6 | Compilation 1.0
© 2019 London Journals Press
This means that governance involves both the
governing class and the governed people. In
essence, good governance must of necessity be
democratic, entail popular participation by the
people, be accountable and ensure basic
freedoms. Akpotor (2001, p.12) argued that
governance clearly covers all aspects of the
complex and myriad relations that exist between a
government and a people. He went further to state
that the extent to which the people’s affairs are
managed depends on the class of people in power.
Thus, governance could be good or bad.
Democratic governance is good governance while
an autocratic government is bad.
By governance therefore, we mean the manner in
which power is exercised by governments in the
management and distribution of a country’s social
and economic resources. The nature and manner
of this distribution makes governance a bad or a
good one. Thus, when resources are distributed to
promote inequality or to achieve personal or
group ambitions, the essence of governance which
coincides with the essence of politics and essence
of the state is defeated. Therefore, resources must
be distributed responsibly, equitably and fairly for
the realization of the essence of the state. This
brings us to the idea that governance can be aptly
described as good or bad. It is significant to note
however, that good governance as a norm cannot
make sense unless it is predicated on the
presupposition that the experience and knowledge
of bad governance is possible and real. On this
basis, the norm of good governance is the political
ethic that intends to challenge and replace the
reality of bad governance (Mogobe, 2003).
III. THE CONCEPT OF GOOD GOVERNANCE
effective state, mobilized civil societies and
productive private sector (Ogundiya, 2010). It is
important to note that a governing authority does
not determine if it is good or bad as the case
maybe. It is the governed that does so, which is
why governance must be people-oriented and not
self-serving. In other words, any governance that
fails to actualize or work in consonance with this
or works contrary to this cannot be termed ‘good
governance’. To sum this up, Ogundiya (2010)
rightly said that “to describe governance as a good
one and to determine whether it is a bad one
requires the understanding of the essence of the
state, which are not only embedded in the
constitution but also a function of the religious
ideals and the nature of current problems
confronting the state”.
Good governance is a difficult concept, as it is not
always easy to define. Good governance mostly is
all about being participatory, transparent and
accountable. It is also effective and equitable; it
promotes the rule of law. In Nigeria, good
governance could be attributed to the situation
whereby political, social and economic priorities
are based on broad consensus in society and that
the voices of the poorest and the most vulnerable
are heard in decision-making over the allocation
of development resources (UNDP, 1997). Good
governance is described as the government of the
people. It entails the just exercise of authority, the
ability for problem solving and conflict resolution,
the capacity for efficient management of resources
for development, and high level of responsiveness
to the needs and the interest of the general
populace. Good governance revolves around the
structure and functioning of the state, its
relationship with the civil society and its role in
development (Nnamdi, 2009).
London Journal of Research in Science: Natural and Formal
life for all people (World Bank Institute, 2003
Ikpi (1997, p.19) defines governance as “the tota
ability to organize, synthesize and direct the
various actions of the working parts of
government machinery in order for such a
government to perform meaningfully, creditably
and acceptably.
Good governance involves: enthronement of a
democratic government, which guarantees equal
participation of all citizens in governance;
provision, promotion and sustenance of the rule
of law; provision and protection of the
The African Development Bank views good
governance as one that embodies and promotes
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
© 2019 London Journals Press
Volume 19 | Issue 6 | Compilation 1.0 35
London Journal of Research in Science: Natural and Formal
constitution; promotion and protection of the
fundamental human rights of the citizens;
provision and sustenance of the freedom of the
press; availability of a transparent, accountable
and participatory governance at all levels of
government; regular, free and fair elections; as
well as provision of basic amenities, such as,
portable water, electricity, qualitative education,
healthcare delivery, good roads, among others.
Good governance has several characteristics. It is
participatory, consensus-oriented, accountable,
transparent, responsive, effective, efficient,
equitable, all inclusive, and follows the rule of law
(Haaga & Kanu, 2012). At the minimum, good
governance requires fair legal frameworks that are
enforced impartially by an independent judiciary,
and its decisions and enforcements are
transparent or carried out in a manner that
follows established rules and regulations.
The concept of good governance is undoubtedly
linked with the citizens’ right of life, liberty and
pursuit of happiness. This could be secured in a
democracy only through the rule of law
(Ogundiya, 2010). The rule of law is expressed
through the axiom that no one is above the law.
One has to clearly understand that the rule of law
is different from the rule “by” law. Under the rule
“by” law, law is an instrument of the government
and the government is above the law while under
the rule of law, no one is above the law, not even
the government. It is under this framework that
the rule of law not only guarantees the liberty of
the citizens, but also limits the arbitrariness of the
government and thereby makes government more
articulate in decision-making (Ogundiya, 2010).
The rule of law is equality before the law and this
is secured through formal and procedural justice
which makes independent judiciary a very vital
instrument of governance.
A very important aspect of good governance is the
provision of infrastructure to the people to
enhance their welfare and social existence. These
include good transportation and communication
facilities, health and educational institutions as
well as recreational facilities for their leisure and
relaxation. Part of good governance is also the
caring of the weak and disabled as well as the
vulnerable.
Good governance helps create an environment in
which sustained economic growth becomes
achievable (World Bank, 2006). Conditions of
good governance allow citizens to maximize their
returns on investment. Good governance does not
occur by chance; it must be demanded by citizens
and nourished explicitly and consciously by the
nation state. It is, therefore, necessary that the
citizens are allowed to participate freely, openly
and fully in the political process. The citizens
must have the right to compete for office, from
political party and enjoy fundamental rights and
civil liberty.
Good governance is accordingly associated with
accountable political leadership, enlightened
policymaking and a civil service imbued with a
professional ethos. The presence of a strong civil
society including a free press and independent
judiciary are pre-conditions for good governance
(Aguilera & Cazurra, 2004). When these factors
are in place, good governance will help create an
environment in which sustained economic growth
will be achievable in Nigeria if it allows citizens to
maximize their returns on investment (Ani, 2011).
From the opinion of Nwekeaku (2014) good
governance is an indeterminate term used in
international development literature to describe
how public institutions conduct public affairs and
manage public resources. However, when we
remember that the modern state is a human
creation, according to the social contract theorists,
namely, John Locke, Thomas Hobbes and Jean
Jacques Rousseau, one can hazard on what
constitutes good governance. Generally, the social
contract theory, believes that the terrible, violent,
unsecured and unpredictable state of nature
compelled men to come together, under a social
contract, and surrendered their rights to security
of personal lives and property of the state. The
state is expected to protect the personal lives and
property of the citizens, as well as their general
welfare. The state, as an amorphous entity, cedes
this power to a smaller and proactive agency
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
36 Volume 19 | Issue 6 | Compilation 1.0
© 2019 London Journals Press
IV.
THE APPLICATION OF THE THEORY OF
DIVINE ORIGIN OF STATE IN NIGERIA
The oldest theory about the origin of the state is
the divine theory. It is also known as the theory of
divine right of Kings. The theory of divine origin
of the State outlines the fact that the State has
been established by an ordinance of God and so
its rulers are divinely ordained and are
accountable to no other authority but God
(Anifowose, 1999: p.95). The exponents of this
theory believe that the state did not come into
being by any effort of man. It is created by God.
The King who rules over the state is an agent of
God on earth. The King derives his authority from
God and for all his actions he is responsible to
God alone. Obedience to the King is ordained to
God and violation of it will be a sin. The King is
above law and no subject has any right to question
his authority or his action. The King is responsible
to God alone.
Furthermore, according to Shareyouressay.com,
the theory of divine origin so enunciated, believed
in and accepted, thus:
1. That God deliberately created the State and this
specific act of His grace was to save mankind
from destruction;
2. That God sent his Deputy or Vice-regent to rule
over mankind. The ruler was a divinely
appointed agent and he was responsible for his
actions to God alone whose Deputy the ruler
was. All were ordained to submit to his
authority and disobedience to his command
was a sin for which there was divine
punishment.
This notion of the divine origin of the State
strongly prevailed in the oriental Empires where
rulers regarded themselves as the descendants of
God. The early Hebrews, for instance, as shown in
Shaapera (2009, p.24), believed that their
government was created by the Lord. The theory
of divine origin of leaders was used to support the
absolutism of James I of England who, like others
of his era, governed absolutely without any
accountability to his people. Meanwhile, the
divine origin perspective on the State was also
strongly adhered to by rulers throughout the
middle-ages (Ebenstein, 2000).
In the Nigeria context, although Nigeria as a
nation-state is a collection of people of different
origins who came together, joined by the British
Empire based on their own selfish interests, it is
obvious that no one could say or give account of
its origin from God. Musa and Hassan (2014)
supports the above assertion when they reiterate
that “before colonialism, the area that is now
known as Nigeria comprised of different
kingdoms, empires, caliphates and chiefdoms,
that evolved complex systems of government
independent of contact with Europe. Most of
these kingdoms were heterogeneous in culture,
traditions, norms and religions”. Based on this, it
is quite obvious that the emergence of Nigeria was
never of God single-handedly.
The application of the theory of divine origin of
state in Nigeria thus started with the
colonialisation of the Nigeria-state by the British.
Just as James I of England governed with
absolutism during his era, Queen Elizabeth also
did in the era of colonialisation of Africa. The
amalgamation of the northern and southern
protectorates to establish Nigeria was only a
means for the British ruled by Queen Elizabeth
towards the fulfillment of their own selfish
interests. Queen Elizabeth being the figure head
or the Monarch then was revered as God’s deputy;
her words were final; no one challenges her
authority. This is because it brought slavery into
Nigeria and all sorts of ills. Moreover, due to the
reverence of the monarch, the British did not
hesitate to shoot at sight anyone who objects or
makes any protest against their decisions. This
brought about anarchy, doom, ills, etc to Nigeria.
London Journal of Research in Science: Natural and Formal
called the government. Good governance,
therefore, includes the processes and products of
the government towards the fulfillment of the
social contract it has with the people.
Subsequently, the rule of various “military and
democratic” leaders in Nigeria could not suffice,
as they all heeded and practiced autocratic
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
© 2019 London Journals Press
Volume 19 | Issue 6 | Compilation 1.0 37
London Journal of Research in Science: Natural and Formal
rulership over Nigerian citizens. From late
General Sani Abacha, to President Muhammadu
Buhari, who through the sayings of prophecies
from a Clergy - Rev. Fr. Ejike Mbaka has
pronounced himself the saviour of Nigeria,
without anything to show for it. President Buhari
who started as a military dictator in democratic
dispensation could not help but start adjusting to
reality (that it never works in Nigeria). This is
because Nigeria is a complex and diverse ethnical
colony who can only be ruled by someone who
understands the times and seasons. Therefore, it
suffices to say that the applicability of the divine
origin of state in Nigeria could not establish bad
governance instead of good governance among
the populace.
autonomous government institutions, institutions
which are the sectors that have direct relationship
with the citizens. It is obvious that in good
governance, where the government put forth
quality representations for the citizens, it is
through institutional performance that societal
demands are transformed into political action or
devices for achieving purposes.
From the foregoings, it has been established that
the theory of divine origin of state prospered in
the olden days before and in the 18th century. Its
relevance then could not be overemphasized as
there was a state of confusion, anarchy and doom.
Just as the case of Mahabharata, that “there was
anarchy in the world and the people prayed to
God for a leader and God gave them Manu”; this
is a vivid explanation of the case of divine origin
of state. It was a universal belief with the ancient
people that the King is the representative of God
on earth and the state is bliss of God. Thus the
King had both political and religious entity.
According to Putnam (1993), he says that it is
clear that government evidently is an essential
organ through which the state achieves its moral
duty and obligation to administer and render
service to the citizens of the state. Having noted
this, it is quite obvious that Nigeria’s failure in
leadership and governance has been because of
the nature and calibre of men that sit on the seat
of governance in this country. Just like as it had
already been mentioned before, that bad
leadership and bad governance in Nigeria were
further aggravated by the autocratic military rule
of over thirty years; and also that there is no
evidence
of
leadership
performance
to
differentiate civilian leaders from military rulers
in Nigeria (Lawal, Imokhuede and Johnson,
2012). Furthermore, it suffices to note that this
autocracy came as a result of colonialism and the
deceit from the British who cared much about the
filling of their own state coffers from Nigeria
rather than the betterment of their colony.
It is quite unfortunate that these have reprisals as
the institutor is God but the executor is human.
Although the government has been instituted to
respond to the plight of the citizens and the
environment in which it is instituted as stated by
Putnam (1993: pp.8-9) that the political role of
‘government institutions’ is to receive inputs from
their social environment and produces outputs to
respond to the environment, it is obvious that the
Nigerian situation of governance is quite unlike
what Putnam postulates. This obviously is
because of the type of governance being run in
Nigeria. The Nigerian system of governance in a
way practices the divine origin of state theory
which was quite active years ago during British
imperial ship, but obscene now. In this kind of
governance, there is no room for active or
The replica of the application of the theory of
divine origin of state was the military regime. The
military regime in Nigeria according to Okene
(2011) was a period when there were lack of
justice, transparency, accountability, responsible
leaders, public participation in government,
efficiency and effectiveness, freedom and civil
liberties. In other words, it is only the ruler’s
decision that makes way none others. It was a
period where the leader’s decision is final whether
good or bad. It was a period when the parliaments
have no say in governance; a period of sufferings,
fear, and turmoil, etc. The then Heads of State
were seen as gods but they were tyrants.
Although, biblically, God appoints leaders, but
one would always ask if these ones were actually
appointed by God. The above challenges posed by
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
38 Volume 19 | Issue 6 | Compilation 1.0
© 2019 London Journals Press
Another typical example of this application is the
present administration of President Muhammadu
Buhari which was said to have come as a messiah
to save Nigeria from her demise. President Buhari
has done lots of things which to him are the keys
to the solution of the nation without having any
tangible result. He violates freedom of expression,
human rights, etc. He disobeys court orders; his
anti-corruption fight is witch-hunting and
corruption of the highest order. The known
catholic priest Rev. Fr. Ejike Mbaka, in his New
Year speech in 2015, condemned the previous
administration led by President Goodluck Ebele
Jonathan and endorsed and tagged messianic the
present administration as God sent. This clamour
led to the massive failure of Goodluck Ebele
Jonathan during the 2015 General elections. The
same Rev. Fr. Ejike Mbaka in his New Year speech
in 2018 condemned the governance of the present
administration and has asked that he be voted out
come 2019. Had Rev. Fr. Mbaka heard from God?
YES; did he say what God never said? NO. Did
God say he will use President Muhammadu
Buhari? Yes, because God calls all the rulers his
sons. But in as much as God has chosen these
ones, He is not the one in charge; rather humans
who are weak, covetous etc.
It is quite obvious having noted all these
aforementioned, that the application of theory of
divine origin of state will never curb the ills of
governance and bring about good governance in
Nigeria. It would rather worsen the already bad
state of the economy and governance. God who
appoints and institutes leaders is all good and
strong but humans who He uses as his tools to
execute governance are weak, self-centred, and
covetous of power and cannot be relied upon for
good governance especially in Nigeria, where the
divine theory did not originate from.
V.
FINDINGS
From the fore goings, it has been established that
the theory of divine origin of state is obsolete,
unfruitful in this present state of Nigeria and
should not be implemented in the course of
governance. This has been noted by Okene (2011)
that the military era, which is a vivid replica of the
nature of leadership in the theory of divine origin
of state, was a period when there were lack of
justice, transparency, accountability, responsible
leaders, public participation in government,
efficiency and effectiveness, freedom and civil
liberties. This which according to UNDP (1997) is
quite an opposite as they reiterated that good
governance is, among other things, about being
participatory, transparent and accountable. It is
also effective and equitable. And it promotes the
rule of law. Good governance ensures that
political, social and economic priorities are based
on broad consensus in society and that the voices
of the poorest and the most vulnerable are heard
in decision-making over the allocation of
development resources.
London Journal of Research in Science: Natural and Formal
military rule reportedly made the military era a
period of bad leadership and poor governance in
totality. It is as interesting as it is curious to note
that the first and second republics in Nigeria were
not so different from each other apart from some
of the dramatis personae. The same political
scenario played out in both republics, meaning
that there was no clean and clear break in the
political process between the two republics,
despite the thirteen years of military rule in
between them. The conduct of affairs in both
republics was observed to have engendered non
representativeness, political authoritarianism,
intolerance, endemic corruption, electoral
malpractice and economic exclusivity (Jinadu,
2011).
Furthermore, Nnamdi (2009) opines that good
governance revolves around the structure and
functioning of the state, its relationship with the
civil society and its role in development. Good
governance in a nutshell has been described as the
government of the society. It encompasses the just
exercise of authority, the ability for problem
solving and conflict resolution, the capacity for
efficient
management
of
resources
for
development, and high level of responsiveness to
the needs and the interest of the general populace.
It is so unfortunate that governance in Nigeria is
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
© 2019 London Journals Press
Volume 19 | Issue 6 | Compilation 1.0 39
characterized by high rate of poverty,
unemployment, lack of transparency and
accountability, inefficiency and ineffectiveness,
lack of equity, fall in the living standard of
citizens, social injustice and most worrisome,
organized corruption. This is because of the
failures of governance in Nigeria.
London Journal of Research in Science: Natural and Formal
VI . CONCLUSION AND RECOMMENDATIONS
This study clearly exposed the ills of the theory of
origin of state. It however, explains the
relationship the theory of divine origin of state
has with governance. It was made clear that from
origin, there has been leadership in existence.
This leadership was more of a king and his
subjects where there is no room for suggestions,
arguments, counter arguments etc. But the word
of the Leader (King) stands unquestionable. He is
not answerable to any man but God who it was
believed was the one who chose him for the
leadership. The study disclosed the principles and
international indices of the measurement of good
governance and juxtaposed them with the
governance in Nigeria to find out whether there is
really good governance in practice in Nigeria. But
unfortunately, the assessment clearly showed
evidence of poor governance in Nigeria. It was
disclosed that through this assessment with these
guiding principles that the reason for poor
governance in Nigeria was as a result of poor
political leadership and observable flaws in the
political leadership recruitment process in
Nigeria.
Furthermore, the study disclosed the extent the
application of the theory of divine origin of state
in Nigeria worked citing the military rulership era.
From this example, it was discovered that then the
parliaments have no say in governance. The era
was a period of sufferings, fear, turmoil’s etc.
although the then Heads of State were seen as
gods but they were tyrants. This is a typical
exploratory example of bad governance. The
study, having established these, ended up
revealing that the theory of divine origin of state is
a typical example of tyrannical governance which
although worked out for a season when ignorance
was the rule of the day, is now obscene and can no
longer make good governance in this era. The
study having disclosed the aforementioned
concludes that no matter what, good governance
does not exist in Nigeria. Rather, bad or poor
governance is the order of the day as none of the
governments that hitherto had come to power
from independence ever conformed to the
principles of good governance. The government in
its pursuit for the attainment of good governance
in Nigeria has a lot to do to gain the trust of the
citizens it governs. This is because the people do
not feel the impact of the government in their
lives, because the policies of the government are
geared towards the benefits of the elites, the
politicians and those in positions of power. The
masses do not benefit from the policies because
they are of the opinion that government makes
policies for their selfish gain/interest. It is hereby
recommended that;
1. Governance in Nigeria should be reformed to
reflect the principles of good governance
2. The Nigerian government should involve the
masses in the affairs of the country in order to
ensure their sense of belonging.
3. Corruption which is one of the major ills of the
Nigerian society should be reduced to the
barest minimum if not eradicated.
4. The electoral processes in Nigeria should be
reformed in order to help check the selfish
leaders who would want to find their way on
the seat of governance in Nigeria.
REFERENCES
1. Aguilera, R. and Cuervo-Cazurra, A. (2004).
‘Codes of good governance worldwide: What is
the trigger?’, Organization Studies, 25: 417–46
2. Akpotor, A.S. (2001). Urban administration
world
outlook,
Benin-City:
Gigodson
International Press.
3. Ani
C.
(2011).
‘’Federalism
and
Nation-building in Nigeria: A fundamental
and conceptual need for a paradigm shift; The
African Good Governance Journal, Institute of
African studies, University of Nigeria.vol
4. No. 12. pp. 203-307.
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
40 Volume 19 | Issue 6 | Compilation 1.0
© 2019 London Journals Press
16. Gordon, S. (2002). Controlling the state:
Constitutionalism from ancient Athens to
today. Harvard University Press. p. 4.
17. Hay, C. (2001). Routledge Encyclopedia of
International political economy. New York:
Routledge. pp. 1469–1474.
18. Hirst, P. and Thompson, G. (1996).
Globalization in question, Cambridge: Polity
Press.
19. Ikpi, A. (1997). Democratic governance and
development in 21st century West Africa”, in
J. K. Olayemi and A. E. Ikpi (eds.),
Governance and development in West Africa:
Perspective for the 21 century. Arlington:
Winrock International.
20. Jinadu, L.A. (2011). Nigeria in fall, I.M.;
Hounkpe, M.; Jinadu, L.A. & Kambale, P.
(eds). Election management bodies in West
Africa: A comparative study of the
contribution of Electoral Commissions to the
strengthening of democracy, Johannesburg:
Open Society Foundations.
21. Locke, J., (1690/1990). Second Treatise on
Civil Government, edited by C. B.
Macpherson, Indianapolis: Hackett.
22. Mahajan, V.D. (2010). Political theory:
Principles of political science, New Delhi: S.
Chand and Company Publications Ltd.
23. Mogobe, R. (2003). “Good governance:
Another export to Africa” in Oguejiofor J Obi
(Ed.) Philosophy, democracy and responsible
governance in Africa, New Brunswick and
London: Transaction Publishers, pp.36-63.
24. Nnamdi, H.S. (2009). Nigeria government
and politics. Nigeria: Trust Publication LTD,
Lagos.
25. Nwekeaku, C.E. (2014). The rule of law,
democracy and good governance in Nigeria,
Global Journal of Political Science and
Administration, Published by European
Centre
for
Research
Training
and
Development UK, Vol.2, No.1, pp.26-35,
March 2014.
26. Ogundiya, I.S. (2010). Democracy and good
governance: Nigeria’s dilemma. African
Journal of Political Science and International
Relations, Vol. 4 (6). Academic Journals.
London Journal of Research in Science: Natural and Formal
4. Anifowose, R. (1999). “State, society and
nation”, in Anifowose, R & Enemuo, F.C.
(eds), Elements of politics. Lagos: Malthouse
Press Limited.
5. Ansah, A.B. (2007). “Globalization and its
challenges: The need for good governance and
development in Africa” in African Journal of
Indigenous Development, Vol.3 Nos. 1&2,
January- December.
6. Asirvatham, E. and Misra, K.K. (2000).
Political theory, New Delhi: S. Chand and
Company Publications Ltd.
7. Barrow, C.W. (1993). Critical theories of state:
Marxist,
Neo-Marxist,
Post-Marxist.
University of Wisconsin Press.
8. Crawford, J. (2007). The creation of states in
International law. London: Oxford University
Press.
9. Cudworth, E. (2007). The modern state:
Theories and ideologies. Edinburgh University
Press.
10. Donovan, J.C. (1993). People, power, and
politics: An introduction to political science.
Rowman & Littlefield Press.
11. Dubreuil, B. (2010). Human evolution and the
origins of hierarchies: The state of nature.
Cambridge University Press.
12. Earle, T. (1997). “State, state systems”. In
Barfield, Thomas. The Dictionary of
Anthropology. Wiley-Blackwell.
13. Ekei, J.C. (2003). “Governance in traditional
Africa: Implications for a nascent modern
African polity” in Oguejiofor J Obi (Ed.)
Philosophy, democracy and responsible
governance in Africa, New Brunswick and
London, Transaction Publishers pp. 445-456.
14. Ekundayo, W.J. (2017). “Political elite theory
and political elite recruitment in Nigeria”.
Public Policy and Administration Research
www.iiste.org ,Vol.7, No.5.
15. Fagbadebo, O.M. (2009). ‘Nigeria and the
perennial problem of governance: Explaining
state failure in the midst of abundant
resources’. Journal of Social Policy and
National Productivity, Vol. 2, No.1.
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
© 2019 London Journals Press
Volume 19 | Issue 6 | Compilation 1.0
41
London Journal of Research in Science: Natural and Formal
27. Okene, A.A. (2011). National security, good
governance and integration in Nigeria since
1999: A discourse, Journal of the Asian Social
Science, www.ccsenet.org/ass, Vol. 7, No. 10.
28. Okpaga, A. (2009), “Ideology and the
challenges
of
good
governance
and
development in Nigeria in Edoh, T. etal (eds.),
Democracy, leadership and accountability in
post-colonial
Africa:
Challenges
and
possibilities, Makurdi: Aboki Publishers.
Oxford Concise Dictionary of Politics (2003).
“Definition of the State”, New York: Oxford
University Press.
29. Ozigbo, R.A. (2000). An introduction to the
religion and history of Islam: Nigeria: Fourth
Dimension Publishers.
30. Putnam R. (1993). Making democracy work:
Civic tradition in modern Italy. Princeton
University Press. Princeton.
31. Robinson, E.H. (2013). The distinction
between state and government, the Wayback
Machine. The Geography Compass 7(8): pp.
556–566.
32. Shaapera, S.A. (2009). “The state and
economic reforms in Nigeria: A study of the
impact of NAPEP on Kwande Local
Government
Area
of
Benue”
State
(2001-2009). M.Sc Thesis, Department of
Political Science, Ahmadu Bello University,
Zaria-Nigeria.
33. Shaw, M. (2003). War and genocide:
organized killing in modern society.
Wiley-Blackwell. p. 59.
34. The Constitution of the Federal Republic of
Nigeria (1999). Nigeria: Federal Government
Press, Lagos.
35. Thompson, D. (1995). “Definition of the
State”. Concise Oxford English Dictionary (9th
ed.). Oxford University Press.
36. Tilly, C. (1973). Reflections on the history of
European state-making. In C. Tilly, ed., The
formation of national states in Western
Europe, Princeton: PUP, pp.3-83.
37. Tocqueville, A. de (1988). Democracy in
America, Vol.2, J.-P. Mayer (ed.), Harper and
Row, New York.
38. UNDP
(United
Nations
Development
Programme), (1998). Human Development
Report 1989, New York: Oxford University
Press.
39. UNDP, (1997). Good governance and
sustainable human development. A UNDP
Policy Document. http://mirrir.undp.org
/magnet/policy Accessed on 15/05/2019.
40. Weber, M. (1948). Politics as a vocation. In
idem, Essays from Max Weber, London:
Routledge and Kegan Paul, pp.77-128.
41. World Bank Institute, (2003). The role of
non-state actors in improving governance in
Nigeria, Nigeria: CD ROM, Abuja.
42. World Bank, (1989). ‘Sub-Saharan Africa.
From crisis to sustainable growth: A long-term
perspective study’. Washington, DC: World
Bank.
Th eory of Divin e Origin of State an d Good Govern an ce in Nigeria
42 Volume 19 | Issue 6 | Compilation 1.0
© 2019 London Journals Press