CTH 601 - 711 - Biblical Hermeneutics

CTH 601 COURSE GUIDE
COURSE
GUIDE
CTH 601
BIBLICAL HERMENEUTICS
Course Developer Revd. (Dr.) Emiola Nihinlola

Nigerian Baptist Theological Seminary,
Ogbomoso
Oyo State
Course Writers Revd. (Dr.) Emiola Nihinlola

Nigerian Baptist Theological Seminary,
Ogbomoso
Oyo State
Course Editor Revd. (Dr.) Jacob A. Owolabi

National Open University of Nigeria
Lagos
Course Co-ordinator Revd. Dr. Jacob A. Owolabi

School of Arts and Social Sciences
Lagos
NATIONAL OPEN UNIVERSITY OF NIGERIA

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Headquarters
University Village
Plot 91, Cadastral Zone,
Nnamdi Azikiwe Express way
Jabi, Abuja
Lagos Office
14/16 Ahmadu Bello Way
Victoria Island, Lagos
e-mail: centralinfo@noun.edu.ng
website: www.nou.edu.ng
First Printed 2006
ISBN: 978-058-733-0
All Rights Reserved

Content Page
Introduction .............................................................................. 1
What you will learn in this course ................................... . 1
Course Aims .......................................................................... . 1-2
Course Objectives ................................................................. . 2
Working Through This Course ....................................... .. ............... 3
Course Materials ................................................................... . 3
Study Units ..................................................................................... 3 - 4
Set Text Books ................................................................................... 4 -5
Assignment File 5
Presentation Schedule ..................................................................... 5
Assessment ..................................................................... . 5
Tutor Marked Assignments (TMA) ......................................... . 5- 6
Final Examination and Grading ........................................................ 6
Course Marking Scheme ................................................................ 6
Course Overview ............................................................................. 7 - 8
How to Get The Most From This Course ................................... 8- 9
Tutors and Tutorials .............................................................. . 9
Summary ....................................................................................10- 11
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Introduction
CTH 601: Biblical Hermeneutics is a one-semester, 2 credit unit

course. It will be available to all students as a course in post-graduate
diploma in theology.
The course which consists 15 units is a survey of the history, principles

and methods of biblical interpretation. Particular attention is given to
grammatical-historical principles of interpretation and examination of
some selected biblical passages. The material has been especially
developed for students in African context with particular focus on
Nigeria.
There are no compulsory pre-requisites for this course. The course guide
tells you briefly what the course is about, what you are expected to know
in each unit, what course materials you will be using and how you can
work your way through these materials. It also emphasizes the need for
tutor-marked assignments. Detailed information on tutor-marked
assignments is found in the separate file, which will be sent to you later.
There are periodic tutorial classes that are linked to the course.
What you will learn in this course
The overall aim of CTH 601: Biblical Hermeneutics is to introduce you

to the history, principles and methods of interpretation of the Bible.
You will be exposed to the development of biblical hermeneutics from
the period of the church fathers through the middle ages, the
Reformation, to modern and contemporary periods. The contribution of
some biblical scholars across the ages to the development of biblical
interpretation will be highlighted.
Your understanding in this cause will help you to acquire and improve
your skills in the use of certain principles for biblical interpretation. This
will not only enrich your knowledge, it will also equip you to preach and
teach the Word of God. In addition, this course will help you to have a
better understanding of theology and related courses.
Course Aims
The aim of this course is to lead you in a survey of the history, principles
and methods of biblical interpretation. This will be achieved by aiming
to:
CTH 601 Biblical Hermeneutics
• Introduce you to the meaning, rationale and importance of biblical

hermeneutics;
• Lead you to survey the history of biblical hermeneutics at the
various periods of the church history: patristic/medieval,
Reformation, modern/contemporary;
• Assist you to describe the major schools of Bible interpretation;
• Highlight the contribution of some scholars in the historical
development of biblical hermeneutics;
• Expose you to some of the principles and methods of biblical
hermeneutics;
• Explain to you the interpretation of different literary types on the
Bible (Old and New Testaments);
• Apply the principles and methods surveyed to interpret some
selected Bible passages. .
Course Objectives
To achieve the aims set out above, there are set overall
objectives. In addition, each unit also has specific objectives. The
unit objectives are always included at the beginning of a unit. You
should read them before you start working through the unit. You
may want to refer to them during your study of the unit to check on
your progress. You should always look at the unit objectives after
completing a unit. In this way you can be sure that you have done
what was required of you by the unit.
Stated below are the wider objectives of this course as a whole. By

meeting these objectives, you should have achieved the aims of the
course as a whole.
On successful completion of the course, you should be able to:
• Define the meaning and state the rationale and importance of biblical
hermeneutics;
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• Discuss the history of how the interpretation of the Bible developed

from the patristic to the contemporary periods;
• List and describe the major schools of Bible interpretation;
• Explain the contributions of some scholars to the development of
biblical hermeneutics;
Discuss the principles and methods of biblical hermeneutics;

• Identify and analyse different literary types in the Bible (Old and
New Testaments);
• Apply principles of biblical interpretation to some passages.
Working through this course
To complete this course, you are required to read the study units, read
recommended books and read other materials. Each unit contains self-
assessment exercises, and at points in the course you are required to
submit assignments for assessment purposes. At the end of this course is
a final examination. Below you will find listed all the components of the
course and what you have to do.
Course Materials
Major components of the course are:
1. Course Guide
2. Study Units
3. Textbooks
4. Assignments File
5. Presentation Schedule
In addition, you must obtain the materials. They are provided by

NOUN. Obtain your copy. You may also be required to purchase your
own copy from the bookshops. You may contact your tutor if you have
problems in obtaining the text materials.
Study Units
There are sixteen study units in this course, as follows:
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Module 1
Unit 1. Fundamentals of biblical Hermeneutics

Unit 2. History of Biblical Hermeneutics I –
Patristic/Medieval Period
Unit 3. History of Biblical Hermeneutics II - Reformation
Unit 4. History of Biblical Hermeneutics III –
Modern/Contemporary Period
Unit 5. Some Other Hermeneutical Issues and Approaches
Module 2
Unit 1 Principles of Biblical Hermeneutics I - Schools of

Bible Interpretation
Unit 2 Principles of Biblical Hermeneutics II –
Historical/Grammatical Method
Unit 3 Inductive and Deductive Methods of Biblical
Hermeneutics
Unit 4 Special Literary Methods of Biblical Hermeneutics
Unit 5 Methods of Biblical Criticism
Module 3
Unit 1 Interpretation of the Old Testament I – History,

Law
Unit 2 Interpretation of the Old Testament II – Poetry and
Wisdom Literature
Unit 3 Interpretation of the New Testament I – The
Gospels and Acts of the Apostles
Unit 4 Interpretation of the New Testament II – Epistles
and Revelation
Unit 5 Application and Correlation
The first five units examine the fundamentals of biblical hermeneutics,

survey the history and consider some hermeneutical issues. The next
five units discuss the principles, schools and methods of interpretation
of the Bible. The last five units investigate the interpretation of specific
literary types in the Bible and apply the principles of biblical
interpretation to some passages.
Each unit contains a number of self-tests. In general, these self-tests

question you on the material you have just covered or require you to
apply it in some ways and, thereby, help you to gauge your progress and
to reinforce your understanding of the material. Together with tutor-
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marked assignments, these exercises will assist you in achieving the

stated learning objectives of the individual units and of the course.
Set Textbooks
You are required to purchase these textbooks stated below. They are
compulsory for you. You need them for this and some other theology
courses.
1. The Holy Bible (RSV or NIV).
2. Virkler, Henry A. (1981). Hermeneutics. Grand Rapids,

Michigan: Baker Book House.
3. Nihinlola, Emiola (1997). The Task of Bible Interpretation.

Ibadan: Sceptre Prints Ltd.
Assignment File
In this file, you will find all the details of the work you must submit to
your tutor for marking. The marks you obtain from these assignments
will count towards the final mark you obtain for this course. Further
information on assignments will be found in the Assignment File itself
and later in this Course Guide in the section on assessment.
Presentation Schedule
The Presentation Schedule included in your course materials gives you

the important dates for the completion of tutor-marked assignments and
attending tutorials. Remember, you are required to submit all your
assignments by the due date. You should guard against falling behind in
your work.
Assessment
There are two aspects to the assessment of the course. First are the tutor-
marked assignments; second, there is a written examination
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In tackling the assignments, you are expected to apply information and

knowledge acquired during this course. The assignments must be
submitted to your tutor for formal assessment in accordance with the
deadlines stated in the Assignment File. The work you submit to your
tutor for assessment will count for 30% of your total course mark.
At the end of the course, you will need to sit for a final three-hour
examination. This will also count for 70% of your total course
mark.
Tutor-Marked Assignments (TMAs)
There are fifteen tutor-marked assignments in this course. You need to

submit all the assignments. The best five (i.e. the highest five of the
sixteen marks) will be counted. The total marks for the best four (4)
assignments will be 30% of your total course mark.
Assignment questions for the units in this course are contained in
the Assignment File. You should be able to complete your
assignments from the information and materials contained in your
set textbooks, reading and study units. However, you are advised
to use other references to broaden your viewpoint and provide a
deeper understanding of the subject.
When you have completed each assignment send it, together with
TMA (tutor-marked assignment) form to your tutor. Make sure that
each assignment reaches your tutor on or before the deadline
given to the Assignment File. If, however, you cannot
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complete your work on time, contact your tutor before the
assignment is done to discuss the possibility of an extension.
Final Examination and Grading
The final examination of CTH 601 will be of three hours’ duration
and have a value of 70% of the total course grade. The
examination will consist of questions which reflect the type of self-
testing, practice exercises and tutor–marked problems you have
come across. All areas of the course will be assessed
You are advised to revise the entire course after studying the last unit
before you sit for the examination. You will find it useful to review your
tutor-marked assignments and the comments of your tutor on them
before the final examination.
Course Marking Scheme
This table shows how the actual course marking is broken down.
Assessment Marks
Assignment 1-4 Four assignments, best three marks of
the four count at 30% of course marks
Final Examination 70% of overall course marks
Total 100% of course marks
Table 1: Course Marking Scheme
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Course Overview
This table brings together the units, the number of weeks you should
take to complete them, and the assignments that follow them.
Title of work Week’s Assessment

Units Activity (end of unit)
Course Guide 1
Module
1
Unit Fundamentals of Biblical 1 Assignment 1
1. Hermeneutics
2. History of Biblical Hermeneutics I – 2 Assignment 2
Patristic/Medieval Period
3. History of Biblical Hermeneutics II – 3 Assignment 3
Reformation Period
4. History of Biblical Hermeneutics III – 4 Assignment 4
Modern/Contemporary Period
5. Some Other Hermeneutical Issues and 5 Assignment 5
Approaches
Module
2
Unit
Principles of Biblical Hermeneutics I 6 Assignment 6
1. – Schools of Interpretation
2. Principles of Biblical Hermeneutics II 7 Assignment 7
– Historical/Grammatical Method
3. Inductive and Deductive Methods of 8 Assignment 8
Biblical Hermeneutics
4. Special Literary Methods of Biblical 9 Assignment 9
Hermeneutics
5 Methods of Biblical Criticism 11 Assignment
11
Module
3
Unit Interpretation of the Old Testament I – 12 Assignment
1. History and Law 12
2. Interpretation of the Old Testament II 13 Assignment

– Poetry and Wisdom Literature 13
3. Interpretation of the New Testament I 14 Assignment
– The Gospels and Acts of the 14
Apostles
4. Interpretation of the New Testament II 15 Assignment
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– Epistles and Revelation 15

5 Application and Correlation 15 Assignment
16
16 Revision and E 16
17 Examination 17
Table 2: Course Overview
How to get the most from this course
In distance earning the study units replace the university lecturer. This
is one of the great advantages of distance learning; you can read and
work through specially designed study materials at your own pace, and
at a time and place that suit you best. Think of it as reading the lecture
instead of listening to a lecturer. In the same way that a lecturer might
set you some reading to do, the study units tell you when to read your
set books or other materials. Just as a lecturer might give you an in-class
exercise, your study units provide exercises for you to do at appropriate
points.
Each of the study units follows a common format. The first item is an
introduction to the subject matter of the unit and how a particular unit is
integrated with the other units and the course as a whole. Next is a set of
learning objectives. These objectives let you know what you should be
able to do by the time you have completed the unit. You should use
these objectives to guide your study. When you have finished the units
you must go back and check whether you have achieved the objectives.
If you make a habit of doing this you will significantly improve your
chances of passing the course.
The main body of the unit guides you trough the required reading from
other sources. This will usually be either from your set books or from a
Reading section.
Remember that your tutor’s job is to help you. When you need help,
don’t hesitate to call and ask your tutor to provide it.
1. Read this Course Guide thoroughly.

2. Organize a study schedule. Refer to the ‘Course overview’ for more
details. Note the time you are expected to spend on each unit and
how the assignments relate to the units. Whatever method you
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choose to use, you should decide on and write in your own dates for
working or each unit.
3. Once you have created your own study schedule, do everything you
can to stick to it. The major reason that students fail is that they get
behind with their course work. If you get into difficulties with your
schedule, please let your tutor know before it is too late for help.
4. Turn to Unit 1 and read the introduction and the objectives for the
unit.
5. Assemble the study materials. Information about what you need for a
unit is given in the ‘Overview’ at the beginning of each unit. You will
almost always need both the study unit you are working on and one
of your set books on your desk at the same time.
6. Work through the unit. The content of the unit itself has been
arranged to provide a sequence for you to follow. As you work
through the unit you will be instructed to read sections from your set
books or other articles. Use the unit to guide your reading.
7. Review the objectives for each study unit to confirm that you have
achieved them. If you feel unsure about any of the objectives, review
the study material or consult your tutor.
8. When you are confident that you have achieved a unit’s objectives,
you can then start on the next unit. Proceed unit by unit through the
course and try to pace your study so that you keep yourself on
schedule.
9. When you have submitted an assignment to your tutor for marking,
do not wait for its return before starting on the next unit. Keep to
your schedule. When the assignment is returned, pay particular
attention to your tutor’s comments, both on the tutor-marked
assignment form and also written on the assignment. Consult your
tutor as soon as possible if you have any questions or problems.
10. After completing the last unit, review the course and prepare
yourself for the final examination. Check that you have achieved the
unit objectives (listed at the beginning of each unit) and the course
objectives (listed in this Course Guide).
Tutors and Tutorials
There are 8 hours of tutorials provided in support of this course. You

will be notified of the dates, times and location of these tutorials, together with
the name and phone number of your tutor, as soon as you are allocated a
tutorial group.
Your tutor will mark and comment on your assignments, keep a close
watch on your progress and on any difficulties you might encounter and
provide assistance to you during the course. You must mail your tutor-
marked assignments to your tutor well before the due date (at least two
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working days are required). They will be marked by your tutor and
returned to you as soon as possible.
Do not hesitate to contact your tutor by telephone, e-mail, or discussion

board if you need help. The following might be circumstances in which
you would find help necessary. Contact your tutor if:
• you do not understand any part of the study units or the assigned
readings,
• you have difficulty with the self-tests or exercises,
• you have a question or problem with an assignment, with your
tutor’s comments on an assignment or with the grading of an
assignment.
You should try your best to attend the tutorials. This is the only chance
to have face to face contact with your tutor and to ask questions which
are answered instantly. You can raise any problem encountered in the
course of your study. To gain the maximum benefit from course
tutorials, prepare a question list before attending them. You will learn a
lot from participating in discussions actively.
Summary
CTH 601 intends to lead you in a survey of the history, principles and
methods of biblical hermeneutics. Upon the completion of this course,
you will be able to answer questions such as:
• What is then meaning, rationale and importance biblical

hermeneutics?
• How did the interpretation of the Bible develop historically from the
patristic to the cotemporary periods?
• What are the major schools of Bible interpretation?
• How did some scholars contribute to the development of biblical
hermeneutics?
• What are the principles and methods of biblical hermeneutics?
• What are the different literary types in the Bible?
• How can you apply principles of biblical interpretation to some
passages?
Of course, the questions you will be able to answer are not limited to the
above list. The study of Biblical hermeneutics is an academic and
spiritual exercise. We wish you success with the course and hope that
you will find it both interesting and useful.
We wish you every success in your programme.
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MAIN
COURSE
Course Code CTH 601
Course Title Biblical Hermeneutics
Course Developers Revd. Dr. Emiola Nihinlola

Nigerian Baptist Theological Seminary
Ogbomoso
Oyo State
Course Writers Revd. Dr. Emiola Nihinlola

Nigerian Baptist Theological Seminary
Ogbomoso
Oyo State
Course Editor Revd. (Dr.) Jacob A. Owolabi

Lagos
Course Co-ordinator Revd. Dr. Jacob A. Owolabi

School of Arts and Social Sciences
Lagos
xii

Headquarters
Victoria Island
Lagos
Abuja Annex
245 Samuel Adesujo Ademulegun Street
Central Business District
Opposite Arewa Suites
Abuja
e-mail: centralinfo@nou.edu.ng
URL: www.nou.edu.ng
National Open University of Nigeria 2006
First Printed 2006
ISBN: 978-058-733-0
All Rights Reserved
Printed by....................... .
For
xiii
Table of Content Page
Module 1
Unit 1 Fundamentals of Biblical Hermeneutics...1 – 6 Unit 2

History of Biblical Hermeneutics I – Patristic
/ M e d i e v a l P e rio d . . . . 7 – 1 3 Un it 3 H i st o r y o f
B i b l i c a l H e r me n e u t i c s II – R e f o r ma t i o n
Period...14 – 19 Unit 4 History of Biblical
Hermeneutics III – Modern
/ Co n te mp o rary P erio d ...2 0 – 2 5 Un it 5 S o me
Oth er Her men eu tical Issu es an d
A p p r o a c h e s . . . 2 6 – 3 0
Module 2
Unit 1 Principles of Biblical Hermeneutics I –

Schools of Interpretation...31 – 37
Historical / Grammatical Method 38 – 44
Unit 3 Inductive and Deductive Methods of
Biblical Hermeneutics ........................................45 – 50
Unit 4 Special Literary Methods of Biblical
Hermeneutics ........................................................... 51 – 57
Unit 5 Methods of Biblical Criticism............................58 – 64
Module 3
Unit 1 Interpretation of the Old Testament I –

History and Law .............................................. .... 65 – 72
Unit 2 Interpretation of the Old Testament II –
Poetry and Wisdom Literature....... 73 – 79 Unit 3
Interpretation of the New Testament I – The
Gospels and Acts of the Apostles...... 80 – 85 Unit 4
Interpretation of the New Testament II –
Epistles and Revelation ....................................... 86 – 92
Unit 5 Application and Correlation .............................. 93– 100
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MODULE 1
Unit 1 Fundamentals of Biblical Hermeneutics
Unit 2 History of Biblical Hermeneutics I – Patristic/ Medieval

Period
Unit 3 History of Biblical Hermeneutics II – Reformation Period
Unit 4 History of Biblical Hermeneutics III – Modern /
Contemporary Period
Unit 5 Some Other Hermeneutical Issues and Approaches
UNIT 1 FUNDAMENTALS OF BIBLICAL

HERMENEUTICS
CONTENT
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Origin/Etymology of Hermeneutics
3.1.1 Definition of Hermeneutics
3.1.2 Rationale for Hermeneutics
3.1.3 Meaning of Biblical Hermeneutics
3.1.4 Biblical Hermeneutics and Exegesis
3.1.5 Importance of Biblical Hermeneutics
4.0 Conclusion
5.0 Summary
6.0 Tutor Marked Assignments
7.0 References and Further Readings
1.0 INTRODUCTION
One basic tool that every theologian need is the ability to interpret the
Bible with competence. This is because theology involves a critical
study of the Bible and some other sources to think about God. This
study unit begins by exploring the origin/etymology, definition and
rationale for Hermeneutics in general. It will then examine the meaning
of Biblical Hermeneutics, relationship of Biblical Hermeneutics to
exegesis and the importance of Biblical Hermeneutics in particular.
1
2.0 OBJECTIVES
It is hoped that by the end of this unit, you should be able to:
i) Explain the etymology/origin of Hermeneutics,

ii) State the definition and rationale for Hermeneutics,
iii) Define Biblical Hermeneutics,
iv) Explain the relationship of Biblical Hermeneutics to exegesis
v) Discuss the importance of Biblical Hermeneutics.
3.0 MAIN CONTENT
3.1 Origin/Etymology of Hermeneutics
The term Hermeneutics points back to the Greek word hermeneien

which means “to interpret.” This is a reference to the Greek god
Hermes, the messenger of the gods. His task was to explain the
decisions of the gods to the humans. Hermaneia thus means
interpretation or commentary.
In classical literature the verb hermeneus (interpret) is used in such

senses as “to express aloud,” “to explain,” or “to translate.” It “often
appears in contexts which stress the responsibility of human beings
rightly to interpret ancient writings thought to contain messages from the
gods.’ In view of this root meaning of the word Hermeneutics, one
important continuing question of all interpreters is “how can we today
understand the sense of the texts, especially of ancient texts whose world
view we no longer share?”
Self-Assessment Exercise
Explain the etymology/origin of the word Hermeneutics.
3.1.1 Definition of Hermeneutics
While the contemporary use of the term Hermeneutics varies, in a

Biblical and Theological context, it refers usually to the theory of text
interpretation. Thus, Hermeneutics can be defined as the art and science
of the process of interpretation. Interpretation is an art because of the
flexibility of interpretation by the individual person involved. It is also a
science because it has to follow some rules to prevent “arbitrary”
interpretation of individual.
Hermeneutics involves the determination of the original meaning of a

text which leads to elucidation of its sense for modern readers.
2
Hermeneutics is deeply involved in communication because we speak or

write to give meaning; we also listen and read to receive meaning.
Two major concerns of Hermeneutics as shall be seen in this course are:

One, the development of criteria for text interpretation; Two, the act of
interpretation itself. Therefore, in addition to the study of rules or
principles for the interpretation of particular texts, Hermeneutics
involves philosophical inquiry, calling upon lexical, linguistic, literary
and other disciplines.
Define the term Hermeneutics.
3.1.2 Rationale for Hermeneutics
Having considered the meaning of Hermeneutics we will now look at the

reasons for the task. According to Benard L. Rahmm (1967, 100) there is
a need for Hermeneutics because of the gap that usually “exists between
the interpreter and the materials to be interpreted and rules must be set
up to bridge the gap.” The gap may be historical, cultural, linguistic,
geographical/biological and philosophical.
Historical gap is the separation in time between the author and the
reader.
Cultural gap is the difference between the cultures of the writer and the
recipient.
There is linguistic gap when the text is originally written in a different

language.
The gap is geological/biological if the document originates in a different

geographical region.
There is a philosophical gap when there is a difference of attitude

toward life and the universe between the writer and the interpreter of the
text.
State the rationale for Hermeneutics.
3
3.1.3 Meaning of Biblical Hermeneutics
Biblical Hermeneutics is a technical kind within the larger

comprehension of Hermeneutics. It is also called sacred Hermeneutics.
Biblical Hermeneutics can be defined as the study of the rules or
“principles which pertain to the interpretation of Holy Scripture.” Many
Bible passages illustrate the task of Biblical Hermeneutics. Some
examples are Genesis 40:8; Ecc. 8:1; Daniel 2:28; Luke 24:27.
As a theological discipline, the goal of Hermeneutics is the proper

interpretation of Scripture. Biblical Hermeneutics can be further divided
into Old Testament Hermeneutics and New Testament Hermeneutics. In
this course we shall combine both Old and New Testament
Hermeneutics.
Theology and Hermeneutics are so close that William J. Hill OP (1988,

293) even asserted: “Theology is thus Hermeneutics insofar as it is an
interpretation, or reinterpretation, of the Word of God that always
summons every past event or scriptural account.” One way to also
define Theology is an interpretative analysis of the revelation of God in
nature, Jesus Christ and the Bible. The Bible is the primary and major
source of every Christian Theology. Bible Hermeneutics is a
Theological task because it involves interpretation of the Word of God
directly, primarily and interpretation of God, ultimately, by inference.
Self – Assessment Exercise
Define biblical hermeneutics.
3.1.4 Biblical Hermeneutics and Exegesis
Our examination of the meaning of Biblical Hermeneutics above shows

that it is related to Biblical exegesis and other fields of Biblical study
like Biblical criticism, Biblical and systematic Theologies. This section
will consider the connection of Biblical Hermeneutics with exegesis and
exposition. Actually Hermeneutical theories are formulated from the
issues of exegesis. Hermeneutics begins with exegesis and continues
with exposition. Biblical Hermeneutics, exegesis and preaching thus
form one continuum.
We can define exegesis as “the process of getting out of a text what it

actually says in its original setting.” Biblical exegesis is thus a scientific
effort to ascertain the meaning of the text; it is the Word of God
understood historically. In exegesis the interpreter or preacher
concentrates on the meaning of the texts as meant for the original
readers.
4
Exposition is the relevant proclamation of the text to the congregation.

It is the Word of God made relevant to present time and place.
Exposition grows out of exegesis. In exposition the preacher is
concerned with the application and relevance of the text for the
contemporary generation. Therefore, every kind of preaching (textual,
topical or expository) rests upon sound interpretation of the Word of
God.
Explain the connection between Biblical Hermeneutics and exegesis.
3.1.5 Importance of Biblical Hermeneutics
Biblical Hermeneutics is very important not only as a Theological

exercise and discipline but also for effective Christian ministry. In
Protestantism, the ministry of the Word of God is the central function of
the minister whereas in Roman Catholicism the minister is a priest and
his primary function is sacramental.
In the Reformation tradition, the minister is an interpreter of the word of

God. The Word of God is therefore the center of gravity in his ministry.
Berhard L. Ramm (1967, 100) thus affirmed, “the greatest responsibility
of a ministry is the ministry of the Word of God to the congregation.
Preaching must be centered in the interpretation and application of Holy
Scripture.”
The assertion made above underscores the need for the right use of the
Word of God (2 Tim. 2:15). We must not abuse the Word (2 Cor. 2:17).
We should depend on the power of the word for a ministry of salvation
(Rom. 10:9-10), for spiritual growth (I Peter 2:2), for healing/comfort
(Psalm 107:20) and for deliverance (Prov. 30:5).
Discuss the importance of Biblical Hermeneutics in Christian ministry.
4.0 CONCLUSION
We have explained that the first major preoccupation of Biblical

Hermeneutics is to seek to discover the original texts to the ancient
readers. Of course, that should be followed by the application of the
original meaning to the modern, contemporary readers.
5
5.0 SUMMARY
In this unit, we have examined the origin/etymology, definition and

rationale for Hermeneutics in general. The following aspects of Biblical
Hermeneutics were also discussed: meaning, relationship to exegesis and
the importance for Christian ministry.
6.0 TUTOR – MARKED ASSIGNMENTS
1. Define Biblical Hermeneutics
2. What is the connection between Biblical Hermeneutics and

exegesis?
3. Discuss the importance of Biblical Hermeneutics in Christian

ministry.
7.0 REFERENCES AND FURTHER READINGS
The Holy Bible (RSV or NIV).
Virkler, Henry A. (1981) Hermeneutics. Grand Rapids: Michigan, pp.

15-20.
Jeanrond, Werner G. (1987). “Hermeneutics” The New Dictionary of

Theology, p. 462.
Mudge, Lewis S. (1983) “Hermeneutics” The Westminster Dictionary

of Christian Theology, p.250.
Rahmm, Bernard L. (1967) “Biblical Interpretation” Baker’s

Handbook of Practical Theology ed. by Ralph G. Turnbull.
Grand Rapids, Michigan: Baker Book House, p. 100.
Thiselton, A. C. (1988) “Hermeneutics” New Dictionary of Theology,

p. 293.
6
UNIT 2 HISTORY OF BIBLICAL HERMENEUTICS I –

PATRISTIC/MEDIEVAL PERIOD
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Biblical Period
3.1.1 Greek and Jewish Thinkers
3.1.2 Alexandrian Scholars
3.1.3 Antiochene Scholars
3.1.4 Aurelius Augustine
3.1.5 Thomas Aquinas
4.0 Conclusion
5.0 Summary
6.0 Tutor – Marked Assignments
1.0 INTRODUCTION
The contemporary need for accurate interpretation of the Bible is not a

new desire. Throughout the history of the church, Christian scholars have
struggled to interpret the word of God correctly. A knowledge of the
history of Biblical interpretation will help us to know the different
principles and methods of Biblical interpretation. This unit examines
various Hermeneutical practices before the Reformation. The history of
interpretation at the Biblical, patristic and medieval times will be studied
through the efforts of Jewish thinkers, Greek Philosophers, Alexandrian
and Antiochene Scholars, Augustine and Thomas Aquinas.
2.0 OBJECTIVES
i) Discuss the nature of interpretation found in the Bible.

ii) Explain the style of Biblical interpretation in rabbinic Judaism.
iii) State how Greek and Jewish thinkers interpreted the Bible.
iv) Identify the contribution of the following to the development of
Biblical Hermeneutics at the patristic and medieval period:
Alexandrian Scholars (Philo and Clement of Alexandrian,
Origen) Antiochene Scholars (like Theodore Mopsuestia),
Augustine and Aquinas.
3.0 MAIN CONTENT
7
3.1 Biblical Period
Biblical Hermeneutics began in the Bible itself. Interpretation is involved

anytime that an earlier tradition or writing is reviewed from the
standpoint of a later one. During the Ezra – Nehemiah reform, Ezra read
the law (referring most likely to the five books of Moses) for about six
hours to the Israelites. The entire process involved in trying to help the
Israelites to live by the law of God is summarized in verse 8”. They read
from the Book of the law of God, making it clear and giving and
meaning so that the people could understand what has been read.”
About three steps seem to be involved in the task. The first is reading the
law. The second is “making it clear”. This most likely refers to an
extempore translation from Hebrew to Aramaic. This was necessary
because it appears that some of the Israelites did not understand Hebrew.
After reading the original language and translating it to an
understandable language of the people, the third step is “giving the
meaning” or “sense” (RSV). They needed to give the meaning through
explanation so that Israelites could understand what was read.
Jesus Christ also interpreted his life, ministry and death in accordance
with the Old Testament Scriptures as follows:
• Isaiah 7:14 cf. Matt. 1:22-23; The prophecy of the virgin birth was
ultimately fulfilled through his incarnation.
• Isaiah 61:1-2 cf. Luke 4:16-21; The public declaration of his earthly
ministry has been foretold in the Old Testament.
• Isaiah 52:13-53:12 cf. Luke 24:25-27; It has been prophesised that
the Messiah would serve and suffer before entering the glory of God.
Read the following passages for more understanding; Gen. 3:15; Nu.
21:9; Dt. 18:15; Isa. 9:6; 40:10, 11; Ez. 34:23; Da. 9:24; Mic. 7:20;
Mal. 3:1).
• In rabbinic Judaism a lot of interpretation involved drawing out
logical inferences and comparisons. Traces of this can be seen in the
writings of Apostle Paul, e.g. Romans 3:9-12, 13-20; vv. 10-12
(Psalm 14:1-3; 54:102); v. 13 (Psalm 59; 140:3); v. 14 (Psalm 10:7);
vv. 15-17 (Isaiah 59:7-8); v. 18 (Psalm 36:1).
The Apostles (Paul, Peter etc) and other New Testament writers thus
freely quoted from the Old Testament to explain events or show
fulfillment of the promises of God. Sometime that practice may look
arbitrary to the modern interpreter but it was an acceptable
Hermeneutical method at that time.
8
1. Give one example of Biblical interpretation during the Biblical

period in the Old and New Testaments.
2. Explain the style of interpretation in rabbinic Judaism
3.1.1 Greek and Jewish Thinkers
In the early Christian centuries education a lot of emphasis was given

to training in grammar, rhetoric and philosophy. In view of the
appreciation for the nature and functioning of language as explained by
G. R. Evans (1983, p 537) Bible readers did not only look ”at the
obvious meaning of the words but also at the possibility that they might
stand for something other than at first appeared.”
Greek and Jewish thinkers developed some Hermeneutical criteria long

before Christian theologians began to do critical Biblical Hermeneutics.
Greek philosophers tried “to understand the actual meaning of linguistic
components of a text (grammatical method) and to appropriate this
meaning within the wider spiritual framework of the time (allegorical
method)” (Werner G. Jearond, 1987, p.462) Jewish scholars concerned
themselves with the interpretation of Halacha (directly legal parts of the
Torah). They also gave some attention to Haggada (the more narrative
sections). An allegory is an extended narrative in which each detail has a
hidden spiritual equivalent, correlation or meaning.
More generally, during the time of Jesus Christ, Jewish exegesis was of
four types: literal, midrashic, pesher and allegorical. The literal
Hermeneutics (also called peshat) was the basis of other types. Rabbi
Hillel, through midrashic interpretation, gave rules of rabbinic exegesis
like comparison of ideas, words or phrases. Pesher interpretation was
practised by the Qumram communities by giving eschatologic emphasis
to midrashic interpretation. Allegorical exegesis will be discussed in the
next section.
How did Greek and Jewish thinkers interpret the Bible?
3.1.2 Alexandrian Scholars
During the patristic period (100-590) the two centers of Christian

scholarship that dominated biblical interpretation in the church were
Alexandria (in Egypt) and Antioch (of Syria). Philo and Clement of
Alexandria and Origen were the major leaders of the Alexandrian
Hermeneutics.
9
Allegorical methodology flourished among Jews and neo-platonic

philosopher in Alexandria. Philo of Alexandria attempted to unite the
Jewish and Greek Hermeneutical traditions. He developed the thesis that
“an interpretation should disclose that spiritual sense on the basis of an
explanation of the texts literal sense.” His overall emphasis, however,
was allegory.
Clement of Alexandria also taught the twofold meaning of scripture on

the basis that the human being is made up of a body (literal) and a soul
(spiritual). The spiritual sense is therefore hidden behind the literal sense.
For example in the story of the prodigal son (Luke 15:11-32) (Klein and
Others, 1993, p.34):
• the robe represents immortality

• the shoes represent the upward progress of the soul
• the fatted call represents Christ as the spiritual nourishment for
Christians
Origen (c. 185-254). He was a Biblical critic, theologian and spiritual

writer. He wrote an important work on biblical criticism called Hexapla.
He can be described as the first major Biblical Hermeneut. Origen
emphasized the need for more than one way of text interpretation. He
reasoned that scripture is essentially allegory based on I Cor. 2:6-7
(KJV). He used allegory to look for a hidden spiritual meaning behind the
history of the Old Testament. As man consist of three parts (body, soul
and spirit). Origen recognized a triple sense – literal (body), moral (soul)
and allegorical (spirit or mystical) which he favoured the most. He
believed that only allegory yielded true knowledge.
Highlight the contributions of the following Alexandrian scholars to the

development of Biblical Hermeneutics:
- Philo of Alexandria
- Origen
3.1.3 Antiochene Scholars
The Antiochene Scholars rejected the idea of multiple senses of

scripture. They emphasized a Christological and exegetical approach in
Biblical Hermeneutics. They reacted radically against allegorism and
stressed literal and historical interpretation of scripture. Two leaders of
the exegetical school were Theodore Mopsuestia (350-428) and John
Chrysostom (347-407).
10
Mopsuestia and others were highly influenced by the Jewish community

in Antioch and held that the literal, historical sense corresponded to the
spiritual sense. For instance while the allegorical scholars interpreted
Song of Solomon to symbolize the love of Christ for the church
Theodore argued that it was essentially a poem of Solomon to describe
his love for one of his wives (Klein and Others, 1993, p.35).
What is the contribution of Mopsuestia, an Antiochene Scholar, to the

development of Biblical Hermeneutics?
3.1.4 Aurelius Augustine
Aurelius Augustine, Bishop of Hippo (354 – 430), he has been

described as the greatest of the early Church Fathers. The fourth book of
his De Doctrina Christiana was developed to stories, images, examples,
illustrations, analogies land figurative meanings in an attempt to prove
that the Bible was to be respected as fine writing. Through his
philosophy of language he provided philosophical support to the
hermeneutics of the multiple senses. He also supported a fourfold sense –
historical, aetiological, analogical and allegorical, which became
predominant during the middle ages. The interpretation of the city of
Jerusalem is a good example of this Hermeneutics:
• Literally: It was the historical city,

• Allegorically: It refers to the church and Christ,
• Morally: It indicates the human soul,
• Anagogically (that is eschatologically) it points to the heavenly
Jerusalem.
Highlight the contribution of Augustine to patristic/medieval

Hermeneutics.
3.1.5 Thomas Aquinas
Thomas Aquinas (c. 1225-74). Allegorical interpretation began to

decline during the middle ages (590-1500). The scholastic period
produced intellectuals like Anselm and Peter Abelard and Thomas
Aquinas Scholastics employed the use of reason in Biblical
Interpretation. Aquinas was a philosopher and theologian. With him and
his contemporaries the literal sense was considered to be the bearer of
theological truth.
11
According to him (Jeanrond, 462-463) “appropriate interpretation is the

task of dogmatic theology while exegesis concentrates on the purely
philological task of preparing the text for theological understanding.”
Highlight the contribution of Aquinas to medieval hermeneutics.
4.0 CONCLUSION
A study of the development of Biblical Hermeneutics at the patristic and

medieval period shows that the debate centered on literal, allegorical and
other senses of Scripture. Many favoured the allegorical, spiritual and
mystical interpretation. It should be stressed that even right from the
beginning the multiple senses of Scripture had no universal acceptance.
The Antiochene scholars rejected the idea. The Alexandrians also
developed higher senses of profound meanings in place of figurative
interpretation.
5.0 SUMMARY
In this unit, we have studied the history of rise of Biblical Hermeneutics

from the Biblical period and the Greek and Jewish thinkers. We also
considered the efforts of Alexandria and Antiochene Scholars. The unit
ended with the contribution of Augustine and Aquinas.
6.0 TUTOR-MARKED ASSIGNMENTS
1. How did Greek and Jewish contribute to the rise of Biblical

Hermeneutics?
2. Highlight the contribution of Augustine to patristic/medieval

Hermeneutics.
Evans, G. R. (1987) “Senses of Scripture” The New Dictionary of

Theology, p. 537.
Klein, William W and Others (1993) Introduction to Biblical

Interpretation, London: Word Publishing, p. 34.
Livingstone, Elizabeth A. (1977). The Concise Oxford Dictionary of

the Christian Church, pp. 371-373.
12
Jearond, Werner G. (1987). “Hermeneutics,” The New Dictionary of

Theology, pp. 462-463.
13
UNIT 3 HISTORY OF BIBLICAL HERMENEUTICS II –

REFORMATION PERIOD
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Humanist Hermeneutics
3.1.1 Luther and Melanchton
3.1.2 Knox and Zwingli
3.1.3 John Calvin
3.1.4 Immediate Post-Reformation Hermeneutics
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
Every major development in the history of the church has characteristic

biblical interpretation. This is true of the Reformation. The major
characteristics of Reformation interpretation are: Humanist
Hermeneutical, Christological exegesis and the clarity of Scripture.
These can be discussed in the works of the following scholars: Lorenzo/
Laurentius Valla (c. 1406 – 57), Disiderius Erasmus (c. 1469-1536),
Martin Luther (1483 – 1546), Philip Melanchton (1497 – 1560), John
Knox (c. 15l3 – 72), Ulrich Zwingli (1484 – 1531), and John Calvin
(1509 – 64).
2.0 OBJECTIVES
i) Explain the influence of the humanists to the Reformation

Hermeneutics,
ii) Discuss the contribution of the following Reformers to the

development of Biblical Hermeneutics: Luther, Melanchton,
Knox, Zwingli and Calvin.
iii) Describe the immediate Post-Reformation Hermeneutics.
14
3.0 MAIN CONTENT
3.1 The Humanist Hermeneutics
Humanism is confidence in system of thought (or philosophy) of the

power of human intellect or cultural movement. After the medieval
period, there was intellectual renewal during Renaissance. The rising
humanism and interest in the study of classical literature encouraged the
study of Greek language. This had profound implications on
Hermeneutics.
According to Corley and Others (1996, 8) some of the key hermeneutical

development as a result of the Renaissance were:
• The use of textual criticism to determine the authorship, dating and

quality of texts,
• Emphasis on literal interpretation to find the essential meaning,
• Private Bible translation,
• The study and printing of the Bible in original languages. When
Valla, an Italian Christian humanist, began to study the Greek text of
the New Testament, that decision began a positive reform in
Theology.
In 1501 Erasmus published his Enchiridion in which he “sets forth a

programme of popular piety based on those Scriptures.” Erasmus
published Valla’s notes in 1505. He also published Greek New
Testament with fresh Latin Version and critical notes in 1516. Most of
the reformers benefited from their efforts. In place of the complex
theology by scholastics the humanists emphasized simple explanation of
the Christian faith like that of the early Church fathers.
Valla, Erasmus, Martin Bucer and others were the humanists who
sparked off a new Reformation Hermeneutic: They returned to and edited
the Greek New Testament. They revised the archaic Vulgate Latin text;
they rejected the multiple senses in single scriptural passages.
Explain the influence of the Christian humanists to the Reformation

Hermeneutics.
3.1.1 Luther and Melanchton
A new element on Reformation interpretation is the Christological

center of Luther, the founder of the German Reformation. The
proclamation of faith in Jesus Christ rendered the fourfold sense of
15
Bible interpretation obsolete. In Luther’s Christology he “found Christ as

the law and Gospel in both Old and New Testaments.”
Luther argued that only the Bible has divine authority and not the
tradition of the Church. He rejected the allegorical method of
interpretation and taught that the Scripture could interpret itself, with the
help of the Holy Spirit, with the emphasis on sola fide (faith alone
justifies). Luther proposed and worked with a faith-oriented
Hermeneutics. Together with Calvin, he argued that Biblical truth is
accessible only to the interpreter that is illumined by the Holy Spirit. He
argued that Biblical interpretation is to be done by applying the rules of
grammar bearing in mind the history of the text.
Luther was impressed with the authority of Scripture as expounded with

the Greek texts by Melanchton over and against the interpretation of
Latin Versions and theologians. Melanchthon, another Protestant
Reformer, attempted to restore the patristic exegesis. Luther and
Melanchton emphasized the Hermeneutic principles of Scriptural
grammar with faith alone.
Discuss the contribution of Martin Luther to Biblical interpretation at the

Reformation Period.
3.1.2 Knox and Zwingli
In John Knox, a Scottish Reformer and Ulrich Zwingli we find an

insistence on the clarity and certainty of divine words. According to
Marvin W. Anderson (1967, p.124) Knox stated his conviction for the
clarity of Scripture thus: The Word of God is plain in itself; and if there
appear any obscurity in one place the Holy Ghost who is never contrary
to Himself, explains the same more clearly in other places, so that there
can remain no doubt, but to such as obstinately remain ignorant.” This
argument for the clarity of Scripture sounds like the contemporary
principle of harmonization in Biblical interpretation.
For Zwingli, a Swiss Reformer, and others the clarity of Scripture led to
its certainty. He also made the following remark concerning the clarity
and divine authority of Scripture: “If it is obscure in any place, it is to be
expounded by God’s Word from another place.”
However, the Protestants realized that their doctrine of priesthood of the

believer could lead to private Biblical interpretation that “could become
excessive and dangerous.” (Bruce Corley and Others, 1996, p.84). They
therefore gave rules called “analogy of faith” to guide interpretation:
16
• “Scripture interprets Scripture by explaining obscure passages in light

of clearer ones;
• Exegesis must remain faithful to the context of all Scripture,
• There is an essential, organic Christological unity to the Bible”.
Discuss the contribution of Ulrich Zwingli to Biblical interpretation at

the Reformation period.
3.1.3 John Calvin
John Calvin, a French reformer and theologian, along with others

emphasized the Christological sense. Christ was considered to be the
subject and sovereign of Scripture. Therefore, to be ignorant of Christ
was to be ignorant of Scripture.
Like Luther he also believed in the necessity of spiritual illumination for

interpretation. He was of the opinion that allegory obscured the sense of
scripture. By use of the phrase “Scripture interprets scripture” he
interpreted the Bible by studying the context, grammar, words and
phrases. He, however, argued that Christ could not be found in some
Messianic psalms advocated by Luther.
Reformation Hermeneutics thus formulated four principles to challenge

Roman Catholic tradition. According to Bruce Corley and Others (1996,
83) the four principles were:
• “the focus of Scripture on Christ; not on the Church and man;

• the ultimate purpose of the Bible was salvation, not knowledge;
• the basis for Christian doctrine and practice was the Bible, not
ecclesiastical tradition;
• and the authority for interpreting scripture rests with individuals
illumined by the Holy Spirit not in a dogmatic, priestly hierarchy.”
Discuss the contribution of John Calvin to Biblical interpretation at the

Reformation Period.
3.1.4 Immediate Post-Reformation Hermeneutics
The clarity and certainty of Scripture emphasized by the reformers

provoked a Roman Catholic exegesis. The council of Trent met between
1545 and 1563 and the Roman Catholic Church issued some decrees to
17
critique Protestantism. One of the resulting arguments was whether

Scripture authorizes bishops or bishops authorize Scripture. The Scots
Confession of 1560 was issued to formulate a Protestant answer to that
crisis of authority.
One major concern of the Reformers was “to show that the Bible could
stand on its own feet, and could actually speak as judge of the validity of
Church traditions.” Amidst the arguments and bitterness pietism arose
and called for “a return to mutual Christian concern and good works,
better Bible knowledge on the part of all Christians and better spiritual
training for ministers.”
Describe the immediate Post-Reformation Hermeneutics.
4.0 CONCLUSION
We conclude then that the Protestant Reformation gave a new

importance to the Scriptures by emphasizing the need for all individual
believers to read and understand the Scripture. The Reformers taught
both “Scripture only” and “Scripture for all.” However, they “did not
alter the basic scholastic concern for an adequate theological
understanding of the literal sense of the Biblical texts.” Biblical
interpretation after the Reformation is the concern of the next unit.
5.0 SUMMARY
This unit has examined how the Biblical interpretation of the humanists
influenced that of the Reformers. It also highlighted the Hermeneutics of
Luther, Melanchton, Knox, Zwingli and Calvin. The immediate Post-
Reformation Biblical hermeneutics was also studied.
6.0 TUTOR –MARKED ASSIGNMENTS
Discuss the similarities and the differences in the opinions of Luther and
Calvin in their contribution to Reformation Biblical interpretation.
Anderson, Marvin W. (1967) “Reformation Interpretation” Baker’s

Handbook of Practical Theology, p. 124.
Thiselton, A. C. (1988) “Hermeneutics”, New Dictionary of Theology,

p. 295.
18
Virkler, Henry A. (1981) Hermeneutics, pp. 65-69.
Corley, Bruce and Others (1996) Biblical Hermeneutics: A

Comprehensive Introduction to Interpreting Scripture.
Nashville Tennessee: Broadman & Holman Publishers
19
UNIT 4 HISTORY OF BIBLICAL HERMENEUTICS III

– MODERN/CONTEMPORARY PERIOD
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Friedrich Schleiermacher
3.1.1 Wilhelm Dilthey
3.1.2 Martin Heidegger and Rudolf Bultmann
3.1.3 Hans-Georg Gadamer, Ernst Fuchs and Gehard Ebeling
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
In Christian thought the modern world refers to nineteenth century

(1800) onwards. The contemporary world also refers to the period
within a century or generation. A new movement that has arisen
recently in Hermeneutics is both a philosophy and a theology. The table
below will introduce you to some of the modern/contemporary
philosophers and theologians who have made significant contributions
to Hermeneutics.
Name of Philosopher/Theologian Characteristics of Hermeneutics

Friedrich Schleiermacher (1768 –
1834) Romantic hermeneutics
Wilhelm Dithey (1833-1911)
Martin Heidegger (1889-1975) Existential or Phenomenological
Rudolf Bultmann (1884-1976) hermeneutics
Karl Barth (1886-1968) Kerygmatic Hermeneutics
Hans-George Gudamer (1900- )
Ernst Fuchs (1903-1983) Ontological or new hermeneutics
Gehard Ebeling
Table: Modern and Contemporary Biblical Hermeneutics and their

Major Emphases
The contribution of these scholars to modern and contemporary

Hermeneutics will be examined in this unit.
20
2.0 OBJECTIVES
i) Highlight the characteristic of the biblical hermeneutics of the

modern/contemporary period thought the works of scholars like:
Schleiermacher, Dilthey, Heidegger, Brutmann, Gadamer, Fuchs,
Ricover, Barth and Thiselton.
ii) Analyse and critique modern/contemporary Biblical

Hermeneutics.
3.0 MAIN CONTENT
3.1 Friedrich Schleiermacher
Friedrich Daniel Ernst Schleiermacher was a German theologian who

is regarded as the founding father of liberal Protestantism in particular
and modern theology in general. We can describe him as the father of
modern Biblical Hermeneutics as well. Hermeneutics got a new
philosophical foundation as a result of The Enlightenment.
The work of Schleiermacher began a new era in Hermeneutics. “His

work transformed the hermeneutical question “from one of devising
adequate ‘rules’ for accurate exegesis to realization that the real issue is
how any understanding of another mind or culture through written
communication is possible.” He thus understood Hermeneutics as the
reconstruction of the mental process of the author as a reality distinct
from his/her language.
Schleiermacher saw the circular nature of Hermeneutical enquiry. As the

interpreter tries to grasp the meaning of a text as a whole, this depends
on the understanding of its parts (component words and phrases).
However, the meaning of the parts also “depends equally on their
context within the meaning of the text as a whole.”
In other words, a Hermeneutical circle (or circulation) is involved in

the attempt to grasp the parts and the whole in interpretation. We
therefore “understand the parts of a text first in view of our pre-
understanding of the whole which is challenged in the act of
understanding.” The concept of Hermeneutical circle will be discussed
more in the next unit.
21
What is the major contribution of Friedrich Schbleiermacher to the

modern/contemporary Biblical Hermeneutics?
3.1.1 Wilhelm Dilthey
Wilhelm Dilthey (1833 – 1911) was a Professor of Philosophy at Basel,

Kiel, Breslan and Berlin (from 1866 until his death). There is no place
for the supernatural in his methodology. He reasoned that knowledge of
life comes from understanding the mental processes and worldviews of
human beings.
Therefore, over against the Biblical understanding he developed a

philosophy of history in which God has no place. His scheme of history
provided a basis for the phenomenology of Edmund Husserl (1859-
1938), the historicism of R. G. Colingwood (1889-1943), and the
existentialism of Martin Heidegger (1889 – 1976).
His approach to the philosophy of history has greatly influenced 20th

century historical methodology. Dilthey dealt with the issue of historical
understanding. In this system the life experience of the interpreter
provides a ‘pre-understanding,’ a point of contact to approach a text.
The hermeneutical concern, issue of trying to recover the consciousness

of past cultures and persons as seen in Schleiermacher, Dilthey and
especially Emilio Betti (1890 – 1968) is called romantic (or romanticist)
hermeneutics. This is because they try to interact (a kind or romance)
with the mental processes and thought system of a writer so as Internet
the work of the writer.
What is the romantic hermeneutics? Mention the name of three scholars

associated with it.
3.1.2 Martin Heidegger and Rudolf Bultmann
The Hermeneutics of Martin Heidegger and Rudolf Bultmann can be

described as existential and phenomenological Hermeneutics. A
cardinal proposition of existentialism is ‘Existence precedes essence.”
Phenomenology deals with the phenomena (things which appear).
Heidegger, a German, was one of the major existential philosophers. His

thought and work has influenced and formed existential theology as
22
seen in the works of Karl Barth, Rudolf Bultmann, Paul Tillich, John
Macquarrie and Osadolor Imasogie.
Pre-understanding was a major hermeneutical issue for Heidegger. He

taught that we begin enquiry from within given horizons. He urged that
“A particular person . . . will interpret what he or she sees in terms of the
purposes and practical standpoints around which his or her life is already
organized.”
Bultmann was a New Testament Scholar and Theologian. He trained in

critical methodology and applied this to biblical text. Convinced that
only science can settle matters of fact he incorporated anti-
supernaturalism into his Hermeneutics. He gave an existentialist
interpretation of the Christian faith. His major contribution is in the
demythologization of Biblical writings. In his demythologization
“attempt is made to disengage the essential message of the gospel from
the mythological and eschatological presentation of reality in which it is
clothed.”
Bultman reasoned that Biblical writings presented generalizing and

descriptive statements about God and man. Their primary purpose was
the existential or practical function of calling persons to appropriate
attitudes and responses of will. Existential Hermeneutics thus reduce
questions of meaning and truth to individual experience.
Unlike the romantic concern, Bultmann and Karl Barth considered the
real Biblical Hermeneutic issue to be “the relation between the Biblical
text as such and the ‘kerygma’ that God has drawn near to us in Jesus
Christ.”
Mention the names of two modern existential and phenomenological

Hermeneutics.
3.1.3 Hans-Georg Gadamer, Ernst Fuchs and Gehard Ebeling
The Hermeneutical approach of Hans-Georg Gadamer (1900 - ) and

Ernst Fuchs (1083-1083) can be described as either Ontological
hermeneutics or “New” Hermeneutic. The singular is derived from
Greek and German. Gadamer was a pupil of Heidegger. He proposed a
new Hermeneutical theory that “seek to relate language and meaning to
the disclosure of truth in a way which transcends and calls attention to
the reality of the ‘world’ projected and mediated by a work of art.”
In his work Truth and Method (ET, 1979), he speaks of the goal of
Hermeneutics as a “fusion of horizons of the interpreter and the text
23
which occurs within and through language.” Gadamer’s significant

contribution to Hermeneutics is the contemporary emphasis of the
cultural distance between the Biblical world and our own.
The new Hermeneutic accepts and builds on the Hermeneutical

principles of Bultmann as seen in the thoughts of his pupils, Fuchs and
Gehard Ebeling. Fuchs worked on the narrative ‘world’ of the parable.
The reader enters the world and it is grasped by it. The Hermeneutical
focus is “on the text actively addressing and scrutinizing the
interpreter.” This implies that the text must first of all translate the
reader before the reader can translate the text.
For the new Hermeneutic interpretation is not a matter of simply using

the right method. Whereas the traditional Hermeneutics was concerned
with the detailed principles of interpretation, the new Hermeneutic looks
upon this as merely a special problem within the much wider activity of
interpretation.”
The new Hermeneutic asserts that language itself is interpretation.

Words and sentences can be used in different ways: pragmatic,
existential, factual/scientific and formal. The new hermeneutic thus
rejects the neutral, objective, scientific approach to exegesis as done by
Oscar Cullman.
Some of the criticisms of the new Hermeneutic are:
1. Its critical methodology, that is in the liberal tradition.

2. Restricted understanding of the supernatural and destruction of
prophecy.
3. By stressing the purely existential and kerygmatic elements, it has
a limited focus.
4. It is very subjective.
5. The anthropology is narrow and defective.
6. Its concept of the Word of God as existential communication is
opaque and empty.
Highlight and evaluate the “New” Hermeneutics.
4.0 CONCLUSION
Modern Theology and Hermeneutics began with Friedrich

Schleiemacher. He and some other Biblical Theologians made Biblical
studies to be open to scientific, critical methodology, modern,
24
contemporary Biblical Hermeneutics is this approached more

philosophically.
5.0 SUMMARY
In this unit we have examined modern, contemporary Hermeneutics. The

contributions of the following key scholars were highlighted:
Schleiermacher Dilthey, Heidegger, Brultmann, Barth, Gadamer and
Fuchs. Their Hermeneutics are variously described as romantic,
existential, phenomenological, ontological, kerygmatic and new.
1. What is the contribution of Friedrich Schleiermacher to

modern/contemporary Hermeneutics?
2. Write a short note on each of the following topics:

Demythologization, New Hermeneutics.
Harris, H. (1988) “Dilthey, Wilhehn” New Dictionary of Theology, p.

199.
Virkler, Henry A. (1981), Hermeneutics, pp. 69-73.
Klein, William W. and Others (1993). Introduction to Biblical

Interpretation, pp. 44-49.
25
UNIT 5 SOME OTHER HERMENEUTICAL ISSUES

AND APPROACHES
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Sensus Plenior
3.1.1 Hermeneutical Circle
3.1.2 Socio-Critical Hermeneutics
3.1.3 Reader – Response Hermeneutics
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
In the last three units we have surveyed the history of the development
of Biblical interpretation. Some key issues during Patristic/Medieval,
Reformation, Modern/Contemporary periods were highlighted other
works of scholars. What will be done in this unit is to further discuss
some of the Hermeneutical issues and other approaches, namely, Sensus
Plenior, Hermeneutical circle, socio-cultural Hermeneutics and reader –
response Hermeneutics.
2.0 OBJECTIVES
i) Explain the perennial problem of Sensus Plenior in Biblical

Hermeneutics,
ii) Discuss the Hermeneutical circle in modern Biblical
interpretation,
iii) Describe and analyse socio-cultural Hermeneutics and reader-
3.0 MAIN CONTENT
3.1 Sensus Plenior
One perennial issue in biblical interpretation is the question of whether a

particular text has single meaning or multiple sense. Some scholars are of
the opinion that several scriptures (especially Old Testament) do have
26
a fuller sense (called Sensus Plenior). In contemporary study Raymond

E. Brown popularized the study and he defined Sensus Plenior as “that
additional, deeper meaning intended by God but not clearly intended by
the human author which is seen to exist in the words of a biblical text (or
a group of texts or events or a whole book) when they are studied in the
light of further revelation or development in the understanding of
revelation”.
This controversy is based on the understanding that the Bible has double
authorship, divine and human. It means that there may be fuller sense of
a text meant by the divine author not known to the human author. For
example, was Daniel aware that his dream (Daniel 2:31-35) which was
interpreted in verses 36-45 would have a later ultimate fulfillment in
Jesus Christ? (Rev. 19:17-21).
Some aspects of Sensus Plenior concern interpretation of allegory

prophecy as well as typology and it will be done later.
What do you understand by the concept of Sensus Plenior in biblical

hermeneutics?
3.1.1 Hermeneutical Circle
Hermeneutical circle can be defined as the process involved between the

question (and prior understanding) that an interpreter brings into a text
and the dialogue with subsequent questions reshaped or raised by the
text (along with enlargement of understanding). This definition implies
that interpreters do not approach the Bible text “neutrally, rather they
move within a Hermeneutical circle.”
David J. Bosch (1997, p.423) explained the same point further:

“Interpreting a text is not only a literary exercise, it is also a social,
economic and political exercise. Our entire context comes unto play
when we interpret a Biblical text.”
The various dimensions, types of Hermeneutical circle are:
• One, between the parts of a text and the whole or context,

• Two, between the past (historical conditions) and the present,
• Three, between the text and the context of worldview/human
situation,
• Four, between theory (orthodoxy) and practice (orthopraxis),
27
• Five, between linguistic level (the scientific consideration of

grammar and vocabulary) and psychological experience (the
interpreter has to enter into psychological rapport with the author),
• Six, between revelation (faith) and reason (logic).
Write a short note on the Hermeneutical circle.
3.1.2 Socio-Critical Hermeneutics
In social sciences Hermeneutical explorations have called attention to

the role of ‘interest’ in interpreting texts. Those interests have to do with
social assumptions and practices. Examples of contemporary socio-
cultural Hermeneutics are liberation, feminist and black theologies that
interpret Biblical texts about the poor/slavery/oppression, women and
the black race, respectively.
Socio-critical Hermeneutics is an integral part of the methodology

adopted for liberation theology. Liberation theologians interpret the
Christian faith from the perspective of the poor, oppressed and
marginalized. Three-part Hermeneutical agenda of liberation theology,
according to Klein and Others (1993, 45) are:
• Experience taking precedence over theory. The reference is to the

experience of injustice, poverty, suffering, etc in the Third-world,
• Attempts to analyse or assess the reason for the impoverishment,
• Precedence of action over rhetoric.
Feminism, women voices in liberation theology, is concerned with the

exploited sex. In some feminist Hermeneutics the Bible is accepted as
only one of the sources of authority. Others are experience, tradition and
intellectual research. The experience refers to the oppression of women.
It should be clarified, however that there are different and diverse

models and agenda within the feminist hermeneutical group. While some
are biblical and liberal others are social, radical and reject the biblical,
Christian faith and theology for been hopelessly chauvinist.
In black theology the focus of liberation is freedom from racist

oppression. Black theology emerged in the late 1960s as “a new reading
of the black socio-political condition in the light of God’s revelation in
Christ Jesus” (Copeland, 1987, 138). The idea developed in the USA and
South Africa from black consciousness and black power due to the
experience of racial oppression of black people. Some black theologians
like J. H. Core endorse the use of violence to achieve liberation.
28
Describe and analyse socio-critical Hermeneutics in liberation

Theology.
3.1.3 Reader-Response Hermeneutics
The reader-response approach to Hermeneutics has become more

prominent in the early 1970s. It “stresses the reciprocal relation between
the text and the reader. This is opposed to an earlier emphasis on the
autonomy at the text” (Corley and Others, 1996, p.137).
Paul Ricoeur (1913) has explored the role of suspicion in interpretation
of dreams, symbols and languages. He has also examined metaphors and
theories of signs (called semiotics). The active role of the reader in
creating meaning is being investigated in literary and biblical
hermeneutic. This is what is called reader-response hermeneutics. The
full meaning of the text is to be supplied by the reader. This makes
reader-response hermeneutics to be subjective and relativistic.
One issue close to the centre of current hermeneutical debate is what

Ricoeur called the ‘career’ of the biblical texts after leaving the hands of
the authors. This idea appears to go along with some aspects of biblical
criticism.
Discuss Paul Ricoeur’s idea of reader-response hermeneutics.
4.0 CONCLUSION
One recurrent issue in the history of Biblical Hermeneutics is whether a

scripture has one or multiple sense or meaning. The issue is studied in
contemporary interpretation with the term fuller sense (Sensus Plenior).
Hermeneutical circle is a modern process that arose from the work of
Friedrich Schleiermacher. Two contemporary approaches in the
interpretation of biblical texts are socio-critical and reader-response.
5.0 SUMMARY
This unit, which concludes this module on the survey of the history of
Biblical Hermeneutics, has considered some other Hermeneutical issues
and approaches not discussed in the previous units. These are Sensus
Plenior, Hermeneutical circle, socio-cultural Hermeneutics and reader-
29
6.0 TUTOR – MARKED ASSIGNMENT QUESTIONS
Write short notes on two of the following issues and approaches in

contemporary Biblical Hermeneutics.
• Sensus Plenior,
• Hermeneutical circle,
• Socio-critical Hermeneutics,
• Reader – response Hermeneutics.
7.0 REFERENCES AND RECOMMENDED BOOKS
Virkler, Henry A. (1981) Hermeneutics, pp. 25-27
Akano, J. O. (2003) “Sensus Plenior: Matters Arising” BETFA,

Number 2, pp. 10-17.
Nihinlola, Emiola (1997) The Task of Bible Interpretation, pp. 46-49.
Bosch, David J. (1997), Transforming Mission. Maryknoll, New York:

Orbis Books, p. 423.
Corley, Bruce and Others (1996), Biblical Hermeneutics, pp. 137-140.
Klein, William W. and Others (1993), Introduction to Biblical

Hermeneutics, pp. 450-457.
Copeland M. Shawn, OP (1987) “Black Theology” The New

Dictionary of Christian Theology, p. 138.
30
MODULE 2
Unit 1 Principles of Biblical Hermeneutics I – Schools of

Interpretation

Historical/Grammatical Method
Unit 3 Inductive and Deductive Methods of Biblical

Hermeneutics
Unit 4 Special Literary Methods of Biblical Hermeneutics
Unit 5 Methods of Biblical Criticism
UNIT 1 PRINCIPLES OF BIBLICAL HERMENEUTICS I –

SCHOOLS OF INTERPRETATION
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Literal School
3.1.1 Allegorical/Typological School
3.1.2 Analogical School
3.1.3 Anagogical School
3.1.4 Tropological School
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
From the patristic through the medieval periods it was generally

accepted that there were literal and several non-literal meanings of
Scripture. Some patristic and medieval scholars actually theorized that
there were multiple senses to Scripture. For instance, Clement of
Alexandria proposed five senses: historical, doctrinal, prophetic,
philosophical and mystical. Augustine believed that four levels of
meaning exist in every Biblical passage (Virkler, 1981, p.63): “The
31
letter shows us what God and Our father did; The allegory shows us
where our faith hid; The moral meaning gives us rules of daily life; The
anagogy shows us where we end our strife”. The various senses of
Scripture, which can also be described as principles or schools of
interpretation which will be discussed in this unit, are: literal, allegorical,
analogical, anagogical and tropological.
2.0 OBJECTIVES
i) Name the schools of Bible interpretation that flourished during

patristic and medieval periods,
ii) Explain the literal school of Bible interpretation,
iii) Describe the allegorical/typological school of Bible
interpretation,
iv) Discus the analogical school of Bible interpretation,
v) Define the analogical school of Bible interpretation,
vi) Evaluate the tropological school of Bible interpretation.
3.0 MAIN CONTENT
3.1 Literal School
According to the literal approach to Bible interpretation, the natural,

straight forward sense of a text or passage is taken to be fundamental. A
cardinal viewpoint of literal interpretation as explained by De Haan
(1971, p.15) is “that every passage must be taken to mean exactly what it
says unless context or the expression itself indicates otherwise”.
However, the principle needs further qualification. It should not be taken
to extreme leading to literalism, ignoring imagery, literary form,
metaphor, etc.
Two illustrative examples of Bible sentences that cannot be interpreted

literally are:
• 2 Chr. 16:9: The text does not suggest that God has two giant eyes to
see all parts of the world simultaneously. It means that God is able to
watch over and keep secure all those who trust in Him;
• Matthew 23:14: It is obvious that houses are made of materials that
cannot be eaten; the warning is for those who cheat widows.
Some authors prefer to call this approach the original letter or natural
sense of Scriptures. Another relevant point to this issue concerns
Scriptural injunctions that are peculiar to a particular culture, time or
32
event and so may not be literally carried out in another cultural context.
2 Cor. 13:12 is a good example: “Greet one another with a holy kiss”.
While not trying to disobey the Bible, this injunction is difficult to carry
out in some culture (like Africa) where kissing (especially in public
places) is not a way of life. Yet this Scripture can be fulfilled through
any other socially acceptable custom that can help to create and deepen
Christian fellowship. This exhortation is therefore stated and interpreted
in some other Bible versions as:
“Greet each other warmly in the Lord” (The Living Bible)

“A handshake all round, please! (Philips Modern English)
Another example is 1 Cor. 14:33b-35. This passage expressly forbids

women from speaking in church meetings. This may mean they were
forbidden from teaching, asking questions, etc. some churches abide
literally with this injunction. However, other churches recognize this
instruction as a specific solution to a particular problem in the Corinthian
congregation. Therefore, they allow women to speak in different ways
like speaking in tongues, prophesying, ministering (like teaching a
Sunday School class), participating in church business meetings and
even serving as church leaders.
It is fitting to conclude the explanation of the literal sense with the

opinion of someone (De Haan, 1975, p.15): “If the literal sense makes
good sense, seek no other sense, lest it result in nonsense.” As we now
begin to discuss the non-literal senses of Scripture it should be stated that
these interpenetrate. Sometime a particular bible text can be interpreted
in more than one figurative sense.
Write a short note on “The Literal School of Bible Interpretation”.
3.1.1 Allegorical/Typological School
Allegorical, typological and even analogical senses of Bible

interpretation are closely related. Allegorical interpretation goes back to
pre-Christian times. Philosophers like Plato spoke of a “meaning” below
the surface of the text described as allegoria. Allegorical method was
thus established in Greek and Jewish circles (e.. Philo) before the growth
within the Christian Church, as explained in unit 2 of Module 1.
The allegorical sense of Scripture can involve some form of translation,

that is, ransference of meaning from the literal sense, e.g. Jesus Christ is
called the Lion of Judah (Rev. 5:5). This could mean that we see in a
33
real lion certain qualities or attributes which (by analogy) we may see as
“Christlike.” It is also allegorical to say Jesus Christ is the Lamb of God
(John 1:29) or shepherd (John 10:11). The same person cannot be both
lamb and shepherd.
Examples of allegorical interpretation, some of which are debated, are:
- Joshua 2:18; the red scarlet cord stand for the blood of Jesus
Christ,
- I Cor. 10:1-4; that the spiritual food and drink in the wilderness
were the bread and cup (wine) of Lord’s Supper, respectively.
- Gal. 4:22-26; Hagar stands for Mount Sinai in Arabia and
represents the Old covenant. Sarah stands for the new covenant
and represents the heavenly Jerusalem.
Typology is the study of types in the Bible. A type is a symbol, event

or person replaced by reality at a future time. Allegory is a form of
parable. While allegory and typology naturally interpenetrate within
Scriptures and in post-biblical times the following distinctions have
been made by James Barr (1983, 11): One, typology is historical as it is
a comparison of events or persons along a scale of time e.g. Adam and
Christ (Rom. 5:12-21); Allegory is not necessarily historical but it turns
the text into an indicator of eternal truths; Two, typology is basic to the
internal structure of the Bible, whereas allegory is only marginally
present; Three, typology is more Jewish, allegory is more Greek; Four,
typology can be fitted in with modern critical understanding better than
allegory.
Name four differences between allegory and typology in Biblical

hermeneutics.
3.1.2 Analogical School
Analogies has been defined by D. Burrel (1983, p.15) as “proportional

similarities which also acknowledge dissimilar features.” To a large
extent, religious language is basically analogical concept. For example
the Biblical, Christian of God as the heavenly father (Matt. 6:9) is an
analogy. The fatherhood of God shows God to be the creator, owner and
sustainer of mankind and the entire universe. Some of these attributes do
not apply absolutely to the idea of earthly fatherhood. In recent
understanding analogy is not so much a metaphysical concept but “a fact
about language and the way we use language.”
34
A basic reasoning of analogy is “that if some principle obtains in one

area it may well also obtain in some other, similar area.” For example,
since complexity and regularity of a watch imply that it was consciously
designed, by analogy, complexity and regularity in the universe also
implies that it too was designed. This is a part of the proofs of the
existence of God. Two features of analogy which have been underscored
in theological use are: One, properly analogous expressions as
distinguished from metaphorical ones; Two, analogous terms as between
univocal (synonymous) and equivocal (homonymous) terms.
Discuss the analogical school of Bible interpretation using one Biblical

example.
3.1.3 Anagogical School
The relationship of a Bible passage “to the culmination of God’s purpose

in eternity” is the concern of the anagogical sense. This is the predictive
prophetic sense, looking forward beyond time to eternity. This sense also
provides hints of heaven. When the Old Testament is regarded as
prefiguring the New Testament each Old Testament figure had a
counterpart in the New Testament. For examples:
• The prophecy of Isaiah 7:14 was ultimately fulfilled in the birth of

Jesus Christ through Mary (Matt. 1:21),
• The appearance of the glory of the Lord in the tabernacle, tent of
meeting (e.g. Exodus 40:34) was replaced by the incarnation of the
eternal Son of God. God in Jesus Christ dwelt with humanity and
showed forth his glory (John 1:14). However, both of these speak of
the permanent presence of God with his people in heaven,
• Apostle Paul taught that all who have been justified now will be
glorified later but it is put in “prophetic past” (Rom. 8:30). It is as if
it has already taken place in the mind of God.
Write a short note on The Anagogical School of Bible interpretation.
3.1.4 Tropological School
This is the moral sense. Bible texts and lessons are “turned” or “ben:”
(trope) to make points for practical conduct, the living of a good
Christian life. When bible passages are used tropologically, the context
is ignored as long as the text is considered appropriate to teach a moral
35
lesson. It is valid to ask an ethical question, if it is appropriate to use the

Bible in this way some examples will be cited:
• One, the use of Colossians 2:21 (Do not handle! Do not taste! Do not
touch!) to counsel ex-drug addicts and alcoholics;
• Two, a person who warn people with “Beware of Dogs” notice and
justify his action with Philippians 3:2 (KJV). Is this not amusing!
• Three, some Christian converts have been wrongly, morally advised
(on the basis of Acts 2:40; 2 Cor. 6:14) to abandon non-Christian
parents, jobs in non-Christian settings, or their churches for other
ones even when they are not persecuted for their faith.
Explain and evaluate the tropological school of Bible interpretation.
4.0 CONCLUSION
Most scholars argue that the fourfold system of medieval exegesis,

which gave multiple insights to the Biblical scholars were: Literal,
Allegorical/Typological/Analogical, Anagogical and Tropological. One
problem of this approach to Bible interpretation is that, according to
Thiselton (1988, 295), the multiple meaning of Scripture “might yield
edifying results. But often the primary meaning of a text became buried
and lost under layers of pious tradition”.
5.0 SUMMARY
In this unit, we have examined the multiple senses of Scriptures

especially practised during the medieval period of church history. The
schools of Bible interpretation considered are literal, allegorical,
typological, analogical, anagogical and tropological.
1. Write a short note on the literal school of Bible Interpretation.
2. Explain allegorical/typological approaches to Bible

Interpretation. Name two differences between the two schools.
36
Thiselton, A. C. (1988) “Hermeneutics” New Dictionary of Theology,

pp. 293-294.
Stott, John R. W (1972) Understanding the Bible. London:

Scripture Union.
De Haan, M. R. (1975) How to Study the Bible. Grand Rapids,

Michigan: Radio Bible Class.
Evans, G. R. (1987) “Senses of Scripture” The New Dictionary of

Theology p. 537.
Barr, James (1983) “Allegory and Typology” The Westminster

Dictionary of Christian Theology, p. 11.
Burrell, David B.SC (1987) “Analogy” The New Dictionary of

Theology, pp. 14-16.
37
UNIT 2 PRINCIPLES OF BIBLICAL HERMENEUTICS II –

HISTORICAL/GRAMMATICAL METHOD
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Need for the Historical Method
3.1.1 The Life and Times of the Author
3.1.2 Knowledge of the Original Recipients
3.1.3 The Role of Historical Geography
3.1.4 The Need for the Grammatical Method
3.1.5 The Use of the Grammatical Method
4.0 Conclusion
5.0 Summary
6.0 References and Recommended Books
1.0 INTRODUCTION
The sixty- six books of the Bible were written between over two
thousand to four thousand years ago. The three original languages were
Hebrew, Aramaic and Greek. There is a gap between the reader of the
Bible in the 21st century in Africa and the authors of the Bible. This
point was explained under Rationale for Hermeneutics (Refer to and
revise Study Unit 1, Section 3.1.3). Since the authors wrote in certain
historical and linguistic contexts it is imperative for the contemporary
interpreter to know the history and grammar of the Bible. This is why the
historical/grammatical method of Bible interpretation is basic and
important as stated by Corley and Others (1996, p.217): “Without an
honest, careful, intelligent use of grammatical and historical knowledge,
there is little or no hope for a correct interpretation of documents written
in foreign languages within several different ancient historical contexts”.
This unit will elaborate on this point
2.0 OBJECTIVES
i) State the need for the historical and grammatical methods of

Biblical Hermeneutics,
ii) Explain the importance of knowing the history of the author of a

Bible text,
38
iii) Discuss the value of the knowledge of original recipients for

biblical interpretation,
iv) Explain the role of geography in the historical and grammatical

interpretation of the Bible,
v) Describe how to use the grammatical method of biblical

hermeneutics.
3.0 MAIN CONTENT
3.1 The Need for the Historical Method
Christianity is an historical faith based on certain concrete historical

events in human experience. The Bible is also an historical document a
record of definite events of the past. However, the authors are not just
historians. They were people who encountered God and put down their
experience and testimonies for the benefit of other persons. This is why
it is necessary to know about the Biblical authors, the original recipients
of their messages, the characteristics of their societies and the geography
of their lands.
In order to interpret the Scriptures accurately we must bear in mind the

history, customs, circumstances and thought forms of the people God
used to write the Bible. This is important because the individuals used
concrete terms from their daily life experiences. The Historical Principle
argues “that unless the historical circumstances of a passage is unveiled
the accurate meaning might not be known and that the style and manner
of expression with the circumstances under which the author wrote all
have a role to bare open the mind of the author” (Adewale, 1996, p.18).
The meaning of a Bible passage thus becomes clearer when we know the
politics, custom, geography of the Biblical world and times. This will
give us an understanding of its original meaning to the first, earliest
readers. An important aspect of Bible interpretation is the discovery of
the original meaning of a text, as Bruce Milne (1998, p.60) explained:
“God’s word is almost always immediately relevant to the situation to
which it was addressed; we need, therefore to uncover as fully as
possible the original setting and meaning before attempting to relate it to
ourselves”.
Write a short note on “The Need for the Historical Method in Biblical
Interpretation.”
39
3.1.1 The Life and Times of the Author
Knowledge of the life of an author will help us to interpret the writing in

line with the historical reality of his/her times. For instance it is
reasonable to believe that Moses is the author of the first five books of
the Bible (Genesis, Exodus, Leviticus, Numbers and Deuteronomy)
because he grew up in the Egyptian palace (Exodus 2:10) and he must
have been exposed to Egyptian civilization. Most likely, however, his
writings were updated to include the story of his death (Deut. 32-33).
Apostle Paul wrote 13 out of the 27 books of the New Testament. We

cannot understand or appreciate his doctrine of the grace of God unless
we know his backgrounds (birth and upbringing), persecution of the
church, dramatic conversion and commission to preach the Gospel (Acts
9:1-19), his missionary journeys and experiences. These constitute the
historical background of his writings and it is of crucial importance to
use them to interpret his teachings.
1. Is it necessary for us to know the history of the author to interpret

a Bible passage?
2. Explain with an Old Testament example?
3.1.2 Knowledge of the Original Recipients
Who were the original audiences of the messages of God that have been
compiled as the Bible? Most of the epistles in the New Testament
indicate the original readers of the letters. It is of significant value if we
know what the messages meant to them. Corley and Others (1996, 226)
explain: “Valid interpretation demands that before we try to understand
what a writer is saying to us, we must do our very best to understand
what he said and meant to that original group. ”
Let us corroborate the explanation above with some illustrative

examples. Many Old Testament prophets delivered God’s judgement
concerning the sin, evil and wickedness of people. Amos denounced the
injustice and unrighteousness of Israelites around 760-750 B.C. We can
then apply the pronouncements to many 21st century African societies
characterized by idolatory, oppression of the poor, misgovernment,
moral and religions corruption. Also knowledge of the city of Corinth
and the founding and composition of the church (Acts 18:1-7) help to
understand the numerous problems and issues confronting the church
which include: division/disunity, incest, court-case, marital relationships
40
(like incest), idolatry conduct in public worship and the doctrine of

resurrection.
Is it helpful to know the original recipient(s) of a text for biblical

interpretation? Explain with a New Testament example.
3.1.3 The Role of Historical Geography
The physical features and climate of Palestine exercises a very powerful

influence on the history found in the Bible. Many Biblical events can be
understood only in their geographical settings. For instance a knowledge
of the physical feature of Palestine will help us to understand David’s
experience in Shepherding (Psalm 23) and the security he found in God
as reflected in his reference to God as “my rock” (Psalm 18). You are
advised at this point to obtain a good Bible Atlas for this lesson and
Bible interpretation generally.
Some specific examples will now be given to explain the role of

historical geography in Biblical Hermeneutics. The student should study
the following in an atlas:
• The movements of the Patriach Abraham in Ur (Gen. 11:31), Haran

(Gen. 11:37) Shechem (Gen. 12:6) and Hebron (Gen. 13:18),
• The route of the journey from Egypt to the promised land,
• The missionary campaigns of Apostle Paul: First Journey (Acts 13:4-
14:28), Second Journey (Acts 15:36-18:22), Third Journey (Acts
18:23-21:17).
A knowledge of historical geography will also help the Bible interpreter

to understand: why people are always going up to or down from
Jerusalem (Psalm 125:2; Luke 19:28; Luke 10:30), and why the Sea of
Galilee is susceptible to sudden storms and waves (Matt. 8:23-24).
Explain how the knowledge of the geography of Bible lands help in the
interpretation of a particular selected text.
3.1.4 The Need for the Grammatical Method
In an attempt to interpret the Bible grammatically we need to recognize

the literary form of the passage. Is it poetry (e.g. Psalms, Proverbs),
prose (e.g. the epistles), parable (e.g. Matt. 13:1-23), allegory (e.g.
Ezekiel 16; Gal. 4:21-31), apocalyptic (e.g. Revelation), or fable (e.g.
41
Judges 9:8-15)? For instance while a poetic Scripture can contain factual
material it should not be interpreted the same way as historical/narrative
or doctrinal passages.
Some of the features to observe in an attempt to interpret a Bible passage

are: etymology of words, punctuation, tenses, verbs, idioms, etc. We
should endeavour to determine the correct meaning of each word and
phrase in a text. According to Colson (1959, 15) we cannot know what a
whole passage means “until we know what each separate word and
phrase exactly means.”
The task of trying to discover the original meaning of text is called

exegesis. Exegesis means “to bring out.” Through exegesis the
interpreter seeks to bring out accurately the meaning of the words. The
opposite is essegesis which means to “bring out,” that is, to bring or
read ideas into a passage. In an attempt to eagerly apply the Scriptures
while preaching or teaching many Bible interpreters do not put in a
great deal of efforts at exegesis before they apply the scriptures to
contemporary life situations.
Write a short note on “The Need for the Grammatical Method in Biblical
Interpretation.”
3.1.5 The Use of the Grammatical Method
Theoretically, the starting point to the grammatical study of the Bible is

to examine a passage in the original languages – Hebrew, Aramaic and
Greek. However, most Bible interpreters in the African context are not
familiar with the use of lexicons and grammars which are considered to
be the primary tools for biblical interpretation.
For accurate biblical interpretation the basic text should be a good, literal
translation. Various Bible versions available today has been classified by
Fee and Stuart (1981, pp.34-39) as follows:
• Literal versions e.g. KJV, NKJV, RSV,

• Dynamic equivalence e.g. GNB, NIV,
• Free/paraphrase e.g. LB, NLT.
In case you are not familiar with these acronyms they mean the
following:
• KJV - King James (Authorized) Version,

• NKJV - New KJV,
42
RSV - Revised Standard Version,

GNB - Good New’s Bible (Today’s English
Version),
NIV - New International Version,
LB - The Living Bible,
NTL - New Living Translation,
Philips - Philips Modern English,
NEB - New English Bible.
Words and sentences can be identified as found in literal version e.g.

faith, grace and repentance. It will be of interest to the interpreter to also
see how the word is rendered in some other versions. For instance
“study” (2 Tim. 2:15; KJV) is rendered as “Do your best” in RSV,
“concentrate” in Philips, “try hard” in NEB. Every Bible interpreter
should remember to constantly refer to the Amplified Bible which gives
shades of meaning of Bible words. A word can also be studied using a
Bible dictionary which may give the etymology and history of the use of
the word.
Apart from word study interpreters will find study Bibles to be very
helpful to study Bible books. One good example that is readily available
today for the interpretation of Bible books is The NIV Study Bible. It
provides information about the following to aid the interpreter: the
author, date/historical situation/date of writing, recipients, purpose,
structure/outline, literary features and theme/message. Bible
commentaries are also good for biblical interpretation. However, most
scholars counsel that they should be consulted last.
Describe briefly how you can guide a new Christian to use the
grammatical method to interpret the Bible.
4.0 CONCLUSION
The Bible is full of both literal and figurative languages. The meaning
of literal languages can be discovered by the historical and grammatical
method explained in this unit. A knowledge of the life, times and
culture of the writer help to discover the literal meaning a passage.
However, such study will also indicate the texts that are not meant to be
interpreted literally. Special literal principles required to interpret
figurative Bible texts will be considered later on.
43
5.0 SUMMARY
This unit has examined the historical/grammatical method as a basic

principle of Biblical Hermeneutics. It has been explained that the
knowledge of the life and times of the author, of the original recipients
and of the role of historical geography is indispensable. The need for and
how to use the grammatical method are also explained briefly.
Write short notes on:
1. The Need for the Historical Method in Biblical Interpretation.
2. The Use of the Grammatical Method to Interpret the Bible.
Stibbs, Alan M. (1950). Understanding God’s Word. London: The

Inter-Varsity Fellowship.
Fee, Gordon D. Douglas Stuart (1981). How to Read the Bible for All
Its Worth. Grand Rapids, Michigan: Zondervan Publishing
House.
Corley, Bruce and Others (1996). Biblical Hermeneutics, pp. 217-234.
Colson, Howard P. (1959) Preparing to Teach the Bible. Nashville,

Tennessee: Convention Press.
The NIV Study Bible (1995).
44
UNIT 3 INDUCTIVE AND DEDUCTIVE METHODS OF

CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Meaning of Inductive and Deductive Methods
3.1.1 Synthetic and Analytical Methods
3.1.2 Topical and Theological Methods
3.1.3 Biographical and Devotional Methods
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
The Bible contains so much information and ideas to guide human life
and enrich Christian service. Fortunately, the treasures can be
discovered through a variety of methods. Two major approaches are
either detailed study of some minute parts or bird’s eye view of a wide
range of book or event. Inductive and deductive methods have been
employed in Biblical Hermeneutics and these will be considered in this
unit.
2.0 OBJECTIVES
It is hoped that, by the end of this unit you should be able to:
i) Explain the meaning of inductive and deductive methods of Bible

interpretation,
ii) Identify the synthetic and analytic methods of Biblical
Hermeneutics,
iii) Discuss how the Bible can be interpreted through topical and
theological approaches,
iv) Describe the use of biographical and devotional methods in
Biblical hermeneutics.
3.0 MAIN CONTENT
3.1 The Meaning of Inductive and Deductive Methods
The essence of Bible interpretation is to explain and give understanding

of meaning of the word of God. This involves a reasoning process that
45
may be either inductive or deductive. For the inductive method general

meaning will be obtained from particular facts. The starting point of
study is thus specific words, phrases, sentences, paragraphs, chapters
and books of the Bible. The deductive method is the opposite, when
general meaning have been derived from our study and knowledge of
the various dimensions of a concept, these will be applied to particular
cases.
It should be clarified that in actual practice the Bible interpreter may

have to oscillate between examination of general and particular facts. Let
us illustrate with an example. In a study of John 3:16 the interpreter may
be interested in the study of eternal life, with emphasis on the life that
Jesus promises and gives. Reading through the whole book he will
discover that John actually wrote the gospel so that people may believe
in Jesus and have life in his name (20:31). Going through the twenty-one
chapters of the Gospel he cannot but notice the frequency of the use of
the word “life” (actually the word life is found 36 times using the NIV).
The interpreter will also discover that Jesus is also portrayed as the
source of life: bread of life (6:35, 48), the light of life (8:12), the
resurrection and the life (20:31).
Therefore through a combination of inductive and deductive means the

interpretation of the Gospel according to John can be interpreted and
used to present Jesus as the author of life the giver of life, and the
sustainer of life. Jesus gives life, good life, satisfying life, abundant life.
Exegesis and hermeneutics lead to preaching and teaching.
Define inductive and deductive methods of Bible interpretation.
3.1.1 Synthetic and Analytical Method
According to Corley and Others (1996, p.236) the three steps that
constitute the foundation of inductive Bible study are observation,
interpretation and application. They also explained that the inductive
method can be used to carry out the following types of Bible
investigation: synthetic study, analytical study, topical study, theological
study, biographical study and devotional study. Each of these types will
now be explained and illustrated.
• Synthetic Method. The interpreter has to read the whole of a Bible
book repeatedly. He will develop his own outline without consulting
any aid like study Bible, Bible Dictionary or Bible Commentary.
From the reading he will be able to discover the overall intention,
emphasis, purpose and message of the author.
46
Illustrative Example: A holistic reading of Ephesians will show

that the Apostle was concerned with the nature of redemption
(salvation) and how Christians should experience it in fullness and
manifest it in various form of Christian relationships at home, in
places of work and in the church.
• Analytical Method. In analytical Biblical Hermeneutics the interest

is to study the parts of a text in detail. The study may involve the use
and frequency of a word, part of speech, phrase or even idea. An
outline will be developed from the use of the study.
Illustrative Example: In Ephesians 3:14-19 Apostle Paul prayed for

Ephesians and other Christians to understand the love of God
expressed in Jesus Christ. He started each request with the
conjunction “that” (RSV):
- that (v.16); prayer for inner power,

- that (v.17a); prayer for Christ to indwell believers
(Christians),
- that (v.17b-19a); prayer for comprehension of God’s love,
- that (v.19b); prayer for fullness of God.
Take time to study the Bible passage and the prayer points.
Write a short note on the difference between Synthetic and Analytical

methods of Biblical Hermeneutics.
3.1.2 Topical and Theological Methods
A popular and spiritually enriching method of Bible interpretation is to

study a chosen topic of interest in Christian faith and life. Examples of
such topical studies are sin, obedience and heaven.
Illustrative Example: Sin can be studied in different ways topically:
- Word study of sin such as: debt, transgression, trespass,

lawlessness, iniquity and failure,
- The cause of sin, nature of sin, effects of sin and remedy for sin,
- Sin in the life of a particular bible character like David, who
committed adultery with Bathsheba and arranged for the death of
Uriah, her husband (2 Sam. 11:1-27).
A special and advanced kind of topical method of Biblical investigation

is Theological or doctrinal study. For this kind of study the interpreter
47
will study a particular Christian doctrine from the perspective of the

entire Biblical revelation, both Old and New Testaments.
Illustrative Example: To do a study of the Biblical Theology of Jesus

Christ, the interpreter may use sub-topics with some particular Bible
passages as the focus, primary texts. These basic texts will then be
supported with some other relevant passages.
• The person of Jesus Christ:

- His unique birth (Matt. 1:18-25)
- His humanity (Matt. 1:1-17)
- His divinity (John 1:1-3; 14; 20:24-28)
• The work of Jesus Christ: Atonement (Rom. 3:21-26)
• The Life and Ministry of Jesus Christ: Preaching/Teaching/Healing
(Matt. 9:35)
• The death, resurrection, ascension and exaltation of Jesus Christ
(Phil. 2:5-11)
• The second coming of Jesus Christ: The Importance, Nature and
Purpose (1 Thess. 4:13-5:11; 2 Thess 2:1-12).
At the end of this kind of indepth and rigorous study, the interpreter can
make a doctrinal statement about Jesus Christ like this part of the
Apostles’ Creed: “I believe in... Jesus Christ... Our Lord, who was
conceived by the Holy Ghost, Born of the Virgin Mary, Suffered Under
Pontius Pilate, was crucified, dead and buried... He shall come to judge
the quick and the death” (Philip, 1990, p.10).
Use one example to explain how the Bible can be interpreted through
topical study.
3.1.3 Biographical/Devotional Methods
Biographical Method
Another very rewarding method of Biblical Hermeneutics is character

study. To do a biographical study the interpreter needs to collect detailed
facts (as much as available) about the person: the birth, upbringing, life,
strengths (virtues) to be emulated, negative aspects (faults) to be
avoided. The interpreter will have to decide the basis for the organization
of the information obtained about the person.
48
Illustrative Example: A Character Study of Timothy
• His background: Son of a mixed marriage. Native/inhabitant of

Lystra (Acts 16:1; 2 Tim. 1:5)
• His upbringing/conversion: Instructed in sacred writings (2 Tim. 1:5;
3:15)
• His conservation/ordination: Circumcised, ordained (Acts 16:3; 1
Tim. 4:18; 4:14)
• His character: Timid disposition and stomach ailment but
effectionate, reliable, amiable and faithful (2 Tim. 1:7; 1 Tim. 5:23; 2
Tim. 1:4; Philip 2:19-22)
• His ministry: Leader of the Church in Ephesus (1 Tim. 1:3)
• Lessons/Challenges: Inspite of certain weakness/disposition
(physically, socially and spiritually) every Christian can serve God
faithfully as Timothy did.
Devotional Method
The particular concern of the devotional study of the Bible is to apply

the word of God. Bruce Corley and Others (1996, p.243) comment with
justification: “The potential for practical, moral and theological error is
great among the Christians who have little knowledge of applying the
Bible personally.” While it is good to discover the meaning of the Bible
it is more important to be influenced and guided by the fact for a holy,
godly living.
A devotional use of the Scripture should be based on sound principles of

biblical hermeneutics discussed earlier with special reference to
historical and grammatical principles. There are some Bible study aids
that are particularly developed to help readers and interpreters to apply
God’s word. One of these aids is The Life Application Bible. There are
many devotional materials that are also widely circulated today to
promote devotional study of the Bible. Two examples are Our Daily
Bread and Every Day with Jesus. These materials provide a selected
passage to be read each day and give some appropriate devotional
comments.
Write a short note on the Biographical method of Biblical Hermeneutics

using one example.
4.0 CONCLUSION
Several methods of study can be used to interpret the Bible. A good bible
interpreter will employ will not stick to a particular method all the
49
time. We can see from the discussion of this unit that Biblical
hermeneutics required hard work. Interpretation is involved in biblical
preaching and teaching and it is described as labour (1 Tim. 5:17, RSV).
However, as you diligently and prayerfully use the various methods the
Lord will give you understanding (2 Tim. 2:7, 15).
5.0 SUMMARY
In this unit we have studied the inductive and deductive approaches to

Bible interpretation. The unit began with the explanation of the meaning
of inductive and deductive methods. This was followed with discussion
and illustrative examples of the following methods: Synthetic, Analytic,
Topical, Theological, Biographical and Devotional.
1. Define inductive and deductive methods of Bible Interpretation.
2. Use one example to explain how the Bible can be interpreted

through topical study.
Corley, Bruce and Others (1996). Biblical Hermeneutics, pp. 235-

249. Life Application Bible, 1988.
Philip, George M. (1990). The Apostle’s Creed, Scotland: Christian

Focus Publications.
50
UNIT 4 SPECIAL LITERARY METHODS OF

CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Similes and Metaphors
3.1.1 Parables
3.1.2 Prophecy
3.1.3 Apocalypse
3.1.4 Symbols
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
The principle and methods which have been considered thus far apply to
Bible passages that are literal. However, substantial portions of the Bible
are figurative and their interpretation will be studied in this unit.
Similes and metaphors are the brief figures of speech that are important
in Biblical interpretation. Some other brief poetic devices that are less
significant are personification, apostrophe, hyperbole, metonymy,
synecdoche and euphemism. Examples of long figures of speech, some
of which will be considered in this unit, are parable, allegory, riddle,
fable, and “dark”/”hard” sayings.
2.0 OBJECTIVES
i) Identify bible texts that are similes and metaphors,
ii) Discuss how to interpret parables especially in the New

Testament,
iii) Explain the special methods being used for the interpretation of
prophetic scriptures,
iv) Describe the nature and approach of the interpretation of Biblical

apocalypses,
51
v) State the literary methods for the interpretation of symbolic

scriptures.
3.0 MAIN CONTENT
3.1 Similes and Metaphors
Similes and metaphors are brief figures of speech that communicate by

comparing two things. The essential difference between the two is that
similes use the word “like” or “as”, whereas metaphors do not. The
comparison is thus explicit in simile while it is implicit in metaphor.
William W. Klein and Others (1993, pp.242-251) have given various

examples of similes in the Old Testament. In a simple simile there is a
“single correspondence between two items in a single sentence”.
Examples are Amos 2:13 and Song 2:2. The parables of the Kingdom
used by Jesus are extended similes (e.g. Matt. 13:31, 33, 44, 45, 47).
Please read these and other Bible references to understand this unit.
It is easier to recognize a Biblical simile because of the words “like” or

“as”. However, a metaphor is more likely to be taken literally but it is
also “more direct and forceful.” Examples are Psalm 119:105; Zeph. 3:3
Anthropomorphic languages, picturing God as a human being with eyes,
ears/voice, face, nostrils, a mouth, feet, are also metaphoric (Psalm
34:15-16; 18:8, 9, 13, 15, 16). Less popular special kind of metaphor are
the anthropopathic languages which describe God as expressing human
emotions like feelings and passions delight, joy, hatred, anger and
jealousy (Jer. 9:24; Zeph. 3:13; Deut. 12:31; Jer. 7:18; Ex. 20:5).
Examples of metaphors in the New Testament are description of Jesus as
lamb and shepherd (John 1:29; 10:11) and Christians described as salt
and light of the earth and world respectively (Matt. 5:13, 14).
Explain the differences between similes and metaphors using specific

Biblical examples.
3.1.1 Parables
A parable, according to David H. Wallace (1967, p.107) is “an extended

metaphor or simile which compares a religious truth with a common
experience or circumstance in life.” stories told as parables usually keep
within the limits of human experience.
Parables abound both in the Old Testament (especially Proverbs) and in

the New Testament. A good example of parables in the Old Testament is
52
the story of the poor man’s little lamb told by the Prophet Nathan (2
Samuel 12:1-4). In the New Testament the greatest numbers of parables
are found in the teachings of Jesus Christ. Parable was a very common
feature of the teaching ministry of Jesus.
As a specific illustration of a spiritual truth, a parable is usually likened

to an arrow with one point, one area of impact. As a rule, a parable
generally has one point, one overall lesson. It is generally not necessary
to try to find a special meaning in every detail of a parable, unless the
context so indicates. It will be helpful to look at some examples:
• Matthew 13:33: The Parable of the Yeast. The literal meaning

makes sense which is that the growth of the Kingdom of God comes
steadily through a positive influence. It is of no use to try to explain
the spiritual meaning of the yeast and the woman. Some interpreters
have proposed without justification that the woman stands for the
church.
• Matthew 25:1-13: The Parable of the Ten Virgins. The overall lesson
is the need for wisdom and adequate preparation for the coming of the
Lord Jesus Christ to establish His Kingdom. It is wrong to look for the
detailed meaning of the virgins, the lamps, oil, etc.
• Luke 10:25-37: The Story of the Good Samaritan. The main lesson
of this parable is that we should care for and love others as we
ourselves.
However, Jesus Himself sometimes put meaning into the specific details
of parables:
• Matthew 13:3-9: The Parable of the Sower. The detail explanation is

given in verses 18:23.
• Matthew 13:24-30: The Parable of the Weeds. The interpretation is
found in verses 30-43.
Mention some of the principles guiding interpretation of parables using

one New Testament example.
3.1.2 Prophecy
Throughout the Bible, God reveals Himself, His ways, His purposes and
what He intends to do to His people (Gen. 18:17; Amos 3:7). Prophecy
is the Word of God concerning the present and future. Therefore, the
whole Bible is prophecy (2 Peter 1:20-21). All Bible passages are
prophetic, whether they are forth telling (speaking about contemporary
situation) or foretelling (speaking about the future). The word of God
53
concerning the future, sometimes called predictive prophecy, is the

concern of this section.
However, when Biblical prophets spoke to their generation things which

related to their own immediate, particular historical circumstances, such
words often have second, further or ultimate significance. In an attempt
to interpret prophetic Scriptures we must allow for its future (even
possible multiple) fulfillment. This idea is sometime called the “gap
principle” or the “law of double reference.”
Some examples will help to clarify how to interpret prophetic

Scriptures:
- Isaiah 7:14: This prophecy applies immediately to the situation of

the King of Judah, Ahaz. God gave him this sign to reassure him
of His presence and victory over his enemies. However, beyond
this first purpose this prophecy also has a second fulfillment in
the birth of Jesus Christ through a virgin (Matt. 1:22-23).
- Joel 2:28-32: According to Apostle Peter, what happened on the

day of Pentecost was a fulfillment of Joel’s prophecy. However,
we must note that Joel’s prophecy contains other parts that were
not fulfilled that day. There is thus a “gap” between the
fulfillment of verses 28-29 and verses 30-31. The Holy Spirit
poured out that day (verses 28-29) but there were no wonders in
the heavens as predicted. Verses 30-31 will be fulfilled at the end
of the age (Rev. 6:12). The “moon turned to blood” is a
figurative expression meaning that the colour of the moon shall
turn blood-red.
Prophetic Scriptures are often beyond complete human description so

they usually employ figures, symbols and poetic languages. This
observation calls for warning in interpretation of prophecies. Both
prophetic utterance and interpretation should be done in proportion to
revelation given by God (Deut. 18:22; Rom. 12:6b). A prophecy, which
lacks fulfillment or a false interpretation qualifies a speaker/interpreter to
be a false prophet.
How should prophetic scriptures be interpreted? Illustrate with one Old

Testament example.
54
3.1.3 Apocalypse
The average Bible reader finds apocalyptic portions of the Bible to be

strange and even puzzling. This is quite understandable because the
language of apocalypse is not usually plain. It involves the use of
symbols and codes. Apocalypse actually means “an uncovering” or
“revelation”.
Apocalyptic writings in the Bible can be found in Ezekiel, Zechariah, 1

& 2 Thessalonians and 1 & 2 Peter. The books of Daniel and Revelation
are the greatest Biblical apocalypses. Some Bible prophecies are also in
form of apocalypse. While there are no universal symbols (of numbers,
materials, colours) there is a high degree of regularity in the symbolic
use of certain numbers (like 7, 12, 40) and colours (like white, red,
black) in the Bible. To interpret apocalyptic symbols there is a need for
knowledge of “the historical significance of those symbols at the time
and place of the writing.” Let us illustrate with two examples:
- Daniel 2:31-35: This text contains a record of King

Nebuchadnezzar’s dream and the interpretation given it by Daniel.
The king saw a statue of enormous size with a head of gold, chest
and arms of silver, belly and thighs of bronze and legs of iron.
Daniel also interpreted this to be four successive empires:
Babylonia, Medo-Persia, Greece and Rome. However, this
prophecy will be fulfilled ultimately when Jesus Christ comes to
establish His everlasting Kingdom to replace all these and other
earthly powers (verses 36-45; Rev. 19:17-21).
- Matthew 24:14: In the prophecy of Jesus concerning the signs of

the end of the age, “the abomination that causes desolation” is
mentioned recalling the earlier prophecy of Daniel (Daniel 9:25-
27). This prophecy is generally understood to have been primarily
fulfilled in “168 B.C. when Antiochus Epiphanies erected a pagan
altar to Zeus on the sacred altar in the temple of Jerusalem.”
However, other stages are identified as the progressive, subsequent
fulfillment of this same prediction: The destruction of the temple
by Roman soldiers in A.D. 70, and the rise of the Antichrist before
the second coming of the Lord Jesus Christ (2 Thess. 2:4; Rev.
13:14-15).
Biblical apocalypses should not be interpreted arbitrarily. The interpreter

needs to benefit from the insights of informed scholars as found in Bible
commentaries. (Perhaps commentaries are most useful for the
interpretation of apocalyptic Scriptures).
55
“Biblical apocalypses should not be interpreted arbitrarily.” Discuss.
3.1.4 Symbols
It is difficult to avoid symbolic language in religion. How do we speak

about God except through the use of symbolic and anthropomorphic
language? Let’s cite two instances:
• We refer to God as our Heavenly Father who hears our cries (Matt.
6:9; 2 Cor. 7:14). Father and hears in this usage are symbolic.
• Description of Jesus Christ as the Lamb of God (John 1:36; Rev. 5:5)
and the Good Shepherd (John 10:11) are valid and good symbols.
• As we interpret symbolic Scriptures we must observe again that
symbolism is not the same as spiritualizing Scriptures. Usually in
symbolism the text or context will provide the meaning of the
symbols.
• Daniel 2: The dream of King Nebuchadnezzar. The text provides the
interpretation of the various parts to mean four real nations of
history.
• Isaiah 11:6-9: It is wrong to make the Wolf, Lion and Bear to
represent three nations. Neither the text nor the context suggests so.
This must be taken to be literal.
Write a short note on “The Interpretation of Symbolic Bible Passages.”
4.0 CONCLUSION
It is safe to draw some conclusions from the discussion of the various

principles and methods considered above: many Bible passages are not
to be understood literally but figuratively; we need to determine the
particular type of a figurative scripture and treat it accordingly. It is
recognized, however, that some figurative texts may be categorized into
two or more types. Since figures of speech sometime blend, a scripture
may be interpreted as a parable or allegory, as both prophecy and
apocalypse. For example, the Parable of the Sower (Matt. 13:3-9, 18-23)
is also an allegory.
5.0 SUMMARY
This unit has examined special literary methods being used to interpret
Biblical texts that are figurative. Such figures of speech are similes,
metaphors, parables, prophecy, apocalypse and symbols. Some specific
56
passages of the Old and New Testaments are selected and explained to
illustrate the principles stated. You are encouraged to consult some of
the references and recommended books stated below for additional
information.
1. Explain the similarities and differences between similes and

metaphors using two Bible passages.
2. With the aid of one Old Testament example explain how

prophetic Scriptures should be interpreted.
Klein, William W. and Others (1993) Introduction to Biblical

Hermeneutics. London: Word Publishing, 242-251.
Corley, Bruce and Others (1996). Biblical Hermeneutics. Nashville,

Tennessee: Broadman & Holman Publishers,pp. 221-225.
Wallace, David H. (1967) “Interpretation of Parables” Baker’s

Handbook of Practical Theology. Grand Rapids, Michigan:
Baker Book House, 107-111.
Lasor, William Sanford (1967) “Interpretation of Prophecy” Baker’s

Handbook of Practical Theology, pp.128-135.
57
UNIT 5 METHODS OF BIBLICAL CRITICISM
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Textual Criticism
3.1.1 Literary/Source Criticisms
3.1.2 Historical Criticism
3.1.3 Tradition/Form Criticisms
3.1.4 Redaction/Canon Criticisms
3.1.5 Content Criticism/Structuralism
3.1.6 Responses to Biblical Criticism
3.1.7 A Critique of Biblical Criticism
4.0 Conclusion
5.0 Summary
6.0 References and Recommended Books
1.0 INTRODUCTION
The term biblical criticism is a description of a modern complex field of

study, which involves a variety of principles, techniques and methods. In
biblical criticism, according to Harrington (1987, 115), biblical writings
are studied “in order to establish their text, understand their context and
style, and determine their origin and authenticity.” The goal of biblical
criticism is thus “to enable the reader to know as much as possible about
the meaning of the text in its original setting.” The major tasks, methods
or sub-divisions of Biblical criticism are: Textual Criticism, Literary and
Source Criticisms, Historical Criticism, Tradition and Form Criticisms,
and Redaction Criticism. Some others are Canon Criticism, Grammatical
Criticism, Content Criticism and Structuralism.
2.0 OBJECTIVES
i) Explain the relationship and the difference between literary and

source criticisms,
ii) Evaluate historical criticism,
iii) Discuss tradition and form criticisms,
iv) Describe redaction and canon criticisms,
v) Define content criticism and structuralism,
vi) Mention the various responses to Biblical criticism,
vii) Critique biblical criticism.
58
3.0 MAIN CONTENT
3.1 Textual Criticism
Textual criticism is used to be called “lower Criticism” and the aim is to

construct a text as close to the original text written by its author (i.e.
autograph) as possible. This discipline “endeavours to restore the
original text of documents which have been exposed to the hazards of
successive copying and recopying” (Bruce, 1988, p.93). Usually, earlier
copies have suffered less from alterations than latter ones. Three of the
rules that help to determine the original reading are: One, the older text;
Two, the more difficult text, Three, the shorter text.
Illustrative Examples:
• One of the things that led scholars to conclude that Mark is the
earliest of the synoptic gospels is because it is the shortest.
• The NIV Study Bible, 1995 ed, pp.15-28 states that “The earliest
manuscripts and some other ancient witness do not have Mark 16:9-
20”. This is a textual critical comment.
What is the aim of textual criticism?
3.1.1 Literary/Source Criticisms
Literary and Source Criticism attempts to answer questions like: “Who

wrote the document? When and where was it written under what
circumstances and with what purpose? Harrington also explain (1987,
116), that literary criticism “refers to the systematic analysis of a text
with regard to its words and images, characters, progress of thought or
structure, form and meaning.” This means that the concern of literary
criticism is to understand the context and style of the biblical context.
The literary form is related to the message of the writer. Biblical writers
appear “to convey their truth in artistically appealing and memorable
literary forms.”
Source criticism is part of literary criticism and it tries to discern the oral
or written sources on which a literary work has drawn.” Therefore, it
“seeks to establish where already existing material has been
incorporated, either by following explicit statements that a source has
been used or by arguing on the basis of literary style and content.”
59
Examples:
• The author of Chronicles used Samuel and Kings,
• Matthew and Luke used Mark to compose their own gospels.
• The Pentateuch consists of four major sources (Yahwist, Elohist,
Priestly and Deuteronomist).
Explain the relationship and difference between literary and source

criticisms.
3.1.2 Historical Criticism
Historical criticism relates documents to their historical context. That is

to say it “concerns the origins and authenticity of the Biblical
documents.” It approaches all data with an initial skepticism with the use
of hermeneutic of suspicion.
Historical criticism can be “used in a narrow sense to refer to the event

behind the text” in which case “the goal is to describe the event exactly
as it happened.” Literary and historical criticisms were at one time called
“higher criticism” as they are concerned with the issues of literary
structure, date and authorship.
One problem of historical criticism is that it “often proceeds on the basis

of philosophical assumptions that rule out divine intervention and the
miraculous, and holds negative views about the faith-communities that
transmitted the Biblical sources.” (Harrington, 1987, 117) Unlike this
liberal, critical approach some other scholars argue that the Bible should
be studied with hermeneutics of faith.
Example: Feminist critical hermeneutics. They have argued that

historical records of Christian origins has sexist bias that oppress women
and put them at a disadvantage in church life (e.g. 1 Cor. 14:33b-38;
1Tim. 2:11-15).
Evaluate historical criticism using the feminist critical hermeneutics as

example.
3.1.3 Tradition/Form Criticism
Tradition history answers the question “By what processes have various
written and oral traditions come to be formed into the Biblical
document?” Form criticism is an important aspect of tradition criticism.
60
It is “the study of the ‘forms’ which the material took in the course of
being handed down.” The concern of form criticism is: “How do the
distinct forms of literary expression reveal something of the origins,
history and meaning of the text?”
Therefore, “Form criticism deals with the range of literary devices used
in communicating the message and tries to determine the historical
settings in which the forms were employed before they became part of
the Biblical books.” The task of form criticism thus ”suggests that some
biblical writers had at their disposal already existing sources in written
or oral form.”
Illustrative Example
Why did Matthew and Luke differ in the order of the second and third
temptations of Jesus? The temptation to jump down from the Jerusalem
temple was placed second by Matthew but third by Luke (Luke 4:1-13,
Matt. 4:1-11cf). This is a tradition critical concern.
What do you understand by tradition/form criticisms?
3.1.4 Redaction/Canon Criticisms
This is a theological criticism which complements tradition, historical

criticism. “It studies the use which an author makes of the material at his
disposal whether received by tradition or otherwise.” The relevant
question of interest to redaction criticism is “How has the author shown
his own creativeness in reshaping older traditions to serve his particular
theological purpose?” Therefore, it is concerned with “how the final
author or editor used the sources to address the concerns and problems
facing his audience in their historical setting.”
Canon criticism is an extension of redaction criticism. It is a theological

study of the completed canon of Scripture. The emphasis is not on the
original form of the text as it is done in some other critical approaches.
Illustrative Example
How do we account for the difference between the gospel written by

John and the three Synoptic Gospels? His primary intention evidently
was to evangelise non-Christians and to teach new Christians (John
20:31).
61
Write short notes on redaction and canon criticisms.
3.1.5 Content Criticism/Structuralism
Content Criticism is a special form of criticism that is characteristic of

the new Hermeneutic. It holds that mythological elements of Bible
accounts are foreign materials to the real existential communication of
the Word of God in the Bible texts. Content criticism came into sharp
focus in the demythologization controversy, especially as proposed by
Bultmann.
Structuralism is the study of “the operation and interaction of signs

within a structured system controlled by an underlying ‘code.’” The
concern of structuralism ”is the final form of the text as a linguistic or
semantic phenomenon.”
Define content criticism and structuralism as they relate to Biblical

Hermeneutics.
3.1.6 Responses to Biblical Criticism
The four main responses to biblical criticism in general and historical

criticism in particular can be called outright denial, total acceptance,
partial acceptance and compromise as discussed Nineham (1983, pp.
256-257):
1. Outright Denial of the relevance of historical criticism to the

Bible and story of Christian origins. This is the response of some
evangelicals/fundamentalists.
2. Total Acceptance. The modern historical methods are applied to
the Bible critically like any other historical source, e.g. liberal and
feminist Hermeneuts.
3. Partial Acceptance. These apply historical criticisms to the Bible
but hold that the Bible contains unique events.
4. Compromise. Some Lutheran scholars like Barth, Bultman and
Tillich proposed that we hold on to the Christ of faith and
proclamation while we may not be able to arrive at a full
historical account of Jesus.
Mention the major responses to Biblical Criticism.
62
3.1.7 A Critique of Biblical Criticism
Biblical criticism challenges the traditional authority of the Bible and it

has both negative and positive elements.
Weaknesses
1. Biblical criticism is often speculative and pastorally disturbing.

2. It reflects on and applies to only a small part of the Bible,
especially the historical portions.
3. It reflects the assumptions and concerns of the Enlightenment. It
is thus secular and liberal.
Strengths
1. It has a positive value because it “enables the reader to view

Biblical texts in a new light.”
2. The efforts to understand the intention of Bible authors are
fruitful for Biblical study.
3. As a valid academic discipline, biblical criticism can help us to
“gain a deepened understanding of the Bible and its cultural
setting.”
4. The various methods of biblical criticism remain fundamental
tools for “any serious contemporary treatment of Scripture.”
Outline some strengths and weaknesses of Biblical Criticism.
4.0 CONCLUSION
Biblical criticism “involves textual, literary and historical methods.”

Thus, the biblical critic is concerned with the historical setting of the
document itself (redaction criticism) and of the small units (form
criticism) or sources (source criticism) contained in the document.”
It is not yet possible to combine traditional Christianity “with a

thoroughgoing application of modern criticism method.” The
relationship of biblical criticism “to understand the role of the Bible in
the theology, ethics and worship of the Christian Church” is also yet to
be adequately defined.
5.0 SUMMARY
In this unit we have examined the meaning and various methods of

Biblical criticism. The methods considered are textual, literary, source,
63
historical, tradition, form, redaction, canon, content criticisms and

structuralism. Some illustrative examples were given for explanatory
purpose. Also, the responses of scholars to the critical biblical
hermeneutics are also highlighted as well as a brief critique. The Unit
ends the module on principles and methods of biblical hermeneutics.
1. What is biblical Criticism? Explain with historical critical

method.
2. Mention two strengths and two weaknesses of biblical criticisms.
Harrington, Daniel J.S.J. (1987) “Biblical Criticism”. The New

Dictionary of Theology, pp.115-118.
Bruce, F. F. (1988) “Biblical Criticism” New Dictionary of Theology,

93-96.The NIV Study Bible.
Goldsworthy, Graeme (1991) According to Plan. Leicester: Inter-

Varsity Press.
Nineham, Dennie (1983) “Biblical Criticism”. The Westminster

Dictionary of Christian Theology, pp.256-257.
Bowden, John (1983) “Biblical Criticism”. The Westminster

Dictionary of Christian Theology, pp.65-69
Erickson, Millard J. (1983) Christian Theology, 2nd Edition. Grand

Rapids, Michigan: Baker Books, pp.85-114.
64
MODULE 3
Unit 1 Interpretation of the Old Testament I – History and Law

Unit 2 Interpretation of the Old Testament II – Poetry and
Wisdom Literature
Unit 3 Interpretation of the New Testament I – The Gospels and
Acts of the Apostles
Unit 4 Interpretation of the New Testament II – Epistles and
Revelation
Unit 5 Application and Correlation
UNIT 1 INTERPRETATION OF THE OLD

TESTAMENT I – HISTORY AND LAW
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Identity of Old Testament Narratives
3.1.1 The Nature of Old Testament Narratives
3.1.2 The Interpretation of Old Testament Narratives
3.1.3 Identity of Old Testament Law
3.1.4 The Nature of Old Testament Law
3.1.5 The Interpretation of Old Testament Law
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
This unit begins this module which is chiefly concerned with the study
of the major genres of the Bible. The literary types that will be
examined in the Old Testament are Narratives, Law, Poetry, Prophecy
and Wisdom Literature. Prophecy will no longer be considered because
discussion of prophecy as a literary type done in the last module applies
to the Old Testament prophetic Scriptures as well. The literary forms of
the New Testament are Gospels, Acts of the Apostles, Epistles and
Revelation. The module will end in Unit 15 with application and
correlation of the entire course on Biblical Hermeneutics.
65
2.0 Objectives
It is hoped tat b the end of this unit, you should be able to:
i) Describe the identity of Old Testament narratives,

ii) Discuss the nature of narratives in the Old Testament,
iii) Explain the interpretation of Old Testament narratives,
iv) Describe the major types of Old Testament laws,
v) Discuss the nature of laws in the Old Testament,
vi) Explain how to interpret Old Testament law.
3.0 MAIN CONTENT
3.1 Identity of Old Testament Narratives
The most common literary type in the Old Testament is the narrative.
The following Bible books consist mostly of history: Genesis, Exodus,
Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2
Chronicles, Ezra, Nehemiah, Daniel, Jonah and Haggai. It has been said
that narratives constitute about 40% of the Old Testament. Klein and
Other (1993, pp.261-274) have also identified many kinds of narratives
in the Old Testament including the following major ones:
• Reports: e.g. tribal settlements in Canaan (Judges 1:16-17), royal

construction projects (I Kings 7:2-8; 12:25), and military campaigns
(1 Kings 14:25-26; 2 Kings 24;20b-25:7).
• Heroic narrative and prophet stories: e.g. the lives of Moses,
Deborah, Gideon, Samson; Prophets Elijah, Elisha and Daniel.
• Comedy (narrative with a happy ending) e.g. Joseph and Esther.
• Farewell speech e.g. Moses as recorded in Deuteronomy.
Self - Assessment Exercise
Discuss the kinds of narratives in the Old Testament.
3.1.1 The Nature of Old Testament Narratives
We believe that as records of historical events, the Old Testament

narratives are historically accurate. However, several scholars have
explained that the interest of the authors is not just to record detailed
histories of the events. The biblical authors were not pure historians.
They wrote more as storytellers not just to present historical facts for the
sake of facts but to inform and to teach.
According to Adewale (1996, p.50) “the narratives we have in the Bible

are to be seen as historical events that have been interpreted from the
66
religious perspective.” This means that for the purpose of interpretation,

Old Testament narratives should not be treated like scientific
documentary histories but as religious stories crafted to promote godly
lifestyle.
Are Old Testament narratives to be interpreted as pure histories?

Discuss.
3.1.2 The Interpretation of Old Testament Narratives
What will be done in this section is to provide some hints that apply
generally to the interpretation of the various types of narratives in the
Old Testament.
- The interpreter needs to make a distinction between the narrative

itself and the lesson(s) that the narrative is meant to teach. While
all Scripture is inspired and profitable for teaching (2 Tim. 3:16) a
narrative is not doctrine in itself. We have to derive doctrine from
it.
- For instance, while several Old Testaments saints like Abraham,

David and Solomon were polygamists the narratives not justify that
form of inadequate marriage. Instead the accounts as written show
the problems associated with polygamy. In the Old Testament
narratives we can learn positive lessons to emulate and negative
lessons to avoid (Read 1 Cor. 10:6-13).
- Old Testament narratives are not necessarily allegories of Christian

faith and church life. However, Christians can learn many spiritual
lessons from the accounts.
- For instance, the journey of the Israelites after deliverance from

Egyptian bondage to Canaan, the Promised Land, is not necessarily
a picture of the Christian life salvation from sin, spiritual growth
and entering into glory. However we can learn lessons for spiritual
pilgrimage from their experience: faith, trust, dependence on God to
care and provide for us, to lead and guide us, to help us to fight and
overcome enemies of Christian life.
Illustrative Example: King David and Bathsheba
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Focus Text: 2 Samuel 11 and 12

Literary Character of 1 and 2 Samuel: the two were originally one
book. The books were most likely compiled with some independent
sources.
Author: It has been suggested that Zabud, son of Nathan the prophet,
wrote the book. He served as a “personal adviser” to King Solomon (1
Kings 4:5).
Key Characters: David, Bathsheba, and Uriah.
The Story:
- Covetousness of David 11:1-3)

- David and Bathsheba in the act of adultery (11:4-7)
- Futile attempts of David to cover up (11:6-13)
- David arranged for the death of Uriah (11. 14-24).
- Mourning of Bathsheba and marriage with the King (11:26-27)
- Nathan used a parable to confront and rebuke David (12:1-6)
- The judgment of God: sword (12:10), calamity, shame and evil in
the family (12:1); the death of the child (12:14-23).
- The repentance and confession of David (12:13 also Psalm 51:1-
19).
Lessons of the Narrative
• David was a man after God’s heart. A man of God can possess
weaknesses and even commit sin.
• When a person who is God’s elect commits sin or does evil he/she
will be punished accordingly. God is a God of justice and
righteousness.
• When we genuinely repent and confess sin, evil and weakness God
forgives.
• God is loving and gracious. The LORD loved the other children of
the union (Solomon, the next child became king after David).
• David misused his position and power as king to do wrong. People in
leadership positions should not misuse their opportunities.
• The reign of David on the whole was successful. It was the standard
used to measure other kings (2 Kings 18:3; 22;2).
• The disappointment and failures of human beings will not thwart the
plan and purpose f God. David was the progenitor of Jesus Christ
(Matt. 1:1; 9:27; 21;9). This is a lesson on the providence of God.
68
Explain how Old Testament narratives should be interpreted, using one

example.
3.1.3 Identity of Old Testament Law
What is the “law” in the Old Testament? It could stand for the
Dialogue, the Ten Commandments (Exodus 20:1-17) or the expanded
commentary, “the book f the Covenant” (Exodus 20:22 – 23:33; 24:7),
or the first five books of Moses (Genesis, Exodus, Leviticus, Numbers,
Deuteronomy) or even the entire Old Testament. Technically speaking,
the “law” refers to four major collections of laws: the Covenant Code
(Exodus 20:22 – 23:33), the Deuteronomic Code (Deut. 12-26), the
Holiness Code (Lev. 17-26), and the Priestly Code (Exodus 25-31;
34:29 – Leviticus 16; parts of Numbers).
The two main types of legal forms of Moses are the casuistic law (or
“case law”) and the apodictic (or “absolute law”). The common structure
of the Casuistic Law is “If a man does so-and-so” or “if . . . then.” The
“if” describes the case and “so-and-so” or “then” describes the penalty for
violation. Read the following examples: Exodus 21:18-19; 21:1 14.
It has been observed that while the Casuistic style is found in extra-
Biblical Cuneiform law the apodictic type is a unique feature of the
Mosaic legislation. The apodictic laws are also usually simpler and
shorter compared with casuistic form. The apodictic formula is “You
shall/shall not” (Exodus 20:12, 13). Also, while most Casuistic laws treat
civil or criminal cases most apodictic types concern moral and religious
issues.

State the two major types of Old Testament laws. Describe the
differences between the two.
3.1.4 The Nature of Old Testament Law

When we hear the word ‘law” today it conveys legal idea but it is not so
historically for the Israelites who were the first recipients of the laws.
The law is first of all God’s revelation and then it is an instruction. The
Israelites first entered into a covenant relationship with Yahweh (Exodus
19:1-8). The laws were then given them as moral implications and
requirements of that covenant relationship. The primary purpose for the
giving of the law is not judicial but instructional, to teach personal and
societal values.
In the next section we will consider some principles to interpret the Old
Testament as ethical principles, not as legal code. The five sub-divisions
69
of the laws are: Criminal law (e.g. Exodus 21:16; 22:18), civil law (e.g.
Exodus 21:33-36), family law (e.g. Deut. 25:5-10), cultic law (e.g. Deut.
5:12-15) and charitable law (e.g. Deut. 14:28-29).
Write a short note on the nature of Old Testament laws.
3.1.5 The Interpretation of Old Testament Law
As it was stated in the last section the law was given as part of the
revelation of the transcendence, sovereignty and love of God. The law is
not a burden. However, we know that the law was meant to prepare
people for salvation by grace in Jesus Christ (Gal. 3:24). Jesus stated
categorically that he has not come to abolish the laws but to fulfill them
(Matt. 5:17). Klein and others (1993, 280) have suggested the following
Hermeneutical principles to apply the Old Testament in the New
Testament age: “All of Old Testament should apply to Christians but
none of it applies apart from its fulfillment in Christ.” This means that
the laws as fulfilled in Jesus Christ apply to Christians today. This
principle requires further elaboration.
• Some Old Testament laws are culturally conditioned and so may not
have universal, timeless application (e.g. Read Deut. 21:18 – 2:22;
14:1-21).
• Some Old Testament laws are ethical, moral and theological
instructions that are relevant in all places, at all times (e.g. The Ten
Commandments).
Illustrative Example: Interpretation of Deuteronomy 22:5. Does it

forbid the wearing of dress styles of the opposite sex today?
Book: The word “Deuteronomy” means “repetition of the law.”
Author: Moses, by internal evidence of the book (1:5; 31:9, 22, 24).
Historical Setting: Moses wrote and gave the speeches in the process of
transferring leadership to Joshua.
Theme: He called the Israelites to renew their covenant with the Lord.
Context/Text: Deuteronomy 22 is part of the various laws given to

sanctify the Israelite community. We believe that these laws addressed
particular special concerns of Israelites. The entire context (Read 21:22 –
21:12) does not stand on the same level with the Ten Commandments.
70
- Read the following laws which are no longer binding even in

Israel today and in other societies: Not to plant two kinds of seed
in a vineyard (v. 9); Not to wear clothes made of wool and linen
woven together (v. 11); To put to death a newly married lady who
is discovered not to be a virgin (vv. 21-22).
- The intention of this particular text is to prohibit social vices and
perversions like homosexuality. It is a call for us to have a high
regard for the differences between male and female as created by
God (Lev. 18:22; 20:13).
- The intention and the context in which a dress is won determines
whether it is right or wrong.
- We also note that the New Testament does not teach the
normative authority of this text.
Does the Old Testament law apply to Christians today? Explain with one
example.
4.0 CONCLUSION
From the discussion of this unit, we can conclude that two crucial
requirements to interpret narratives and laws in the Old Testament are:
Knowledge of the nature and peculiarities of the literary forms and,
Application of the historical and grammatical principles presented in the
last module.
5.0 SUMMARY
In this unit, we have examined how to interpret narratives and laws in

the Old Testament. The identity, type and nature of narratives and the
laws were also explained. Some particular illustrative examples were
used for explanatory purpose.
1. Explain how Old Testament narratives should be interpreted,

using an example.
2. What do you understand by casuistic and apodictic laws? State

three differences between the two.
71
Longman Dictionary of Contemporary English, New Edition.
Klein, William W. and others (1993). Introduction to Biblical

Hermeneutics, 259-282.
Adewale, Biyi (1996). The Praxis of Biblical Interpretation. Ibadan:

Baptist Press (Nig.) Limited, pp.31-43, 49-61.
The NIV Study Bible, 1959 ed.
72
UNIT 2 INTERPRETATION OF THE OLD

TESTAMENT II – POETRY AND WISDOM
LITERATURE
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Types of Old Testament Poetry
3.1.1 Interpretation of Old Testament Poetry
3.1.2 The Nature of Old Testament Wisdom Literature
3.1.3 Interpretation of Proverbs
3.1.4 Interpretation of Job
3.1.5 Interpretation of Ecclesiastes
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
In this unit, we will continue with the study of how to interpret the
specific literary types found in the Old Testament. The genres that will
be considered are Poetry (in Psalms) and Wisdom Literature (Proverbs,
Job and Ecclesiastes). Interpretation of prophecy will not be examined
because of lack of space. (Moreover, discussion of prophecy under
special literary methods in the last module applies to the Old Testament
prophetic books as well).
2.0 OBJECTIVES
i) Describe the various types of poetry in the Old Testament,

especially in Psalms;
ii) Explain how to interpret Old Testament poetry;
iii) Discuss the nature of Wisdom Literature in the Old Testament;
iv) Explain how to interpret Old Testament proverbs;
v) Describe some of the principles for the interpretation of the book
of Job;
vi) Discuss the contribution of Ecclesiastes to Wisdom thoughts in
the Old Testament literature.
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3.0 MAIN CONTENT
3.1 Types of Old Testament Poetry
As a literary style, poetry is also very common in the Bible. While

most of the poems are found in Psalms, some poetry are found in
almost every book of the Old Testament. A poem can be defined as “a
piece of writing, arranged in patterns of lines and of sounds
expressing some thought, feeling, or human experience in imaginative
language.” (Longman Dictionary of Contemporary English, New
Edition, 793).
Types of poetry in the Old Testament, according to Klein and Others

(1993, pp.285-290), are prayers, songs, liturgies and wisdom psalms.
These will now be highlighted with examples from Psalms.
A very common genre of prayer in the Psalms is complaint, an

individual or a community calling for God’s intervention in a situation of
illness, misfortune, false accusation, drought, plaques, attack by enemies,
etc. (e.g. Psalms 22, 89, 144). In imprecatory Psalms the petitioners
express emotional exaggeration “to persuade Yahweh to act” (e.g. Psalm
59). The Old Testament also contains dirges that lament the destruction
of Jerusalem in 58 B.C. (Lamentations 1-2, 4).
Through poems of thanksgiving songs people expressed gratitude to

God (e.g. Psalms 18, 21, 30). Hymns were used by individuals or the
entire community to praise Yahweh (e.g. Psalms 8, 77, 93, 103-104).
The “royal psalms” (or “messianic psalms”) were used during
ceremonies that either involved the King or celebrated the uniqueness of
Jerusalem (e.g. Psalms 2 and 110).
We also have love songs like wedding song (e.g. Psalm 45) and love
poetry found in the Song of Songs (e.g. 3:6-11). Liturgy psalms were
used when the Israelites came to the temple in Jerusalem to worship
Yahweh (e.g. Psalm 15, 24, 95, 118). Wisdom psalms look so much like
Proverbs and Ecclesiastes in their language, style and themes (e.g.
Psalms 1, 19 and 33). They seemed to belong more to the private
educational sphere of the wisdom teachers of Israel rather than to the
public worship life. According to Klein and Others (1993, 290) many
wisdom psalms “focus on ethnical issues such as the justice of human
suffering and God’s apparent injustice in tolerating it.” Wisdom psalms
recognized by many scholars include 37, 49, 112, 127 and 133.
74
Mention four types of poetry in the Old Testament. Give one example
of each type in Psalms.
3.1.1 Interpretation of Old Testament Poetry
The knowledge of the historical context of a psalm will determine the

purpose and use, e.g. for worship, wedding or funeral service. If the
poem is corporate it should be applied to the Christian community. If it
is an individual text it is applicable to individual persons. Royal Psalms
are appropriate for use in leadership contexts. Poems in the Old
Testament should not be interpreted as isolated verses but as complete
units.
Illustrative Example: Psalm 23:1-6
Author: King David
Theme: The author sees God as the heavenly Shepherd- King.
Occasion: It is a psalm of testimony, confessing and confidence in the

Lord as a caring shepherd and dependable guide. It
was perhaps used in a festival of praise (v. 6).
Poetic Analysis: The NIV Study Bible (1995, 800): Stanza one:
vv. 1 – 4c;
Centering line: vv. 4d – f; Stanza two: vv. 5a – 6d.
Explanation:
• The shepherd provides food and drink (vv. 1, 2a, 5, 6).

Understanding of nomadic practice (vv. 2a, b) and hosting in the
ancient Near East (v. 5) will help to interpret the provision of the
Shepherd-King.
• The shepherd gives rest (vv. 2a, 2b, 3a). Lying down and restoration
are also nomadic images/expressions.
• The shepherd leads and guides (vv. 2b, 3a). Those who follow the
King in the paths of righteousness will experience security and
prosperity.
• The Shepherd gives courage and comfort (vv. 4a, 6). In the midst of
fear the rod and staff of the shepherd reassures the sheep.
Overall Lesson: Life Application Bible (1988, 925): “We must follow
God and obey his commands. He is our only hope for eternal life and
security.”
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Explain how to interpret Old Testament poetry giving one example in

Psalms.
3.1.2 The Nature of Old Testament Wisdom Literature
The main Wisdom books of the Old Testament which will be considered
in this unit, are Proverbs, Job and Ecclesiastes. Wisdom thoughts are
also found in some portions of Genesis, Psalms, Song of songs and
prophetic books. The wisdom statements are based on observations of
creation and conclusions about what will work or fail in daily life. They
have been described as “probable truth” that applies most of (but not all)
the time. They are not necessarily “absolute truth.”
Why are these books called wisdom literature? Life is full of many
possible choices. One way to define wisdom, according to Fee and
Stuart (1993, p.206), “is the ability to make godly choices in life.”
Israel’s wisdom sages have observed and reflected on life. They have
also written and compiled catchy concise sayings that are meant to
teach, lead and guide people (especially the youth) in choices that will
determine a good quality life. The collection covers almost every aspect
of life. Wisdom sayings in the Old Testament have been classified by
Hubbard (1962, 1258) as follows: family wisdom, courtly wisdom,
scribal wisdom, nature wisdom, juridicial wisdom and theological
wisdom.
The Wisdom statements are not merely theoretical and abstract. While
they are philosophical they are also eminently practical and life-related.
It is folly indeed to reject these tested and wise insights.
Self-assessment Exercise
Write a short note on the nature of Old Testament Wisdom Literature.
3.1.3 Interpretation of Proverbs
In everyday use a proverb is “a short well-known supposedly wise

saying usually in simple language.” (Longman Dictionary of
Contemporary English, New Edition, 834). This definition is very
appropriate for the collection called “Proverbs” in the Old Testament.
Old Testament proverbs consist of two major types – the indicative and
the imperative mood. The indicative mood proverbs simply declare life
as it is based on observations (e.g. Read Prov. 11:24; 14:17).
Sometimes it may also prescribe what is to be done for good life (e.g.
Read Prov. 14:31; 15:31).
76
The wisdom teachers of Israel also spoke in the imperative mood to

give instruction (e.g. Read Prov. 8:33; 22:17 –24:22). Some proverbs
use comparisons (e.g. Read Prov. 15:17). There are also numerical
proverbs (like Prov. 30:18-19), example story and reflection (e.g. Prov.
24:30-34).
Two principles to guide interpretation of proverbs in the Old Testament
are:
- It is wrong to treat proverbs like absolute promises of God to

claim provision, blessing and protection (e. g. Prov. 14:23).
- Many proverbs point to only one aspect of the truth. Therefore,
proverbs need to be balanced with other proverbs and understood
in comparison with the rest of biblical revelation (e.g. Prov. 10:2
cf. 17:8; 26:4 cf. 5).
How should proverbs found in the Old Testament be interpreted?
3.1.4 Interpretation of Job
The book of Job constitutes an integral part of Old Testament Wisdom

Literature. The book is as enigmatic as it is revealing and it is a literary
masterpiece. The book has many genres; It is a narrative; The speeches
are largely poetic; It is also a wisdom literature.
Job made a good choice, he lived in uprightness (Job 1:1, 8), which
should have guaranteed peace, health, prosperity by traditional
understanding and expectation. However, he was afflicted with the
death of his children and servants, loss of his wealth and health. This
tragedy was followed by disputation speeches for almost the rest of the
book.
In the dialogues of Job’s friends and comforters (Bildad, Zophar,

Eliphaz and Elihu) we see many wrong pieces of advice and incorrect
conclusions about life. These friends reasoned that when people
experience calamities it shows that they have sinned against God. On
the other hand, Job rightly maintained his innocence in the face of his
affliction. While scholars reason that the book of Job is an example of
speculative wisdom it is nonetheless true to contemporary human life
experience.
Some ideas for the interpretation of the book and the lessons therein are:
• According to Fee and Stuart (1993, p.215) the goal of the dialogue is
“to establish convincingly in the mind of the reader that what
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happens in life does not always happen because God desires it or

because it is fair.”
• Job did not know that Satan is the source of his affliction. He thought
it was from God (Job 2:2). This is a part of the problem of the
philosophical and theological nature of evil, pain and suffering
(called theodicy). Today, like Job we do not understand why evil
happens to good, righteous people but we leave it to God.
• Interpretation of any aspect of the book of Job should be done from
the perspective of the major lesson of the book, namely, the patience
of Job in his suffering (James 5:10-11). Klein and Others (1996, p.
322) have proposed justifiably that the lesson of the book “is that the
ultimate root of some human suffering lies in the mysterious hidden
plans of God for his people.”
Describe three ideas that can guide the interpretation of the book of Job
as a wisdom literature.
3.1.5 Interpretation of Ecclesiastes
If proverbs are parabolic and Job is enigmatic then Ecclesiastes is

puzzling. The author appears to hold a pessimistic view of life and the
message and wisdom conveyed appear to be negative and even cynical.
Again and again he asserted that human life is vanity, meaningless (Read
1:2, 14; 2:15; 11:8). According to Fee and Stuart (1993, 213)
Ecclesiastes’ “consistent message (until the very last verses) is that the
reality and finality of death meant that life has no ultimate value.”
A critical reading through the book shows that the meaning of human
life cannot be found in knowledge and wisdom (1:12-18; 2:12-16), in
pleasures (2:1-11), in toil and possessions (2:17-26, 5:8 – 6:12). This
means that a godless life is a mistake, a tragedy. The conclusion of the
author (Hebrew, qoheleth, usually called preacher, which is better
translated as teacher or even philosopher) is treated in Ecclesiastes 12:9-
14. Here he promoted the fear of God, which is the foundation of
wisdom in the Old Testament (Read Psalm 111:10; Prov. 1:7). Life not
centered on God is truly without meaning, purpose and fulfillment.
However, in God life and the good things offered are to be received,
used and fully enjoyed (Eccl. 2:26; 11:8). This is consistent with the
entire Biblical revelation (James 1:17).
What is the contribution of Ecclesiastes to the wisdom thoughts in the

Old Testament?
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4.0 CONCLUSION
The principles and illustrative examples given for the interpretation of

poetry and wisdom literature in the Old Testament in this unit is only
good for introductory purpose. You are advised to read more about this
interesting aspect of biblical hermeneutics in the references and
recommended books stated below.
5.0 SUMMARY
This unit started with the explanation and interpretation of poetry in the
Old Testament with concentration on Psalms. After explaining the
nature of Old Testament Wisdom literature the interpretations of the
following books were specifically considered: Proverbs, Job and
Ecclesiastes.
1. Mention four types of poetry in the Old Testament. Give one

example of each type in Psalms.
2. Write a short note on the nature of Old Testament Wisdom

Literature.
Longman Dictionary of English, New Edition, 1987.
Klein, William W. and Others (1993). Introduction to Biblical

Hermeneutics, 284-322.
Life Application Bible, 1988.
Fee, Gordon D. and Douglas Stuart (193). How to Read the Bible for
All Its worth. Grand Rapids, Michigan: Zondervan Publishing
House, pp.187-230.
Hubbard, D. A. (1962). “Wisdom Literature.” New Bible Dictionary,

pp.1257-1258.
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UNIT 3 INTERPRETATION OF THE NEW

TESTAMENT I – THE GOSPEL AND ACTS OF
THE APOSTLES
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Nature of the Gospels
3.1.1 Interpretation of the Gospels (Generally)
3.1.2 Interpretation of the Gospels (Individually)
3.1.3 The Importance of Acts of the Apostles
3.1.4 Interpretation of Acts of the Apostles
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
The four major genres of the Bible in the New Testament are the
Gospels, Acts of the Apostles, Epistles and Revelation. The first two will
be examined in this unit. Out of the four canonical gospels (Mark,
Matthew, Luke and John) the first three are called synoptic gospels
because they exhibit many similarities. Interpretation of the four gospel
accounts will be considered both generally and individually. Acts will be
studied as a narrative that calls for a particular caution, the issue of
historical precedent.
2.0 OBJECTIVES
i) Explain the nature of the four canonical Gospel books,
ii) Highlight principles of interpretation that apply to the Gospels

generally,
iii) State the peculiarities of the Gospels and the corresponding ideas
for hermeneutics,
iv) Discuss the importance of the Acts of the Apostles,
v) Describe how to interpret the Acts of the Apostles with particular

emphasis on the issue of historical precedent.
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3.0 MAIN CONTENT
3.1 The Nature of the Gospels
The term gospel is derived from the Greek word euangelion and it
means “good news”. In the New Testament the gospel, good news, is the
message proclaimed by Jesus. It is also used to describe the accounts of
the life of Jesus Christ. The four Canonical Gospels are Matthew, Mark,
Luke and John. The first three are remarkably similar and are called
Synoptic Gospels.
Traditionally, the Gospels used to be considered to be biographies of

Jesus. However, in modern scholarship it has been observed that while
the narratives say something about the birth, childhood and adult years
of Jesus they gave particular attention to his death. For instance, out of
16 chapters, Mark devoted 6 chapters to report the last week of Jesus.
The gospels therefore constitute a special kind of biography. In
contemporary biblical interpretation the gospel writers are not regarded
as mere complier or historians but as evangelists. Klein and Others
(1993, p.325) have prospered that the gospels should therefore be called
theological biographies.
“The Canonical Gospels can be called theological biographies.” Explain.
3.1.1 Interpretation of the Gospels (Generally)
The gospels are made up of two important components: One, the sayings
and teachings of Jesus; Two, the story of the life and ministry of Jesus.
In view of this composition, the principles for the interpretation of other
narrative and didactic portions of the Bible apply to the gospels as well.
One important unique element of the sayings of Jesus is the use of
parables. Take this time to revise the ideas presented in the last module
about the interpretation of parables as a special literary type. The
discussions of the interpretation of narratives in the Old Testament are
also relevant to the gospel narratives.
However, the gospels constitute a distinct literary form and some

comments will now be made about their unique features and how to
interpret them generally.
• Try to think of both the historical setting of the life and ministry of
Jesus as well as the historical setting of the authors (Mark, Matthew,
Luke and John). A knowledge of the Jewish culture and religion
(Judaism) will help to appreciate why Jesus extensively used
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parables (Matt. 13:3, 34) hyperboles (e.g Mark 9:43-48) and proverbs
(e.g. Matt. 6:21)
• Many scholars agree with Fee and Stuart (1993, pp.120-129) that
interpretation of the gospels requires both horizontal and vertical
thinking. Horizontal interpretation is to interpret a periscope
(individual story and saying) with the awareness of the parallels in
other gospels (e.g. Parable of the Sower – Matthew 13:1-23; Mark
4:1-20; Luke 8:4-15). Vertical interpretation is to be aware of the
historical context of Jesus, of the author and of the text as well (e.g.
The call of Jesus for discipleship in Mark 8:31-38).
Highlight the principles of horizontal and vertical interpretation of the

Gospels with one example of each.
3.1.2 Interpretation of the Gospels (Individually)
Whereas the four gospel writers all bore testimony to the saving life and
ministry of Jesus, each of them did it in a peculiar way with a peculiar
purpose. In view of this observation each has a particular emphasis that
is helpful for its interpretation. This section is based on John Stott, Men
With a Message (1994, pp.12-85).
• Mark presented Jesus as the suffering Servant. He is particularly

concerned with discipleship, perhaps because of his own personal
experience (Read Mark 14:51-52 and Acts 13:13). He also
emphasized the preaching of Jesus about the Kingdom of God (1:14-
15; 2:18-22; 4:26, 30; 9:47; 10:15, 21, 24). Mark reported more of
the actions and less of the teachings of Jesus Christ.
• Matthew is the Gospel of Christ as the King. He focused on the
Kingdom of Heaven (the same concept as the Kingdom of God).
Because he was a Jew he presented Jesus as the fulfillment of the Old
Testament. In addition to the actions of Jesus Matthew added five
main sermons, sayings or teachings of Jesus (5:3-7:27; 10:5-42; 13:3-
52; 18:2-35; 23:1-25:46).
• Luke sees Jesus as the universal Saviour. The Gospel and Acts of the
Apostles is his two-part work. As an educated gentile (a medical
doctor) he took special interest in some themes like the Holy Spirit,
marginalized people (women, the sick, the unclean, the rich and the
poor) and prayer.
• John’s Gospel is different from the three synoptics. Apparently his
interest was not just to tell the story of Jesus, but to explain it as the
source of faith and life. In John 20:30-31 he stated his purpose
expressly in writing the gospel. He focused on Jesus as the source
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and giver of life (e.g. 1:4; 6:35; 11:25). John is regarded as one of the
formative theologians of the New Testament.
State the peculiarities of a particular Gospel account. What hints do these

provide to interpret the Gospel?
3.1.3 The Importance of Acts of the Apostles
The book of Acts is important for some reasons: as an historical

document, as a missionary book and to teach about the Holy Spirit. The
book of Acts of the Apostles is to be regarded and treated basically as an
historical document. It is primary importance lies in the fact that it is the
only historical account of the beginning and development of the early
church in the Bible. Acts is the only bridge between the Gospels and the
Epistles. The Acts recount the post-resurrection activities of Jesus
through the ministry of the Holy Spirit.
If we take Acts 1:8 as the one sentence summary of the whole book it
gives us some clues to interpret the book. The natural division of the
book is:
• The coming of the Holy Spirit (1:1-24),

• Church witness in Jerusalem (3:1-81a)
• Church witness in all Judea and Samaria (8:1b – 12:25),
• Church witness to the end of the earth (13:1-28:31)
This division deals with Acts as the account of the geographical

expansion of the Gospel. Its treats Acts as a record of the description of
the missionary work of the church. In the last section it was stated that
Luke appears to be particularly interested in documenting the activities
of the Holy Spirit. It has therefore being suggested that the book of Acts
is better recognize as the Acts of the Holy Spirit through the Apostles. In
view of this observation Acts provide a rich source for the study of the
person and work of the Spirit. This is a particularly important point to
note for the study of the 20th century Pentecostal, charismatic awakening.
What is the importance of the Book of Acts in the New Testament?
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3.1.4 Interpretation of Acts of the Apostles
One important issue to consider for the interpretation of Acts is the issue
of normative authority of the record. You will recall that when we
considered how to interpret the Old Testament law in the last module we
also asked if the laws are binding on Christians today. Is Acts only
giving us information about the history of the church? Or is the account
meant to be understood as a model for the church now and all times? In
view of the nature of the book and the questions raised above the
following should be considered as we try to interpret Acts:
• It is an historical book and it is historically accurate and reliable with

regard to the birth and growth of the Apostolic Church.
• It is also a missionary book. The evangelistic theme and a possible
outline of the book was explained and highlighted respectively
above.
• It is also a book of devotion or doctrine. While the historical accounts
are not doctrines in themselves they provide some data for doctrines
(e.g. of the Holy Spirit, church) in the book. This is an important
point and it needs a little elaboration. One major hermeneutical
difficulty of Acts is the issue of biblical precedent for our lives.
There are people who study and interpret Acts as if it was written as a
pattern for the church at all times to copy. An important principle of
hermeneutics is to make a distinction between historical and
instructive portions of the Bible. Description of events are not
necessarily doctrines themselves but teachings can be derived from
them. Fee and Stuart (1993, 106) thus state: “unless scripture
explicitly tells us we must do something, what is only narrated or
described does not function in a normative way – unless it can be
demonstrated on other grounds that the author intended it to function
in this way.” Let us consider some examples to corroborate and
illustrate the point.
• The presence and power of the Holy Spirit can be experienced in a
Christian gathering today without the physical manifestations of
wind and fine (Acts 2:1-4). To what extent is Acts Chapter Two
normative?
• The fellowship, caring and sharing of possessions and goods in the
Apostolic Church does not suggest Christian communism (Acts 2:42-
47; 4:32-37) and it does not forbid private ownership of properties. Is
that practice a historical or biblical precedent?
Discuss three examples of the practices of the early church (recorded in

Acts of the Apostles) that may not be normative for today.
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4.0 CONCLUSION
From the study of the nature and the interpretation of the Gospels and the
Acts of the Apostles done in this unit we can make some conclusions.
The first is that certain aspects of the Gospels and the whole of the Acts
are narratives. General principles for the interpretation of Biblical
narratives apply to them. The second is that both the historical settings of
Jesus and the gospel writers should be considered to interpret the gospel
pericopes. The third is that grammatical and other literary methods can be
used to interpret the sayings of Jesus. The fourth is that we should seek to
derive and determine doctrines from the narratives of the Acts. We need
to exercise caution in dealing with every part of Acts as an historical or
Biblical precedent.
5.0 SUMMARY
In this unit, we have studied the nature of the Gospels and the Acts of the
Apostles. Portions that can be interpreted with general principles of
Hermeneutics were identified (narratives and parables). The parts that
call for distinct Hermeneutics were also highlighted (double historical
settings of the gospel stories and the issue of Biblical precedent in Acts).
1. What do you understand by horizontal and vertical interpretation

of the Gospels? Give one example each.
2. What is the importance of the book of Acts in the New

Testament?
Klein, William W. and Others (1993) Introduction to Biblical

Hermeneutics, pp. 323-351.
Fee, Gordon D & Douglas Stuart (1993) How to Read the Bible for all
Its Worth, pp. 94-134.
Stott, John (1994) Men With a Message. England:

Evangelical Literature Trust, pp. 12-85.
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UNIT 4 INTERPRETATION OF THE NEW

TESTAMENT II – EPISTLES AND
REVELATION
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Form of New Testament Epistles
3.1.1 The Nature of New Testament Epistles
3.1.2 Interpretation of New Testament Epistles
3.1.3 The Nature of Revelation
3.1.4 Interpretation of Revelation
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
Having considered the interpretation of the Gospels and Acts of the

Apostles in the last unit, we will now study how to interpret the Epistles
and the book of Revelation. The Epistle is the dominant literary type in
the New Testament. Out of the 27 books 21 are Epistles. There are 13
Pauline Epistles, 7 General Epistles and Hebrews. The non-epistolary
New Testament books are the Gospels, Acts and Revelation. Revelation
is the last and concluding canonical book of the Bible and it has three
literary forms: Epistles, Prophecy and Apocalypse. The emphasis of the
presentation will on the apocalyptic parts.
2.0 OBJECTIVES
i) List the main parts of New Testament epistles,

ii) Explain the nature of New Testament epistles,
iii) Discuss the principles for the interpretation of New Testament
epistles,
iv) Describe the nature of the book of Revelation in the New
Testament,
v) State the various approaches for the interpretation of the book of
Revelation.
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3.0 MAIN CONTENT
3.1 The Form of New Testament Epistles
From linguistic viewpoint an epistle is a letter-personal, private or

official. However, there is a technical difference between a letter and an
epistle. A letter appears to be a personal kind of communication
addressing a specific issue(s) on the basis of a relationship between the
writer and the reader.
Two good examples of New Testament letters are Philemon and 3 John.
On the other hand an epistle seems to be more impersonal and addressed
to a wider public e.g. Romans and Ephesians. Examples of New
Testament writings that lie between letter and epistles are James and 2
Peter. They share some of the characteristics of both letters as well as
epistles as outlined above.
The literary form of letters and epistles in the New Testament follow the
form of first century letter. The parts using the example of Philippians
are:
• Address which includes name of writer and recipient (e.g. “Paul and
Timothy” “To the Saints of Christ Jesus at Philippi” - Phil. 1:1).
• Salutation (e.g. “Grace and Peace to you...” (1:1). This is a distinct
Christian greeting.
• Thanksgiving and/or Prayer (e.g. “I thank my God...”(1:3).” And
this is my prayer” (1:9). Most Pauline letters contain either or both of
these.
• Body. As it is expected this is always the largest part of an epistle
(e.g. Philippians 1:12-4:20). The body may consist of exposition and
application in different parts or these may be woven together.
• Closing which may include greetings and farewell e.g. Greet all the
Saints” (4:21) and “The grace of the Lord Jesus Christ be with your
spirit. Amen” (4:23).
It should be noted, however, that not every letter or epistle conforms,

exactly to this pattern.
List the six main parts of an epistle in the New Testament.
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3.1.1 The Nature of New Testament Epistles
One important aspect of the nature of epistles is that they are regarded
as “occasional documents.” This means that they arose out of specific
occasions. Each epistle was thus called forth by a particular
circumstance, which may be from the side of the reader or that of the
author.
For the purpose of interpretation we will do well to remember that

epistles were written in the first century to speak to particular situations
in Christian/church life. As explained by Fee and Stuart (1993, 48):
“Usually the occasion was some kind of behaviour that needed
correcting, or a doctrinal error that needed setting right, or a
misunderstanding that needed further light. Most of our problems in
interpreting Epistles are due to this fact of their being occasional.”
In view of this explanation the documents should not be treated as full

Christian Theology. Most of the time when Theology is implied the
intention of the author was to speak to the particular situation at hand.
Whereas the epistles provide a lot of Biblical data for us to formulate
Theology, the writings are not theological treatises in themselves.
Self-Assessment Exercises
Write a short note on “The Occasional Nature of the New Testament

Epistles.”
3.1.2 Interpretation of New Testament Epistles
Based on the occasional nature of the epistles the following major steps/
principles will help to interpret an epistle in part or whole:
• Seek information about the historical background of the particular

Epistle. The historical context may apply to a word or phrase or an
idea or even a whole letter.
• Study the literary context of the text you wish to interpret. You need
to read through the whole epistle. You can read through the whole of
most New Testament epistles in about 1 hour. One does not read a
letter in parts. Apart from this point, scholars also stress the
importance of thinking paragraphs. You will find in a paragraph a
unit of thought. With the above historical, literary and contextual
explorations you should seek to determine the meaning of the epistle
to the original recipient(s).
• Next consider if you share specific life situations (called
“comparable particulars”) with the first-century cultural context. If
you do then God’s word to them is the same as God’s word to you.
88
This is the issue and problem of cultural relativity, which is so

important in the interpretation of epistles. Fee and Stuart (1993, 71)
thus argued and proposed, “we suggest that the recognition of a
degree of cultural relativity is a valid Hermeneutical procedure and
is an inevitable corollary of the occasional nature of the Epistles.”
Illustrative Exercise
Read the following bible passages (in the Epistles) and determine if you
share comparable particulars with the original setting and so if the
instructions are binding on you:
• 1 Cor. 11:2-6; Head covering in public worship,

• 2 Tim. 5:23; Taking wine for the sake of stomach illness;
• 1 Cor. 14:34-35; 1 Tim. 2:11-12; Women to learn in quietness in
public worship, not to teach men;
• 1 Cor. 1:16; The practice of infant baptism;
• Rom. 16:16; 1 Cor. 16:20; Greetings with a holy kiss.
Explanatory Notes:
Please note that:
• Cultural items are relatives and issues of right and wrong on cultural
practices are to be determined in every culture (e.g. Holy kiss, feet
washing),
• Lists of sins in the Bible do not usually contain cultural items
because they are to be condemned in every culture (e.g. adultery,
homosexuality, idolatory, drunkenness, stealing, greed, 1 Cor. 6:9-
10),
• The principle of cultural relativity needs to be applied to several
parts of the Epistles. Solution to whatever was a local cultural
problem does not apply to a different culture in a different time.
Discuss the problem of cultural relativity with the interpretation of one

New Testament epistolary text.
3.1.3 The Nature of Revelation
Revelation is not just the last book of the Bible it is one of the most
difficult to interpret and understand. Indeed some Bible readers and
interpreters are skeptical if we can understand and claim to be able to
89
correctly interpret the seals, trumpets, angels, beasts, plagues and bowls
in the book.
However, if we affirm the previous Hermeneutical lessons we can
approach the book with the conviction that God gave the human author
(John) a message to communicate. It is possible to know that message to
the original recipients and apply it to contemporary Christian faith and
church life.
How then are we to approach the rich and diverse symbolism,

earthquakes, dragons and bottomless pits in Revelation? We should do
so with the understanding that since the book does not interpret itself we
should not be dogmatic in our assertions and conclusions. The starting
point is to recognize that, as a matter of fact, some of the hermeneutical
questions, issues and principles of other parts of the Bible are also
relevant to Revelation. This is because, viewed critically, the book has
three literary forms: epistle, prophecy and apocalypse.
Revelation is an epistle because it is a type of letter written by John to

the seven churches (1:4-7). Indeed the messages to the seven churches
(chapters 2 and 3) can be approached as occasional documents.
Revelation is also a prophecy (1:3; 22:18-19) both in terms of
foretelling and forthtelling. Chapter 6 and some others contain
predictive prophetic parts. The book is definitely an apocalypse, a
revelation (1:1) and it shares many apocalyptic features with Ezekiel,
Daniel and Zechariah.
Mention three distinct literary forms found in the book of Revelation.
3.1.4 Interpretation of Revelation
In an attempt to interpret Revelation in part or whole the reader should

recognize four major approaches being used by scholars (Klein and
Others, 1993, 369):
• The preterist approach which emphasizes that the book was written
eventually for the first, original readers;
• The historicist approach which traces the development of the
church age. It is believed that the seven churches of Asia stand for
different ages of the history of the church.
• The futurist approach that the entire description is for the future.
Beyond chapters 1-3 it is believed that the book is eschatological,
conceived with the end of the age.
• The idealist considers the book to be a symbolic presentation of the
struggle between good and evil.
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I am of the opinion that these different approaches are applicable to

different sections of the book. Therefore epistolary and prophetic
portions of Revelation should be interpreted with the principles
discussed earlier for epistles and prophecies respectively. What will
now be done is to consider how to interpret Revelation as an apocalyptic
literature.
The book of Revelation shares the following characteristics of

apocalypse, according to Fee and Stuart (1993, 232-234): It is concerned
with coming judgement and salvation; It is a literary work, John was told
to write what he saw (1:19); It is full of visions, dreams, symbols and
hidden language; The images are often forms of fantasy (e.g. 9:10; 12:1;
13:1). It has a formalized style with symbolic use of numbers. The only
apocalyptic quality not shared by Revelation is that it is not
pseudonymous. John identified himself as the author (1:4).
If the principles of exegesis, literary and historical contextuality are

applied to Revelation it would be seen that the larger concern of John is
that while the church will experience persecution she will triumph
ultimately because “God is in control of history and the church”. This
hermeneutical key should be used to interpret the book in parts or
whole.
State the four approaches for the interpretation of the book of revelation.
4.0 CONCLUSION
In view of the occasional nature of the Epistles, and based on the

principle of cultural relativity discussed in this unit, New Testament
letters are to be interpreted from the perspective of the entire biblical
revelation and worldview. On the other hand, any Hermeneutical
approach to Revelation should give comfort and encouragement to
Christians suffering persecution and tribulation now or in the future.
5.0 SUMMARY
In this unit we have examined the interpretation of two genres of the

New Testament – Epistles and Revelation. After considering the form
and nature of the Epistles their interpretation was studied through
historical background, literary context and cultural relativity. The nature
of revelation as an epistle, prophecy and apocalypse were highlighted as
well as various Hermeneutical approaches.
91
1. List the six main parts of an epistle in the New Testament.
2. State the four approaches for the interpretation of the book of

Revelation.
Fee & Stuart (1993), How to Read the Bible for all Its Worth, pp. 45-
77, 231-245.
Klein & Others (1996) Introduction to Biblical Interpretation, pp.

352-374.
Adewale, ‘Biyi (1996) The Praxis of Biblical Interpretation, pp. 135-

158.
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UNIT 5 APPLICATION AND CORRELATION
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Rationale for Application and Correlation
3.1.1 Methods of Application and Correlation
3.1.2 Examples and Exercises of Application and Correlation I
3.1.3 Examples and Exercises of Application and Correlation II
3.1.4 Examples and Exercises of Application and Correlation III
3.1.5 Some Essentials for Application and Correlation
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
I believe that your study of Biblical Hermeneutics in the past units has
inspired, provoked, challenged, enlarged, and enriched your thoughts.
What I want to do in this concluding unit is to try, through application
and correlation, to tie together all that you have studied thus far.
Application will deal with how to put the theory of Biblical
Hermeneutics into practice. The concern of correlation is how to
integrate the principles and methods as you handle the word of God. In
this unit I will try to be very practical.
2.0 OBJECTIVES
i) State the rationale for application and correlation of the Bible,
ii) Explain three methods of application and correlation of the Bible,
iii) Apply the principles of biblical precedent and cultural relativity to

contemporary Christian life,
iv) Discuss the essential requirements for application and correlation

of the Bible.
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3.0 MAIN CONTENT
3.1 Rationale for Application and Correlation
Why do we have to apply and correlate Scriptures? Why did we take the
pain to survey the history and principles of Biblical interpretation? How
do we bring the lessons learnt unto practical use and operation? What is
the connection between the historic and contemporary methods of
Biblical Hermeneutics? It should stated at the onset that the value of this
exercise is not only academic but it is profoundly practical. It is meant to
give us practical benefits in Christian life and ministry.
We need to apply and correlate the Biblical information for some

reasons which include the following:
• The Bible should be applied because it is inspired and authoritative

(Read 2 Tim. 3:16a). It is God-breathed means that it is God-inspired,
God-given. Since the Bible is the breath and word of God it is no
ordinary but divine book. To obey the Bible is to obey God. The
Bible thus reveals to us who God is, and what God requires of us.
There is a sense in which our knowledge of the Bible will determine
our knowledge of God.
• Application of the Bible will give us some benefits that can be
described generally as spiritual blessing (Deut. 30:11-20). It is good
to find truth but the more important thing is what we do with the
truth. Obedience to the Bible gives spiritual knowledge, meaning and
satisfaction in life. It also regulates human conduct (Psalm 1:1-3)
without application Biblical interpretation is a scholarly exercise in
futility.
• There is a need for correlation because God has revealed (unveiled)
the truth recorded over a long period through diverse human
experiences. Since the revelation of God is progressive, we need to
correlate and harmonise what God has said in different situations
through different persons in different ages. We need to correlate the
revelation of God in the Old and New Testaments, in the narratives
and instructions as well as in the poetry and prose.
State three reasons why we need to apply and correlate bible truths.
3.1.1 Methods of Application and Correlation
How should we apply and correlate the Bible? To ask the same question
more practically, what is the purpose or value of the Bible? How shall
we benefit from Bible reading, study and interpretation? The first three
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methods in this section concern application while the last two concern
correlation.
• Apply for Spiritual education (2 Tim. 3:14-15): The Bible talks

about the holiness of God, creation, sin and redemption of human
beings. This knowledge can help to transform the reader. It can also
enrich the spiritual life of the interpreter (John 6:63).
• Apply for Spiritual maturity (2 Tim. 3:16b): The Bible is milk and
meat for spiritual life (1 Peter 2:2; Jer. 15:16). It is valuable for
doctrine (teaching and rebuking) and conduct (correcting and
training). The Bible should help us to formulate and live by Godly
principles. It rebukes us when we do wrong, when we commit sin and
evil. It also ought to correct us when we are set on the path of
indiscipline and error. It trains us to live in righteousness, Holiness
and Godliness. This leads to a life of maturity.
• Apply for Christian service (2 Tim. 3:17): The Bible gives
instructions on how to serve the Lord. It is full of examples of people
who helped others. In the Bible we find encouragement to be faithful
in the use of our life, possessions, time, talents and spiritual gifts (1
Cor. 4:2).
• Apply appropriate Hermeneutical principles and methods as
described in the previous units: Klein and Others (1993, 406)
summarize the point succinctly: “legitimate application requires the
use of both the general Hermeneutical principles (establishing an
accurate text, the correct meaning of words, the historical – cultural
background, the larger literary contexts and the like) and, also,
special Hermeneutics or genre criticism.”
• Apply the peculiar principles of Biblical precedent and cultural
relativity: These methods are especially applicable to narratives and
epistles respectively.
At this juncture it is appropriate to warn you of some misapplication of

the Bible like using it: to swear, to catch a thief, to put it under a pillow
to ward off evil spirits, to wash with water and drink. These magical,
fetish and pagan uses of the Bible are wrong.
Explain three values of Bible study and interpretation.
3.1.2 Examples and Exercises of Application and Correlation I
In this unit section and the next two are consider some specific texts and
issues for application and correlation. I will also give you some passages
and issues to interpret, apply and correlate yourself. You can use Study
Bible and Commentaries to answer the questions.
95
The Bible is full of records of the lives of people. Some are good
examples for us to emulate. Others are bad examples to be avoided.
What lessons can we learn from the following stories?
• God asked Abraham to sacrifice Isaac (Read Genesis 22:1-2; Heb.

11:17-19). Is this a justification for ritual sacrifice today? Explain
(Lev. 18:21, 20:25).
• God asked prophet Hosea to marry Gomer, a harlot (Hos. 1:2).
Does that justifies an evangelist to be involved with a prostitute
today? (Lev. 19:29; 1 Cor. 6:15). How do we reconcile that with
the idea of divorcing a spouse on the basis of adultery? (Gen. 2:24;
Matt. 19:8-9).
• In the creation of Adam and Eve we see an example of monogamy
(Gen. 2:18-25). However, several Old Testament Saints were
polygamous including Abraham, David and Solomon. On the other
hand the Lord Jesus Christ did not marry. Search the scriptures to
explain the ideal marital status (celibacy, monogamy or polygamy)
for Christians in general and priests (gospel ministers) in particular.
• The New Testament specifically instructs that persons who would be
consecrated/ordained for ministries (Missionaries, Evangelists,
Pastors, Deacons, etc) should be monogamous (1 Tim. 3:2, 12; Titus
1:6). Is there a Biblical justification today to deny polygamists
church membership and opportunities to serve God in other areas of
church life?
These examples illustrate the principle of Biblical precedent discussed in

the interpretation of Acts of the Apostles. It shows the need for us to
reconcile description of events and lives of people with instructions. The
lifestyles of some people are not necessarily building on us. We are to
evaluate the conduct of others on the basis of requirements of the word
of God. We are to base our conduct on Biblical practices that conform
with God’s commandments.
On the basis of the principle of Biblical precedent how should we

interpret and apply the following bible passages today? (Acts 2:2-3;
2:45cf. 4:32; 5:5-10)
3.1.3 Examples and Exercises of Application and

Correlation II
Now consider some bible passages and practical issues that relate to
Christian worship. These are not just for you to read. Study the texts.
Consider the issues. Write down your conclusions.
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• Do you think practices like holy kiss and feet washing be observed
literally in places where it is not their culture? (1 Thess. 5:26; John
13:1-17). Please explain on the basis of the principle of cultural
relativity.
• Is head covering the same as putting on the veil? (1 Cor. 11:3-9; 13-
15). Is the emphasis on covering the head/hair or the eyes? Is the hair
to be accepted as a covering? (1 Cor. 11:13-15cf. Num. 6:1-21).
Should it be made compulsory for African women to cover their
heads “because of the angels”? (v.10).
• Should women be allowed to talk in the church? (1 Cor. 14:33b-38; 1
Tim. 2:11-15). Can they ask questions, teach, lead and pastor a
church? How would women who have gifts of pastoring and
teachings use them?
• A pair of trousers is considered to be a male dress in most traditional
African societies. Is it right now for African ladies to put it on in
view of the global culture that Africa has imbibed? (Deut 22:5).
In many of these cases the issue of limited application of culturally

conditioned bible passages cannot be ignored. The truth is that culture is
the total way of life of a society. Today’s Christian practices should be
judged not only from the traditional African culture, but from
contemporary culture. Culture is not static. Culture is growing and
dynamic. Let us note that most of the issues above are not just issues of
what is universally right and wrong, but what is acceptable and
permissible or otherwise in a particular local church and society.
Apostle Paul claimed to “have become all things to all men.” Study 1
Cor. 9:19-23 and discuss how to put this example of cultural relativity
into practice today.
3.1.4 Examples and Exercises of Application and

Correlation III
In this last section we will examine some other issues that pertain to
Christian faith and life.
• When Jesus sent out seventy-two disciples he asked them not to take
a purse or bag or sandals (Luke 10:4). Why? Later on he asked them
take them and even buy sword (Luke 10:36-38). Why? However,
when Peter used the sword to defend Jesus, Jesus objected (Luke
10:47-50). Why? Can Christians use the sword and other Africa
weapons to defend themselves today when attacked by non-
Christians? How does this relate to the principle of non-retaliation?
(Matt. 5:38-42).
97
• Homosexuality in form of lesbianism and gay is gaining ground

today. Some of the people involved claim that it is their genetic
being. Should the church recognize homosexual marital relationships
today? (Gen. 19:4-5, Rom. 1:18-32, 1 Cor. 6:9-10).
• Paul exhorted Timothy to use a little wine for the sake of his ailment
(specifically stomachache (1 Tim. 5:23 cf. Ps. 104:15). The Bible
severally consistently condemns drunkenness (1 Cor. 6:10; Rom.
13:13; Eph. 5:18). Should the church teach moderation of or
complete abstenance from wine?
• What is your interpretation of Paul’s instruction about meat offended
to idols? (1 Cor. 8:1-13, 10:23-11:1). Is it wrong for a Christian to
receive or partake of rams that Muslims sacrifice during festivals?
What of the meat offered as sacrifices in African Traditional Religion
Worship?
Explanatory Notes
As a matter of principle sometime a Christian may have to forgo his/her

right for the sake of modeling the Gospel to non-Christians or to young
(or weak) Christians.
Sins are not to be treated the same way we treat cultural items.
Homosexuality should not be treated as a mere social or cultural
behaviour. It is consistently condemned in the Bible as a sexual sin along
with fornication and adultery.
We must admit that there are no explicit Biblical examples or
instructions about some aspects of contemporary life. In such cases we
should be guided by the principles in the entire Biblical revelation as
well as the laws of society to determine Christian conduct.
The list of sins in 1 Cor. 6:9-10 are universal absolutes. How can we
apply them in a context where some of these are approved by the
culture?
3.1.5 Some Essentials for Application and Correlation
Biblical Hermeneutics is both an academic as well as a spiritual activity.

It has both objective and dimensions. It is both theory as well as practice.
I believe that you appreciate these statements in view of all you have
studied in this course. However in view of this nature of the task I will
like to state some essentials required for sound biblical interpretation in
this section. The arrangement of the requirements is not necessarily in
order of importance.
98
• Since the Holy Spirit is the author of the Bible (Read 1 Peter 19-21)
the interpreter needs to seek the leading of the Spirit. To receive
God’s word from the Holy Spirit, a life of holiness in thus crucially
important (1 Peter 1:15-16).
• The interpreter can receive so much spiritual insight and
understanding from the word of God through prayer and
meditation (Psalm 119:9-104). These spiritual habits are essentials
to interpret the word of God. I believe that if we approach Bible
study with humility and dependence on God we have a disposition to
receive truth.
In addition to these spiritual requirements, however, we also need

academic efforts.
• Truth, even Biblical truth, is often multifaceted and complex. It is

necessary for the interpreter of the Bible to have wide study
exposure. A good starting point is to use more than one version of
the Bible. Every serious Bible interpreter (Preacher, Teacher,
Counselor) needs to constantly use the following sources:
o One Bible literal version e.g. RSV

o One dynamic equivalence e.g. GNB
o One paraphrase e.g. LB
o One study Bible e.g. The NIV Study Bible
o One commentary e.g. Matthew Henry Commentary
Without this exposure a bible interpreter stands the risk of being myopic
and parochial.
• Competent Biblical Hermeneutics always require hard work (1 Tim.

5:17). The help of the Holy Spirit is not a substitute for intelligent
diligent study. As a matter of fact the person who does more
prayerful study is a better instrument in the hand of the Holy Spirit to
do correct Bible interpretation more than the lazy, causal inquirer.
I will like to summarise the essential requirements for effective

interpretation, application and correlation of the Bible thus:
• Search diligently and sincerely (John 5:39)

• Depend on God for insights (2 Tim. 2:15)
• Pray for understanding (2 Tim. 2:7)
List four important requirements for effective interpretation, application

and correlation of the Bible.
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4.0 CONCLUSION
The principles and methods of Biblical Hermeneutics were discussed in

the previous units. Bible interpretation is not complete if we are only
interested in or able to determine the meaning of Biblical texts to the
original first recipients. This concluding unit shows that the significance
of Bible texts for today ought to be equally important to the interpreter.
This is the question of application and correlation dealt with in this unit.
5.0 SUMMARY
In this unit, we have considered the rationale for application and

application of the Bible. We also considered the methods to be
employed for that exercise. Furthermore, we studied some specific
examples and suggested some exercise in biblical application and
correlation. The unit ended with an highlight of some requirements for
application and correlation. Having introduced you to biblical
hermeneutics in this course, I encourage you to try to put what you have
learnt into practice. I also encourage you to continue to study this very
important subject the more.
1. Mention three reasons why we need application and correlation of

bible lessons.
2. How does the principle of cultural relativity apply to the

statement of Apostle Paul in 1 Cor. 9:19-23?
3. List four essentials for effective interpretation application and

correlation of the Bible.
Klein, William W. (1993) Introduction to Biblical Hermeneutics, pp.

401-426.
Fee, Gordon D & Douglas Stuart (1993) How to Read the Bible for all
its Worth, pp. 61-77, 94-112.
100
COURSE
GUIDE
CTH 271
CHRISTIANITY IN NIGERIA
Course Developer/Writer Rev. Dr. Jacob A. Owolabi

Course Editor Dr. A.O. Dairo
Programme Leader Dr. Olubiyi A. Adewale

Course Co-ordinator Rev. Dr. Jacob A. Owolabi

ii
Headquarters
University Village
Plot 91, Cadastral Zone,
Nnamdi Azikiwe Express way
Jabi, Abuja
Lagos Office
Victoria Island, Lagos
e-mail: centralinfo@noun.edu.ng
website: www.nou.edu.ng
Published by
Printed 2009
ISBN: 978-058-630-X
All Rights Reserved
iii
CONTENTS PAGE
Introduction............................................................................................................... 1
CourseAims.......................................................1Course
Objectives.......................................................1
Working through this Course .............................................................. 2
Course Materials.......................................................2
Study Units ...................................................................................... 3
Textbooks and References ................................................................. 3
Assignment File....................................................... 5
Presentation Schedule....................................................... 5
Assessment....................................................... 5
Tutor-Marked Assignment ................................................................. 5
Final Examination and Grading.......................................................
6
Course Marking Scheme.......................................................
6
Course Overview ..................................................................................................................6
How to Get the Most from this Course.......................................................7
Facilitators/Tutors and Tutorials ........................................................ 9
Summary.......................................................10
iv
Introduction
CTH 271: Christianity in Nigeria is a one semester and two units

undergraduate level course. Presently, it is a requirement for those who
wish to obtain degree in Christian theology. In this Course you will be
introduced to the History of Christianity in Nigeria. The Course is also
suitable for anybody who is interested in the History of Christianity in
Nigeria.
This course consists of three modules which include, the early

Portuguese Missionaries in Nigeria, other Missionaries from European
Countries; the Catholic Missions in Nigeria, the contribution of the
British Parliament in the stopping of slave trade in Nigeria ;the arrival of
freed slaves to Nigeria around eighteenth century, the arrival of the
Methodist Missionaries to Nigeria around 1840, the arrival of the
Baptist Mission to Nigeria, the planting of Christianity in Ibadan, the
Anglican Mission in Ikare-Akoko area, the problems encountered by
Christians in spreading of Christianity in the Yoruba land, some possible
steps that were taken by Missionaries to minimize their problems in the
Yoruba land, other people that helped in the spread of the Gospel in
Yoruba land, the spread of Christianity in the Eastern parts of Nigeria by
the Holy Ghost Fathers in the nineteenth century, the practice of
Christianity in Agouleri village, the problem of Christian village
evangelism in Onitsha area, Lord Lugard the Governor of the Niger
Area, the role of Lugard in the Northern Nigeria, the planting of
Christianity in Dekina, Egba, Delta, Brass, Akoko- Kukuruku, Kabba
and Yagba areas, the burning of Dekina Mission station by the Muslims,
the activities of Christians in Egba land, Christianity in Niger Delta area,
Christianity in Brass area, the Presbyterian Missionaries imposed
Christianity on the Ibos around 1898, the Indigenous Christian
Movements in Nigeria, these include; Christ Apostolic Church of
Nigeria, Cherubim and Seraphim Movements, Nigeria, Celestial Church
of Christ, the impact of Christianity in Nigeria, Problems and Prospects
of Christianity in Nigeria.
Course Aims
The aims of the course can be summarized as follow: to introduce you to

the history, achievements, problems and prospects of Christianity in
Nigeria.
Course Objectives
To achieve the aims set above, there are set overall objectives. In
addition each module and unit also has specific objectives. The unit
objectives are included at the beginning of a unit. You should read them
CTH 271 CHRISTIANITY IN NIGERIA
before starting to read your work in each unit. You may want to refer to
them during your study of the unit to check on your progress. You
should always look at the unit objectives after completing a unit. In this
way you can be sure that you have done what was required of you by the
unit.
Stated below are the wider objectives of this course as a whole. By

meeting these objectives, you should have achieved the aims of the
course.
On successful completion of the course, you should be able to:
• Explain the period in which Christianity took root in Nigeria.

• Analyze the role of the freed slaves in the planting of Christianity
in Nigeria.
• State the role of the early Missionaries in Nigeria in the growth of
Christianity in Nigeria.
• State the roles of indigenous Christian Movements in the spread
of the Gospel in Nigeria.
• Describe the problems and prospects of Christianity in Nigeria.
Working through this Course
To complete this Course, you are required to read the study units of
every module. Each unit contains self- assessment exercise, and at
points during the course, you are required to submit assignments for
assessment purposes. At the end of this course there is a final
examination. Below you will find listed all the components of the course
and what you have to do.
Course Materials
Major components of the course are:
1. Course Guide
2. Study Units
3. Textbooks
4. Assignments file
5. Presentation Schedule
In addition, you must obtain the materials. You may contact your tutor if
you have problems in obtaining the text materials.
ii
Study Units
There are seventeen study units in this course, broken into three
modules.
They are as follows:
Module 1 The Roman Catholic Missions
Unit 1 Portuguese and Catholic Missions in Nigeria

Unit 2 The Catholic
Unit 3 The Methodists
Unit 4 The Spread of Christianity in the Eastern Parts of Nigeria
by the Holy Ghost Fathers in the Nineteenth Century
Unit 5 Relations between the British Government, the Missions
and the Emirs
Module 2 The Protestant Missions
Unit 1 Sir Lord Lugard Promised to Emirs

Unit 2 The Activities of Christians in Egba Land
Unit 4 Christianity in Brass Area
Unit 5 Christianity Imposed on the Ibos
Unit 6 The Planting of Christianity in Akoko-Kukuruku Area
Unit 7 The Planting of Christianity in Kabba Area
Module 3 Independent Movements
Unit 1 Christ Apostolic Church of Nigeria

Unit 2 Cherubim and Seraphim Church, Nigeria
Unit 3 Celestial Church of Christ, Nigeria
Unit 4 The Impact of Christianity in Nigeria
Unit 5 Problems and Prospects of Christianity in Nigeria
Textbooks and References
Ade Ajayi J.F., (1977). Christian Missions in Nigeria 1841-1891 The

Making of a New Elite, Lagos: Longman.
Ayandele E.A. (1966). The Missionary Impact on Modern Nigeria 1842-

1914, A Political and Social Analysis, London: Longman Group
Ltd.
Babalola E.O. (1976). Christianity in West Africa, Ibadan: Scholar

Publications International (Nig.), Ltd.
Crampton E.P.T. (1975). Christianity in Northern Nigeria, Second

Edition, Zaria: Gaskiya Corporation.
iii
Geoffrey Parrinder, (1969). African Three Religions, London: Sheldon

Press.
Kalu, O.U, (1980). The History of Christianity in West African Essays

Lectures, London and New York: Longman Group Ltd.
Ifemesia,(1980). The Civilising Mission of 1841; Aspects of an Episode

in Anglo-Nigeria Relations’ in The History of Christianity in
West African Essays Lectures.
Jacob Awoju Owolabi, (2005). The Growth of the Anglican Church in
Akoko-Kabba District, 1920-1996. The Department of Religions

Studies, Ilorin: University of Ilorin, Nigeria, Ph.D. Thesis,
Unpublished.
Medaiyese, (1956). Itan Igbedide Joseph Ayo Babalola fun ise Ihinrere,
Ibadan:, Temitope Press.
Micah K. Amihere, (2004). History of the Cathedral Church of the Holy

Trinity, Lokoja, Lagos: CSS Press, a division of the CSS
Bookshops Limited.
Lord D.O. Okunlola, (date of publication not indicated.) Celestial

Church of Christ Last Vessel for Salvation, Lagos: Bengo Comm.
Printers.
Moses Oludele Idowu, (2007). African God’s General Series Joseph Ayo
Babalola, the Mantle of an Apostle, a Study on Spiritual Power,
Ikeja, Lagos: Divine Artillery Publications.
Olatunde Oyewole Ogunbiyi, (1996). ‘Religion and Cultural Identity,

The Experience of the Cherubim and Seraphim Church, Nigeria’
in the Jars Journal of Arabic and Religious Studies, The
Department of Religions, University of Ilorin, Nigeria, vol. 13
December.
.
Olu Famodimu, (1990). Moses Orimolade Tunolase Supreme Founder
Cherubim and Seraphim Worldwide, Kaduna, Abi Bcom. Nigeria
Ltd. Omotoye Rotimi Williams, ‘Religion and service to
Humanity; A case study of the contribution of Bishop Charles
Philips to Ondo 1875-1906, in the Religion and service to
Humanity,Ilorin. Chisty- David Printers.
Taiwo C.O. (1980). The Nigerian Education System; Past, Present and
Future, Lagos: Thomas Nelson (Nig.).
iv
Assignment File
The assignment file will be posted to you in due course. In this file, you
will find all the details of the work you must submit to your tutor for
marking. The marks you obtain for these assignments will count towards
the final mark you obtain for this course. Further information on
assignment will be found in the assignment file, itself and later in this
course guide in the section on assessment.
There are more than twenty assignments for this course. Each unit has
one or two assignments, which are designed to cover every unit.
Further information on assignments will be found in the assignment file

itself and later in this Course Guide in the section on assessment.
Presentation Schedule
The presentation Schedule included in your course materials gives you

the important dates for the completion of tutor marked assignments and
attending tutorials. Remember, you are required to submit all your
assignments by the due date. You should guard against lagging behind in
your work.
Assessment
There are two aspects to the assessment of the course. First are the tutor
marked assignments; Second, there is a written examination. In tackling
the assignments, you are expected to apply information and knowledge
acquired during this course. The assignments must be submitted to your
tutor for formal assessment in accordance with the deadlines stated in the
assignment file. The work you submit to your tutor for assessment will
count for 30% of your total course mark. At the end of the course, you
will need to sit for a final three-hour examination. This will also count
for 70% of your total course mark.
Tutor-Marked Assignment
There are twelve tutor marked assignments in this course. You need to
submit all the assignments. The best three (i.e., the highest three of the
fifteen marks) will be counted. The total marks for the best three (3)
assignments will be 30% of your total course mark.
Assignment questions for the units in this course are contained in the
assignment file. You should be able to complete your assignments from
the information and materials contained in your set textbooks, reading
and study units. However, you are advised to use other references to
v
broaden your viewpoint and provide a deeper understanding of the

subject.
When you have completed each assignment, send it together with form
to your tutor. Make sure that each assignment reaches your tutor on or
before the deadline given. If, however, you cannot complete your work
on time, contact your tutor before the assignment is done to discuss the
possibility of an extension.
Final Examination and Grading
The examination will consist of questions which reflect the type of self-
testing, practice exercises and tutor-marked problems you have come
across. All areas of the course will be assessed.
You are advised to revise the entire course after studying the last unit
before you sit for the examination. You will find it useful to review your
tutor- marked assignments and the comments of your tutor on them
before the final examination.
Course Marking Scheme
This table shows how the actual course marking is broken down.
Assessment Marks
Assignment 1-4 Four assignments, best three marks of the four
counts at 30% of course marks.
Final Examination 70% of overall/ course marks
Total 100% of course marks
Course Overview
This table brings together the units, the number of weeks you should
take to complete them, and the assignments that follow them.
Unit Title of Work Weekly Assessment

Activity (end of Unit)
Course Guide 1
Module 1 The Roman Catholic Missions
1 Portuguese and Catholic Missions in 1 Assignment 1
Nigeria
2 The Catholic 2 Assignment 2
3 The Methodists 3 Assignment 3
4 The Spread of Christianity in the 4 Assignment 4
vi
Eastern Parts of Nigeria by the Holy

Ghost Fathers in the Nineteenth
Century
5 Relations between the British 5 Assignment 5
Government, the Missions and the
Emirs
Module 2 The Protestant Missions
1 Sir Lord Lugard Promised to Emirs 6 Assignment 6
2 The Activities of Christians in Egba 7 Assignment 7
Land
3 Christianity Imposed on the Ibos 8 Assignment 8
4 Christianity in Niger Delta Area 9 Assignment 9
5 Christianity in Brass Area 10 Assignment 10
6 The Planting of Christianity in 11 Assignment 11
Akoko-Kukuruku Area
7 The Planting of Christianity in 12 Assignment 12
Kabba Area
Module 3 Independent Movements
1 Christ Apostolic Church of Nigeria 13 Assignment 13
2 Cherubim and Seraphim Church, 14 Assignment 14
Nigeria
3 Celestial Church of Christ, Nigeria 15 Assignment 15
4 The Impact of Christianity in Nigeria 16 Assignment 16
5 Problems and Prospects of 17 Assignment 17
Christianity in Nigeria
Revision 18
Examination 19
Table 2: Course Overview
How to Get the Best from this Course
In distance learning the study units replace the University lecturer. This
is one of the great advantages of distance learning; you can read and
work through specially designed study materials at your own pace, and
at time and place that suit you best. Think of it as reading the lecture
instead of listening to a lecturer. In the same way that a lecturer might
set you some reading to do, the study units tell you when to read your
set books or other material. Just as a lecturer might give you an in-class
exercise, your study units provide exercises for you to do at appropriate
points.
Each of the study units follows a common format. The first item is an
introduction to the subject matter of the unit and how a particular unit is
integrated with the other units and the course as a whole. Next is a set of
vii
learning objectives. These objectives enable you know what you should
be able to do by the time you have completed the unit. You should use
these objectives to guide your study. When you have finished the units
you must go back and check whether you have achieved the objectives.
If you make a habit of doing this you will significantly improve your
chances of passing the course.
The main body of the unit guides you through the required reading from
other sources. This will usually be either from your set books or from a
reading section.
Remember that your tutor’s job is to assist you. When you need help,
don’t hesitate to call and ask your tutor to provide it.
1. Read this Course Guide thoroughly.
2. Organize a study schedule. Refer to the ‘Course overview’ for more

details. Note the time you are expected to spend on each unit and
how the assignments relate to the units. Whatever method you chose
to use, you should decide on it and write in your own dates for
working on each unit.
3. Once you have created your own study schedule, do everything you
can to stick to it. The major reasons that students fail is that they lag
behind in their course work.
4. Turn to Unit 1 and read the introduction and the objectives for the
unit. Assemble the study materials. Information about what you need
for a unit is given in the ‘Overview’ at the beginning of each unit.
You will almost always need both the study unit you are working on
and one of your set books on your desk at the same time.
5. Work through the unit. The content of the unit itself has been
arranged to provide a sequence for you to follow. As you work
through the unit you will be instructed to read sections from your set
books or other articles. Use the unit to guide your reading.
6. Review the objectives for each study unit to confirm that you have
achieved them. If you feel unsure about any of the objectives, review
the study material or consult your tutor.
7. When you are confident that you have achieved a unit’s objectives,
you can then start on the next unit. Proceed unit by unit through the
course and try to pace your study so that you keep yourself on
schedule.
viii
8. When you have submitted an assignment to your tutor for marking, do

not wait for its return before starting on the next unit.
Keep to your schedule. When the assignment is returned, pay
particular attention to your tutor’s comments, both on the tutor-
marked assignment form and also written on the assignment.
Consult your tutor as soon as possible if you have any questions
or problem.
9 After completing the last unit, review the course and prepare yourself
for the final examination. Check that you have achieved the unit
objectives (list at the beginning of each unit) and the course
objectives (listed in this Course Guide).
Facilitators/Tutors and Tutorials
There are 8 hours of tutorials provided in support of this course. You will
be notified of the dates, times and location of these tutorials, together
with the name and phone number of your tutor, as soon as you are
allocated a tutorial group.
Your tutor will mark and comment on your assignments, keep a close
watch on your progress and on any difficulties you might encounter and
provide assistance to you during the course. You must mail your tutor-
marked assignments to your tutor well before the due date (at least two
working days are required). They will be marked by your tutor and
returned to you as soon as possible.
Do not hesitate to contact your tutor by telephone, e-mail, or discussion

board if you need help. The following might be circumstances in which
you would find help necessary. Contact your tutor if;
• you do not understand any part of the study units or the assigned
readings,
• you have difficulty with the self-tests or exercises,
• you have a question or problem with an assignment, with your
tutor’s comments on an assignment or with the grading of an
assignment.
You should try your best to attend the tutorials. This is the only chance to
have face to face contact with your tutor and to ask questions which are
answered instantly. You can raise any problem encountered in the course
of your study. To gain the maximum benefit from course tutorials,
prepare a question list before attending them. You will learn a lot from
participating in discussions actively.
ix
Summary
CTH 271 Christianity in Nigeria; intends to introduce you to the history

of the planting, the growth, impact, problems and prospects of
Christianity in Nigeria. Upon completing this course, you will be able to
answer questions such as:
• Explain the period in which Christianity took root in Nigeria?

• State the role of the early Missionaries in Nigeria.
• Describe the problems and prospects of Christianity in Nigeria.
• State how many Mission stations were opened by Catholic Priests
in Nigeria in the early period of the planting of Christianity?
• Examine the role of the Nigerian freed slaves in the planting of
Discuss the method used by the Methodist Missionaries to spread their

faith in Nigeria.
Enumerate the problems that the early Missionaries faced in the planting
of Christianity in the Yoruba land.
Explain some of the steps that were taken by the Missionaries to

minimize their problems in the Yoruba land during the early period of
the spreading the Gospel in the area.
State the role of title holders in the spread of the Gospel in Nigeria.
State the role of the Indigenous Christian Movements in the spread of
the Gospel in Nigeria.
Discuss the impact of Christianity in Nigeria.
Of course, the questions you will be able to answer are not limited to the
above list. Christianity in Nigeria offers you more. I am excited to lead
and guide you in this course. I hope you will enjoy the course.
x
MAIN
COURSE
Course CTH 271
Course Title Christianity in Nigeria
Course Developer/Writer Rev. Dr. Jacob A. Owolabi

Course Editor Dr. A.O. Dairo
Programme Leader Dr. Olubiyi A. Adewale

Course Co-ordinator Rev. Dr. Jacob A. Owolabi

xi

Headquarters
Victoria Island
Lagos
Abuja Office
No. 5 Dar es Salaam Street
Off Aminu Kano Crescent
Wuse II, Abuja
Nigeria
e-mail: centralinfo@nou.edu.ng
URL: www.nou.edu.ng
Published by
Printed 2009
ISBN: 978-058-630-X
All Rights Reserved
x ii
CONTENTS PAGE
Module 1 The Roman Catholic Missions .............................. 1

Unit 1 Portuguese and Catholic Missions in Nigeria ....... . 1
Unit 2 The Catholic........................6
Unit 3 The Methodists.......................... 10
Unit 4 The Spread of Christianity in the Eastern Parts of
Nigeria by the Holy Ghost Fathers in the
Nineteenth Century ........................................................ 23
Unit 5 Relations between the British Government, the
Missions and the Emirs ........................ ... 30
Module 2 The Protestant Missions ................................... . 36
Unit 1 Sir Lord Lugard Promised to Emirs........................ 36

Unit 2 The Activities of Christians in Egba Land........................40
Unit 3 Christianity in Brass Area ........................ .. 43
Unit 4 Christianity Imposed on the Ibos........................48
Unit 5 The Planting of Christianity in
Akoko-Kukuruku Area ................................................... 52
Unit 6 The Planting of Christianity in Kabba Area .................. 56
Unit 7 The Planting of Christianity in Yagba Area .................. 59
Module 3 Independent Movements ................................... . 63
Unit 1 Christ Apostolic Church of Nigeria........................63

Unit 2 Cherubim and Seraphim Church, Nigeria........................... 70
Unit 3 Celestial Church of Christ, Nigeria........................79
Unit 4 The Impact of Christianity in Nigeria......................... 84
Unit 5 Problems and Prospects of Christianity in Nigeria ........................89
xiii
MODULE 1 THE CATHOLIC MISSION
Unit 1 Portuguese and Catholic Missions in Nigeria

Unit 2 The Catholic
Unit 3 The Methodists
Unit 4 The Spread of Christianity in the Eastern Parts of Nigeria
by the Holy Ghost Fathers in the Nineteenth Century
Unit 5 Relations between the British Government, the Missions
and the Emirs
UNIT 1 THE PORTUGUESE AND CATHOLIC

MISSIONS IN NIGERIA
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Portuguese and Catholic Missions in Nigeria
3. 2 Th e C on tr ib ut i on of th e B ri ti sh P ar li a men t in t h e
Stoppage of Slave Trade in Nigeria
3.3 The Arrival of Freed Slaves of West Africa to
th
Freetown Around 18 Century
3.4 Freed Slaves from Sierra-Leone
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Readings
1.0 INTRODUCTION
The first unit will introduce you to the Portuguese voyages of the 15th
Century that brought Christianity to Nigeria.
However, the planting of Christianity in Nigeria soon terminated because

of their involvement in slave trade .
Many Nigerians were sold to them and were taken as slaves into
exile, such as America. For this reason, Nigerians were not
converted to Christianity by the Portuguese. Christianity could
not penetrate into Nigeria through the Portuguese slave-traders
and the religion soon fizzled out of Nigeria. This unit will also
introduce you to the coming of the Roman Catholic Church into
Nigeria, but, the Denomination too soon short lived in Nigeria in
the early 18 th Century. However, in this unit, you will also learn
1
how the Yoruba wars of the early 19 th Century paved way for the
sale of many men to various places in the world. But the sale of
these slaves became blessings to Nigerians after their freedom.
Many of these people who were sold into slavery by Nigerians, got
converted into Christianity at their new world in which they found
themselves.
In 1841, the British government embarked on the campaign for the

abolition of slavery in Africa, many slaves were set freed.
The freed slaves settled at Freetown, Sierra-Leone. The freed slaves

had accepted Christianity as their main religion instead of the Africa
Traditional Religion into which they were born. These freed slaves
were also said to have engaged in the legitimate trade. The freed
slaves introduced Christianity to their relatives in Nigeria. They also
invited missionaries to Nigeria to continue planting the Christian
religion which they had introduced in their various towns and
villages in Nigeria. In other words, this unit discusses the planting of
Christianity in Nigeria through trade and the freed Nigerian slaves.
Therefore, the specific objectives and outline below are what you
should expect to learn from this unit.
2.0 OBJECTIVES
• explain the period which Christianity took root in Nigeria.

• analyse the roles of the freed slaves in the planting of Christianity
in Nigeria
• state the roles of the early missionaries in Nigeria
• describe the problems and prospects of Christianity in Nigeria.
3.0 MAIN CONTENT
3.1 The Portuguese and Catholic Missions in Nigeria
About 15th century A.D, Henry the Navigator of Portugal, desired to

sail further in the Atlantic Ocean . He loved buying the gold of West
Africa. Henry wanted to get the West African gold directly, without
going the Muslim Kingdoms in North Africa and Arabia in the
middle East.(Ade Ajayi 1977). Henry sent out his ships accompanied
by some Roman Catholic Missionaries to Nigeria. They visited
Benin and Warri. Around the riverian areas in Nigeria, slave trade
was the business of the day. Most of the kings the missionaries
preached to were interested more in the Portuguese guns than were
in Christianity. For this reason, the planting of Christianity by the
Roman Catholic missionaries failed in fifteenth and sixteenth
centuries A..D. in Nigeria.
2
3.2 The Contribution of the British Parliament to the Stopping

of Slave-Trade in Nigeria
Andeyatso Addo et al, (1985), in their work entitled The Church

Missionary Society and the Anglican Church, state that the Crown passed
the bill of the abolition of slave trade into law in 1807. The Crown
Government therefore assigned some British naval officers to patrol the
sea and arrest whoever they found involved in carrying slaves on boats
from Africa to their own countries.
The British navy would capture boats that were used by the Portuguese
carrying slaves, and would send them to Freetown slave court for trial.
At Freetown, the slaves who were in the captured boats were set freed
and the captured boats were seized and sold by the British Armed Forces
to the rich freed slaves.
The arrival of freed slaves into Sierra-Leone in 1841, made Christians

in the Great Britain to change the policies of the government. As a
result, many Britons saw the evils of slavery and took steps to stop it.
William Wilberforce encouraged the British government make slave
trade illegal and to send British armed ships on the oceans.
3.3 The Arrival of Freed Slaves of West African Ancestry in

Free Town
At the close of the 8th century, freed slaves of West African

ancestry began to arrive and settle in Freetown. Reverend Mulvilles
an Anglican priest came to Sierra/Leone to serve as Chaplain to the
European traders. He preached the gospel to the freed slaves and
cared for them at Free town.
He later returned to Britain and he became one of the Chief advisers of

the Church.
3.4 The Arrival of Freed Slaves in Nigeria
Some of the freed slaves in Sierra-Leone were engaged in trading.
They travelled from Sierra-Leone to Lagos and Badagry. The Yoruba

freed slaves were organized. They engaged in buying captured boats
condemned by free town slave courts. One of the boats bought by them
was named Wilberforce. Some of the freed slaves settled at Abeokuta,
the capital of Ogun State, Nigeria. Many of them were educated by the
Church Missionary Society. Their association with the British
government helped them to purchase fire arms.
3
Abeokuta served as a home place for those freed slaves that

settled there.
While in Abeokuta, they practiced their Christian faith. They also

preached the religion to others who were not Christians. They converted
many to Christianity.
SELF ASSESSMENT EXERCISE
Account for the stoppage of Christianity in Nigeria around fifteenth

century.
4.0 CONCLUSION
In this unit, you have learnt about the Portuguese voyages of the fifteenth
century that brought Christianity to Nigeria.
You have also learnt what led to the stoppage of Christianity in

Nigeria at the period in question. For example, the involvement of the
Portuguese Christians in slave /trade led to the stoppage of the spread
of Christianity in Nigeria. The Yoruba wars of the early nineteenth
century caused many Yoruba people to be sold into slavery.
They were taken away by their buyers into various parts of the
world. However, some of them had close contact with their
masters who them and introduced Christianity to them. When such
slaves were set free, they returned to Nigeria and introduced Christianity
which they had come across to their relations.
5.0 SUMMARY
The following is a summary of the major points in the unit:
The involvement of the Portuguese Christians in slave / trade

discouraged many Nigerians to accept Christianity. The campaign
against slavery by the British government led to the eradication of
slave/trade in Nigeria in 1841. As a result of this, many Nigerians
who were sold into slavery regained their freedom and returned to
their home towns to introduce Christianity which they had accepted
in foreign lands.
6.0 TUTOR-MARKED ASSIGNMENT
The campaign against slavery by the British government around

1841 was a blessing to many Nigerians who were in slavery in
exile. Discuss.
4
7.0 REFERENCES/FURTHER READINGS
Ade Ajayi J.F., (1977).Christian Missions in Nigeria 1841-1891:

The Making of a New Elite, Lagos: Longmans Group Ltd.
Kalu, O.U. (1980).The History of Christianity in West African, Essays

Lectures, London and New York: Longmans Group Ltd.
Taiwo, C.O. (1980). The Nigerian Education system: Past, Present and
Future, Lagos: Thomas Nelson Nig. Ltd.
5
UNIT 2 THE CATHOLIC MISSIONS
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Formation of the Society of the African Mission
(S.M.A)
3.2 The Spread of the Roman Catholic Faith to Lokoja,
Onitsha and Asaba
4.0 Conclusion
5.0 S u m ma r y
1.0 INTRODUCTION
In the first unit you read about the Portuguese traders who came to
Nigeria to trade as well as to spread Christianity which however
was short lived due to their involvement in slave / trade. In
this unit, you will study about the formation of the Society of the
African Mission by the Catholic missionaries in order to plant
Christianity in West Africa, especially, Nigeria.
2.0 OBJECTIVES
By the end of this unit, you should be able to:
• identify the contribution of the Catholic Mission to the growth of

the Christian Church in Nigeria
• state how many mission stations were opened by Catholic priests
in Nigeria in the early period of Christianity.
3.0 MAIN CONTENT
3.1 The Formation of the Society of the African Mission for

Spreading of the Roman Catholic Faith
The formation of the Society of the African Mission for the

spreading of the Roman Catholic faith helped in the planting of
Christianity in Nigeria. The Society attempted to plant Christianity
in Sierra-Leone around 1860, but, it failed. However, it moved from
Sierra-Leone to Dahomey to plant the Roman Catholic Faith. The
planting of the Catholic Faith at Dahomey, now the Republic of
Benin, began with Father Borghero who was assisted by two other
6
Missionaries. In 1860, the Italian Roman Catholic Father,

Borghero who was stationed at Whydah in Dahomey, paid a visit to
Abeokuta and Lagos. In 1862, he re-visited Lagos. However, on
reaching Lagos, he met some of Nigerians Catholic freed slaves
from Brazil who had settled there. In addition to this, Father
Borghero was also surprised at meeting some Brazilians who had
baptized in the Roman Catholic Church, but, were living in Lagos.
Father Borghero was encouraged when he saw some of his natives
and Nigerians who were adherents of the Roman Catholic faith in
Lagos. He established a Mission station at Lagos. But, it has no
permanent Priest. He made Lagos one of the out-stations of Ouidah
in Dahomey. By 1862, Father Borghero sent a Catechist named
Padre Antonio who was a freed slave from Sao Tome Island to the
Lagos Mission.
While Catechist Padre was stationed in Lagos, he taught Nigerians and

other nationals who lived in Lagos the Roman Catholic faith. He
baptized Children, prayed with the dying and buried the dead.
In 1868, Father Pierre Bouche was sent to Lagos by the Catholic

Mission to resume duty as the residential Priest in Nigeria. The
Roman Catholic Mission built a Chapel in Lagos in 1869 for the
adherents of the Catholic Faith. The Church also established a
Primary School in Lagos the same year. From Lagos, the Roman
Catholic Faith spread across Nigeria. The faith spread to Onitsha
through another Father named Lutz who worked around Onitsha
town. This marked the growth and expansion of the Roman Catholic
faith towards the Niger Delta area. The Catholic adherents further
sent Fathers Chauses and Holley from Onitsha, towards Ilorin, and
Ondo.
In 1885, the Catholic Mission sent two Irish Priests who were
members of the Society of the African Mission to Lagos. They
were Fathers Healey who stationed at Abeokuta and Father
Connaughton who was made the Lagos schools Manager in
Nigeria. In 1886, Father Chauses opened a Mission Station at Oyo.
In 1891, he was collated Bishop of Nigeria.
He died around 1894. Father Chauses was succeeded by Bishop

Paul Pellet who opened a Mission Station at Ibadan in 1895. Around
the period, Father John. M. Coquard established the Sacred Heart
Hospital at Ibadan.
7
3.2 The Spread of the Roman Catholic Faith to Lokoja, Onitsha

and Asaba
In 1884, the Roman Catholic Mission opened a Mission station at

Lokoja in Kogi State, Nigeria. Three Fathers were sent by the
Catholic Mission to Lokoja to continue spreading the Catholic
Faith in the area.
However, one of the fathers died at Lokoja in 1885. Father Andrew

Dornan was sent to replace the deceased Father. After some years,
the Roman Catholic Mission Headquarters was removed from
Lokoja and it was located to Asaba by Father Carlo Zappa who was
placed to head the Lokoja Mission area. Father Bishop Shanahan
built a Mission house at Onitsha. He spread the Catholic Faith to
Oghuli, where he built a Primary School, conducted baptism classes
and learnt Ibo language. His speaking the language made many Ibo
people to be converted into the Catholic faith. Bishop Shanahan
founded the congregation of the sisters of our Lady of the Holy
Rosary in Ireland in 1920. The sisters were trained to offer service
to the Catholic Missions of the Holy Ghost Fathers in the Eastern
parts of Nigeria.
In addition to these, Father Shanahan also converted many other

Nigerians into the Catholic Faith i n Ibo land. By 1924, the
Catholic Church in Nigeria was staffed by natives of Ibo who
were priests. In 1933, Father Shanahan consecrated the new
Cathedral that was built by the Church in Nigeria.
Assess the roles of the Society of the African Mission in Nigeria.
4.0 CONCLUSION
The formation of the African Mission for the spread of the Catholic
faith helped in the expansion of the faith in Nigeria. The Roman
Catholic Mission began in Lagos around 1860 with Father
Borghero. The Church spread from Lagos to Onitsha, Ilorin, Ondo,
Oyo, Lokoja, Oghuli and other parts of Ibo land in Nigeria. The
mission had established Schools in all its mission stations in the
country where children were educated and converted into the
Catholic faith.
8
5.0 SUMMARY
Father Borghero and the freed slaves of Nigerians championed the

planting of Catholic faith in Nigeria. Bishop Shanahan founded the
Roman Catholic Mission station at Onitsha in 1886. He evangelized
Oghuli. He built a mission house and School there. Many Nigerians
received Bible instructions in the Bible Classes at the various
Catholic Mission stations in Nigeria. In addition to these, many
Nigerians benefited from the Catholic Mission through the
receiving of Western education from them. The Catholic mission
spread from Lagos to other parts of Nigeria.
Examine the roles of the Nigerian freed slaves in the planting of Roman
Catholic Faith in Nigeria.
Ajayi, J.F.A. (1964).Christian Missions in Nigeria, 1814-1891, The

Marking of a New Elite, London: Longmans group Ltd.
Ayandele, E.A. (1966).The Missionary Impact on Modern Nigeria 1842-

1914, London: Longmans Group Ltd.
Babalola, E.O. (1976).Christianity in West Africa, Ibadan: Scholar

Publications International (Nig) Ltd. .
9
UNIT 3 THE METHODISTS
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Arrival of the Methodist Missionaries in Nigeria
Around 1840
3.2 The Baptist Mission
3.3 The Planting of Christianity in Ondo Area
3.4 The Planting of Christianity in Ibadan
3.5 The Introduction of Christianity to Ikare- Akoko Area
3.6 The Problems Encountered by Christians in Spreading
Christianity the Yoruba Land
3.7 Steps Taken by the Missionaries to Minimize Their
Problems in the Yoruba Land
3.8 Other people that Helped in the Spread of the Gospel in
Yoruba Land
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
This is the third unit of module one of your study.
So far, we have been able to trace the period of the coming of the
missionaries who first planted Christianity in the Yoruba land.
The roles of the freed slaves who were Nigerians in the planting of
Christianity in Nigeria were also noted in the previous studies. In
this unit, you will learn about the Methodist Mission’s quests in
the planting of Christianity in Badagry.
2.0 OBJECTIVES
• identify the roles of the Methodist Mission in Nigeria

• discuss the methods used by the Methodist Missionaries to spread
their faith in Nigeria
• list the mission stations that were opened by the Methodist
Mission in Nigeria.
10
3.0 MAIN CONTENT
3.1 The Arrival of the Methodist Missionaries in Nigeria

around 1840
The Yoruba settlers in Freetown, Sierra / Leone had appealed

to the Queen of England to permit them established a Colony in
Badagry. They also demanded that soldiers, traders and
missionaries be sent to them at Badagry to help them wage war
against slavery, especially the Ado people ,and to preach the
Gospel of Christ. In 1841, these people wrote letters to
missionaries who were stationed in Sierra-Leone to come and preach
the gospel of Christ in Badagry. When their letters were read to the
Christians in Sierra / Leone, some people liked the idea and
appealed to missionaries to assist the Christians in Badagry. On 24
September, 1842, the Reverend Thomas Birch Freeman and William
de Graft arrived at Badagry. Reverend Freeman preached the gospel
to the people who lived in Badagry. He made many converts in the
town. The Clergy built a mission house at Badagry. He organized
prayer-meetings for the Christians. Freeman paid a visit to Abeokuta
to open a mission station in Egbaland. When he got to Abeokuta, he
met Henry Townsend an Anglican Catechist and two Egba freed
slaves from Sierra-Leone spreading the gospel there. When he had
returned from Abeokuta to Badagry, he left for his home country.
Freeman left De Graft behind at Badagry to care for the adherents of
the Methodist faith both in Badagry and Abeokuta respectively.
However, he used to pay visits to De
Graft once in a blue moon. The Methodist mission later
transferred De Graft and posted Samuel Annear to replace him at
Badagry. The mission station at Abeokuta was shut down due to the
Dahome wars for a period by the Methodist Mission. However,
when the war ended, a teacher was sent there to reopen the Mission
Station at Abeokuta. The Methodist outreaches spread from Badagry
to Lagos. In addition to the above named means used to spread
Christianity in the Yoruba land, mention could be made of the freed
slaves who went from Sierra-Leone to settle at Abeokuta after
gaining their freedom from the Dahomean armies. In 1846, the
Methodist and Anglican Missions were established in Lagos and
Abeokuta. Besides, as soon as the Lagos slave market was shut
down, the Methodist and Anglican Missionaries entered there and
they established Mission Stations and Schools in both towns.
African ministers were stationed in the two towns to spread
Christianity [Geoffrey Parrinder, 1969]. In the Schools that were
established by the Missionaries in Lagos and Abeokuta towns,
instructions were largely oral since books were scarce. Prayers
and Biblical texts were learnt through oral recitation.
11
Christianity could not penetrate into the Northern parts of Nigeria

in the early period, because the then Governor-General of Nigeria,
Sir Lord Luggard ruled that Christianity could only be allowed to
enter the Hausa land through the agreement of the ruling Chiefs
who were the Custodians of Islam religion.
3.2 The Baptist Mission
In 1850, the American Baptist Missionary, Thomas .J.Bowen arrived

Badagry.
He established a mission station there. He built a Mission Station at

Ijaye. In the same year, he moved from there to Abeokuta. There he met
the Wesleyan and the Church Missionary Society Missionaries. While
Bowen was at the town, he studied Yoruba language in order to be able
to communicate with the people without any interpreter. He later wrote
Yoruba Grammar and Dictionary for the use of Yoruba people. Bowen
proceeded from Abeokuta to Ibadan and Ogbomosho where he
established Baptist Mission Stations in 1854.
At Ogbomosho, converts saw themselves as superior people over the

traditionalists. For this reason, the traditionalists developed hatred
against Christians in the town. Besides, they abandon tradition of
burying the dead in their family compounds. This act compounded their
problems in the town. Christians then started burying their dead in the
bush. This is because Christians considered burying of dead persons in
the houses unhygienic.
On the other hand, traditionalists viewed burying the dead in the bush as
separation from their ancestors. In traditional beliefs, the moment a
person is dead, he has become an ancestor, to be reverenced and
worshipped. The traditionalists hated the Christians the more for not
allowing the buried Christians to join their ancestors. The traditionalists
also Kicked against the idea of the Christians burying the dead in the
bush for only criminals were buried in the bush at Ogbomosho. In 1879,
according to Ayandele, all Christians were expelled from Ogbomoso
[Ayandele, 1979 p.14].
Bowen built a Mission station at Ijaye. In 1854, Harden also established

a Mission Station in Lagos, Lagos State, Nigeria. From Lagos, the
Baptist Mission also spread to Oyo, Shaki, Igboho, all in Oyo State,and
Ilorin, in Kwara State, Nigeria.[E.O. Babalola , 1979.p.14] The spread
of the Baptist Mission to the Northern parts of Nigeria was done by
some Nigerians who were working in the Northern Nigeria. The
Government posted them to the place after the Second World War. The
Yoruba government workers in the North were located mostly in Jos.
12
There they worshiped as adherents of the Baptist faith. However, in

1912, the Nigerian Baptist Convention was officially formed. It is now
completely self-governing, self-propagating, and self supporting. In
1920, a Minister of the faith paid a visit to them. There he officially
established a Mission Station for the Baptist adherents. While he was
returning from Jos, he stopped at Kaduna and established a Mission
Station for the Yorubas who lived in the town. He baptized eighteen
people in River Kaduna. In 1913, Mr. M A. Adeniran established the
first Baptist Mission Station in Zaria. According to Crampton, the
Nigerian Baptist Convention posted Reverend J.A. Adejumobi to
Kaduna as its first Pastor to over see the rest Mission Stations of the
Baptist faith in the Northern Nigeria in the year 1925. Furthermore,
when the American and some of the Nigerian Missionaries worked
together in Northern parts of the country they established a Secondary
School at Jos, a Teacher Training College in Minna and a Seminary
School in Kaduna.The Nigerian Baptist Convention operates nine
theological training centers for pastors, the largest being the Nigerian
Baptist Theological Seminary in Ogbomosho. The Nigerian Baptist
Convention also operates several hospitals and medical institutions
across the country. The Baptist Hospital in Ogbomosho remains one of
the leading hospitals in Nigeria. Besides, it is used as a University
teaching hospital by the Ladoke Akintola University jointly owned by
Oyo and Osun states. In 1969, a separate Conference for Ilorin and
Kabba faithful was established and it was named Kwara Baptist
Conference. The Church has planted about 100 Mission Stations in the
Area. Besides, a group of Longuda who broke away from the Lutheran
faith has joined the Baptist faith in Northern Nigeria. In 1972, Etubi who
was a missionary in the Qua Ibo Church at Idah, broke away and he
joined the Baptist. In 1974, a second Baptist church was established at
Idah it is named Emmanuel Baptist Church, Idah. The Baptist Mission
has the Northern Conference Convention, which has its Headquarters at
Beulah. It comprises Adamawa and Sardauna Provinces. The Mission
Stations are located in the following towns, Zaria, Kano, Katsina and
Sokoto. The Nigerian Baptist Convention has founded and operated
several primary Schools and Secondary Schools across the nation. The
Mission has established a University at Iwo in 2002. It is named Bowen
University in honour of Reverend Thomas Jefferson Bowen, the first
American Baptist Missionary from the Southern Baptist Convention.
The named institutions above are established to convert pupils,
Secondary school students and the post secondary school students into
the Baptist faith in Nigeria to date.
In 1969, a separate Conference for Ilorin and Kabba faithfuls was

established and it was named Kwara Baptist Conference. The Church has
planted about 100 Mission Stations in the Area. Besides, a group of
Longuda who broke away from the Lutheran faith has joined the Baptist
13
faith in Northern Nigeria. In 1972, Etubi, who was a Missionary in the

Qua Ibo Church at Idah, broke away and he joined the Baptist. In 1974,
a second Baptist Church was established at Idah, it was named
Emmanuel Church, Idah. The Baptist Mission has the Nortern
Conference Convention, which has its Headquarters at Beulah. The
Mission Stations were located in the following towns: Zaria, Kano,
Katsina and Sokoto The Nigerian Baptist Convention has founded and
operated several Primary Schools and Secondary Scho ols across the
nation. The Mission established a University at Iwo in 2002. It is named
Bowen University in honour of Reverend Thomas Jefferson Bowen, the
first American Baptist Missionary from the Southern Baptist
Convension.
3.3 The Planting of Christianity in Ondo Area
In 1853, David Hinderer introduced Christianity in Ibadan. In 1856,

Christianity was established in Ilesha. In 1859, Christianity was planted
in Ile- Ife. In 1875, David Hinderer introduced Christianity in Ode,
Ondo. In 1877, Charles Philips was posted to take over from
Hinderer.This was during the period that Oba Ajimekun the then
Osemawe of Ondo land and some of his Chiefs embraced Christianity. In
1876, the first worship Centre was built for Christians to worship. In
1877, Philips demanded for another land to build a bigger place of
worship in the town because the population of Christians increased daily.
The land that was given to the Christians to build a Church was the land
of the evil spirits. It was a place where people who died unpleasant death
were buried. The evil forest was allocated to Christians in order to
discourage them from serving Jesus Christ. The adherents of the
traditional religion hoped that Christians would be afflicted with
incurable diseases. However, the Church accepted the land and their
spiritual leader in person of Philips prayed over the land for God’s
protection. On the land, there was an Iroko tree that the Ondo people
believed that evil spirits inhabited. The adherents of Christianity prayed
on the site for seven days and the tree that was believed to be the abode
of witches fell down. The Christians cleared the tree away from the site
and they built a Church on the land. There they worship the Living God.
It was reported that Philips cared for the people spiritually and
materially. The Christians built Schools and Colleges in Ondo area.
Many people were trained in those institutions that were established by
Christians in the town. The first Primary School was built in Ondo in
1890 by the Missionaries. There pupils were taught Christian education.
The old pupils of the School can be found in all parts of Nigeria
occupying important political, social, economics and administrative
positions. They are also in law, politics, medicine, theology, technology
and education all over the country. The Christians in Ondo area made use
of the converts to spread the Good News to others in Nigeria. In
14
1879, Ondo town was affected by smallpox. The mortality rate was
high, and it was reported that about ten people died daily in the town.
The traditional Chiefs gave a heifer to Sango priest to offer as sacrifice of
propitiation. However, Philips and Christians in the town were able to
inform the people that the disease came there because of their
disobedience to the commandments of God. The Living God used it to
punish them for their evil acts to fellow human beings in the town.
However, the Lord God demanded from them repentance from their
wicked deeds. It was noticed that none of the Christians was reported
dead, except two people who were affected and later received healing as
the Church prayed for them and they repented from their sins. The
Church prayed for the forgiveness of sins of the entire people of Ondo
town, and God heard their prayers and the disease vanished form Ondo
town. This made many people to join the Church.
Another important thing that Christianity brought to Ondo town was the
introduction of corrugated iron sheets for roofing houses instead of
leaves that had been previously in use. Many people in Ondo town
roofed their houses with iron sheets. The Christians also made the people
to stop the act of burying living slaves with their masters when they die.
The Christians also introduced the planting of economic trees, such as
cocoa and breadfruit to farmers in Ondo area in 1890.Reverend Charks
Philips distributed the seeds of the trees to Ondo farmers to plant in their
various farms which later brought to them economic reward.
Reverend Charks Philips succeeded against the power of darkness and

illiteracy in Ondo area. He died in 1906. It is a testimony to his efforts
that the spread of Christianity continues in Ondo area after his death.
3.4 The Planting of Christianity in Ibadan
Reverend David Hinderer introduced Christianity in Ibadan around

1854. He was a German Missionary of the Church Missionary Society.
It was Reverend Henry Townsend who was then at Abeokuta who paid a
visit to the town during the reign of Baale Ope Agbe and requested a
mission station for the area. Townsend returned to Abeokuta and
requested for more Missionaries from his Mission. In 1852, Hinderer
established a mission station at Ibadan. Many Evangelists were also
posted to him and he sent them to open mission stations in various
towns, such as, Iwo, Ilesha, Modakeke, Ile- Ife and Oshogbo to mention
just a few places. In April 1896, the Church Missionary Society
established a Training Institute in Oyo. There they trained professional
teachers, but the students in the School looked to the priesthood as their
mentor. The college in question is now crown as the Ajayi Crowther
University, Oyo. In 1900, the Mission established an Institute in
Oshogbo to train vernacular evangelists for the spread of the Gospel in
15
Yoruba land. On the other hand, the Baptists likewise built the Baptist
College,at Iwo. In 1901, the Wesleyans established Wesley College at
Ibadan.
3.5 The Introduction of Christianity in Ikare-Akoko Area
The introduction of Christianity in Ikare-Akoko Area took place in

various routes. In 1870, one Michael Badoro at Okela quarters in Ikare,
returned from slavery and preached the Gospel to his people.
Christianity was also introduced in the area through Lokoja in Kogi
State, Nigeria in 1883. The Anglican priest named J.J. Williams who
was the vicar of the Holy Trinity Church, Lokoja, spread the Gospel to
the area in 1883. At the same period, many non-native traders, rubber-
tapers, saw millers, produce buyers, and Christian sojourners who were
soldiers in Ikare area also spread Christianity in Akoko area. Mention
could be made of David Oluguna and Peter Arowolo, natives of Ilesha
who were traders. In 1910, Reverend H.F. Gani, the Superintendent of
Owo, Ogori, and Akoko Churches visited the Ikare Church. He
influenced the Anglican Church authorities in Lagos Diocese to merge
the Akoko Churches to Yoruba Mission. In 1915, Mr Aiyebusi became
the Church administrator in Ikare Mission stations. He imposed Church
wedding on Christians. Adherents who could not comply with Aiyebusi
on the marriage order, left the Anglican Church. They established
African Church in Ikare. Despite the break away of some members,
Saint Stephen’s Church Ikare began to exercise the leadership role
among Ikare Churches from 1915 to 1920. On 29 September 1920, Mr
Lackland Augustus Lennon, a Jamaican was posted to Saint Stephen’s
Church Ikare, as an administrator. In 1922, he was ordained Priest at
Owo and returned to Ikare Mission Area. In 1924, the Bishop of Lagos
Diocese, Melville Jones authorized Lennon to extend the spread of
Christianity to Kabba, Ebira and Akoko-Edo areas. Lennon established
schools in those areas to convert children.
In 1922, Lennon established Post Office at Ikare. By the middle of

1940’s, the Ministry of Communications, Nigeria, took over the Post
Office.
In 1923, Lennon built a magnificent office and he allocated a room to his

wife, Mrs. M. Lennon to serve as dispensary to Ikare people. Many
people, who were not Christians but benefited from the Clinic, became
Christians.
In 1922-1925, Lennon, Chief Ajaguna and Momoh gave able leadership

to the people of Ikare to construct Ikare-Owo road.
16
In 1943, Lennon was appointed a parliament member to represent the

Western-Region in the house of parliament in Lagos. His cordial
relationship with Christians and other faith members in Akoko area,
earned him popularity among them. Lennon used the opportunity that
was offered him in the House of Parliament to appeal for essential
amenities for the people of Ikare. However, the government could not
meet his demands due to the Second World War that had just ended for
it had affected the economy and the finance of Nigeria. Based on this,
Reverend Lennon advised that the Ikare people levied every taxable
male some amounts along with their yearly poll tax. He made it clear to
the people of Ikare that if they could produce the materials and used
direct labour methods for the pipe borne water and the light projects, the
government would render the technological assistance for the Ikare
community. The people yielded to the advice of Lennon. Between 1943
and early 1950 pipe borne water and electricity were provided in Ikare
area. Many non- Christians who witnessed the events became Christians.
Lennon advised Christians to participate in Nigeria politics in order for
them to bring light into the Country.
In January 1921, Reverend Lennon established a Primary School at

Ikare. He christened it Saint Stephen’s School, Ikare-Akoko. On 23rd
September, 1935, Lennon established Jubilee Central School to train
Pupil-teachers, clerks, Church workers and would -be students for Saint
Andrew’s Teachers College, Oyo, Oyo State, [now Bishop Ajayi
Crowther University, Oyo, Nigeria]. Lennon left Nigeria on 7 July 1951
for his home country, Jamaica [Akeredolu, 1986.]
3.6 The Problems Encountered by Christians in Spreading

Christianity in Yoruba Land
This course material seeks to discuss the contact of Christianity with

Islam in the Yoruba land. It has been discovered by Scholars that
Islamic religion predated Christianity in Nigeria. Islam had been
planted and nurtured in the land before the introduction of
Christianity. Besides, Islamic propagators in Nigeria were Africans
who were accustomed to the harsh climatic conditions and diseases
of the land. These Islamic scholars continued spreading Islam faith in
the land.
They also established Quranic Schools where children were taught

of Arabic language as the official one in spreading Islamic
religion in Yoruba land. For this reason, the Muslim
community had grown both in size and stature ever before the
coming of Christianity into Yoruba land. The contact of
Christianity and Islam created many problems for Christianity at
the initial stage of expansion in the land. Among these problems
17
in the wheel of was bad climate. The climate served as a great

barrier against the efforts of foreign missionaries who came to plant
Christianity in Yoruba land. This is because they were not used to
the tropical climate of the land.
For instance, some missionaries died of heat -stroke caused by

the heat of the sun. Malaria was another disease militating
against the progress of Christianity in Yoruba land. It could be
recalled that right from 1841, which was the period of the Niger
expedition, malaria was a very significant barrier to the spread
of Christianity in Nigeria. About one hundred and thirty-six out
of one hundred and forty-five Europeans who took part in the
expedition died of malaria and they were buried at Lokoja in
Kogi State. Their graves remain in Lokoja town up till date. For
the reasons mentioned above, the spread of Christianity in Lokoja area
stopped for the main time. But, for Muslims, their religion continue to
spread in the land for their propagators were Africans who had all
natural endowment in terms of energy and natural adaptability to the
situation in the tropic. Islam came in Yoruba land by land. The early
propagators did not face the sea problems encountered by the
propagators of Christianity since most
of its propagators came from the hinterland. The Christian
missionaries were also faced with the problem of language, a
problem which created a favorable avenue for Islam to spread since
Islam was propagated by Yoruba –speaking people. Consequently,
Islam had an edge over Christianity. In this situation, the Christians
in the Yoruba land were not happy at the rapid expansion of Islam
in the land. As a result, some measures were adopted either to limit
the rate of the spread of Islam in the area or to help in their own
way of spreading Christianity in the same manner as Islam. To
achieve this goal, the following efforts were made by the Christians.
Native Clergy learnt Arabic language which they used in spreading
the gospel in the Muslim populated areas. Schools were built to
educate Yoruba children in order to attract their parents to become
Christians.
However, the strategies such as discussion on Christian faith,
preaching, baptism and training the native Clergy in Arabic
language adopted by the Christian missionaries to counter the
rapid growth of Islam in Yoruba land had little or no effect , but
they were most successful through the use of education and
health-care delivery strategies. All these, we shall discuss in other
units of this course. But an example is mentioned below.
In 1922, Lack land Augustus Lennon used the above-mentioned

methods spread Christianity in Ikare-Ikare Akoko area of Ondo
State. In Schools and Hospitals, the Christian missions had all the
18
resources within their control to serve as magnet to attract

adherents of other religions in Yoruba land to the Christian faith.
Moreover, in some areas, this method did not work. This is because
the adherents of Islam had also introduced Quranic schools that
served as alternative to the type of Christian-sponsored schools to
train their children.
From the whole episode, it seems that right from the beginning of
the contact of Islam with Christianity in the Yoruba land, the two
religions have been witnessing a kind of revivalism with a view to
winning souls from one to the other faith. On other hand, both
religions have several things in common including the belief in One
Creator who had sent many prophets, The only Son of God Jesus
Christ the Messiah of mankind. Muslim hold Muhammad as the
Prophet to mankind. They both claim Abraham as their ancestor and
both teach morals and peace.
However, Christianity teaches Trinity to their adherents, which

Islam did not accept. This makes Islam and Christianity to become rivals
in the Yoruba land.
3.7 Steps Taken by Missionaries to Minimize Their

Problems in the Yoruba land
During the period that arrangements were being made for Niger
Expedition and a mission was projected for the model farm at
Lokoja, the mother Church of Anglican in London, assigned
duties to Reverends J.F. Schon and Samuel Ajayi Crowther to
train interpreters and themselves to learn the languages of the
people of Nigeria that could help them communicate with
Nigerians.
Schon chose Hausa and Ibo languages. While Samuel Ajayi Crowther
studied Yoruba language for the same purpose. Other missionaries in
Yoruba land also studied Yoruba language. In 1852, Samuel Ajayi
Crowther published an enlarged edition of Yoruba Grammar and
Vocabulary as well as translations of four books of the New
Testament.
Professor Carl Lepsius guided the Church Missionary Society

linguistic studies in Hausa, Kanuri, Ibo and Ijaw. While Bowen a
Baptist missionary also learnt Yoruba language and drew the attention
of the missionaries to the poetic excellence of the invocative prayers
of traditional Yoruba worship, especially those of Ifa for use in
Christian worship by Christians in the Yoruba land. His works were
published in volumes of the Smithsonian contributions to knowledge
in New York. Crowther and Thomas King translated
19
the Bible and the Prayer book into Yoruba language for the Yoruba
Christians. In 1854, another expedition was sent up the River Niger by
the Crown Colony. The British Government and Macgregor Laird
organized the expedition. The aim of the trip was to introduce legitimate
trade and plant Christianity in the Niger-Benue area. According to
Crampton, many of the explorers were Africans. The white men were
very few at this period this was due to the death of many of them that
died during the first expedition that took place in the year 1841. The few
white men that accompanied the black men to the upper Niger-Benue
came with quinine, which they used to cure malaria whenever they were
attacked. Bishop Ajayi Crowther left the Yoruba Mission and joined the
expedition. At the period in question, every body that made the journey
back alive for there was no report of death among the explorers. In 1857,
the Crown Colony, the Church Missionary and some traders made
another journey to the area in question. While they got to Idah in Kogi
State, the Attah of Igala land did not ground them permission to establish
a Mission Station there. However, he sent some of his servants to
accompany them to the confluence area. He told them to sell the war
sport to the explorers so that they could settle there and help him wage
war against the Nupe warriors who used to wage war against the people
of Igala. The Attah of Igala land named Ocheji, sold the land to them for
700,000 cowries or goods worth of the amount. On the land, were the
following buildings; Gbobe Chapel, Schools, a College and The Holy
Trinity Cathedral Church, Lokoja, which is always headed by Lokoja
indigenes in fulfilment of the prophecy of Lieutenant Glover in 1862. He
wrote a private letter to the Authority of the Church Missionary Society
in England that the Confluence area which was bought would be the area
where future great Bishops that would be produced. He wrote ‘this
Lairdstown will be the ground of a future great bishopric.’ Today there
are many sons of Lokoja area that are Bishops, mention could be made of
Ferron, Bako, Akanyan, and Igbunu to mention just a few of them. No
any priest outside the area was made a bishop except the retired Bishop
Haruna who was trained by Lennon, a missionary at Ikare- Akoko in
Ikare,who was consecrated the Bishop of the Kwara Anglican Diocese,
Offa, but later, the headquarters of the Diocese was moved to Ilorin.
However, if the policy that was laid down by Glover is amended in the
Lokoja Diocese, then other priests that are not an indigene of Lokoja area
may be considered by the Anglican Communion in Nigeria to be
consecrated bishop. If not, the Lokoja indigenes will continue to be
bishop in the area.
20
3.8 Other People that Helped in the Spread of the Gospel in

Yoruba Land
The Creoles, that is, the freed slaves that were Nigerians,
especially, the Yorubas contributed immensely to the planting of
Christianity in Yoruba land. Another group that helped in the
planting of Christianity in Yoruba land were noble persons; that
is, men of local prominence who on their own initiative invited
and patronized missionaries; among such people were Sodeke of
Egba land and the Chief of Badagry. The lay converts, especially
traders who acted as a group used their social powers to aid the
establishment of missions in Yoruba land. Catechists,
Evangelists, Church elders and School teachers were also used to plant
Christianity in Yoruba land.
In addition to these, Congregations which pioneered expansion

of Christianity to other parts of Yoruba land and paid for the
upkeep of ministers also helped in the planting of Christianity in
Yoruba land through financial aids.
Mention could be made of All Saints Anglican Church Yaba, that

paid for the upkeep of ministers. Furthermore, local communities
built, maintained Church and school infrastructures for the
spread of the Gospel in Yoruba land. Another set of people that
helped in the planting of Christianity in Yoruba land were the
Charismatic, or Prophet figures who quickened the planting of
the religion in their brief careers in the land.
The freed slaves of Yoruba land started the planting of Christianity in

Badagry. Discuss.
4.0 CONCLUSION
This unit has taught you to know some of the problems that were
encountered by Christians in the planting of Christianity in
Yoruba land. Among these problems were the harsh climatic
conditions and diseases of the land. The missionaries also faced the
problem of language which they could use to preach the Gospel to the
people of Yoruba land.
They also encountered opposition from adherents of other religions

in their quest to win converts. In this unit, you also learnt about
some steps that were taken to minimize some problems that were
encountered by the missionaries in Yoruba land.
21
5.0 SUMMARY
Having gone through this unit, you would have understood the following
points:
The Methodist Mission got to the Yoruba land around 1840. The
Yoruba freed slave settlers appealed to the Queen of England to
establish a Colony in Badagry. They also demanded for
missionaries be sent to them at Badagry to continue the spread of
Christianity in Yoruba land.
The freed slaves in Sierra-Leone joined the settlers at Badagry and

appealed for more missionaries for Badagry land. Reverends
Thomas Birch Freeman and William de Graft responded to the requests
of the settlers of Badagry and arrived in town on 24 September, 1842 to
plant Christianity there.. Schools and Hospitals were used as means to
convert people into Christianity in the Yoruba land. The Missionaries
had problems of language, diseases and oppositions from other religion
in the land. The Missionaries learnt some Nigerian languages and they
made used of them to write the Bible for Nigerians to use.
1. Enumerate the problems that the early Missionaries faced in the

planting of Christianity in Yoruba land.
2. Assess the spread of Christianity in Yoruba land between 1840
and 1842.
3. Explain some of the steps taken by the Missionaries to
minimize their problems in the Yoruba land during the early
periods of the gospel in the area.
Ade Ajayi, J. F. (1977). Christian Missions in Nigeria 1841-1891. The

Making of a New Elite, London: Longman Groups Ltd.
Geoffry Parrinder (1969).Africa’s Three Religions, London: Sheldon

Press Ltd.
Oshitelu G.A. (2002).Expansion of Christianity in West Africa,

Abeokuta: Visual Resources Publishers.
Kalu, O.U (1980). The History of Christianity in West African Essays

Lectures, London: Longmans Groups Ltd.
22
UNIT 4 THE SPREAD OF CHRISTIANITY IN THE

EASTERN PARTS OF NIGERIA BY THE
HOLY GHOST FATHERS IN THE
NINETEENTH CENTURY
1.0 Introduction
2.0 Objective
3.0 Main Content
3.1 The Purchasing of Slaves and Their Converting into
Christianity by the Holy Ghost Fathers
3.2 The Spread of Roman Catholic Mission at Nkissi
3.3 The Evil practices of the Onitsha Indigenes in the Early
Periods
3.4 The Practice of Christianity in Agouleri Village
3.5 The Problems of Christian Village Evangelism in Onitsha
Area
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
In this unit, you will be introduced to the spread of Christianity in

the Eastern parts of Nigeria by the Holy Ghost Fathers in the last
quarter of the Nineteenth Century. The Holy Ghost Fathers focused
their attention on village evangelism in the Eastern parts of the
Country.
2.0 OBJECTIVE
At the end of this unit, you should be able to:
• explain the method used by the Holy Ghost Fathers to spread

Christianity in various villages in Eastern parts of Nigeria.
Enumerate their achievements in the areas.
3.0 MAIN CONTENT
3.1 The Purchasing of Slaves and Their Conversion into

Christians by the Holy Ghost Fathers
The method of evangelization that was embarked upon by the

Holy Ghost Roman Catholic Missionary Society in Africa was the
buying of slaves whom they settled in villages and converted into
23
Christianity Around Nineteenth Century. This method was used to

gather the scattered slaves who were displaced by the French and
the European slave traders. The Europeans assembled the African
freed slaves and gave them liberty in their various settlement
areas. However, they used the slaves cheaply in the labour market.
The missionaries also used the slaves cheaply to get themselves
established in Africa. Around 1877, the Holy Ghost Fathers started
buying African slaves at Bagamoyo. They used the opportunity to
evangelize the African slaves whose souls were neglected in
evangelism work. In 1892, the Superior of the Holy Ghost Fathers
wrote from Paris to the Cardinal Prefect of the College of
Propaganda in Rome to inform him of how they bought children,
trained them , converted them into Christianity and settled them in
Christian villages. He wrote:
...in all our missions our Fathers bring up young children,

both boys and girls, at great expense and a good number
of these, especially of the girls, are children bought out of
slavery. We have to look after them for several years until
we can establish them and make Christian house-holds
and then Christian villages.
In 1896, 880 children were bought in the slave markets in Congo

and 830 at Oubangui between 1894 and 1899 respectively by the
Holy Ghost Fathers. In March 31, 1897, Father Hacquard, a
missionary in Timbuktu reported to the General Assembly of the
Anti-Slavery society in Paris that they had adopted slaves whom
they settled in Christian villages. By this method, the inhabitants
of the Christian villages were converted into Christianity by the
Holy Ghost Fathers. However, the Holy Ghost Fathers had the
problem of financing in the Christian village evangelism method.
But on 5 th May,1888, a partial solution was reached through the
letter which Pope Leo Xiii wrote to the Anti-Slavery Society in
Paris to establish and finance thirty Christian villages for
evangelism among Africans who settled in the French territories.
The Archbishop of Algiers Cardinal Lavigevie, pleaded for the
abolition of slavery in Brazil. He made a request for abolition of
internal slavery in Africa. The Cardinal put forward the following
plans to other Bishops to stop the internal slavery in Africa.
Armed monks should be formed to fight the Negroes in order to
end up the trafficking in slaves in Africa by using force of arms.
The Pope suggested to the Missionaries to buy the African slaves
and settle them in a place called ‘Christian village’. The
suggestion of the Pope was taken by the Missionaries in Nigeria.
In the Eastern part of the country, the Holy Ghost Fathers bought
Nigerian slaves and settled them into
24
Christian villages. In other to aid the Missionaries in the Eastern part

of Nigeria to evangelize the people, the Pope introduced collection of
money on 6th January annually in every Catholic Church for the Holy
Ghost fathers for planting of Christianity in Nigeria. About fifty people
were sent to evangelize the area. Among these people, there were
twenty freed slaves in the mission work. In 1890, about fifty- five
slaves were bought and in 1891, the missionaries bought about
seventeen slaves. The slaves that were bought settled in Christian
villages. In 1906, the Holy Ghost Fathers had established three
Christian villages in the Niger Delta area of Nigeria. Agouleri mission
stations had Saint Joseph as its headquarters for evangelism in the area.
The mission also had about 500 Christians who were in charge of the
spread of the gospel at Onitsha Wharf. Around 1902 The Vatican
suggested that all Catholic Churches should contribute money for the
spread of the gospel in Nigeria. All Catholic Churches throughout the
world, contributed money for the work of evangelism in Africa,
especially, Nigeria. The French Anti—Slavery Society accepted the
suggestion of the Vatican and promised to make funds available to the
Missionaries in Africa, especially, those who were in the
Eastern part of Nigeria. 5o,ooo Francs was sent to the
Missionaries in the Eastern parts of Nigeria for the evangelism work
by the named organization. However, in 1911, in Eastern Nigeria, the
Superior of the Roman Catholic Mission, Shanahan, had a dispute
with the Cardinal of the Propaganda colleagues in Rome over the
misused of the money donated by the organization for the purpose of
evangelism in the area. This was because he was accused of
embezzling the money that was meant for evangelism in the Eastern
parts of Nigeria by the Church.
3.2 The Spread of Roman Catholic Mission at Nkissi
25
In September 1885, four French Missionaries were sent to open a

Mission station in the Eastern part of Nigeria. They opened a mission
station at Nkissi near Onitsha Wharf which was opposite the bank of
River Niger, near the slave market in the area. In 1886, Samuel Ajayi
Crowther who was an Anglican priest donated a piece of land to the
Roman Catholic Mission to establish a Mission station at the Niger
Delta Pastorate area. The area which Ajayi Crowther gave to the
Holy Ghost Fathers to plant Christianity was formally used for
buying slaves in the Eastern part of Nigeria. At Onitsha Wharf, a
slave was bought for 90 Francs on 12th June 1886 . Furthermore, on 6
August 1886, a three-year-old boy was sold for 12 sacks of salt. In
1891, the missionaries bought seventeen slaves. The slaves were
established in Christian villages. In 1906, the Holy Ghost Fathers had
established three Christian villages in the Niger Delta area of
Nigeria. Agouleri Mission Station had Saint Joseph as its
headquarters for evangelism in the area. The Mission also had five
hundred Christians who were in charge of the spread of the gospel at
Onitsha wharf in Nigeria around 1902.
3.3 The Evil Practices of the Onitsha Indigenes in the Early

Periods
The Onitsha wharf Missionaries witnessed the practices of human
sacrifice and slavery at Onitsha. It was said that the slaves departed
Nupe kingdom for Onitsha. And the Asaba people bought them. For
instance, two slaves were sacrificed during the enthronement of obi
Moreover, Obi titleholders were very many at Asaba. Each titleholder
used to sacrifice slaves for their enthronement or burial. Besides, the
Asaba people used to buy slaves from Nupe traders at Onitsha. The tasks
for the missionaries at Onitsha and Asaba areas were to stamp out these
evil practices among the indigene of the named towns. For these
reasons, the missionaries started to purchase some of the slaves that
were bought by the Obis in area. In 1887, the slaves that were bought by
the Holy Ghost Fathers or Missionaries were used as labourers to build a
hospital at Onitsha wharf for treating the sick among the slaves that
settled in the area. However, they were accused of using the slaves for
labour but the Missionaries claimed that slaves were used to build the
hospital for charitable purpose.
26
3.4The Practice of Christianity in Agouleri Village
In 1891, the Onitsha missionaries converted a Chief named Igigo

Agouleri. At the village, the Holy Ghost Fathers celebrated Mass each
morning at 4.45 am followed by communal prayer and meditation of the
Christians whom they bought and settled there. After the morning Mass,
the Christian ex -slaves were engaged in work on the coffee plantation
that was owned by the Missionaries. In addition to these, during
afternoon everyday, the Christian ex-slaves learnt catechism in the
church. The Christian ex – slaves used every evening to work around the
mission buildings. In 1891, about seventy Ossamori who were adherents
of the Anglican faith joined the Roman Catholic Church. In 1893, the
Missionaries established a primary school at Onitsha wharf about five
hundred people were admitted into the school to receive Western
education .This served as the beginning of the Roman Catholic education
in the Eastern part of Nigeria. Some of the ex – slaves, who were trained
in the school, were engaged as teachers, interpreters and clerks in
government service.
27
3.5 The Problem of Christian Village Evangelism in Onitsha

Area
The Royal Niger Company was the lord of the Niger Delta area in the
early 1890s. For these reasons, the company controlled all activities in
the area. For example , the company imposed payment of 25 percent tax
on all goods for the Missionaries that were sailed by the sea to Onitsha
area .In addition to this, they were also taxed the sum of three pounds for
the transportation of a ton of goods brought through the sea to Onitsha .
Besides, whatever goods the Catholic Missionaries paid for at the Royal
Niger company, would be delayed before delivery. The imposition of
taxation on the goods of Catholic Mission by the Royal Niger Company
led the Holy Ghost Society authorities into debt. In Nigeria, from 1885 to
1890 the Royal Niger Company saw the French Holy Ghost Society as
French aides and abettors of French interests on the Nigeria soil. For
example, Gold accused the Superior of the Holy Ghost Mission of
engaging in slavery and had him prosecuted and fined. He also claimed
that the mission site that was given to them by Ajayi Crowther to
established a Mission station belong to the Royal Niger Company. And
that the Royal Niger Company was owned by the British Government.
Therefore, the landed properties which were occupied by the French
Holy Ghost Fathers belonged to the British government. So, their
occupying of mission stations in Onitsha and Asaba was illegal. Marshall
therefore, replaced the French Missionaries with the English
Missionaries in the Niger area. He summoned Cardinal Ledochowzki,
Prefect of the Congregation of Propaganda in Rome, and Cardinal
Vaughan to remove the French Holy Ghost fathers from the Niger -Delta
areas in Nigeria. Furthermore, Marshall also wrote to the Superior
General of the Catholic Society in Paris, Father Emonet that there was
rivalry between the French and the English missionaries in the land.
Therefore , he would like the French missionaries to leave the area
for the English missionaries, since they belonged to the British
government that owned the disputed land .This also made the new
Cardinal get involved in the disputed land by looking for a West African
Bishopric to which a British – born person could be appointed . All
these problems with the Royal Niger Company, over taxation, the
buying of slaves and the French presence in the Eastern part of Nigeria
made the operation of the Christian Village expensive and unprofitable
in Nigeria. In addition to this, it was felt by the missionaries that it was
better for Africans to evangelize themselves rather than using White
Missionaries. This view compounded the problems of Catholic Mission
in Nigeria in the early 1895 to 1890s. The attitude of the Holy Ghost
Fathers showed their bias towards the Africans that they had little or no
faith in the Africans evangelized in Nigeria. For they focused on the
Christian village evangelization methods in the eastern part of Nigeria
that was led by the white men only. The Holy Ghost Fathers also
28
introduced other methods of evangelism in Nigeria. For instance,

Lejeune, Superior of Onitsha Wharf Mission from 1900 to 1905,
demanded for funds from the Cardinal Golti, Prefect of
Propaganda of Christianity in Rome, to tackle the problem of slavery in
Nigeria. As a result of this, the Missionaries converted sixty-five people
in Agoudleri in Nigeria. In 1901, Golti sent Lejeune 20,000 Lira to be
used for the conversion of African slaves to Christianity. Despite these
methods that were used by the
Missionaries to fight slavery in Africa, it was not totally
eradicated. For this reason, Lejeune embarked on a research for an
alternative method of evangelization which would be more effective in
the spread of the Gospel in the Eastern Nigeria. The method was the
introduction of Christianity to the Chiefs and Leaders of the Agouleri
village. Through this, many people were converted to Christianity in the
area.
4.0 CONCLUSION
It is expected that from the study of this unit, you should have learnt the
following points:
The purchasing of slaves and their conversion to Christianity by
the Missionaries. The spread of Roman Catholic Mission in the
East of the Rivers Niger and Benue in Nigeria The practice of the
Onitsha indigenes in the early periods of Christianity.
5.0 SUMMARY
Having gone through this unit, you would have understood the
following point: The Missionaries embarked on the buying of
slaves in Onitsha area, settled them in villages and converted
them into Christianity.
The Pope introduced collection of money in the Catholic Church to

aid the Missionaries in the spreading of the Gospel in the Onitsha
area.
The Royal Niger Company was the lord of the Niger Delta area in
early 1890s. Goldie accused the leader of the Missionaries of
engaging in slavery, had him prosecuted and fined. Lejeune
replaced Goldie in 1901 in Niger area. He searched for an
alternative method of evangelising the people of Niger Delta area.
29
Discuss the following:
1. Goldie
2. Marshall
3. Obi title holders at Asaba land in 1885.
KALU, O. U. (1980).The History of Christianity in West Africa Essay

Lectures, London: Longmans Groups Ltd.
Ade Ajayi, J.F. (1977). Christian Missions in Nigeria 1841-1891: The

Making of New Elite, London: Longmans Groups Ltd.
30
UNIT 5 ATTEMPTS TO ESTABLISH CHRISTIAN

VILLAGE EVANGELISM IN NORTHERN
NIGERIA BY THE MISSIONARIES IN 1884
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Lord Lugard, the Governor of Niger Area
3.2 The Role of Lord Lugard in the Northern Nigeria
3.3 The Holy Ghost Fathers’ Response to Lugard’s
Request
3.4 The Burning of Dekina Mission station by the
Muslims
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
This unit deals with the non-interference policy of Lord Lugard Islamic
religion in Northern Nigeria. It also discusses the contributions of Roman
Catholic Church towards the planting of Christianity in Nigeria.
You will also learn about how the Missionaries Planted Christianity in
the Northern Nigeria.
2.0 OBJECTIVES
• discuss how Christianity was planted in the Northern Nigeria

• describe the problems encountered by the Missionaries in the
planting of Christianity in the Northern Nigeria
• state how the problems were solved.
3.0 MAIN CONTENT
3.1 Lord Lugard, the Governor of Niger Area
Sir Lord Lugard, the Governor- General of the Niger area

made a policy that Christianity must not interfere with the
Islamic religion in the Northern part of Nigeria. He made the policy in
order to control the northern people.
31
However, he added a clause that whoever tried to plant

Christianity in the area must seek for the permission of the
Muslim leader in the area before embarking on it. In 1890, an
attempt at establishing a Christian Village in the Northern
Nigeria was made. This is because the Catholic Mission noticed
that many slaves who were bought at Onitsha were taken beyond
Lokoja, Iddah and were sold in the market at Inchitabu to the
Igala people in the north. In order to stop the selling and buying
of slaves in the Lokoja area, Father Lutz had established a
Christian Village in the North. Besides, Lutz also aimed to
continue the spread of the Church Missionary Society along the Benue
River. For this reason, he planted a Catholic Mission to the area. He
wrote thus;
“The struggle, with Crowther and the Protestants is

therefore going to being. It’s a matter of not setting
ourselves to be preceded in the great centers or along the
Benue River where there is no mission at all so far”
The Missionaries believed that they would be the first permanent

Roman Catholic Missionaries in Northern Nigeria, excluding the
abortive attempt made by a Missionary from Lyons to settle at
Lokoja in 1884. However, Roman Catholic Mission stations had
been established in the Northern part of Nigeria around
seventeenth Century. In 1708, they had about a hundred Catholic
members in the Kororofa where a Catholic priest built a sixty-
bed hospital for treating the sick people in the area. In 1708,
Father Carlo da Geneva, was appointed Prefect for Bornu
Mission, but he declined to accept the offer.
Another reason for the spreading the of the gospel from Onitsha to
the Northern part of Nigeria is the belief that the Hausa people
would be attracted by the doctrine of Roman Catholic faith. They
hoped that the Hausa people if converted to Christianity , they
would be used for the conversion of many people in the area.
However, in 1890, Goldie hindered the spread of Roman Catholic
faith in the Northern Nigeria. He did this by writing to the
Headquarters of the Holy Ghost Society in Paris telling them that
he had disallowed the Church Missionary Society from converting
Muslims in the Northern part of Nigeria and that he was not
prepared to protect the Roman Catholic Missionaries that went
beyond Lokoja in Kogi State to spread their faith. In the letter, he
enclosed a copy of the Niger Territories public notice that was
written in October 1889 forbidding Christian Missionaries to work
in Muslim areas which is mainly the Northern parts of Nigeria.
However, the home based Missionaries
32
replied him that Hausa Muslims could be converted into

Christianity without much problem. Lutz was warned by Goldie not
to try to continue spreading Christianity beyond Lokoja area. If he
does, then, his Mission Station at Onitsha Wharf which belong to
the Royal Niger Company would be taken over by the government.
However, at the beginning of the twentieth century, the prospect of

obtaining a foothold in the North for the purposes of evangelization
looked bleak.
3.2 The Role of Lord Lugard in the Northern Nigeria
In 1900, Sir Lord Lugard, the Governor- General for the Niger area,
tolerated the presence of Christian missions in the Northern part of
Nigeria in order for Missionaries to establish Schools to teach the
converts to read and know the Scriptures and to attract non- Christians to
Schools and through this way, the Church was introduced to them.
However, a serious disaster occurred in the Hausa land mission of the

Church Missionary Society. For that reason, Lugard decided to modify
his views about the utility of Christian Missions in the Northern Nigeria.
He believed that if the Missions that were established by the Church
Missionary Society in the North were really practicing what they
preached and taught, their efforts would be a great asset to his
government in that part of Nigeria.
In 1901, the Acting High Commissioner, Wallace, made a pledge to the

Emir which read in part thus:
I do hereby in the name of His majesty promise you protection and I do

guarantee that no interference by Government shall be made in your
chosen form of religion, so long as the same does not involve acts
contrary to the laws of humanity and oppression to your people.
On the other hand, the Missionaries in Eastern Nigeria were aware of the
British Government’s policy of ‘non-interference’ in the religion of the
Northern Nigeria and declared that ‘this policy in Northern Nigeria will
be our greatest obstacle. Lugard’s protection of the Muslims, ‘with the
maxim gun’ as they put it, along with the establishment of Muslim
Chiefs through out the Northern Nigeria was the ‘greatest evil
imaginable’.
However, the missionaries believed that their religion would one day
penetrate into Northern Nigeria. This is because they realized that one of
the Government’s most obvious problems was the question of the slave
children freed under the slavery proclamation of 1900. The British
33
government having freed the children was responsible for them. To settle
them in families as wards would have simply turned them into domestic
slaves.
Besides, the Public Works Department could absorb a few as

apprentices.
Lugard planned a freed slaves Home where the children would receive a
secular education. Sir Lord Lugard wrote:
I see no reason why religion be it of one sort or another should be forced

upon the liberated slaves. I see much in it to exasperate the
Mohammedan master who considers himself robbed of his property that
we may further encouraged religious propaganda that is hostile to his
Creed.
Lugard was rather perplexed about the whole question of slavery in the
Northern Nigeria and was quite uncertain as to whether the proclamation
forbidding it was a good thing. This proclamation could lead to economic
chaos and rebellion since the Northern Nigeria economy was a
subsistence one and with immense tracts of land there was no excess of
labour. Slavery he believed, was built into the Hausa system. Some of the
Missionaries in the East had advanced the same arguments and
demanded the ending of the village of liberty or Christian village system
of evangelization which was aimed at freeing and coverting the slaves.
The proclamation against slavery had been issued and Lugard was left
with the problem. By 1905, according to a Colonial Office Report, about
3,070 slaves had been liberated, and it was added; ‘these slave returns do
not profess to be a complete record.
Lugard was beginning to realize that ‘the care of children is not

lucrative’.
For example, One hundred children in the care of a European Supervisor,

two European women helpers and two assistant African teachers cost one
thousand four hundred pounds a year. Lugard knew that his
administration in Nigeria dependent on an imperial grant-in-aid of the
colonial masters. Therefore, the amount been sent to him by them to use
in the area was inadequate to care for the liberated slaves. He pointed it
out that he needed private philanthropy in the welfare of the people of
Niger Area. (Kalu, O.U, 1976). However, Lugard was replaced by
Lejeune as the Governor of the Niger Area by the Colonial masters. He
requested for philanthropists to come to his aid in caring for the freed
slave children in the Northern Nigeria.
34
3.3 The Missionaries’ Response to Lejeune’s Request
As private philanthropists who happened to be missionaries heard of the

request, they responded and sent the Missionaries to help in caring for
the liberated slaves, especially the children. They used the opportunity to
plant Christianity in the Northern Nigeria. The Missionaries established
Primary Schools in Dekina in Kogi State. They also built a Mission
station in the area. In 1903, the Catholic Church had 1,100 children in
seventeen Primary Schools in Northern Nigeria. The Catholic Mission
destroyed the economy of the Islamic adherents in the Northern Nigeria.
That is, slavery business which they were engaged in has been
discouraged by Christians. The Missionaries taught moral instruction in
the villages of liberty rather than the Catholic Creed.
3.4 The Burning of Dekina Mission Station by the Muslim
In 1904, the Dekina Mission station was set on fire by the Muslims in
order to prevent the spreading of Christianity in the area by
Missionaries. In 1905, another riot took place in Dekina. It was between
the Christians and the Muslims. The Muslims wanted Christianity to be
eradicated in the area. While the Christians insisted in the spreading of
Christianity on the area.
About ten British Soldiers lost their lives under Major Merrick in another
riot that took place in the same area after the burning of the Mission
Station at Dekina by the natives who were Muslims. However, in
December, 1905, the Missionaries withdrew from Dekina area, but, they
left the Christian villages which they had established in the area.
Account for the role of Sir Lord Lugard in regards to religion in Northern
Nigeria around 1900 to 1905.
4.0 CONCLUSION
You are now concluding the study of the Roman Catholic Mission in
Nigeria in the early 1890s to 1905 in this unit. The Missionaries were
able to stop human sacrifice, slavery and the worship of ancestral gods in
the Eastern Nigeria through Christianity. They also established Christian
villages in the area.
Many Primary Schools were also established to train children in the

Eastern and Northern Nigeria. The Missionaries also attempted to
establish mission stations in the Northern parts of Nigeria.
35
However, they were confronted with many obstacles from the Muslims
in the Northern area. For this reason, they had little achievements in the
Northern Nigeria.
5.0 SUMMARY
In this unit, you have studied the following facts:
Attempts were made by the Missionaries to establish Mission stations

in the Northern Nigeria. The policy of Sir Lord Lugard hindered the
spread of Christianity in the Northern Nigeria. The Missionaries faced
hostilities from the Northerners. For example, their mission stations
were burnt down in Dekina. However, they were able to establish a
Mission station at Dekina where freed slaves were cared for by them in
1903.
1. State the roles of the Missionaries in the planting of Christianity in

the Northern parts of Nigeria.
2. Narrate the obstacles that confronted the Catholic missionaries in the
Northern Nigeria between 1900 to 1905.
Kalu, O.U. (1980).The History of Christianity in West Africa. Essays

Lectures, London: Longman.
Ade Ajayi, J.F. (197). Christian Missions in Nigeria 1841-1891. The

Making of a New Elite, Longman.
E.P. Crampton, (1976).Christianity in Northern Nigeria, Second Edition,

Zaria: Gaskiya Corporation.
36
MODULE 2 THE PROTESTANT MISSIONS
Unit 1 Sir Lord Lugard’s Promise to the Emirs

Unit 2 The Activities of Christians in Egba Land
Unit 3 Christianity in Niger Delta Area
Unit 4 Christianity in Brass Area
Unit 5 The imposition of Christianity on the Ibos
Unit 6 The Planting of Christianity in Akoko-Kukuruku Area
Unit 7 The Planting of Christianity in Kabba Area
UNIT 1 SIR LORD LUGARD’S PROMISE TO THE

EMIRS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Appointment of Emirs by Sir Lord Lugard
3.2 Tugwell’s Missionary journey to Kano
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
This unit discusses the relationship between the British Government, the
Missions and the Emirs in the Northern Nigeria. In the previous unit, you
have learnt that attempts were made by the Missionaries to plant
Christianity in Dekina area. In the same unit, you have also learnt that the
Missionaries were faced with hostilities in the area. In this unit, you will
also learn about the administration of Missionaries in the Northern
Nigeria. On the other hand, you will also learn about the policy of Sir
Lord Lugard which had hindered the spread of Christianity in the
Northern Nigeria. In this unit you will learn how Sir Lord Lugard
exercised British authority over the Northern people. For example, he
installed some rulers who agreed with him in the method of
administration of the Northern Nigeria. Moreover, the use of the Emirs by
Sir Lord Lugard in his administration in the area encouraged them to kick
against the establishment of Christianity, since he had earlier promised
them that he would not allow other religion to exist in the area.
37
2.0 OBJECTIVES
• explain whether the British rule was a help or a hindrance to the

Christian Mission in the Northern Nigeria
• discuss the attitudes of the Englishmen against Christianity
• discuss the attitudes of the white men in favour of the Islamic
religion in the Northern Nigeria
• state the problems of finance that confronted the Missionaries in
the spread of Christianity in the Northern Nigeria.
3.0 MAIN CONTENT
3.1 Sir Lord Lugard’s Promise to the Emirs
By 1903, Sir Lugard had succeeded in imposing the British authority

over various groups in the Northern Nigeria. He appointed Emirs who
accepted to co-operate with his method of administration to rule the
entire Northern Nigeria on his behalf. Lugard also logically used military
power to suppress the Fulani people who would have kicked against the
rule of the British government in their Kingdom. While the Hausa people
submitted themselves to their Emirs who subjected them to the rule of
the British. He promised them that his rule would be just and fair, and
that every man would be free to worship God as pleased.
At the installation of the newly appointed Sultan of Sokoto in March,

1903, he promised that his government would not interfere with the
Muslim religion in the Northern Nigeria. This statement caused
satisfaction and pleasure to the people of Sokoto Caliphate. However, on
the other hand, the promise of Lugard as stated above, became the
source of controversy when Tugwell and his party made their journey to
Kano to plant Christianity. On the other hand, the coming of Christianity
to Northern Nigeria coincided with the coming of the military to the
region. For this reason, the Emirs were against the Christians and the
Soldiers in their territories. Therefore, the Missionaries were
handicapped in the planting of Christianity in the area. They could not
plant Christianity in the area where they were being opposed by the
Muslims who have been assured by the British government that no
religion would be allowed in Northern Nigeria except Islam. Residents
in Northern Nigeria attested to this by saying that the British authorities
deemed it prudent to restrict Missionary enterprise in the Muslim
emirates till the introduction of the railway communication that came
which made the army’s presence in the area more secured. Ayandele
believes that the administrators used the fear of Islam to counteract the
influence of the Church Missionary Society with
38
the Colonial office. The cautious attitude of Lugard caused great

disappointment to the Missionaries in the Northern Nigeria. Apparently
Tugwell assumed that Missions would follow the military expeditions in
the Northern Nigeria just as they had in Ijebu area in the Southern part of
Nigeria.
Why was Christianity not able to flourish in the Northern part of

Nigeria?
4.0 CONCLUSION
The role of the British government cannot be over looked in the set back
that Christianity suffered in the Northern Nigeria as you might have
learnt in this unit. The promise that Lugard had made to the people of
Northern Nigeria that gave them assurance that there w0uld be no other
religion in the area except Islam probably made the Hausa- Fulani
people to accept Christianity in the early period that the religion was
introduced to them by the Missionaries. The promise made by Lugard to
some of the Emirs in the Northern Nigeria on the restriction of other
religions probably made some Emirs to kick against some Evangelists
such as Tugwell and his party in Kano when they tried to plant
Christianity in the area. However, the coming of the railway from the
Southern part of Nigeria paved the way for some Yoruba workers and
traders to plant Christianity in Kano, Kaduna, Ilorin and other parts of
the Northern Nigeria.
5.0 SUMMARY
The Governor of the Crown Colony in Nigeria needed the co-operation

of the people of the Northern Nigeria to pay tax to the Government, for
this reason, they allowed the religion of Islam which they met in
Northern Nigeria as the only official religion of the people. Besides, the
Colony wished to have the area as their colony, so they, in conjunction
with the Emirs, were ruling the Northern area by what is called indirect
rule.
1. What will you consider as the reason for the controversies on the
introduction of Christianity in the Northern Part of Nigeria?
2. Should the Emirs of the Northern Nigeria be blamed for the set back
Christianity suffered in the North?. Discuss.
39
Crampton, E. P. (1975).Christianity in Northern Nigeria, Second

Edition, Zaria: Gaskiya Corporation.
Owolabi, A.J. (2005). “The Growth of the Anglican Church in Akoko-

Kabba District” A Thesis submitted in the fulfillment of the
requirements for the award of the Degree of Doctor of Philosophy
in Christian Studies, Department of Religions, Ilorin: University
of Ilorin.
Amihere, M.K. (2004). History of the Cathedral Church of the Holy

Trinity, Lokoja, Lagos: CSS Bookshops.
40
UNIT 2 THE ACTIVITIES OF CHRISTIANS IN EGBA

LAND
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Henry Townsend and Wilheim arrived Badagry
3.2 Reverend Johnson Samuel Appointed the Secretary of
Egba United Government
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
In the first unit, you studied the roles of Lugard and the Emirs
obstruction of the planting of Christianity in Northern Nigeria. You have
also read about how the establishment of the railway in Nigeria aided
the spread of Christianity in the Northern Nigeria in the early 90s .This
unit will enlighten you on the planting of Christianity in Egba land in
Nigeria.
2.0 OBJECTIVES
At the end of this unit, you should be able to:
• discuss how Christianity was planted in Egba land

• identify the problems that confront the spread of Christianity in
Egba land.
3.0 MAIN CONTENT
3.1 Henry Townsend and Wilhem Arrived Badagry
On 24 December, 1842, Reverends Henry Townsend and Wilheim

arrived Badagry and worshipped with Reverend Birch Freeman who was
an adherent of Methodist faith. On 29 December, 1842, Townsend left
Badagry for Egba land. He was received by Oba Sodeke of Abeokuta.
All commercial activities were suspended to welcome the Missionaries to
Egba land since they requested for them to plant Christianity in the land.
The Missionaries established Mission Station in Abeokuta on 27 July,
1846. Abeokuta was made the Headquarters of the other Mission Stations
for Yoruba land. In 1847, the Church Missionary
41
Society planted their Missions in the following towns: Ake,Owu, Ikija,

Itoku, and Igbein. The Missionaries established Sunday School, and
Primary Schools for both the old and young people in Egba land. The
wives of the Missionaries cared for the women of Egba land. In Egba
land, the Missionaries were also involved in the economic, commercial,
social and political life of the people as stated by Oshitelu. They
encouraged the people to trade by using Ogun River as waterway for
trading. They bought and sold farm product such as palm oil and cotton.
In 1862, the Missionaries built Ake Orphanage in Abeokuta to take care
of Orphans in the land. The Mission also established a News paper called
Iwe Irohin in Yoruba language. It was used as a medium of information
for the people in Egba land in 1859.
3.2 Reverend Johnson Samuel Appointed the Secretary of the

Egba United Government
In 1902, Reverend Johnson Samuel was appointed the secretary of the

Egba United Government. He was also known as Adegboyega Edun.
C.B. Moor was also appointed the treasurer of the Society. The highest
judicial authority in Egba land was no longer held by the Ogbonis but by
a Christian named J. Martin. While Reverend D.O. Williams became the
‘Prime Minister’ of the Alake around 1898 and 1911. In 1900, the Alake
of Egba land named Gbadebo attended Church service at the opening of
the Townsend Wood Memorial Church. Since then he attended services
regularly. He became a devoted Christian and abandoned the traditional
customs of the land. For instance he allowed his face to be seen by his
chiefs. Further more, He prayed to God whenever drought or illness
befell his domain.Oba Gbadebo no longer consulted diviners for
solution to the problems of Egba land But went to Saint Peter’s Church
to pray to the living God to solve such problems. He also had a Chaplain
for the king’s palace in Abeokuta town. Oba Gbadebo paid a visit to the
king of England in 1904. king Edward vii gave him a Bible as a special
gift.
State the roles of the Alake of Egba land in the spread of the Gospel in
his land.
4.0 CONCLUSION
You have read in this unit that the Egba people sent for Missionaries to
plant Christianity in their area. They accepted Christianity and it brought
to them social, spiritual, educational and economic gains which further
spread to the other areas of Yoruba land. Christianity paved way for Oba
Gbadebo to pay visit to England. The happiness and gains which other
42
Yoruba people saw among Christians in Egba land made them open
their gates to the Missionaries. The Christians who were traders also
spread their faith to some parts of Northern Nigeria.
5.0 SUMMARY
In this unit, you have learnt the following:
The Abeokuta people welcomed the Missionaries to their land and

allowed them to plant Christianity.
Many Mission Stations were opened by the Missionaries in Egba land.

The Missionaries established a vernacular newspaper called “Iwe
Iroyin”.
6.0 TUTOR- MARKED ASSIGNMENT
1. Discuss the roles of Alake of Egba land in the spread of

Christianity in Egba land.
2. State the benefits of Christianity to the people of Egba.
Ayandele, E.A. (1966).The Missionary Impact on Modern Nigeria 1842-

191. A Political and Social Analysis, London: Longman.
Ade- Ajayi, (1977).Christian Missions in Nigeria 1841-1891. The

Making of a New Elite, London: Longman.
43
UNIT 3 CHRISTIANITY IN NIGER DELTA AREA
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Christianity in Bonny
3.2 The Contribution of King George Pepple I in the Planting
of Christianity
4.0 Conclusion
5.0 Summar y
1.0 INTRODUCTION
This unit will introduce you to the planting of Christianity in the Niger
Delta. Many Mission Stations were established by various Missions in
the area. This is because the people of the area even invited some
Missionaries to establish their Mission Stations in the area. The people
welcomed the Missionaries because they wanted them to educate their
children. Christianity brought peace to the people of Delta area. King
William Pepple invited the Presbyterians to establish a Mission station in
the area. He paid the salaries of the Missionaries. This brief introduction
to this subject should spur you to study more about the planting of
Christianity in the Delta area by various Missions.
2.0 OBJECTIVES
• discuss how Christianity got to Delta area

• enumerate the benefits that Christianity brought to the people of
Delta
• describe the negative attitude of Jaja to the growth of Christianity
in Delta area.
3.0 MAIN CONTENT
3.1 Christianity in Bonny
In 1864, Christianity got to the Niger Delta area. Mission stations were
established in Bonny, in 1864, Brass in 1868, Calabar in 1874 and
Okrika in 1880. The people were responsible for the expenses of the
Missionaries that were stationed in their areas. They did this in order for
44
the Missionaries to educate their children whom they believed would be

enlightened to boost their commercial trades in the future. Besides, the
land of Bonny which was known for violence became very peaceful as a
result of Christians’ involvement in the political and social affairs of the
city. The establishment of the Christian Mission in the area encouraged
King William Pepple who was the ruler of Bonny land between 1835
and 1867. He then appealed to the Presbyterian Mission in Edinburgh
1848 to come to his kingdom and establish a Mission station He and his
chiefs volunteered to support the educational programmes which they
wanted the Missionaries to embarked on in the area. Furthermore
between 1849 and 1860, the King offered to pay the annual salaries of
the Missionaries worth five hundred pounds in order to encourage them
to spread the Gospel in his land. However, the Presbyterian Missionaries
turned down the offer because the Bonny people did not agree to
abandon their traditional religion. Again in 1864, King William Pepple
approached Samuel Ajayi Crowther who was in charge of the Niger
Mission to open a Mission Station in Bonny area. In 1867, Crowther
accepted the invitation of the King and he established a Mission Station
in Bonny. The religion of Christianity dominated other religions in the
area. This however led the opposition groups especially the Manilla
Pepple to cause civil war in the area. The civil war took place between
1869 and 1873. The Manilla Pepple wagged war against the Annie
Pepples who had accepted Christianity and also controlled the political
affairs of the area. But the Christian groups had the upper hand over the
Manillas and this made Jaja fled Bonny. Among the people who had
accepted Christianity in the area were Oko Jumbo and the Annie Pepple
people. They were very devoted to their new religion and thus incurred
the hatred of the non-Christians in the area. Despite their hatred Oko
Jumbo submitted himself to learning, reading and writing. He went
about reading the Bible even in Qua Ibo market, the famous oil trade
area. His action of reading the Bible in the public places indicated that
he supported the spread of Christianity in Bonny area. Oko sponsored
thirteen pupils in the boarding school at a cost of one hundred and fifty
six pounds. In addition to this, he also built a tower for the Church bell
in Bonny.
3.2 The Contribution of King George Pepple I to the Spread

of Christianity in Bonny
Jumbo further championed the campaign on stopping the killing of twins

in Bonny in 1868. Jaja was against the Christians for preaching against
the sacrifice of the iguanas, that is, the big lizard to the idol of the land.
So, he persecuted the Christians in the land. However, the Missionaries
did protect the family of Manilla Pepple by providing shelter for them in
the mission house. But the people of Jaja, they had no protector for this
reason, they were killed in the civil war. Jaja saw Bishop Ajayi
45
Crowther as his enemy therefore, would not welcome him and other
Christians in the new land named Opobo which he had relocated after
escaped from Bonny.
In 1867, King George Pepple I became the King of Bonny. He was an

adherent of the Anglican Church in Bonny land. He encouraged the
citizens to abandon their traditional religion for Christianity. He also
encouraged them to adopt the white man’s dressing. George Pepple had
his formal education in England where he was converted into
Christianity. He also accepted the White man civilization which he
introduced to his people in Bonny Kingdom. He kicked against
belonging to secret society while he was on the throne in the land. He
encouraged his subjects to serve the living God instead of idols of the
land. George avoided the taking of oaths and performing of the
traditional rites in the land. Instead, he kept to his Christian faith
[Ayandele pp.78-79]. He also replaced their traditional constitution
with the Christian constitution. George gave the citizens equal rights
and gave slaves freedom in the land of Bonny. He also taught Sunday
School Children on Sundays in Bonny. In 1881 he was appointed the
Finance Committee member of the Niger Mission. He seek political
advice from the Missionaries instead of the traditional chiefs of Bonny
land. He was hated by the chiefs for these actions. He patronized
Missionaries in order to liberate his people from ignorance and
superstitious beliefs. All Christians in the land enjoyed brotherhood,
freedom, individual rights, justice and honour that were lacking during
the reign of Jaja.
Under Jaja, slaves were badly fed and ill-treated. For example, according
to Ayandele, slave masters had power of life and death over them. The
ruling house denied slaves many liberties such as freedom of speech and
inheritance marriage.
However, in 1901, Lord Lugard, the Governor of the Niger area, enacted
a law that abolished unjust practices in the land. The outcome of the
presence of the Missionaries in the Niger Delta area indicated that the
acceptance of Christianity by slaves in the area saved them from the
humiliation of the ruling house. Christians in the area became the most
useful and law-abiding citizens of the land. According to Ayandele, they
were industrious and they practiced the principles of their faith and they
were found more trustworthy than the non-Christians. In the Niger Delta
area, Christianity provided a social leveler for the citizens. For example,
slaves were treated equally with their chiefs and the children of chiefs
and slaves attended the same school, they sat together in the same class
room to learn and worship in the same Church. However, in 1883, the
Church Missionary Society tried to make Bonny the headquarters of the
Niger Mission thinking that Bishop Ajayi Crowther
46
and the European Missionaries would leave in the area. The chiefs of
the land put the case before King Jaja who advised them to reject the
offer for it would pave way for the British to colonize them. But
George pressed the chiefs to allow the Missionaries to establish in the
area. However, he was accused by Jaja that he had interest in the issue
because he was given one thousand pounds by the Missionaries as
bribe. For the wrong notion which Jaja had against the establishment of
the mission station in the land, he advised the chiefs to send away
African Missionaries including Bishop Samuel Ajayi Crowther. The
chiefs therefore sent away Bishop Crowther from their land.
Consequently, Bishop Crowther relocated to Brass and established a
Mission station.
Discuss the roles of some chiefs in the planting of Christianity in Delta.
4.0 CONCLUSION
The people of Delta invited the Missionaries to their area to plant

Christianity in various places. As a result, they welcomed the
Missionaries to their land. They also contributed to the welfare of the
Missionaries voluntarily. For instance, King William Pepple supported
the Presbyterian to establish Mission station and schools in the area.
Some of the chiefs believed in Jesus Christ. They allowed their children
to receive formal education from the Schools that were established by
the Missionaries. However, Jaja kicked against the Missionaries for his
selfishness. You have also learnt that Ajayi Crowther was sent away
from the area. He later relocated to Brass where he established a Mission
station.
5.0 SUMMARY
The following are the major points you have learnt in this unit:
• The people of Delta invited some Missionaries to establish

various Mission stations in the area.
• The people of Delta aided the Missionaries with finance to pay
their workers. Many schools were established by the Missionaries
in the area as means of converting them into Christianity.
• Some of the pupils were also used to interpret the gospel to
people in the Niger Delta.
• Later the Missionaries were persecuted by some chiefs in the
area in order to achieve their selfish ends.
• The persecution became a blessing to the spread of the Gospel to
other areas, such as Brass area.
47
1. Christianity brought progress to Delta people. Discuss.

2. Why did Jaja persecute the Missionaries?
Ayandele, E.A. (1966).The Missionary Impact on Modern Nigeria,

1842-1914. A Political and Social Analysis, London: Longman.
Ajayi, J.F. (1965). Christian Missions in Nigeria, 1841-1891. The

48
UNIT 4 CHRISTIANITY IN BRASS AREA
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Invitation of the Missionaries to Brass Land
3.2 The Imposition of Christianity on the Ibo
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
This unit introduced you to the planting of Christianity in the Brass area.
It is interesting to note that while others were rejecting the Missionaries
in their land, the Brass people were anxious to receive them and wish
them to plant many Mission Stations in their land. The chiefs of the land
volunteered themselves to aid the spread of Christianity in their areas.
However, in 1871, there was an out break of small-pox that killed many
children in the area, and Christians were held responsible. They were
persecuted by some of the traditional chiefs as a result. All these you will
learn in this unit. Despite the persecution of Christians in Brass, some
prominent chiefs were won for Jesus Christ in the land. You will also
learn from this unit how Christianity brought peace to the people of
Brass.
2.0 OBJECTIVES
• identify the reasons why the Brass people invited the

Missionaries
• discuss how Christians were later persecuted by some of the
chiefs in Brass
• State the reasons for imposing Christianity on the Ibos.
3.0 MAIN CONTENT
3.1 The Invitation of the Missionaries by Brass
The Missionaries were invited by the people of Brass to plant

Christianity in their land between 1884 and 1887.
49
The chiefs accepted Christianity as their main religion of their society.

However, in 1871, there was an out break of smallpox that affected their
children. Some people in the land accused Christians that they were the
ones that caused it. The Brass chiefs imposed a fine of seventy thousand
pounds on all the adherents of Christianity in the land. After the payment
of the fine the slaves in Brass gained total freedom from the chiefs in
Brass. The slaves put their faith into practice by behaving very well in
the land of Brass. In 1874, King Ockiya testified that Christians in the
land were law-abiding citizens.[Ayandele, 1991, pp.84-85]. In 1879,
political and social affairs changed in Brass as Christianity influenced
their lives positively.
Furthermore, it was reported by Ayandele that King Ockiya and the other
chiefs of Brass land surrendered their idols and they became Christians in
1876. In the same year, many people in Twon and Nembe the capital of
Brass were converted by the Church Missionary Society into
Christianity. Samuel Ajayi Crowther was in change of the area as a
Missionary. The King and the chiefs of the area respected him for
educating them and their Children.
3.2 The Presbyterian Missionaries in Ibo Land
The Presbyterian Missionaries imposed Christianity on the Ibo around

1898.The imposition of Christianity on the Ibo was champion by Aro
Chukwu people during an expedition around 1898. Between 1901-1902,
Sir Ralph Moor and the Presbyterian Missionaries agree to force the
people to accept Christianity. They did it by destroying the juju that was
the citadel of the traditional religion of the Ibo. Dr Rattray, a medical
missionary accompanied the warriors or troops to launch an attack on
the people. When the troops defeated the Ibo, Dr T.B. Adams started
preaching the Gospel to them. After some weeks, James Johnson and
Mary Slessor preached the Good News to the Ibo. In 1888, the Niger
Company forced the Chiefs of Asaba to set free slaves that were in their
possessions. They were also directed to hand over the freed slaves to the
S.M.A. Missionaries who started the spread of the Gospel in the Lower
Niger area since 1884. In 1893, Egbosha became the regent in Issele-
Uku.
The regent invited the S.M.A. to establish a Mission Station in the land.
Chiefs of the land were evangelized and they became Christians. Among
them were Eyo Honesty ii of Creek Town. Both the king and their chiefs
set their slaves free. The slaves became Christians. Egbosha also
abandoned the traditional rites. Instead, he prayed to the Living God to
overcome problems of the land. Moreover, the Scottish Missionaries also
spread the Gospel to Itu and in the South-East area. And the Niger Delta
Pastorate continued the spread of the Gospel in the Delta area. The Qua
Ibo Mission Congregationalist organization at Belfast established
50
their Mission station Headquarters at Etinam. The Methodists established

their Headquarters at Uzuakoli. The Church Missionary Society
established their Headquarters at Onitsha. The Roman Catholic Mission
also established their Headquarters in Onitsha. The Roman Catholic
Mission spread the Gospel to Awka and Owerri. While the Church
Missionary Society and the S.M.A. spread the Gospel towards Benin and
the Kukuruku area.
Name three Mission stations in the Ibo land and state the benefits that the
people in the area derived from Christianity.
4.0 CONCLUSION
From the beginning of this unit, you have studied the various methods
that were used by the Missionaries to spread the Gospel among the
people in their various locations in Nigeria. You have also studied in this
unit how the invited warriors defeated the people of Ibo. In the unit, you
have learnt how people like Adams, Rattray and Mary Slessor
accompanied the Missionaries into the land of the Ibos in Nigeria.
Besides, you have learnt how some Missionaries planted their faiths in
Ibo land between 1888 to 1893. It is believed that you have also learnt
that some Missionaries used Ibo land as their headquarters for the spread
of the Gospel to other parts of Nigeria. For instance, Onitsha was used as
the headquarters by the Catholic Mission to spread their faith to Awka
and Warri areas in Nigeria. While the Church Missionary Society and
S.M. A.also used Onitsha for their Mission headquarters to spread the
Gospel to Benin and the Kukuruku area.
5.0 SUMMARY
From the beginning of this unit, you have studied the various methods
that were used by the Missionaries to spread the Gospel among the
people in their various locations in Nigeria. You have also studied in this
unit how the invited warriors defeated the people of Ibo. In the unit, you
have learnt how people like Adams, Rattray and Mary Slessor
accompanied the Missionaries into the land of the Ibos in Nigeria.
Besides, you have learnt how some Missionaries planted their faiths in
Ibo land between 1888 to 1893. It is believed that you have also learnt
that some Missionaries used Ibo land as their headquarters for the spread
of the Gospel to other parts of Nigeria. For instance, Onitsha was used as
the headquarters by the Catholic Mission to spread their faith to Awka
and Warri areas in Nigeria. While the Church Missionary Society and
S.M.A. also used Onitsha for their Mission headquarters to spread the
Gospel to Benin and the Kukuruku area.
51
1. Discuss some lay people who were involved in the spread of the
Good News in Ibo land.
2. Account for the spread of Christianity to Warri.
Ade Ajayi, J. F. (1977). Christian Missions in Nigeria, 1841-1891: The

Ayandele, E. A. (1966).The Missionary Impact on Modern Nigeria,

1842-1914, London: Longman.
52
UNIT 5 THE PLANTING OF CHRISTIANITY IN AKOKO-

KUKURUKU AREA
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Planting of Christianity in Akoko- Gbangiri
4.0 Conclusion
5.0 Su mmar y
1.0 INTRODUCTION
In this unit, you will study how the adherents of the Anglican faith in a
town at Akoko-Gbangiri named Ogori came in contact with the
adherents of the Anglican faith from other Western parts of Nigeria who
were traders. The people of Ogori spread Christianity to other people in
Akoko-Gbangiri. You will also study how the people later invited
Joseph Okorogbo, a teacher and a Catholic faithful member in the area
to teach them the art of reading and writing Yoruba alphabets. They
believed that this would boost their interaction with other traders whom
they might come across in their business. After they had learnt how to
read and write from Okorogbo, they embarked on trading and spreading
of the Gospel to their neighbours at Akoko- Gbangiri area.
2.0 OBJECTIVES
• describe how Christianity was spread to other parts of Akoko-

Gbangiri by the Ogori people
• identify the benefits that were derived from Christianity by the
Akoko- Gbangiri people.
3.0 MAIN CONTENT
3.1 The Planting of Christianity in Akoko- Gbangiri Area
The Akoko-Gbangiri area comprises Ogori and Magongo in

Ogori/Magongo Local Government in Kogi State, Bekuma, Lampese,
Semolika, Ibillo, Enisan, Odagbala, Ojilami, Ikpesi, Ojah, Ogugu,
Makeke, Umoga and Ososo in Akoko-Edo Local Government in Edo
State. Between 1820 and 1860, Akoko-Gbangiri was administered as
53
part of the Northern Nigeria by Massawa, the Emir of Nupe in Niger

State of Nigeria, and Ikare-Akoko was made the headquarters of the
Nupe Emirate. Before the coming of Christianity to the area, African
traditional religion and Islam were the religions of the people.
Islam was introduced to the people by the Nupe Muslim traders around
1860. However, in 1865, the Royal Niger Company helped the people of
Akoko-Gbangiri to chase away the Nupe warriors who were then
terrorising them under the Emir Massawa of Nupe land. The Royal Niger
Company took over Akoko- Gbangiri Area from the Nupe warriors. But
in 1900, the British Government took over the area. Sir Fredrick Lord
Luggard was made the Governor-general by the British government. He
controlled Akoko-Gbangiri people and the Lokoja Areas. The presence
of Sir Lord Luggard in the Lokoja Area brought freedom to the people of
Akoko- Gbangiri. From 1890, some of Akoko-Gbangiri people who had
run to other lands started returning to their various homes. Some of such
returnees who had the opportunity to engage in trading with other people
outside Akoko-Gbangiri, they came in contact with Christianity.
According to Akande,(1999), many traders who were indigenes of
Akoko-Gbangiri who hailed from Ogori were introduced to the Church
Missionary Society by other traders in Ejirin near Ijebu-Ode area.
Among the traders who were adherents of the Church Missionary Society
in Ogori were Messrs Moses Anuwesi Egbadi, Daniel Akerele, Samuel
Aiyebusi and Josiah Daramola. These people brought the people of Ogori
together and they formed Bible reading groups in Ogori. In 1911, the
Bible reading group of Ogori was turned into the Church Missionary
Society. The Ogori people invited the late Joseph Okorogbo from Okpe
in Edo State to Ogori in order to teach them how to read the Holy Bible.
Okorogbo was a Roman Catholic faithful. He was probably educated by
the Roman Catholic Missionaries who arrived at Benin in early 19th
Century. This probably gave him the opportunity to educate the Ogori
people. Adults who received formal education under Joseph Okoropo at
Ogori joined the indigenous traders that brought Christianity to Ogori in
Christian worship services in 1911. In 1913, these Christians at Ogori
constituted Saint Peter’s Church, Ogori. In the same year, the Church
trained many of her members as Evangelists. They became Roving
Evangelists in Akoko-Gbangiri Area.
Samuel Aiyebusi was sent to Ososo to spread the Gospel in the area.
As a result of the presence of Aiyebusi in the area, adherents of the
Anglican faith in Ogori established a Mission Station in Ososo in
1920. They named the Mission Station Saint Peter’s Church, Ososo. In
the same year, Mr. Isaac Tenabe was posted from Owo Mission station
to Ogori by the Anglican Church in the area to formalize the presence
of the Anglican Communion in the area. He was also made a
teacher/catechist of both the Church and the Saint Peter’s school that
54
was established by the Anglicans in Ogori. The school was founded by

them in order to train their children on how to read and write in the
Yoruba and English languages in order to boost their trades with other
Christians especially in Yoruba land. However, many pupils that were
trained in the school were engaged by the Anglican Mission to preach
and train pupils in the Mission schools that were established by the
Anglican faith members in Akoko- Kukuruku areas.
The catechist/ teachers used many strategies to convert the Kukuruku

people. Among these were house to house evangelism, the use of open
places for evangelism, class meetings, visitations and Sunday services
to mention but a few methods.[Owolabi 2005 PP.90-101,112, 170,
179.] On 25th March, 1920, the Yoruba Mission Stations and Northern
Nigeria Mission Stations were constituted into the Lagos Diocese. The
Reverend Frank Melville Jones was its first Bishop. On the 29th of
September, 1920, the Bishop posted Reverend Lackland Augustus
Lennon to Ikare-Akoko. He took over Akoko-Kabba Mission Stations.
In 1924, a Church Council was held at Ogori, the Council approved the
elevation of Akoko, Ogori Churches together with Kabba Churches and
Ebira Churches to the status of District Church Council under the
superintendence of Reverend Lennon. Olagboye[2002] states that for
easy administrative purpose, Lennon divided the area into five groups,
as follows: Ikare Mission Station, 16 stations, 13 Schools; Ogori 33
Mission Stations, 17 Schools; Arigidi 32 Mission Stations, 18 Schools;
Oka- Akoko 20 Mission Stations,14 Schools and Kabba, 28 Mission
Stations, 16 Schools. The above named Mission Stations continued to
spread the Good News in their areas. As a result, many people became
Christians and also became educated Many of the adherents of the
Anglican faith in the areas were engaged in trading, and other
professions to earn their living and also spread the Good News
wherever they went.
Account for the role of Okorogbo in the spread of Christianity in

Akoko- Gbangiri area of Nigeria.
4.0 CONCLUSION
In this unit, you have learnt about the traders who invited the Anglican
Mission to take over the planting of Christianity which they brought
with them from the Yoruba land as a result of their engagement in
trading with some adherents of the Anglican faith. The adherents of the
Anglican faith in Ogori planted Christianity in many towns and villages
in the Akoko- Gbangiri area. Many Mission Stations and schools were
established by the adherents of the Anglican faith in the area in
55
question.The adherents benefited from Christianity that was introduced

to them by some of the Ogori Mission evangelists that were sent out by
members of Saint Peter’s Anglican Church, Ogori, between 1911 to
1960s to spread the Good News to other areas in Nigeria. Many people
who received Jesus Christ as their Saviour were engaged in various
trades, such as trading, teaching, preaching and ministering in Churches.
5.0 SUMMARY
In this unit, you have studied the strategies that were used by the
indigenes of Akoko-Gbangiri to plan Christianity in the area. Among
such strategies, mentioned could be made of the following; schools,
trades, evangelism, and Church services to mention but a few.
1. The planting of Christianity in Akoko- Gbangiri was through the

efforts of the indigenes of the area. Discuss.
2. State the role of Western education in the planting of Christianity
in Akoko- Gbangiri Area.
Akande, P.A. (1999). The Coming of Christianity to Ogori(1911-1999):

A David Muga publication(place of publication not indicated).
The National Archives C. M. S. (Y) 2/2/20 Ibadan.
Owolabi, A.J. (2005). The Growth of the Anglican Church in “Akoko-

Kabba District” of Nigeria. Thesis submitted in Fulfillment of the
requirements for the award of the Degree of Doctor of
Philosophy in Christian Studies, Department of Religions,
University of Ilori: Unpublished.
Ezekiel Komolafe [aged 90 years] Private Interview at Ogori on

7/8/2002.
Dr. Samuel Jemitola, [aged 70 years] Private Interview at Ogori on

7/8/2002.
56
UNIT 6 THE PLANTING OF CHRISTIANITY IN KABBA

AREA
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Introduction of Christianit y to Kabba Land b y
Olowolayemo
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
This unit will address how Christianity first reached Kabba through one
of the freed slaves who had accepted Christianity while he was enslaved
in the foreign land. Olowolayemo settled at Abeokuta on his freedom
from slavery. In 1900, he felt like coming back to Owe land were he was
sold out as a slave. He left for Obele his home town to introduce the new
religion which he had accepted in slavery.
But, before he was sold into slavery, he was an adherent of the African
Traditional Religion in Obele land. on getting home, he introduced Jesus
Christ to them as the only Saviour for mankind. He told his hearers that
intermediaries which they consulted in time of problems, could not
deliver them.
2.0 OBJECTIVES
• discuss how Christianity got to Owe land

• state the effect of Christianity in Kabba land.
3.0 MAIN CONTENT
3.1 The Introduction of Christianity to Kabba Land by

Olowolayemo
Mr. Obaganiye who was the father of Daniel Olowolayemo was a

warrior at Obele [Gbeleko] but he was hated by the people who sent him
out to Ebira land where he was assassinated. His children too were sold
57
into slavery. Among them was Daniel Olowolayemo an Owe son, but the
abolition of slave trade freed him. Olowolayemo settled at Abeokuta and
became a devout Christian.By 1900, he became home sick, so
Olowolayemo returned home and began to preach the gospel. He was the
first Christian contact between the Kabba and the Anglican Church. In
other words,the spread of Christianity in Kabba land was not through the
Missionaries but by Mr. Daniel Olowolayemo. By 1904, Mr.
Olowolayemo moved from Gbeleko to Kabba town in order to continue
the spread of the Gospel in Owe land and Yagba land. But, the adherents
of the African Traditional Religion in Owe land were against him
because his new Christian religion which he introduced in the land had
turned many people away from their indigenous religion. Many people
were reported to have abandoned the worship of Ebora (god) (Adebola,
1980). For this reason, he could only approach the citizens of the town
individually to preach the Good News. However, by 1905, Olowolayemo
was able to convert many freed slaves at Odo quarters in Kabba town.
The Reverend Mycmlyre who was the Minister at the Holy Trinity
Church, Lokoja, became the roving pastor for the Kabba Mission Station
through the invitation of Owolayemo in the year 1905. In 1906, Mr. Paul
Aribido was sent to Kabba as the first Mission Station agent to continue
the spread of the Gospel. With the help of Mr Olowolayemo, the Gospel
spread into all towns and villages in Owe land in the early
1900s.Christianity has enlightened the people of Kabba and Yagba land
through formal education which it has provided for them.The adherents
of Christianity stopped consulting diviners for any thing, instead, they
resorted to prayers to solve their problems. Today, Many Owe people are
now Priests and Church leaders in various denominations in Nigeria. Mr.
Daniel Olowolayemo died in 1931 and was given a Christian burial at
Egbeda-Kabba.
SELF ASSESSMENT EXERCISE:
The enslavery of Olowolayemo is a blessing to Owe land. Discuss.
4.0 CONCLUSION
You have studied how Christianity came to Kabba land through the hard
work of Olowolayemo. The invitation of the Missionaries from Lokoja
by him helped the rapid spread of Christianity in Kabba land. Western
education that accompanied the introduction of Christianity in the Owe
land also helped in converting many people in the land.
58
5.0 SUMMARY
If you have gone through this unit conscientiously, you should be aware
of the following points:
• The freedom of Olowolayemo from slavery.

• The conversion of Olowolayemo into Christianity while he was in
slavery.
• The return of Olowolayemo to Owe land.
• The sharing of Christian faith with his people in Owe land.
• The persecution of Christians in Owe land by the traditionalists.
• The invitation of the Church Missionaries from Lokoja Mission
Station by Olowolayemo to help in the spread of the Gospel in
Owe land.
• Some benefits that are derived from Christianity by the people of
Owe land.
1. Comment on the spread of the Gospel in Owe land.

2. Enumerate the benefits of Christianity to the people of Owe land.
Alemayo, K. A. (1986). ‘The Ofosi Cult in Kabba’. Department of

Christian Religious Studies Kwara State College of Education,
Ilorin, N.C.E.Unpublished Long Essay.
Adebola, .B. (1980). Ebora Worship in Owe Land,. Immanuel College

of Theology, Ibadan: Unpublished Long Essay.
Owolabi, A. J. (2005).”The Growth of the Anglican Church in Akoko-

Kabba District” of Nigeria: A Thesis Submitted in fulfillment of
the requirements for the award of the Degree of Doctor of
University of Ilorin, Unpublished.
59
UNIT 7 THE PLANTING OF CHRISTIANITY BY THE

SUDAN INTERIOR MISSION
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Coming of Sudan Interior Mission to Nigeria
3.2 The Spread of the Gospel in Yagba Land
3.3 The Arrival of Mr. Lang to Patigi
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
From the previous unit, you learnt about the planting of Christianity in
both Owe and Yagba land. In this unit, you will study the growth of
Christianity in Yagba land. One of the major points is the establishment
of Mission Stations in the area by Titcombe a foreigner who volunteered
himself to come over to Nigeria and helped in the spread of the Gospel to
interior areas like Egbe land.
2.0 OBJECTIVES
• identify the role that Titcombe played in the planting of

Christianity in Yagba land
• describe the development of Christianity in Yagba land.
3.0 MAIN CONTENT
3.1 The Coming of Sudan Interior Mission to Nigeria
The Sudan Interior Mission Missionaries came to Nigeria in 1893 to

plant Christianity. The first batch of the Sudan Interior Mission that came
to the country were Walter Gowans, Thomas kent and Roland Bingham.
However, Gowans and Kent died in that same year in Nigeria. As a result
of their death, Bingham returned to Canada. In 1900, Bingham made a
second trip to Nigeria. He became sick, as a result, he could not make
converts to Christianity. So he went back to his country for treatment. On
getting well, he made his third Missionary journey to
60
Nigeria, accompanied by a medical doctor. He started his Mission work

among the Nupe people in Patigi. In 1902, Bingham opened his first
Mission station in Patigi. At the town, the missionary doctors treated
people who were sick. For this reason, many adherents of Islam religion
accepted Christianity. Many Mission stations were opened in various
parts of Nupe land.
3.2 The Spread of the Gospel in Yagba Land
Daniel Onisanaiye was captured as slave at Ogga in Kogi State and was
taken to Abeokuta. At Abeokuta, he grew to adulthood and was able to
redeem himself from slavery. He left Abeokuta for Lagos. There he took
up painting as a profession. Daniel responded to the gospel, and began to
attend Araromi Baptist Church, Obalende. Evangelist Dr. Agbebi was in
charge of the Church. He taught his Church members to read and write in
Yoruba and English languages. Onisanaiye participated in the reading
and learning processes. He bought a Yoruba Bible, read it and taught
others the Bible stories. Daniel married in Lagos and had a son. As he
studied the Bible, he had a vision to go to Ogga his home town to share
the Gospel with his own people. This is because as at that time,
Missionaries had not reach Ogga to plant Christianity in the area.
His wife and son tried to discourage him but he did not yield. Daniel left
Lagos for Ogga to begin preaching the Good News to his people. At
Ogga, he met his people who were fearful of evil power that troubled
them daily. His people spent their time and money appeasing the devil at
the whim of the witch doctor in the village. Daniel preached against
such in the land. He taught them about the living God. He taught them
that the only thing they needed in their lives was Jesus Christ who could
save them from their fear and not the witch doctor. Daniel was the first
Christian the people of Ogga ever had in their village. He read the
Gospel from the Yoruba Bible to them daily and they listened to him.
By this method, he was able to convert some of his people into
Christianity. In 1901, the Sudan Interior Mission [now called The
Evangelical Church of West Africa] sent four young men up the Niger
River to Lokoja area in Kogi State to spread the Good News. In 1902,
they established a Mission Station among the Nupe people in Patigi in
Kwara State, Nigeria. Meanwhile Daniel and his people did engage in
praying to God to send Missionaries to them in Ogga land.
3.3 The Arrival of Mr. Lang to Patigi
In June 1905, Mr. E.P. Lang and other Missionaries trekked from Patigi
spreading the Gospel towards Yagba land. As the Evangelists got to
Ogga, they found a group of people listening to Daniel as he read and
interpreted the Holy Bible to them under the tree. The Missionaries
61
decided to stay with Daniel and the people. They joined the people in
praying to God for the salvation of the Ogga people. Daniel told the
visitors to send Missionaries to them establish Mission stations in Yagba
land. In 1906, Mr. Lang and his group revisited the people. Many
converts at Yagba land demanded for water baptism from Evangelist
Lang. He baptized them and returned to Patigi. In 1906, the first
Evangelist of the Evangelical Mission returned to Canada. Mr. Charles
Waddel, who was one of the Evangelists who visited Nigeria appealed
to the Christians in Hamilton Ontario to take the Gospel to Nigeria.
Tommie Titcombe volunteered come Nigeria to continue the spread of
the Gospel. On July, 1908, a commissioning service was held for
Titcombe and others who volunteered to go to Nigeria. Titcombe arrived
in Patigi to continue the spread of the Gospel there. He spent some times
to preach the Gospel until God commanded him to move from the place
to Yagba land to spread the Good News there. He left Patigi for Egbe in
obedience to the voice of God. At Egbe, he established a Mission
station. In 1954, the Sudan Interrior Mission and other Missions in
Nigeria came together to form an indigenous body known as the
Evangelical Churches of West Africa [E.C.W.A.] The Church has
spread from Patigi to Egbe land. And from Egbe towards the Northern
Nigeria where majority populations are Hausa. It has also spread to the
East, West and Southern parts of Nigeria. The Church has established
Schools, Colleges, Hospitals and a university in Nigeria.
Account for the role of Daniel Onisanaiye in the planting of Christianity

in Yagba land.
4.0 CONCLUSION
In this unit, you have learnt that the spread of Christianity in Yagba land
began with Mr. Daniel Onisanaiye who was an ex- slave converted to
Christianity. However, as he gained his freedom, he returned to his
people to share the Gospel with them. He also spread the Good News to
other people beyond Yagba land. Also when the American Evangelists
came to Yagba land, Mr. Daniel joined them to spread the Gospel in
Yagba land and beyond the area.
5.0 SUMMARY
It is expected that from the study of this unit, you have learnt the
following points:
• Daniel was the first indigene who spread the Gospel to his people
in Yagba land.
62
• American Evangelists came to Patigi to plant Christianity.

• They extended the spread of the Gospel to Yagba land and other
areas in Nigeria.
• Titcombe established schools and colleges in Yagba land and
other areas.
• Many Mission Stations were also planted by them in many parts
of Nigeria.
1. Discuss the role of Titcombe in the planting of Christianity in

Yagba land.
2. Account for the spread of the Good News in Yagba land.
7.0REFERENCES/FURTHER READINGS
Tommie Titcombe Sopic Haye, (1977). Tread upon the lion, Canada:
Sudan Interior Mission.
Kato,A. (1985).”Kabba Archdeaconry” in the Kabba Archdeaconry

Area Magazine, St. Andrew’s Church Kabba Unpublished.
A. J. Owolabi, (2005)The Growth of Anglican Church in “Akoko-Kabba

District” of Nigeria 1920-1996.A Thesis Submitted in Fulfillment
of the Requirements for the Award of the Degree of Doctor of
University of Ilorin, Unpublished.
63
MODULE 3 INDIGENOUS CHRISTIAN MOVEMENTS
Unit 1 Christ Apostolic Church of Nigeria

Unit 2 Cherubim and Seraphim Church, Nigeria
Unit 3 Celestial Church of Christ, Nigeria
Unit 4 The Impact of Christianity in Nigeria
Unit 5 Problems and Prospects of Christianity in Nigeria
UNIT 1 THE CHRIST APOSTOLIC CHURCH OF

NIGERIA
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Birth and Early Life of Apostle Joseph Ayo Babalola
3.2 The Call of Ayo Joseph Babalola
3.3 His Meeting with Faith Tabernacle at Ilofa
3.4 The First National Meeting of the Faith Tabernacle at
Ilesa, Osun, State
3.5 The Great Revival held at Oke-Ooye
3.6 The Persecution of Joseph Babalola in 1931-32
3.7 Apostle Babalola handed over the Church to Prophet S.O.
Akande at Ede and pass away on Saturday 25th July, 1959 4.0
Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
In this unit, you will learn about the call of Apostle Joseph Babalola who
was the first indigenous Church founder in Nigeria. Besides, you will
also learn about how he has healed several people in Nigeria.
Furthermore, you will also read about how Babalola was used by God to
perform miracles that brought joy to many people in Nigeria. In addition
to these, you will also learn about how he invited many foreigners to
spread the Gospel in Nigeria. However, the invitation of the strangers
cost him of loosing some of his members to their Church when they fell
apart over doctrinal differences. You will also learn how he was
persecuted by the then Government and his own people at Odo-Owa in
Kwara State, Nigeria. In this study, you will also learn about his
64
marital life as an ideal Christian family. Lastly, you will also learn
about his preaching.
2.0 OBJECTIVES
By the end of this unit you should be able to:
• the call Apostle of Joseph Babalola

• describe his meeting with Faith Tabernacle members at Ilofa
• identify the contributions of Babalola to the planting of
• discuss his persecution over the spread of the Gospel in Nigeria.
3.0 MAIN CONTENT
3.1 The Birth and Early Life of Joseph Ayo Babalola
Joseph Ayo Babalola was born at Odo-Owa in Kwara State, Nigeria, on

the 25th of April, 1904. His father was Pa David Lawani Rotimi, while
his mother was Martha Talabi Rotimi. Both of them were of the
Anglican Church in Nigeria. Pa Rotimi was one of the early strong
members of the Anglican faith in the then Lagos Diocese of Nigeria.
Joseph Babalola started Primary School at Ifo. He later transferred from
the place to Oshogbo in Osun State, Nigeria. There he read Standard
Four, but could not proceed further. For this reason, Babalola took an
appointment with the Public Works Department, Lokoja, in Kogi State,
Nigeria. He was employed as a tractor driver. On the day, he was called
by a mysterious voice to take up preaching as a vocation, as he was
driving a roller on the road of Akure—Ilesha in 1928. He thereafter
heeded the call and resigned his appointment. Babalola later married
Mrs Dorcas [nees Adetoun] a native of Ilesa in Osun State, Nigeria in
1935.
3.2 The Call of Joseph Ayo Babalola
On October, 9th 1928, Babalola heard a Voice calling him from heaven to
leave his job. He asked others who were near him if they heard the voice
that spoke to him. But they said to him that they heard no voice. The next
day, he went to the Akure-Ilesa road to continue his work. At 12 noon,
Babalola heard the mysterious Voice the second time repeating the same
words that were spoken to him the previous day. So he came down from
the roller and told one of his assistants to take over the driving of the
roller from him. As the man started the roller, it cut fire. As a result of
the burning of the roller, Babalola resigned his appointment with the
Ministry of works, Lokoja. While he returned from Lokoja, to Ipetu-
Ijesa,the same Voice spoke to him to fast for six days and also pray 120
times and he obeyed. In his room, he saw a
65
very bright light, and a Voice accompanied the light, saying to him that
the Lord Jesus would like to send him with important message to
various towns. The Voice further said to him that if he did not obey his
words, he would die. For obeying the voice, he would not die. He
decided to heed the Voice. Babalola further had revelation from heaven.
He began his ministry by paying visits to many towns and villages in the
Yoruba area preaching the Good News. As he preached the Gospel, he
also healed many people that were ill. He went about ringing a hand bell
to call the attention of people his messages of salvation. As Babalola
went to Odo- Owa to preach the Gospel, he was rejected by his people.
He pronounced epidemics on the people that disobeyed the Word of God
which he preached to them. Many people at his home town were
afflicted by small pox. However, those who heard the Word of God and
obeyed it were healed by him. The people of the town decided to kill
him for they could no longer tolerate his words. A man volunteered
himself to kill Babalola in the elders meeting that was held to find
solution to the problem of his preaching which they claimed was against
them and their way of life. The second day, as he was going out to
proclaim the Good News, he saw a snake about to strike him on the
road. However, God sent an Angel that stood between Babalola and the
snake, and the heavenly Being used a sword in his hand to kill the snake.
Also, according to Idowu,(2007), some evil spirits that were shouting
behind Babalola while he was preaching along the road, also
disappeared as he kept ringing the bell and pronouncing the Word of
God to warn his people to repent of their evil deeds in the land.
3.3 His Meeting with the Faith Tabernacle at Ilofa
At Ilofa in Oke-Ero Local Government, of Kwara State, there was an

Anglican Church which had a Society named the Faith Tabernacle. The
band was headed by Daniel Ajibola in 1918. The Society engaged in all
season prayer meetings. He used the opportunity to involve the
members of his Society to participate in many evangelistic programmes
of the Church. The Society became attractive to many members of the
Church in Nigeria. More members of the Anglican faith joined the
Society. Mentioned could be made of Mr. J.B.Sadare and Miss Sophia
Odunlami. The Faith Tabernacle Society became popular among the
Anglicans in Nigeria. For instance, it has been mentioned that the
following Anglican members also joined the Society: Messrs I.B.
Akinyele, Odubanjo and Babatope. The Faith Tabernacle Society
spread to the following towns through the Anglican Church Lagos,
Ibadan, Ijebu-Ode, Ilesa and Zaria.
However, as more people joined the Society in Nigeria, it became

affiliated to the American Faith Tabernacle that has its headquarters in
Philadelphia, USA. The members of the Society who lived in Lagos
66
invited Joseph Babalola to come and preach to the people of Lagos.

Joseph Babalola was hosted at the town hall at Ebute-Elefun to preach
the Good News to the people who had gathered themselves there to hear
him. According to Idowu, Babalola used six hours to address the
audience about his calling, he then preached the Good News to them.
Many people who were ill, were brought to him for healing and were
healed. Many people also got converted. According to historical
accounts, Babalola said that the Holy Spirit, told him to join the Society
and he did. Babalola joined the Society and he was baptized into the
Faith before he continued in his missionary journey in Nigeria.
Members of the Faith Tabernacle chose Mr. J. A. Medaiyese who
probably hailed from Kabba area to accompany him in his missionary
journey to Odo-Owa. Babalola did not limit himself to his home town,
as he also spread the Gospel to Ibadan. Many people went to hear him
there and were saved. Many ill people were also healed by him at the
various crusade grounds at Ibadan.
3.4 The First National Meeting of the Faith Tabernacle at Ilesa,

Osun State
A meeting was held at Ilesa on July 9th and 10th, 1930 by the Faith
Tabernacle Society in Nigeria. The main reason for holding the meeting
was to settle the doctrinal differences among members of the society.
Some members held that polygamists should not be admitted into the
Church. While another group among them accepted the view that they
should be accepted into the Church, but they should be denied baptism.
Yet some other group also argued that polygamists may be given the
chance to attend Church services, but they must be excluded from
participating in the Holy Communion. Another issue that also needed to
be settled was the case of the use of drugs to heal the sick. While some
believed that only the name of the Lord Jesus Christ should be used to
heal the sick, some others believed that both methods should be used.
Among those groups who wanted the two methods to be combined for
healing was Joseph Babalola who was station in Ilesa at this time.
Besides, members of the society also planed to introduce Babalola to

others as the leader of their Society. Members of the Society assembled
at Oke-Oye Street in Ilesa town for the meeting on the above mentioned
date. Before the deliberation on the above issues, Babalola preached to
the assembled members. After his preaching, he stepped aside with Mr.
Medaiyese in one of the rooms that was attached in the church building.
Delegates of the various Churches deliberated and finally arrived at the
conclusion that a Christian husband should marry one wife. Likewise, a
Christian woman should marry to one man. While the delegates were
deliberating on the issue of divine healing, there was an incident that
disrupted their discussion. It was the death of a child that was brought
67
from the farm by its parents for burial. As Babalola heard the cry of the
community over the dead child, he was moved with pity then he had
compassion on the child and the parents. He prayed on the dead child
and the child was brought back to live. This became the first miracle
which all the delegates from various towns and villages that attended the
conference witnessed. The raising of the dead child, convinced every
body that Jesus Christ is the Lord over sickness and the dead. Every
body who saw the child brought back to live believed in the Lord Jesus
Christ as the only Saviour and Messiah. Many people who witnessed the
miracle became convinced that Babalola was a prophet anointed by God.
As a result, many repented of their sins and became converted. Babalola
stayed in the town spreading the Good News for many days. Many
people visited him and he prayed for them. Some people brought water
to him to pray on it for their use. According to the late Chief Ezekiel
Komolafe who also witnessed the great crusade that took place at Ilesa,
there was a prominent king from Akoko land who was warned not to
drink the water which Babalola prayed on. But the king insisted and
drank the blessed water. Immediately, he fell down and blood began to
rush out of his mouth and he died. Reverend Lennon, an Anglican priest
at Ikare Mission Station, who went to Ilesa to hear Babalola preach,
used his car to carry the deceased king to his town for burial. Also,a
woman from Ogori named Mrs. Rebecca Jemitola, who was childless for
many years, went to the crusade and Babalola blessed the water for her
to drink. She drank the water and she conceived and gave birth to a son
named Samuel Jemitola. The son later became a doctor. The crusade of
Babalola spurred the growth of the Church in the Yoruba land. It also
became as the first time for Christians to gather in one place to witness
the preaching and performing of at the same time. Not long after, the
Faith Tabernacle Society got transformed into Christ Apostolic Church
of Nigeria.
Babalola later moved from Ilesa to Efon-Alaaye where he later settled as

his missionary home in the Yoruba land. From there, he proceeded to
the following towns for evangelism: Offa, Aramoko, Ijero,Ikole and
Iddo. Many sons and daughters of these towns are now Ministers of the
Gospel in Nigeria and overseas.
3.5 The persecution of Apostle Joseph Babalola in 1928-32
Babalola was persecuted by his own people at Odo-Owa, his home

town, the people hated him for his preaching in which he warned them
to turn away from their evil acts, and if they were adamant, they would
perish. He was beaten up by some people who felt that his words were
against the culture and values of their society, for his preaching did not
exempt the elders of the town. His parents and sisters were also
persecuted because of him. As many of his people did not listen to the
68
Good News preached by him, there was a revelation which was shown
to him by God concerning the wrought of God on those who were
opposing the Gospel. An epidemic of small pox broke out in Odo-Owa.
This caused many people to die in the town. For this reason, he was
hated the more. Therefore, some people planted to kill him. While they
were busy planning to kill him, he was fasting .A man volunteered at the
meeting that was held the palace of their king to eliminate him. Apostle
Babalola kept on preaching the Gospel in the town, ringing the hand bell
to call the attention of the people to the Gospel. According to Idowu,
Babalola was confronted on the road by evil spirits but they could not
harm him. In addition to this, a strange snake also appeared to him on
the road, but an angel of Lord appeared and killed the snake. Likewise,
the evil spirits also appeared to stop him from continue his preaching. At
Offa, Babalola’s crusade drew many crowds and this angered the
Muslim community as they could no longer bear this. Conseqently, they
called their king to send away Babalola from the town. Not long, he was
sent away from the town.
In 1932, Babalola was imprisoned in Benin-City. This was because he

identified two women who attended his crusade at Otuo as witches. The
people of the town reported him to the Oba of Benin. The chiefs in the
town felt bad over the matter. The Court sent officials with warrants to
Ilorin that was the headquarters of his home town to effect his arrest
through the Government. So he was arrested and brought to Benin-City,
where he was sentenced to six months’ imprisonment.
3.6 The Hand Over of the Church by Babalola to Prophet

Akande at Ede
Babalola attended the Sunday Service in the morning of 26th July, 1959
at Ede. After the service, he called on Mr. Odusona to take up the
expenses of a young man whose wedding he had promised to sponsor,
for the man had no helper. He also had a dialogue with Mr. S.O. Akande
who was instructed to take care of the Church. According to Idowu, aside
the discussions which Babalola had with the two men mentioned above,
a strange event also marked his departure from the earth. The Holy Spirit
was said to have filled the room where he bid them goodbye. After these
events, Babalola passed away peacefully.
Account for the persecution of Babalola by his own people and

government.
69
4.0 CONCLUSION
From this unit, you have read how God called Apostle Joseph Ayo
Babalola to be His Servant. You also learnt how he was persecuted by
his people, and also the authorities. The crusades of Babalola also
brought salvation and healing to many people who had accepted the
Gospel. You have also learnt how many people who did not accept the
Gospel at Odo-Owa perished with the epidemic that took place there.
You also learnt how the evil king who drank the water died. Also, you
learnt how a childless woman who had faith in the Good News preached
by Babalola gave birth to a son w ho later became a doctor.
Finally, you studied how the Faith Tabernac Society transformed into
Christ Apostolic Church and how the Church was handed over to
Prophet S.O. Akande before the Apostle of God, Joseph Ayo Babalola
departed this world.
5.0 SUMMARY
• Babalola was called by God when he was working with the

Public Works Department in Lokoja, in Kogi State, Nigeria in
the year 1928 along Akure-Ilesa road.
• He was use by God to spread the Gospel in Nigeria.
• God also used him to bless many people in the country.
• He was imprisoned at Benin- City, Nigeria.
1. Discuss the call of Joseph Ayo Babalola.

2. Asses the roles of Babalola in the planting of Christianity in
Nigeria.
3. How was Christ Apostolic Church, Nigeria founded?

Idowu, M.O. (2007). African God’s General Series: Joseph Ayo
Babalola, Lagos: Divine Artillery Publications.
Medaiyes J.A. (1956). Itan Igbedide Joseph Ayo Babalola fun ise
Ihinrere, Ibadan: Temitope Press.
Owolabi, A.J. (2005). The Growth of the Anglican Church in “Akoko-

Kabba District” Ph.D Thesis, Department of Religions,
University of Ilorin: Ilorin Unpublished.
70
Dr, Samuel Jemitola, aged 60 years, Private Interview at Ogori on

7/10/2002.
UNIT 2 THE PLANTING OF CHRISTIANITY IN
NIGERIA BY THE CHERUBIM AND
SERAPHIM MOVEMENT
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Birth and Childhood of Moses Orimolade
3.2 The Begin of Orimolade’s Ministry
3.3 The Missionary Journeys of Orimolade
3.4 The Spread of the Movement in the Western Nigeria
3.5 The Spread of the Movement in the Northern Nigeria.
3.6 The Persecution of the Movement b y the Colonial
Government
3.7 The Successor of Orimolade
3.8 The Death of Orimolade
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
In the first unit, you learnt about the Faith Tabernacle, a Society in the
Anglican Church, which later metamorphosed into Christ Apostolic
Church. You were told that it was God who called Babalola out of
secular work to come and serve Him in the spread of the Gospel in
Nigeria. You were also taught how he was persecuted by the enemies of
the Gospel in Nigeria. Also, you learnt how he handed over the Society
that had now metamorphosed into a Church, to another Servant of God.
In other words, God does not use lazy people to carry out His purpose,
but hard working people like Babalola to carry out His plan on the earth.
Babalola’s case assured others that it was not only the White
Missionaries that can proclaim the Good News to people, but that God
uses whosoever responded to His call. In this unit, you will learn how
God used Moses Orimolade to spread Christianity in both Western and
Northern Parts of Nigeria. You will also learn about his persecution too.
2.0 OBJECTIVES
• narrate the call of Moses Orimolade
71
• identify the contributions of Orimolade to the growth of

• enumerate the mission journeys made by Orimolade.
• discuss the persecution of Orimolade.
3.0 MAIN CONTENT
3.1 The Birth and Childhood of Moses Orimolade
Moses Orimolade Okejebu Tounlase was a son to Pa Tounlase who

hailed from the royal family in Ikare in the present Ondo State, Nigeria.
He was born in 1879.
However, before he was born, the mother suffered a prolonged labour to

the extent that a native doctor was consulted by his parents on what they
should do that would make his birth. They were told by the Ifa Oracle
that the would -be child would be a great man. They instructed that the
mother put on the chieftaincy beads of the family on her neck, and the
baby would come out easily. This was done and Orimolade was born, he
stood up and began to walk. This made the midwife to force him to sit
down twice. However, Orimolade stood up the third time and he began
to walk. At that moment, the midwife left him and sent for his father to
come and see his miracle child. When his father saw him, he ran into his
room and brought out some objects and made incantation to invoke
powerful spirits to come to his aid since he was a medicine man in the
town. He tied some objects on the legs of the baby in order to stop him
from walking. The onlookers viewed the actions of Tounlase as trying to
disturb the child. However, some neighbours went to remove all objects
which his father tied on him. The child was then left undisturbed again
by the parents. Many people within and outside the town who heard
about this event began to pay visits to Ikare to see the miracle child. The
king, named Ajiboye, also paid a visit to the child greeted him in the
traditional way of the Ikare people. For this strange behaviour of the
baby, the King marvelled and went back to his palace.
Among the people who visited the boy were old women who paid him
obeisance. In addition to this, some of them used the opportunity to make
requests, such as fruitfulness of the womb for the barren women in the
town, prosperity, peace and good harvests, while some brought him gifts.
However, as these events were taking place in the presence of both
parents, the father was mystified. He became embarrassed by the
constant visit of the people to see the child. At a point, he wanted to
leave the town but he was dissuaded from leaving. People begged him to
bear with the baby and stay in the town. He took their advice and stayed.
On the eighth day of the baby, his parents named him Orimolade,
Tounlase Okejebu. When the father could no longer bear with the
72
strange things that kept on happening through Orimolade, he summoned

his family for a meeting to take his last decision concerning the child.
The family agreed with him to allow the mother to take the child to her
own parent’s house and take care of him there.
At the age of eight, Orimolade went into Saint Stephen’s Anglican

Church, Ikare, in the night. Inside the Church there was a heavenly light
shining within the Church and Heavenly invisible Beings singing
melodious songs. The Pastor of the Church who lived in the vicarage
heard the song, he woke up and walked towards the Church. He saw the
door of the Church that was shut opened. The Pastor took courage and
entered the Church, there he saw the lame Orimolade sitting in one
corner in the Church. The Vicar asked him who he was and the voices
that were singing in the Church. Orimolade answered him that ‘they’
were the ones. The Vicar further where the other voices were and
Orimolade replied, “Here we are.” According to Olu Famodimu, while
both were still dialoguing the voices started singing the same song thus;
On the Mount above Jordan

I am called, I am called
By my favourites that had gone, that had gone
I like to enter eternity with them
Where there will be no more parting forever.
Come home, Come to the home of Love
The book of Jesus said to me
That Angels carried me
Home I’ll rejoice
Jesus carries me home.
After the above song was over, the Vicar, having recognized the boy as
the son of Tounlase, decided to let things be.
3.2 The Beginning of Orimolade’s Ministry
In other for you to understand this unit, we intend to explain what

probably made Orimolade lame in his boyhood. It is assumed that the
charm used by his father to force him sit down when the midwife invited
him to come and see the boy standing up on the very day that he was
born caused this. The Vicar said that he was surprised to see Orimolade
who was lame inside the Church alone without seeing anyone with him,
and added to this was the mystery of unseen voices singing with him
inside the Church. Concerning the time when he started his ministry we
were not informed by scholars. However, we were told that Orimolade
began his ministry at his home town Ikare /Akoko in the present Ondo
State. One-day, people just saw Orimolade walking on the street singing.
Christians in the town were pleased when they saw him and
73
they rejoiced with him for this miracle. Orimolade began to preach the
Gospel to people who came out to see him as he walked on the street in
the town. He also prayed for those who were ill.
Immediately he prayed for them, they received their healing. Many

people who were healed began to spread the activities of Orimolade
outside Ikare town.
Orimolade enjoined his hearers to confess their sins and turned away
from them.
He taught about the existence of heaven and hell. He taught them that
the righteous people would go to heaven after death, while the wicked
people would go to hell. Those who believed were loosed from
bondages. In addition to this, women who were barren gave birth to
children as a result of his prayers. He converted many people including
his mother Abigail, one of his sisters Mary, and two of his brothers,
namely, Peter and Samuel ( Famodimu 1990). Many people from other
towns and villages visited Orimolade to listen to his preachings.
Besides, many people also confessed Jesus Christ as their Lord and
Saviour. The population of Christians increased within and outside
Ikare town. However, as the Christians were glad with the activities of
Orimolade, the unrepented herbalists were sad and they began to
persecute him. Orimolade also encouraged Christians to shun the
worship of the ancestors in Ikare town. Male Christians who wanted to
get married to females who were unbelievers were told by the parents of
these women to forget the idea, unless they renounce the new
religion.The preaching of Orimolade encouraged many Christians to
buy the Holy Bible, for they wanted to be reading the Word of God for
spiritual growth. The lessons learnt from the Bible helped them to grow
spiritually. The adherents of the traditional religion appealed to
Orimolade to stop converting people into Christianity for it affected
their livelihood. This is because people stopped consulting them over
their problems after giving their lives to God. Orimolade was warned to
stop converting people into Christianity or risk his life and the lives of
his followers. He informed the Christians about this but encouraged
them not to fear the traditionalists and that the Lord Jesus Christ would
glorify Himself. The traditionalists tried to carry out their evil plan
against the Christians while Orimolade was preaching at Okorun street
Ikare-Akoko. They went to confront the Christians at the preaching
ground. The traditional priests used charms and cutlasses to harass the
Christians. But Orimolade called upon the Lord Jesus Christ, to fight
for them. He then stretched his staff towards the evil people and they
began to fight themselves, while the Christians stood watching as they
fight themselves. Many of them were wounded with their weapons and
charms which they were suppose to use on the Christians. Some of
74
them however, having seen the power of God as superior to their gods,
joined the Church. The remaining traditionalists went to tell the king of
Ikare that Christians were killing people in the town. The king sent for
police men to arrest them. They were arrested and they were taken to
Kabba prison in Kogi State. But Orimolade was excluded. However, as
he got to know about the incident, left Ikare for Kabba town. When he
got there, Orimolade began to spread the Good News at Kabba town.
Orimolade also told the people to release the Ikare Christians who were
locked up in their prison. However, as the District Officer learnt about
what Orimolade preached, he ordered the release of Christians that were
brought from Ikare. After letting out the Christians, the Officer told them
to go to their home town. All the released prisoners went to their various
homes unhurt. On the arrival of detained Christians in the town people
rejoiced and they continued in their journey of faith.
3.4 The Spread of the Movement in the Western Nigeria
Orimolade began his missionary journey in the year 1916. He left Ikare
for Irun Akoko in 1916. In the town, he was confronted by witches,
wizards and traditional worshipers. He was confronted because the
Word of God was against their practices. In his preaching, he appealed
to whoever belonged to such societies to repent, forsake them and accept
Jesus Christ as their Saviour. Orimolade was also said to have destroyed
one of the temples of the traditional worshipers in the town, after which
he left the place for Ogbagi. There he preached the Good News to the
people of the town. Many people who listened to his preachings
accepted Jesus Christ as their Saviour. Orimolade further spread the
Gospel to Akungba, Oka, Ikiran, Merri, Ifon, and Owo. He moved from
these towns to Benin-City in the present Edo State, Nigeria. He observed
that some of the traditional worshippers used human beings for
sacrifices to their gods. Orimolade preached the Good News to them and
many of them repented and joined the Church. He moved from there to
Itshekiri Kingdom to preach. Orimolade left Ishekiri land to Lokoja, in
Kogi State, Nigeria. He spread the Gospel from there to Idah. At both
towns, he preached the Gospel, and preached many miracles that people
saw and they joined the church. Orimolade moved from Lokoja to
Onitsha to plant a Mission Station. He left the place for Sapele in Deltal
State to spread the Good News. He further left Sapele for the following
towns: Ogori, Akunnu, Ikaramu, Daja, Iga, Uromi, Igasi Omuo, Kabba
and Ogidi where he planted Mission Stations. Orimolade was the only
Missionary who voluntarily spread the Gospel to Ogori land without
being invited by the indigenes as they did for the Church Missionary
Society. Although they were invited to teach them how to read and write
and not for the purpose of planting the Gospel nor to aid them fight their
enemies as other Yoruba people, such as the Badagry and the Egba
people did.
75
3.5 The spread of the Movement in Northern Nigeria and

Lagos
Orimolade spread the Good News to the following towns: Bida ,Zaria,
Kano, Ilorin, and Ofa. Orimolade left the Northern parts of the country
back to the Western parts of Nigeria to plant his Mission Stations: Ikirun,
Osogbo, Ede, Ogbomoso, Ibadan, Abeokuta and Lagos. The movement
was established in Kaduna by Mrs. Adebiyi in 1927. In Lagos,
Orimolade met a young girl called Abiodun Akinsowon. Abiodun joined
Orimolade in the spreading of the Gospel when she was seventeen and a
half years. In 1925, she went into a trance from 18th to 25th June
Orimolade adopted her as his own daughter. While she was with
Orimolade, she contributed to the spread of the Gospel. Many Mission
Stations were opened by both of them. Orimolade later stayed put in
Lagos Mission Station, while commissioned Abiodun to continue
spreading the faith to other towns and villages. In Lagos, Orimolade
preached the Gospel and performed many miracles. Many converts
spread the Good News to their own people in various towns and villages.
Orimolade further commissioned other members in Lagos, made the sign
of the cross on their palms and sent them out to spread the Good News,
to set the oppressed free from the devil and afflictions and to heal the
sick. He warned them not to shake hands with people as they carried out
their missions, many people they touched were healed of diseases. In
Lagos Orimolade healed Albert Ishola Cole of poison. Accounting to
Famodimu (1990), Orimolade made a sign of the cross on the man’s
chest three times and he vomited out an object in form of red parrot
feather. Immediately, Ishola became whole. It was also said that
Orimolade raised up Matthew ‘’Eku Ojo’ from the dead. The news of the
two events spread in Lagos and people joined Orimolade’s Mission in
large numbers. Orimolade then named the Movement as the ‘Seraphim’
.on the 9th September, 1925. On the 26th March, 1926, he added the name
‘Cherubim’. Since then, the Movement became known as Cherubim and
Seraphim. In addition to this, the Movement is later transformed into a
Church with many branches all over the country.
3.6 The Persecution of the Movement

In 1925, the Cherubim and Seraphim adherents were persecuted by
other
Missions in Nigeria. In Lagos, Archdeacon Ogunbiyi of the Breadfruit
Anglican Church, kicked against the angels’ names that the movement
gave to their mission. In addition to this, he was also against people
calling Orimolade the name ‘Alufaa’ meaning, ‘Reverend’ since he was
not ordained by any Mission. Also a newspaper, Nigeria pioneer wrote
critical articles against the practices of the Movement in July, 1927.
76
Further more, some people also accused the adherents of preaching

against the use of traditional drugs. The preaching of the Movement
against traditional gods, customs, witches, herbalists and wizards made
members of such societies hate the adherents. Besides the above
mentioned reasons, people persecuted members of the Mission because
of one of their songs which went thus:
‘’ Sword of the Lord, sword of Holy Michael would

destroyed the wicked people of the land unless they
repent and accept the Good News they brought to
them; Egungun worshipers were labouring in vain.
Holy Michael would destroy them.
The adherents of the Church Missionary Society [Anglican] and the

traditional worshippers wrote a letter to the Governor at Lokoja to help
them stop Seraphim and Cherubim Faith in Nigeria. The Governor
ordered Orimolade to stop spreading his faith in Nigeria. However,
Orimolade quoted the Word of God in his letter to the Governors thus:
‘’If this counsel is of men, it will come to nothing, but, if it

is of God, ye cannot overthrow it [Acts5, vs. 38-39]
However, the Governor ordered all District Officers to stop the spread of
the Mission in their areas. For example, on the 22nd June, 1931, the
District Officer at Ogbomoso sent away one of the prophets named
Adeyemi from Ogbomoso town. In Oyo town, Mr. Ross sent messages
to all the Districts Officers under him to send away all evangelists of the
Movement in Oyo Kingdom. Other methods that were used to curtail the
spread of the Mission in the country were the use of Kings, Chiefs and
the Nobles to stop giving them land to establish Mission Stations.
However, it was reported that the King of England during this period
was ill and he sent to the Governor in Nigeria to look for people to pray
for his recovery. The governor in turn sent to all District Officers in
Nigeria to look for people to pray for his recovery the king. The
Governor finally sent to Prophet Orimolade to pray for the King of
England to recover. Prophet Orimolade prayed for the recovery of the
King. The Governor sent message to the King that he had been prayed
for by the Prophet in question in the country at a particular hour of a
certain day. The King discovered that it was the very period that he was
prayed for by Orimolade who was in Nigeria that he recovered from his
illness in England. He sent 400 pounds sterling to Moses Orimolade in
Nigeria as token of his appreciation for his effective prayer that he
believed had healed him from a far distance. For this reason, the
Movement was freed from the persecution of the Government. As a
result of this the Movement became free to establish Mission Stations in
every State in Nigeria. Since then, the Movement has built many
schools, colleges and a university named ‘Cherubim and Seraphim
77
University of Nigeria,Omu-Aran, Kwara State, Nigeria.’ The Institution

is located at Omu-Aran town.
3.7 The Successor of Orimolade
Famodimu (1990), stated that Orimolade called some elders of the

Movement to advise him on who to take the leadership after him. He was
advised by the elders to take elder Onanuga. Orimolade then put on him
one of his white prayer gowns, blessed him, anointed him and handed the
Mission over to him. On the 18th October, 1933, the unseen guests of
Orimolade who visited him when he was young inside Saint Stephen’s
Anglican Church, Ikare, Akoko, came to him and they sang songs of
victory. Prophets Agbebi and Peter who were with him heard the songs
but they could not see the singers. Famodimu further said that it was at
about 3.am on the day in question that Moses Orimolade joined other
faithfuls in the Kingdom of God.
SELF ASSIGNMENT EXERCISE
Discuss the name ‘Cherubim and Seraphim’.
4.0 CONCLUSION
The Cherubim and Seraphim Church began as a Movement with

Orimolade, a native of Ikare, in the present Ondo State. He was
persecuted by Government agents and other people who were opposed
to his Movement. He prayed for the King of England and God answered
his prayer for the King recovered from his illness. Orimolade planted his
Mission in the Western, Eastern, Southern and Northern parts of
Nigeria. He healed many people, raised the dead and performed many
miracles. Orimolade appointed many evangelists and commissioned
them to spread the Good News in Nigeria. He handed over the Mission
to Onanuga to lead the adherents of the faith. The voices that were heard
by the Vicar of the Anglican Church, in the Ikare Mission Station before
his call by God, also song again on the last day of his life. Indeed his
was a fulfilled life.
5.0 SUMMARY
You should have noted in the course of this study the following points as
major roles played by the Cherubim and Seraphim Movement in Nigeria.
These are:
a The Movement was an indigenous one.

b. Moses Orimolade began its spread in Nigeria.
c. The Movement was persecuted by the Government of the land,
traditional adherents, chiefs, and other Missions in Nigeria.
78
d. The Orimolade Mission was the only one that volunteered to

spread the Good News to Ogori land without the people inviting
him to do so unlike the Anglican Mission that were invited by
them to the town.
e. The Mission also used Abiodun to spread its faith to Nigerians.
f. The Mission had appointed Evangelists to spread its faith in
Nigeria.
g. The Movement has spread to the Northern Nigeria, such as
Kaduna, Kano, Bida and Zaria, Hausa and Fulani speaking areas
which Lord Lugard prohibited the planting of Christianity
without taken permission from the Emirs before preaching the
Good News.
As for the Mission in question, it was not said by any body in Nigeria
that they took permission from any of the Emirs before planting their
faith in the area.
1) Discuss the Call of Moses Orimolade.

2) The adoption of Abiodun as Orimolade’s daughter was a blessing
or a curse, Discuss.
3) State the factors that led to the rapid spread of the Movement in
Nigeria.
Famodimu, O. 1990. Moses Orimolade Tunolase Supreme Founder

Cherubim and Seraphim Worldwide, Kaduna: AbiBcom Nigeria
Ltd.
Ogunbiyi, O. O 1996. ‘Religion and Cultural Identity; The Experience

of the Cherubim and Seraphim Church, Nigeria’’in the jars
Journal of Arabic and religious Studies, The Department of
Religions, University of Ilorin, Nigeria, vol.13 December.
Owolabi, J. A. 2005. The Growth of the Anglican Church in Akoko-

Kabba District, 1920-1996. The Department of Religions Studies,
Ilorin: University of Ilorin, Nigeria, Ph.D. Thesis, Unpublished.
79
UNIT 3 CELESTIAL CHURCH OF CHRIST
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main body
3.1 The Birth of Samuel Bilewu Oshoffa
3.2 The Birth of Celestial Church of Christ
3.3 The Growth and Establishment of Celestial Church of
Christ
3.4 The Doctrines of the Mission and the Death of the
Founder
4.0 Conclusion
5.0 Summar y
1.0 INTRODUCTION
This unit will introduce you to the founder of the Celestial Church of
Christ.It will also enlighten you about how the name of the Church came
about. Oshoffa Moreover, you will also learn about how Mr. Alexander
Yanga fell into trance and Pastor treated him. You will also learn about
the adherents relations with other religious bodies in Nigeria. Further
more, this unit will shed light on how the Mission hopes to recovers the
lost spiritual treasure. In this unit, you will also learn about the Mission’s
doctrines. The Mission also pays homage to the previous Indigenes
Church founders in Nigeria. This you will learn in this work. You will
also learn about the work of Oshoffa on the earth and his death in the
year 1985.
2.0 OBJECTIVES
• Narrate the story of Oshoffa

• Discuss the teachings of the Mission
• Describe the trance of Yanga.
3.0 MAIN CONTENT
3.1 The Birth of Samuel Bilewu Oshoffa

Samuel Bilewu Joseph Oshoffa was born in 1909 in Porto Novo,
Republic of Benin. His mother hailed from Imeko in Abeokuta, Ogun
80
State, Nigeria. His father Mr. Ojo had many children. All the male
children except Bilewu died. His father Ojo Oshoffa hailed from
Abeokuta in Ogun State, Nigeria. He was an adherent of Methodist faith.
Bilewu was given to the Methodist Reverend to take care of him by his
father in the early age. It has being said that Bilewu refused to mould
blocks for the College building which he attended. For that reason, he
was sent back to his father. His father immediately made him learn
Carpentry and also to work with him until 5th June,1939. After the death
of his father, he specialized on trading in Ebony planks. While he was in
the forest to purchase planks for sale, he would also pray and read his
Bible. Bilewu got married to Alake Iyabo of Imeko, Egbado, in
Abeokuta, Nigeria.
3.2 The Birth of Celestial Church of Christ
On the 23rd of May 1947, Bilewu went into the forest to pray in Porto
Novo. It was at the period that the eclipse of the sun took place. While he
was praying, he heard a ‘Voice’ saying; ‘LULI’ meaning; ‘The Grace of
our Lord Jesus Christ”. . According to Okunola Bilewu saw the
following objects as he opened his eyes after prayer.
1. A white monkey that had two teeth with winged hands. Its feet
looked like that of the bat.
2. A stationary bird that was behaving like a peacock. It had various
colours.
3. A short snake about one foot long and it stood coiled and its
mouth was puffed like a cobra.
In the presence of the above named creatures, Bilewu felt awed and his
body had goose pimples.
The interpretations of the visions which he saw here explained thus: The
Monkey meant the tricks or pranks which human beings play in the
universe to achieve their selfish goals or desires. Bilewu was then
warned not to allow himself to be tricked by human beings, for tricks
lead to the down fall of people. While the bird which he saw behaving
like a peacock indicated the pride which do causes the downfall of many
people. Bilewu was told not to imitate the people who are proud for pride
leads to the downfall of such people.
The short snake signified deceit and mistake of the past in the Garden of
Eden. Bilewu was warned to learn from the lesson that the story of the
Eden. He should probably avoid these things which God had shown to
him. The inability of the snake to hurt hum indicated that he was
anointed to deal with all evil deeds in the Universe. It also fulfilled the
Scriptures that says,
81
“And these signs will follow those who believe;

In My name they will cast out demons; they will speak with new
tongues.
They will take up serpents; and if they drink anything deadly; it
will by no means hurt them;they will lay hands on the sick, and
they will recover.”
All the named above incidents that took place in the bush with Bilewu
marked the beginning of the Celestial Church of Christ.
3.3 The Growth and Establishment of the Celestial Church
On the 29th September, 1947, Bilewu was in his house praying when the
angel of the Lord appeared to him in a strong ray of light and he was told
that he had been chosen to carry out a Spiritual Message to the whole
world. The angel further told him that many people die without salvation.
This is because people do look for salvation from Satan when they face
problems in life. Besides, they also fail to listen to the Word of God that
is being preached to them by anointed men of God. He was told that his
calling would be backed by miracles. Bilewu began his Mission by
preaching and healing the sick came to hear the Word of God. He also
healed those that were brought by their relatives to him. As these
continued, Mr. Alexander Yanga was taken to Bilewu for spiritual
healing. There, Mr. Yanga fell into trance for seven days. As he was in
the trance, Yanga named the Mission of Bilewu, thus; ‘Eglise Du
Christianisme Celeste’ which means’ Celestial Church of Christ”.
Bilewu continued the spread of the Gospel to various places such as

Agange, Kudiho,and Porto-Novo where the died were raised to live and
people were healed. Bilewu also loved music. He played the following
musical instruments: Piano, Guitar, Trumpet and Violin. These activities
drew many people to hear him as he preached the Gospel. Bilewu used
the following languages to preach the Good News to his hearers: French,
Egun and Yoruba. He some times used English language to preach,
but he often used interpreters to interpret his messages to English
speaking people.
Bilewu spread his gospel to Abeokuta, Ketu, Lagos, Odogbolu, Ibadan

and other parts of Nigeria
.
3.4 The Doctrines of the Mission and the Death of the
Founder
The Celestial Church believes that all people who have faith in the Lord
God worship the same Almighty who created human being and the
Universe. The religious and denominational differences provided each
82
adherent the way to practise his or her religion and have good
relationship with other fellow human beings on the earth.
The Mission is out to seek salvation for all worshipers of God in the
world. Believers should see themselves as brothers and sisters who serve
God under the same umbrella. The adherents regard everybody that
worships God as One body in the Lord God Almighty. Therefore, They
see no reason for people to engage in religious quarrel. The mission of
the Church is to shed more light on the Ministry of the Lord Jesus
Christs on the Earth. The Mission is also out to search for the lost souls
and lead them back to Jesus Christ. The mission also considers the
period which Jesus Christ spent on the earth to set people free from
bondages to have been very short .Therefore, the Mission has been
commissioned by God to continue the spread of the Gospel and set
people free from their bondages. The Mission is also out to continue the
work of Salvation which the disciples were unable to complete while
they were on the earth. The church regards the following prophets as the
fore runners of Oshoffa: Orimolade, Babalola and Ositelu.. The Mission
teaches Christians to love their neighbours who are not Christians,
especially, Muslims. Christians and Muslims should be encouraged to
live together as brothers and sisters who serve the same God. Also,
white and black races should see themselves as Creatures of God. They
must not discriminate against themselves. The mission believes that
their achievements are part and parcel of Christ’s achievements in the
Universe. The Mission pays homage to those who have preached the
Gospel and departed the world to paradise. The Church teaches that
man’s kingdom of heaven begins as soon as he or she dies. It also
teaches that there should be no religious condemnation or discrimination
of any kind. Further more, it teaches that it is only God that knows who
and who will be saved. The Movement condemns pride. It also teaches
people to respect constituted authority and also our parents. Oshoffa
died in 1985.
The slavery of Ojo in the Republic of Benin was a blessing to the

Christendom. Discuss.
4.0 CONCLUSION
Oshoffa was born in the Republic of Benin. He was an adherent of the

Methodist faith. His father called Ojo hailed from Abeokuta in Ogun
State, Nigeria. Bilewu was the only son of his father. Ojo made a
covenant with God that if He gave him a male child, he would be made
to serve him. For this reason, when Bilewu was born, Ojo gave to one the
Methodist Priest to take care of him. The Pastor put Bilewu in a
83
School, but Bilewu disobey the School authority when all the pupils were
ordered to mould blocks, he refused to compile. For this reason, he was
sent out of the School. Bilewu was then forced by his father to learn
carpentry skill. He was very good in the work. While at work, he was
always praying and reading his Bible. Bilewu got married to Alake Iyafo
of Imeko of Abeokuta in Ogun State, Nigeria. History has it that the
grand father of Bilewu was taken as a slave from Abeokuta to the
Republic of Benin. But when he got there, he fell sick. As a result of his
sickness, his master who bought him could not resold him to any other
slave buyers. So, he retained him. There he gave birth to Oshoffa who in
turn gave birth to Bilewu the founder of the Celestial faith in the
Republic of Benin and Nigeria. The teachings of the Church emphasize
unity of all believers irrespective of denominational differences and also
unconditional love among peoples of the world.
5.0 SUMMARY
In this unit, you have learnt the following points: the planting of the
Celestial Church of Christ in Nigeria and the Republic of Benin.
• Bilewu whose grand father was sold into slavery at the then Dahomey
was the Founder of the Celestial faith world wide.
• The adherents spread the Good news to all parts of Nigeria.
• Many people were healed of various diseases by Bilewu
• Members of the Celestial faithful helped themselves spiritually and
financially.
• Members of the church are told to love one another and other people
irrespective of their religious inclination.
1. Narrate the Call of Bilewu.

2. Do all believers worship the same God?
Ojo, P. A. (2006). Christian Education and The Celestial Church of

Christ, Lagos: Great News Communications Network.
Okunlola, D. O. (Date of publication not indicated.)Celestial Church of

Christ Last Vessel for Salvation, Lagos: Bengo Comm. Printers.
84
UNIT 4 THE IMPACT OF CHRISTIANITY IN NIGERIA
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Improvement of Trade in Nigeria
3.2 Building of Schools and Manpower by Missionaries
3.3 The Provision of Postal Services by Missions
3.4 Road Network Constructions by the Missionaries in Ikare-
Akoko Area
3.5 How Christianity Promotes Love among Nigerians
3.6 Spectacular Missionar y Outreaches b y Indigenous
Churches
4.0 Conclusion
5 . 0 S u m ma r y
1.0 INTRODUCTION
In this unit, you will gain insight into how Christian Missions in Nigeria
contributed to the spiritual, economic and physical growth of Nigerians.
You will also learn how Christianity set many Nigerians free from
various bondages in the country. For examples; it was many Christianity
that eradicated slavery in Nigeria. It also set many people freed from
satanic bondages such as illnesses, oppression and hatred. You will also
learn how to behave in a godly manner from this unit. Furthermore, you
will also learn how Christianity improved trade in Nigeria. Besides, you
will learn how Christian Missions encouraged many Nigerians to be
educated and gain employment in various fields of endeavour. You will
also learn about how local people contributed to the spread of the
Gospel in Nigeria.
2.0 OBJECTIVES
• state the impact of Christianity in Nigeria

• identify the effects of education among Christians in the country
• state the positives contributions of Christians to the development
of Nigeria.
85
3.0 MAIN CONTENT
3.1 The Improvement of Trade in Nigeria
Before the introduction of Christianity in Nigeria, many towns and

villages had no motorable roads. This is because they feared their
enemies using such roads to get to them and carry them into slavery. For
instance, it was an enemy that captured Ojo the grand father of Bilewu
and sold him to a slave trader at the Republic of Benin. There he stayed
and gave birth to Bilewu the founder of the Celestial Movement in
Nigeria and in the Republic of Benin. At that period, the Egbas feared to
open good roads to link other parts of Nigeria. But when they wanted the
white men to aid them fight their enemies, they invited Missionaries into
their land. It was the presence of the Missionaries and white soldiers that
encouraged the Abeokuta people to open motorable road to link Lagos
and Ijebu land. The linking of the road with Ijedu land encouraged
legitimate trade among them and other parts of Nigeria.
In 1921, Archdeacon Lennon encouraged Ikare people to open the road

that linked Ikare- Akoko with other towns, such as Owo, Ado- Ekiti,
Kabba, Okene and Lokoja.
The opening of the mentioned roads, encouraged legitimate trade in the

above named towns. The opening of Ikare road that link Owo
encouraged many people in Ikare town joined the faith of Christianity.
3.2 Building of Schools and Man Power by Missionaries
In 1841, Thomas Fowell Buxton persuaded Lord Melbourned’s

government in Britain to send an expendition up the Niger to make
treaties with the Chiefs in order to abolish slave trade. It was made also
to open the way for improved trading and advancement in educational,
scientific,technological and ultimately religious conditions of Nigerians.
In 1841, specialists in various fields including a Chaplain and two
Anglican Church Missionaries were sent to the River Niger area. The
Missionaries were to report on the possibilities of missionary work in the
area. During the expedition, treaties were sighed with the Obi of Aboh
named Ossai and the Attah of Igalla named Ocheji. They acquired land at
Lokoja in which a model farm, school and a mission Station was
established. In 1885, Ajayi Crowther built a Church made of mud and
burnt bricks at Lokoja, he named it The Holy Trinity Church. In 1867,
Ajayi established The Holy Trinity Primary School at Lokoja. There,
many Nigerians were trained and they were employed by the then
Government and the Missionaries.
86
In 1911, the Anglican Mission established Saint Peter’s Primary School,

Ogori. There, many people were later trained and were later employed
by the Missionaries and Government. In1921, Lennon established a
primary School in Ikare-Akoko to train many people who were later
employed by Government and Missionaries in Nigeria. Various
Missionaries have also established schools, colleges, and universities in
Nigeria to train skilled workers.
3.3 The Provisions of Postal Services by Church Missions
Before 1920, paper communications were in the form of notes that were
brought by those who work in Lokoja to people in their towns and
villages in some parts of the Western Nigeria. Likewise in Lagos,
Abeokuta, Ijebu and Onisha areas, letters were brought by workers to
people by hands. In 1922, Lennon was assigned by the Ministry of
Communications to assist in delivering letters in some parts of the
Western Nigeria. He built and constructed wooden boxes were letters
were posted and were to be delivered to those whom he had assigned
such duty. However, around 1940’s, the Ministry of Communications,
Nigeria, took over the Post Office that was built by the Anglican Mission
in Ikare which served many towns and villages in Nigeria.
3.4 Road Network Construction by the Missionaries in Ikare-

Akoko Area
Lennon a missionary in Ikare area introduced motorable roads in the area

around1922-1925. He was supported by Oba Momoh who gave able
leadership to the people of Ikare area to construct Ikare-Owo road. This
enabled the traders in the area to engage in productive trade that
promoted economy of the people. In Akoko-Kukuruku area, the Church
established market in Ososo in order for Church women in the area to
engage in profitable trade that would improve their standard of living and
empower them to contribute to the evangelization of the area.
Missionaries in various parts of Nigeria did encouraged the inhabitants of

their Mission stations to construct good roads to link other towns and
villages. Such roads encouraged many Nigerians to be engaged in
various profitable trades in Nigeria.
3.5 How Christianity Promotes Love Among Nigerians
The Church leaders in Nigeria, teach their followers to love themselves

and their fellow human beings. They are also taught to aid those who are
in need in the society. They are also taught to get involve in the political
life of their nation. Their participation in politics would probably bring
peace and harmony to the country. The persecutions of Christians in the
87
country strengthen them rather than the opposite. Christians in Nigeria

regard themselves as brothers and sisters in Jesus Christ. They are also
taught to love others irrespective of their religious inclinations. Most
importantly, they are enjoined to demonstrate love in their actions to all
people whether the people deserve it or not. That this is the hallmark of
Christianity as taught by Jesus Christ.
3.6 Spectacular Missionary Outreaches
Aladura Churches such as the Cherubim and Seraphim Movement and

the Christ Apostolic Church that are parts of the indigenous Missions
have spread from the Southern parts of Nigeria towards Ilorin and to
other Northern parts of Nigeria. They have continued to attract the
interests of many Nigerians, more than the established Churches in the
area. The activities of the Cherubim and Seraphim Movement have
continued to pose a great challenge to Islam than Orthodox Churches
because monogamy is less emphasized by the movement. For example
in 1930, the Cherubim and Seraphim Movement extended her
Evangelism to the Ebira area, many of the Ebiras that heard the Good
News accepted Jesus Christ as their personal Saviour. Also many
Muslims and traditional worshippers became members of the
Movement.. In order for the Movement to continue winning more Souls
for Jesus Christ, it established two secondary schools: Cherubim and
Seraphim College, at Ilorin and Laruba both in Kwara State, Nigeria. In
2005, the Movement established the Cherubim and Seraphim
University in Omu-Aran, Kwara State. The Movement also embarks on
annual Crusades in many towns that are located in Muslim dominated
areas in Northern Nigeria.
Discuss the impact of Christianity in Nigeria.
4.0 CONCLUSION
In this unit, you have studied the contributions of Christians to the

economy of Nigeria.
You have learnt how Christianity encourages love and unity among
Nigerians irrespective of their religious persuasions. Furthermore, you
have learnt that it was Christianity that brought western education to
Nigeria. through Christianity, many Nigerians in various fields, such as
Clergy, teaching and trading to mention a few, have improved their lives
greatly.
88
5.0 SUMMARY
You have learnt the following in this unit:
The Christian built schools and colleges in Nigeria where many people
were trained.
After their training, they gained employment in various fields of human

endeavour. You have also learnt that the planting of Christianity in
Nigeria by both the missionaries and the indigenes brought progress to
Nigerians all over the country. Through western education brought by
Christianity, ignorance, fear, poverty and the like have been banished for
ever in the lives many Nigerians.
1. Discuss the roles of Lennon in the development of Nigeria.

2. State some benefits that Nigerians have derived from the panting
of Christianity in Nigeria.
Babalola, E.O. (1976). Christianity in West African, Ibadan: Scholar

Publications International [Nig.] Ltd.
Ifemesia, C.C. (1980). ‘’The Civilising Mission of 1841; Aspects of an

Episode in Anglo-Nigeria Relations” in The History of
Christianity in West African Essays Lectures.
Fafunwa, Babs. (1974). History of Education in Nigeria, Boston: Sydney

George Allen and Unwin.
89
UNIT 5 PROBLEMS AND PROSPECTS OF

CHRISTIANITY IN NIGERIA
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Lord Lugard a Stumbling Block Against the Planting of
3.2 The persecutions of Christians by the Rulers
3.3 The Ogboni Society was Against the Spread of Christianity
3.4 The Problems of Personnel and Schism in Churches
3.5 The Attitudes of People to Islam was Against the Planting of
Christianity in the Northern Nigeria
3.6 Prospects of Christianity in Nigeria
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
By now you should understand how Christianity began in Nigeria as

you have read in the previous units in this course. It is hoped that you
have also understood how Christianity started and how its adherents
were persecuted by the government, Chiefs and traditionalists. Also you
should have read from the previous units the benefits derived by
Nigerians from the coming of the Missionaries into Nigeria. It is
believed that you have learnt how the indigenous Christians also
contributed to the planting of Christianity in Nigeria in studying this
course. However, in this unit, you will learn about some problems and
prospects of Christianity in Nigeria.
2.0 OBJECTIVES
• state and discuss some of the problems the early Missionaries had
to contend with in the cause of their missionary expeditions
• explain prospects of Christianity in Nigeria.
90
3.0 MAIN CONTENT
3.1 Christianity and Some Traditional Rulers in Yoruba

Land
The planting of Christianity in Yoruba land had problems at the initial

stage of its introduction to the people of Yoruba. For it has been stated
that the coming of the Missionaries to Yoruba land was accompanied
with the political situation of the area. For instance, when the
missionaries arrived Badagry and its environs some traditional rulers
agreed that they should be allowed to stay in their land to establish
mission stations. While others kicked against the settlement of the
Missionaries in their territory on the ground that they were the
representatives of the British Colony that was out to seize other people’s
land by force, and that they used to wage war against those who refused
their authority. Some chiefs in the Yoruba kingdom were strongly
against the planting of Christianity, which they called the White man’s
religion. This was the reason why the Ijebu people refused to grant
permission to the Missionaries to enter their land around 1888.
Furthermore, some of the Yorubas who enjoyed slave trade in their land
also kicked against the coming of the missionaries whom they learnt
preached against such trade. They see their coming as an end to slave
trade.
The anti- Christian movement was led by Akitoye, the King of Lagos
land around 1845. On the other hand, king Sodeke of Egba land
welcomed the Missionaries to his Kingdom. He received Thomas Birch
Freeman a Wesleyan missionary to settle in his land. Freeman
established Mission stations in Egba land. He was told by the king to
invite other Missionaries and legitimate traders to Egba land.
3.2 The Ogboni Society and the Planting of Christianity in

Yoruba and Ibibio Lands
According to Ayandele, the Ogboni Society was the school of oratory

and jurisprudence in the Yoruba land in the olden days. He further
claimed that among the Egba and the Ijebu people, Ogboni was the court
house that tried criminal cases and any one that was found guilty was
sentence to death by the body in the Yoruba land. Moreover, the Ogboni
body served as checks and balances on the power of the Yoruba kings. In
the Ibibio land, the Ibibio women formed the secret society to check
indiscipline among women of their land. Offenders were punished. For
instance, any woman that was caught stealing would be punished by
them. But, when Christianity was introduced in the Yoruba and Ibibio
lands, it preached against the acts of the society. For this reason, the
Ogbonis were strongly against the planting of Christianity in their lands.
91
The spread of Christianity in the above named places suffered a set back
hence a few people accepted the religion in such areas.
3.3 The Problems of Workers and Schism in the Churches
In 1905, the Emirs of Kontagora and Katsina sent message to the Church
Missionary Society to come to their areas and establish Mission Stations
to spread the Gospel to their Subjects, but the Mission turned their
requests down because it lacked workers. Besides, it was reported that
Lugard also sent to the same Mission to send Evangelists to Kano and
establish Mission station in the town. But the Missionary could not
respond to the call because it lacked workers. Besides, the Mission also
lacked capital to recruit more evangelists for the spread of the Gospel to
all parts of Nigeria. Apart from the above problems that confronted the
spread of the Gospel in Nigeria, the restriction of Samuel Ajayi
Crowther’s activities to the Southern parts of Nigeria by the Church
Mission Society in Nigeria, also contributed to the set back for the spread
of the Gospel to other parts of Nigeria.
According to Babalola, a leadership issue was a major cause of schisms

among Christians in Nigeria. This is because African Churches had
quarrels with some doctrines and practices of Christianity in Nigeria.
They claimed that European leaders in the established Missions
monopolized leadership positions among themselves. They did not place
Africans in the Church leadership positions, but, they do place them in
subordinate positions to the Europeans. Besides, polygamy was another
problem that faced established Churches in Nigeria. Mission kicked
against polgamy in Nigeria. Many Africans who cherished their culture
and tradition left the Orthodox Churches for indigenous ones. Mention
could be made of the Cherubim and Seraphim Movement where many
lovers of polygamy came to join. This is because the Movement
accommodates some of the African traditions which the established
Churches kicked against. In the Anglican Church, many adherents who
opposed infant baptism were expelled from the Church. Those who were
sent away from the Church joined the Christ Apostolic Church or the
Celestial Church.
3.4 The Attitudes of People to Islam in the Northern Nigeria
It has being noticed that Islam was more acceptable than Christianity for
the people of the North. This is because the religion accommodated the
marriage style of the Northern people. But Christianity did not. For this
reason, the Northerners were against Christianity. Apart from the above
mentioned fact, it has being said that the Europeans that brought
Christianity to Nigeria were reported to be drinking and importing gin
that could cause intoxication for people that drank it. The religion of
92
Islam opposed the drinking of alcohol which the Christian Missionaries

trade in and also imported to some parts of Nigeria. That if they were
allowed to gain access to the Hausa-Fulani areas, that they would
compromised their people. For this reason, the Northerners were against
the establishment of Christianity in the North.
3.7 Prospects of Christianity in Nigeria
With the spread of Christianity in Nigeria, it is hoped that activities of

witches and wizards will be minimized if not totally eradicated since
many of them have confessed and repent of their evil deeds as members
of the named societies as they accept Jesus Christ as their Saviour. The
Aladura Churches, the Christ Apostolic Church and the Cherubim and
Seraphim Movement that accept some of the traditions of Nigerians
would in future gain more ground in Nigeria than the established
Churches that reject such practices.
Now that the restriction of the planting of Christianity in the Northern

parts of Nigeria has been minimized, many indigenes of the area are now
engaged in the planting of Christianity in various parts of Northern
Nigeria; it is hoped that many people in the North will accepted
Christianity.
As many people have now accepted Christianity in Nigeria, it is hoped

that they will continue to live godly lives and have peaceful homes. At a
lower level, If Christian couple continues to live godly lives, more
people will be drawn into the kingdom of god. It is hoped that the
establishment of Christian institutions will also draw more people into
God’s kingdom.
The characters of many Christians in Nigeria could also influence many

none members to become Christians in Nigeria at all times. For example,
in Ikare- Akoko, Ondo State, Christians do exercise love among
themselves with all sincerity. They demonstrate this in some practical
ways. The Anglican members called themselves ‘Arakunrin’ that
is’Brothers’ and ‘Arabirin’ that is, Sisters, as a sign of oneness in Christ
and fidelity. They visit one another regularly.
Those who are well to-do should continue to help the needy. Further
more, it has been observed that the character of Lennon who was a Priest
in St. Stephen’s Church, Ikare, in Ondo State, between 1920 and 1946,
did encourage many people in the Yoruba and Ebira lands. It has been
said of him that he loved both Christians and Muslims in Akoko-Kabba
District area where he ministered as a priest. The Retired Bishop Haruna
who was once an adherent of Islam religion told us that Lennon
sponsored some Muslims Children including one of his late sister, a
93
brother of his who built St. John Anglican Church, Obangede in Okehi
Local Government Area in Kogi State. He later returned to the religion of
Islam for his life was threaten by some members of his family that were
Muslims[ names withheld] and himself at Ikare- Akoko between 1934-
1942 in the Jubilee Central School, Ikare- Akoko in Ondo State. The
training of Bishop Haruna by Lennon encouraged many Muslims in
Nigeria converted to Christianity. Likewise, Bishop Haruna has also
established a Nursery- Primary School at Okene town in order to use it as
a means whereby Muslim Children area could be attracted to accept the
religion of Christianity. It is assumed that in the future, when those
Pupils that are being trained in the various established institution by the
adherents of Christianity grow up, some of them would later accept
Christianity and their generations would continue to be Christians.
The training of the indigenous people in various Theological Colleges in

Nigeria by various denominations for the spread of their faith, would
increase the numbers of evangelists and this would further encourage the
spread of Christianity. For this reason, it is assumed that in the future,
Christianity would gain upper hand over all other religions in Nigeria.
Many people in the country would accept Christianity as the method of
evangelism and training of church workers continue to be improved
upon. It is assumed that those who continue to receive theological
training in Nigeria will continue to spread the Good News.
Another hope for the continuity of the growth of Christianity in Nigeria

in the future is that it has been observed that many people who used to go
to the witch doctors and priestesses that served as intermediaries between
them and gods to help them find solutions to their problems which they
could not solved, but, find solutions to their problems through Christians
faith, now abandoned those doctors. Such people now go to consult some
evangelists to help them solve their various problems that they are facing
in life.
Another factor that would probably contribute to the spread of

Christianity in Nigeria is the room that various Missions give to their
adherents to tell others what Christ did for them in their lives. There,
some of them do tell how God do help them overcome their problems in
life. Besides, the printing of such testimonies and its distribution to
various people in Nigeria could also serve as means for the continue
growth of Christianity. The use of mass media such as Television and
Radio in preaching the Gospel in Nigeria would probably help to spread
the Good News.
Another hope for the growth of Christianity in Nigeria is that it has been
observed that many people who used to go to the witch doctors and
priestesses but have now become Christians will encourage others to
94
come to Jesus Christ who is the only one to solve their problems
permanently.
Another factor that would probably contribute to the spread of

Christianity in Nigeria is the opportunity that various Mission give to
their adherents to tell others what Christ did in their lives. Besides, the
Printing of such testimonies and its distribution to various people in
Nigeria could also serve as catalyst for the growth of Christianity. The
use of mass media such as Television and Radio in preaching the Gospel
would probably help the spread of the Good News.
House to house evangelism that are earmarked on by Christian in Nigeria

is another means of promoting the spread of the Gospel. The visitation to
prisons by some evangelist
Furthermore, teaching of religion studies, especially, Christian studies in

Primary, Secondary and Tertiary institutions in Nigeria is assumed would
aid the continuity of the spread of the Gospel in Nigeria.
Apart from this means, the outreach programmes to places such as the
Orphanage homes by various Denominations in Nigeria seems to
promote the spread of Christianity in Nigeria now and in the future.
The distribution of Christian tracts and Literatures to people in the

country by various Missions, would aid the continuity of the spread of
the Gospel in Nigeria.
The formation of various Christian Organizations, such as, ‘The full

Gospel Business Men Fellowship International, The Young Women
Christian Association, The Young Men Christian Fellowship
International Association, The Christian Council of Nigeria, Pentecostal
Fellowship of Nigeria, The Boys Brigade Companies, The Girls
Brigade, The Bible Society of Nigeria, The Gideon Society of Nigeria,
The Christian Association of Nigeria and The Scripture Union of
Nigeria, among others probably means for the continuous means for the
spread of the Gospel.
Finally, the freedom of worship and association that are included in our
Constitution of Nigeria of 1999, for Nigerians to use probably would
encourage the continuity on planting of Christianity to all parts of
Nigeria.
The continuity of Church ceremonies. Such as burial and wedding in

Nigeria by Couples would encourage the spread of the Gospel in Nigeria
now and in the future.
95
The provisions of Counseling units by Missions in the country which

people who has problems run to as means where their problems were
solved by Christian Counselors would also encourage the continuity of
the spread of the Gospel in Nigeria.
Discuss the possibility of the continuation of Christianity in the future in

Nigeria.
4.0 CONCLUSION
The planting of Christianity in Nigeria faced many problems that you

have learnt in this unit. Despite the problems, the Church in Nigeria has
achieved many good things for Nigerians. Among such things are the
economic, social, health and education. Further more it has open the eyes
of many people in Nigeria to engage in evangelism as their means for
livelihood. For example, some people who are founders of the
indigenous Churches has no other means to survive but through the
evangelic mission. Besides, the planting of Christianity in Nigeria has
also opened the eyes of some people to political posts in the country
hence they had taken after some Missionaries, such as Philips and
Lennon who once engaged in the politics of Nigeria and brought
economics and social amenities to the people of Yoruba, namely, the
Ondos and the Ikares in Nigeria.
The engagement of some Nigerians in the Evangelical works in the

country would probably encourage the continuity of the planting of
5.0 SUMMARY
You have studied the following points during the course of your studies:
Christians in the country has liberated many people from various

problems. Among such problems are sickness, confrontation of evil
spirits, wizards, witches, slavery and illiteracy. They have won many
souls for Jesus Christ in Nigeria. The planting of Christianity in Nigeria
has brought civilization to Nigerians. The formation of some Christian
Associations in the country would probably enhance the continuity of the
spread of the Gospel in Nigeria. Further more, the use of the mass media
means for the spread of the Good News in Nigeria would encourage the
continuity of the Good News in the country. In addition to the above
mentioned points, the method of allowing people to give testimonies in
crusades, and other Christian services that take place in every
denomination in Nigeria would probably encourage the continuity
96
of the spread of the Gospel in Nigeria. The availability of the Holy

Bible in the country is an opportunity for every body who wants to
purchase the Good News does so, this would probably contributes to
the continuity of Christianity in Nigeria in the future. The calling of
many Nigerians by God to spread the Good News to people in Nigeria
would probably aids the continuity of the Gospel in Nigeria now and in
the future. Teaching of the Gospel in Schools, Colleges and Tertiary
Institutions in Nigeria would probably aids the spread of the Good
News in Nigeria in the future. The freedom of worship in Nigeria is
probably hoped to encourage the continuity of Christianity in Nigeria in
the future.
1. State the bodies that encourage the spread of the Gospel in

Nigeria.
2. Explain the roles of Missionary Educational policies in
Nigeria.
3. Discuss the role of media in the spread of the Gospel in
Nigeria.
Olu Osokoya, (1987). 6-3-3-4 Education in Nigeria. History, Strategies,

Issues and Problems. Lagos: Bsinaika Educational Publishers
and Printers.
Daniel I. Ilega, Religion, (2001). The key to National Survival in

Nigeria, in the ‘Religions of a Journal of the Nigerian
Association for the Study of Religions’ Vol. 13 and 14. Nigerian
Association for the Study of Religions.
Omotoye Rotimi Williams, (1993). Religion and Service to Humanity;

A Case Study of the Contribution of Bishop Charles Philips to
Ondo [1875-1906] in the ‘Religion and Service to Humanity.
Nigerian Association for the Study of Religions.
Jacob Awoju Owolabi, (2005). The Growth of the Anglican Church in

‘Akoko- Kabba District’ of Nigeria 1920-1996, Ph.D. Thesis,
Department of Religions, University of Ilorin, Unpublished.
97

CTH 601 - 711 - Biblical Hermeneutics

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CTH 601 COURSE GUIDE

Course Developer Revd. (Dr.) Emiola Nihinlola

Course Writers Revd. (Dr.) Emiola Nihinlola

Course Editor Revd. (Dr.) Jacob A. Owolabi

Course Co-ordinator Revd. Dr. Jacob A. Owolabi

NATIONAL OPEN UNIVERSITY OF NIGERIA

First Printed 2006

All Rights Reserved

CTH 601: Biblical Hermeneutics is a one-semester, 2 credit unit

The course which consists 15 units is a survey of the history, principles

What you will learn in this course

The overall aim of CTH 601: Biblical Hermeneutics is to introduce you

• Introduce you to the meaning, rationale and importance of biblical

objectives. In addition, each unit also has specific objectives. The

unit objectives are always included at the beginning of a unit. You

what was required of you by the unit.

Stated below are the wider objectives of this course as a whole. By

On successful completion of the course, you should be able to:

• Discuss the history of how the interpretation of the Bible developed

Discuss the principles and methods of biblical hermeneutics;

Working through this course

Major components of the course are:

In addition, you must obtain the materials. They are provided by

There are sixteen study units in this course, as follows:

Unit 1. Fundamentals of biblical Hermeneutics

Unit 1 Principles of Biblical Hermeneutics I - Schools of

Unit 1 Interpretation of the Old Testament I – History,

The first five units examine the fundamentals of biblical hermeneutics,

Each unit contains a number of self-tests. In general, these self-tests

marked assignments, these exercises will assist you in achieving the

1. The Holy Bible (RSV or NIV).

2. Virkler, Henry A. (1981). Hermeneutics. Grand Rapids,

3. Nihinlola, Emiola (1997). The Task of Bible Interpretation.

The Presentation Schedule included in your course materials gives you

In tackling the assignments, you are expected to apply information and

Tutor-Marked Assignments (TMAs)

There are fifteen tutor-marked assignments in this course. You need to

Assignment questions for the units in this course are contained in

the Assignment File. You should be able to complete your

assignments from the information and materials contained in your

to use other references to broaden your viewpoint and provide a

deeper understanding of the subject.

TMA (tutor-marked assignment) form to your tutor. Make sure that

each assignment reaches your tutor on or before the deadline

given to the Assignment File. If, however, you cannot

complete your work on time, contact your tutor before the

assignment is done to discuss the possibility of an extension.

Final Examination and Grading

The final examination of CTH 601 will be of three hours’ duration

and have a value of 70% of the total course grade. The

examination will consist of questions which reflect the type of self-

testing, practice exercises and tutor–marked problems you have

come across. All areas of the course will be assessed

Course Marking Scheme

Title of work Week’s Assessment

2. Interpretation of the Old Testament II 13 Assignment

– Epistles and Revelation 15

How to get the most from this course

1. Read this Course Guide thoroughly.