Church Conflict and Conflict Resolution in Africa

By

Oluwaseun Olawale Afolabi

(Junior Research Fellow of IFRA Institute of African Studies,

University of Ibadan, Nigeria)

Abstract

Conflict is a phenomenon created by man due to differences in

goals, interests, wants, needs and outcome of issues. Africa and
African Churches were not exempted in conflict but, the outcome
of any conflict determines it effect. Church conflict has
constituted a great challenge to the church which has either
caused the expansion of the church or a schismatic instrument in
dividing the church. Thus, the study examines the effects of
church conflict in Africa and different approaches in resolving
conflict from the perspectives of African tradition and biblical
method. There is a need to integrate and indigenized both
African and Christian approach to resolve conflict.

Introduction
The Church is one of the sacred institutions in the society. Before
the advent of Christianity in Africa, Africans worship God in
their traditional way through various deities and cult groups.
However, the Europeans make us to see the way we worship God
as barbaric and paganistic in nature. With the introduction of
education and religion, especially Christianity, Africans embrace
church than shrine i.e. Africans started to worship God in a
foreign way.

Conflict rarely occurs between worshippers of the same deity.

Though, there were cases of conflict between different

1
worshippers; for example, worshipper of Ogun (god of iron) and
worshipper of Osun (goddess of water). When this occurs,
sacrifices and appeasement will be carried out by the priest.
Hence, despite the advent of church and conversion by Africans
to Christianity, conflict became part of the Church which cut
across the Catholic, Orthodox, Protestant and the Pentecostal
Churches with several cases of schism, leadership tussle,
immorality, mismanagement of church fund, and various
doctrinal issues.

In addition, before the arrival of Christianity, Africans have their

peculiar methods of managing and resolving conflicts. These
peculiarities have been override by diverse church conflict
management which have resulted to schism in which the church
that supposed to be an epitome for the society are battling with
personality clashes, leadership tussles, court cases etc.

It should be noted that conflict is an inevitable phenomenon

which cut across institution, race, culture, organisations and
nations. In addition, conflict takes various forms and dimensions
in African societies. It is important to note that conflict is difficult
to define from the perspective of the Africans as well as the
Church.

Therefore, the task of this chapter is to examine different church

conflict in Africa, it effects on the church, the biblical and
African approaches to conflict resolution and the intercession
between the two approaches which can assist churches in Africa
in resolving their conflict.

Conceptual Clarification

Church
The word “church” conveys various meanings and is subject to
many usages. The word “church” in the English Bible is
2
 translated as ekklesia. The word ekklesia has a Greek
background. William Barclay1 describes its usage in the
following way:
In the great classical days in Athens, the ekklesia was the
convened assembly of the people. It consisted of all the citizens
of the city who had not lost their civic rights. Apart from the fact
that its decisions must conform to the laws of the State, its
powers were to all intents and purposes unlimited. It elected and
dismissed magistrates and directed the policy of the city. It
declared war, made peace, contracted treaties and arranged
alliances. It elected generals and other military officers. It
assigned troops to different campaigns and dispatched them from
the city. It was ultimately responsible for the conduct of all
military operations. It raised and allocated funds. Two things are
interesting to note. First, all its meetings began with prayer and
sacrifice. Second, it was a true democracy… It was an assembly
where everyone had an equal right and an equal duty to take part.

M’Clintock and Strong2 stated that the most common sense in

which the word “church” is used is:
1. to denote the community of the acknowledge followers of
Christ, or his visible body;
2. to denote the community of true believers;
3. it is used as “church militant and “church triumphant” to
distinguish between believers yet on earth, and still contending
with opposition, and believers already glorified in heaven;
4. it is used to designate the house of Christian worship;
5. any particular denomination of Christian people e.g. the
Lutheran, the Protestant Episcopal etc.;
6. a particular congregation of any one denomination of
Christians;

1
Barclay, W. A New Testament Wordbook. S.C.M. Press. 1955. p. 34.
2
M’Clintock, J. D. and Strong, J. S. Cyclopaedia of Biblical Theological and Ecclesiastical Literature.
Vol. I-II. New York: Arno Press.1969. p. 322.

3
 7. the religious establishment of any particular nation or
government, as the Church of England; and
8. the sum of the various Christian denominations in a
country, as the Church of America.

Hence, it is important to know which connotation the word

church is employed.

The Christian Church is a religious-moral society, connected

together by a common faith in Christ, and which seeks to
represent in its united life the kingdom of God announced by
Christ. The Church is the particular form or expression of the
Kingdom of God, the institution through whose agency this
spiritual and eternal kingdom is to be made effective among men.
M’Clintock and Strong added that not the Church is Christianity,
any more than the body of man is his life. The object of
Christianity is the redemption of mankind; and the Church is the
divinely constituted means of the ordinary application of
redemption to individuals of mankind. Therefore, it is something
higher than a mere form of society, or an orgnisation, it is “the
kingdom and the royal dwelling-place of Christ” upon the earth.
It has, therefore, a life of its own, of which Christ is the source,
independent of the ordinary life of the order of nature3.

Conflict
Conflict can be defined in many ways and there is no unanimity
among the scholars about what constitute a conflict. Schmidt
argued that conflict is inevitable in all human social relationship.
Due to the pervasive nature of this phenomenon, the term conflict
has attracted quite a lot of definitions4. Conflict is a hallmark of
the church and it is birthmark. It is inescapable. This assertion

3
M’Clintock, J. D. and Strong, J. S. p. 323.
4
Schmidt, A. Forum for Early Warning and Early Respite. London Thesaurus and Glossary. 2000. p. 12.

4
 shows that conflict is inevitable and it is a trait in the church that
we cannot do without because it is inborn5.

Pneuman and Bruehl6 provide an etymology of the word which

highlights the agonistic framework of the term. The Latin root
points to two essential components of its meaning. The first
component of the word comes from the root, jigere, which means
to strike. From this root we also derive other words related to
conflict such as inflict, which has the meaning of striking
something, as well as profligate, which means to strike forward
or to knock someone on his or her face. The second component
of the word, com, means together. Thus, from the Latin root of
this word, one can immediately recognise the underlying basis
for conflict is the notion of striking together, whether it is two
objects or two human opinions. This definition conjures up
traditional images of warring factions, antagonism, and violence
portraying an aggressive clash of interests. These images
continue to promote a negative expression of the term.

Conflict Resolution
Conflict resolution implies approaching the conflict in a
problem-solving, constructive and non-violent way, recognising
the values of the identities of all parties in the relationship, their
human needs and interests, rather than a violent, destructive
solution or a mere settlement that ‘freezes’ the current power
distribution between opponents7. It refers to efforts, processes
and approaches aim at ending or resolving a conflict. It involve
recognition by the conflicting parties of one another’s interest,

5
Mickey, P. A. and Wilson, R. L. Conflict and Resolution. Nashville: Abingdon Press. 1973. pp.13-14.
6
Pneuman, R. W. and Bruehl, M. E. Managing Conflict. A Complete Process-Centered Handbook.
Englewood Cliffs, NJ: Prentice-Hall.1982. p.2
7
Schmid, A. P. Thesaurus and Glossary of early warning and Conflict Prevention Terms. London: Forum
on Early Warning and Early Response. 1998. p.26.

5
 needs, perspectives and continue their existence in a peaceful and
mutually respecting atmosphere.

Conflict resolution is borne out of the belief that conflict cannot

be left alone. It needs to be put under control by interacting with
the parties to develop common generalisation or principles and
practices that will return cordial relationship against violence8.

Effects of Church Conflict in Africa

According to Mickey and Wilson,9 conflict is a means to an end
and has to do with recognition, communication and resolution of
difficulties. Thus, conflict is not actually oriented toward
upheaval and destruction, but toward the constructive and
reconciling resolution of disruptive forces. This is only possible
when maturity is brought into managing the issues involved. It
should be noted that negative uses of conflict occur when persons
are attacked, motives impugned and emotionally used to cloud
real issues. Positive use of conflict serves to clarify goals and
boundaries for the group. Its positive uses include focusing on
issues, accepting without prejudging another’s motives and
determining to work on one issue at a time without escalating
broadly together10. Conflict stimulates and strengthens
cooperative activity. It forces cooperation within the opposing
sides, and as they learn to handle conflict, a fuller consideration
of differing points of view is brought about11. It is essential to
remember that conflict can be creative or destructive, functional
or dysfunctional. Controversy was, in fact, a part of the life of the
early church. The New Testament gives clear evidence, for
example, there was dissension over whether circumcision was
essential to salvation and there were interpersonal disputes
between Paul and Barnabas and between Peter and Paul, but
8
Akpuru-Aja, A. “Basic Concepts of Conflict”, in M. Ikejiani-Clark Peace Studies and Conflict
Resolution in Nigeria. A Reader. Ibadan: Spectrum Books Ltd. 2009. p. 21.
9
Mickey, P. A. and Wilson, R. L. Conflict and Resolution. Nashville: Abingdon Press. 1973. pp. 13-14.

Turner, N. W. Leading Small Group: Basic Skill for Church and Community Organisations. Valley
10

Forge: Judson Press. 1996. p. 43.

11
Mail, D. and Curtis (Eds.) Our Community. New York: New York University Press. 1960.

6
 these were creatively handled and produced a good result (e.g.
Acts 15:5-27, 36-41; Gal 2:9-14)12. The effects of conflicts can
either be negative or positive. But the underlying fact is that
every conflict has its own effect on both parties depending on
what form of conflict it is.

It is a fact that Churches in Africa are going through conflicts.

From the west to the east or from the north to the south of the
continent of Africa, we hear about conflicts in the Churches.
Conflicts such as leadership conflicts, mismanagement of church
funds, immorality, tribalism, dogmatic teachings, power tussle
between the elders and the youth, interpretation of Scriptures etc.
These have made the Churches susceptible to schism,
establishment of another church by fractional group, reduction of
church members, and loss of faith in the church. For example, in
the Nigerian Baptist Convention, there are other independent and
separatist Baptist organisations most of whose have their offshoot
from the Nigeria Baptist Convention. They were regarded as
offshoots because the founders and members of such Baptist
gatherings were originally members of churches cooperating with
the NBC. Some of them seceded or broke away as a means of
resolving doctrinal conflicts among the elders of the churches,
often over theological differences, governance of worship styles.
Others emanated from misunderstanding among leaders
particularly whenever the question of control was involved.
Often times too, the schism could be attributed to impatience,
petty jealousy, spiritual pride and educational advantage of some
of the elders or leading figures in the breakaway groups 13.
Afolabi14 from his research on the Nigerian Baptist Convention,
12
Katz, D. “Approaches to Managing Conflict”, in K. Robert and K. Bouldings (Eds.) Power and Conflict
in Organisations. New York: Basic Books. 1964. p. 85.

Ajayi, S. A. Baptist Work in Nigeria 1850-2005. A Comprehensive History. Ibadan: Book Wright
13

Publishers. 2010. p. 317.

For details, see Afolabi, O. O. Church Conflict Management in the Nigerian Baptist Convention.
14

Germany: Lap Lambert Academic Publishing. 2011.

7
noted that there are some other conflicting local churches
cooperating with the NBC that have conflict which have led to
withdrawal of fellowship by the Convention from the church and
factional groups started new Baptist churches such as Ori-Oke
Baptist Church, Ogbomoso Ijeru Baptist Church, Ogbomoso,
Agodi Baptist Church, Ibadan. The factional groups started Tarra
Baptist Church, Ogbomoso, Living Truth Baptist Church,
Ogbomoso and Samuel Fadeji Memorial Baptist Church, Ibadan
respectively. Though, the Ministerial Board of the NBC that were
saddled with the responsibility of resolving church conflict in
Baptist churches made effort to resolve them according to the
constitution of the Convention.

In addition, the Christ Apostolic Church of Nigeria is undergoing

a protracted conflict since 1991. According to a report, in 1991,
the authorities of the Christ Apostolic Church led by Pastor J. B.
Orogun (the then President) dismissed Pastors T. O. Obadare, N.
E. Udofia (the then General Secretary), and J. O. Adegoroye as
well as a few others from the Church’s services for acts of gross
misconducts.

The fact of it was that the authorities of the Church frowned

against the practice of Prophet Obadare who used his
independent ministry (The World Soul Winning Evangelistic
Ministry, WOSEM) as a parasitic body against the Church. 
WOSEM was independent of CAC and yet it was perpetrating
the havoc of carving out members from the existing CAC
assemblies wherever they conducted revival.  The members thus
carved out became loyal to WOSEM at the expense of CAC’s
main body.  When the leadership had called Pastor Obadare to
order without remorse on his part, move was made to discipline
him.  At that time he had got a few sympathizers among the
leadership and they posed serious threat to the unity of the
Church.  His sympathizers were subsequently suspended along
with Prophet Obadare.
8
 Pastor N. E. Udofia, having been dismissed and removed as a
Trustee, the Church authority renewed the Church’s certificate of
incorporation (No. 147) in 1991, with three Trustees, and
renewed same again in 1995 with seven Trustees. But instead of
repenting and seeking reinstatement through peaceful means, the
dismissed officers formed a parallel administration (of
government-in-exile) over a few assemblies under their
supervision, while the vast majority of CAC adherents (over 95%
of both clergy and laity) remained loyal to the General Executive
Council of the Christ Apostolic Church (worldwide)15.

The causes of this conflict include superficial spirituality, poor

condition of service, indiscipline ministers, unregulated number
of ministers, uncoordinated church planting and ministry
establishment, low formal educational qualifications of the
minsters, lack of effective administrative structure,
mismanagement of church funds, misinterpretation of the church
constitution, polarised leadership, personality clash, honourary
ordination and leadership succession crisis16. These has led to
schism, stunted church growth and distorted image of the church.
The factors underlying the fragmentation and schism in the
African Independent Pentecostal Church of Africa (A.I.P.C.A.) in
Kenya, most especially Gitothua Church is the effect of
leadership conflicts in the A.I.P.C.A. Leadership conflicts in the
Church are traced to the early 1930s and 1950s. It was found out
that the A.I.P.E.A. did not develop into an effective institution
right from its inception. The Church has continued to be run by
the elders, most of who are cultural nationalists. This has led to
tensions between the elders and the clergymen of the Church. It
was also gathered that this factor militated against its unity. It
---------- 2010. Genesis of the Conflict. Retrieved Aug. 25, 2012, from
15

www.cacworldwide.net/info/headline.asp?idm=541
16
Ajagbe, S. O. 2010. Crisis in Christ Apostolic Church 1990-1995. Causes and Solution. B.Th. Project of
the Nigerian Baptist Theological Seminary, Ogbomoso. pp. 16-34.

9
 was established that the A.I.P.C.A. appealed to the colonial
government for assistance in reconciling its leaders. It was thus
concluded that from its inception, the Church has never had
avenues for resolving conflicts. Contributory factors such as
ignorance of the Church constitution, cultural nationalism,
leadership ambition among some members, political patronage,
financial constraints and lack of education and training of
ministers, revolved around an ineffective institutionalization of
the Church17.

Professional theologians and Church leaders met in Nairobi,

Kenya and confirmed that the above listed aspects are some of
the symptoms of conflicts in the Church. What is then the root
cause of conflicts in the Church? After serious discussions and
analysis, it was found that the root cause of conflict in the
churches in Africa is lack of material needs by pastors and other
church leaders. It was established that many people join the
Church ministry for material needs and personal gain. Some of
the church leaders do not want to retire from church service due
to old age because they do not have anything to take home. Due
to that reason they would want to remain in the office until death
because they are nothing outside the church. While they are in
the office, some would spend the little money they have on
women and would consequently have nothing to live on in the
aftermath. Realising that they have nothing to live on, they would
cause conflicts in the Church - a strategy to remain in the office
forever18. Though, not all church conflicts are caused by the
pastors, some are caused by the members as well. In order to
17
Kamau, M. W. “Leadership Conflicts in the African Independent Pentecostal
Church of Africa: with particular reference to Gitothua”. Retrieved 15th Jan., 2013
from http:www. //ir-library.ku.ac.ke/ir/
//ir-library.ku.ac.ke/ir/handle/123456789/4900
18
Moenga, C. “The Root Cause of Church Conflicts”. Retrieved 12th Jan. 2013 from
http://www/weekendpost.co.bw/index.php?option=com_content&view=article&id=2944:the-root-cause-
of-church- conflicts&catid=59:debate. 2011.

10
 avoid Church conflicts in Africa, the Church must educate its
members about the true mission of the Church.

African Approach to Conflict Resolution

Each people, race or identity had (and have) their own ways of
doing things, especially as these concern conflict management
and resolution. For example, in Europe, police is an agency of
crime detection while several African societies relied on oath-
taking and divination in pre-colonial times19. Also, while the
western world place emphasis on commissions of inquiries,
constitution and court system presided over by lawyers and
judges, African use council of elders, king’s court, people’s
(open) assemblies, etc. for disputes settlement and justice
dispensation.

Some of the traditional methods of conflict resolution in African

societies before the advent of colonialism are citizen diplomacy,
“joking” relationship (as found among Tiv and Fulani in the
northern part of Nigeria), oaths, symbolic diplomacy (peaceful
methods), and blood feuding, raiding and welfare (violent
methods)20. Onoge21 asserts that before the arrival of the colonial
forces and the Amagametion of 1914, social conflicts were
monitored, prevented, managed and resolved through established
mechanisms generally accepted by the communities, and these
included traditional institutions such as traditional rulers, council
of elders, age sets, chiefs, ancestral cults, religious beliefs, local
deities etc. Individual and group attitudes and behaviours were
also controlled using these mechanisms.
19
Nwolise, O.B. C. “Traditional Models of Bargaining and Conflict Resolution in Africa”, in I. O. Albert
(ed.) Perspectives of Peace and Conflict in Africa. Essays in honour of Gen. (Dr.) Abdulsalami A.
Abubakar. Lagos: John Archers Publishers Ltd. 2005. p.154.

Audu, B. “Culture and Tradition in Conflict Resolution”, in C. Garuba (Ed.). Capacity Building for
20

Crisis Management in Africa. Abuja National War College. 1998. p. 149.

Onoge, O. “Social Conflict and Crime Control in Colonial Nigeria”, in T. N. Tamuno et. al. (eds.)
21

Policing Nigeria Past and Future. Lagos: Malthouse Press. 1993. p. 15.

11
 In African societies, each person, family head, and community or
kingdom leaders were held responsible for the maintenance of
peace. Any breach of the peace by an individual or collectivity
was punished through ritual, (deities), legal (use of authority),
and moral sanctions (public disgrace).

The essence of dispute settlement and conflict resolution in

African societies were:
a) to remove the root-causes of the conflict;
b) to reconcile the conflicting parties genuinely;
c) to preserve and ensure enduring peace in the society;
d) to restore peace, remove fear, restore social harmony, and
make everybody involved in the resolved conflict happy and be
at peace with each other again, and this required getting at the
truth;
e) to set the right milieu for social production and
development;
f) to promote good governance, law and order, security of
lives and properties, collective well-being and happiness etc.22

One of the medium for resolving conflict in African society is

through the ancestors. Ancestors are the spirit of the departed
African forefathers. These ancestors are addressed with different
names in different communities and societies in Africa. In Yoruba
land, they are called “Baba Nla”, meaning the great forefathers,
while in Igbo land they are called Ndieche but the Benin people
called it Ibiebiehine.

The belief of the Africans in their ancestors is borne out of the

continuity of the network of relationships as the mystery of death
has been de-mystified23. Africans have a unique perception of
22
Nwolise, O.B. C. pp. 156-157.
23
Olaoba O. B. “Ancestral Focus and the Process of Conflict Resolution in Traditional African Societies”,
in I. O. Albert (ed.) Perspectives of Peace and Conflict in Africa. Essays in honour of Gen. (Dr.)

12
 their ancestors even though these ancestors are not construed as
actual personality, but the ideal24 of fundamentalism of social
relations. The relationship may be based on different models. It is
profoundly dyadic among the Irigwe of Nigeria and triadic in the
world view of the Tiriki in Kenya25.
Among the Sisala of northern Ghana, the ancestors are perceived
as a reflection of social relations quite often extended to
symbolic expression26. The ancestors are regulators of disputes
among the Lugbara of Uganda27.

African ancestors possess the motivation and drive to facilitate

the process of conflict resolution. Not only that they have the
wherewithal, experience and authority, they were also very wise.
Although, both ancestors and the living elders are wise, the
ancestors are wiser. According to Mendosa28:

The ancestors know the true path (wenbiig titi) to

happiness because of their wisdom and they are in
a position vis-à-vis their living kin to enforce
conformity to this lifestyle. They have the power
of affliction and periodically use it to maintain the
social order. The living often, no matter how old
or wise they may be, stray from the true path.
They quarrel, disobey their elders; forget to
Abdulsalami A. Abubakar. Lagos: John Archers Publishers Ltd. 2005. p.140.

Calhoun, C. J. “The Authority of Ancestors. A Sociological Reconsideration of Fortes’s Tallensi in

24

Response to Fortes’s Critics”, Man, Vol. 15, No. 2, June 1980. p.30.
25
Sangree, W. H. “Youths as Elders and Infants as Ancestors: The Complementarity of Alternate
Generations, both Living and the Dead, in Tiriki, Kenya and Irigwe, Nigeria”. Africa Vol. 44, no 1.
January 1974. pp. 69-70.
26
Mendosa E. L. “Elders, Office-holders and Ancestors among the Sisla of Northern Ghana”. Africa, vol.
46, No. 1. 1976. p. 57.
27
Olaoba, p.140.
28
Mendosa, pp. 61-62.

13
 consult the ancestors in every matter of
importance, etc. The ancestors are thought to have
the right and duty to discipline the living, by
bringing affliction upon the lineage, just as a
father has right and obligation vis-à-vis his child.
Living beings can only remain on the correct path
by continually consulting the ancestors through
diviners and making the appropriate sacrifices and
propitiations.

Therefore, this affirms that the ancestors are capable to handle

several issues of conflicts in the African society. They are
veritable enforcers and enhancers of social sanctions, justice and
morality in African society29.

The impact of the ancestors on conflict resolution cannot be

slighted. For instance, in any peace process, the participants (that
is people in conflict) having heard the names of their ancestors
being rendered in reference by the living elders; that is, charging
the atmosphere by invoking the praise name of the ancestors, or
their lineage deity been invoked; or their family heads (that is,
living elders) in attendance will definitely give peace a chance. In
other word, it means there will certainly be a way of resolving
the crisis without escalation30.

In a nutshell, the traditional institutions of conflict resolution in

African society are: the family, age-grade association, market,
palace system, secret society, professional association (e.g.
hunters’ guilds), diviners, priest, priestess etc.

Exegesis of Biblical Approach to Conflict Resolution

29
Olaoba, p.143.

PCS 703 African Approaches to Conflict Management. A Term Paper on the Impact of African
30

Ancestors on Conflict Resolution. Institute of African Studies, University of Ibadan, Ibadan. pp.17-18.

14
 In Matthew 18:15, Jesus says, “And if your brother sins; go and
reprove him in private; if he listens to you, you have won your
brother”31. The Greek word translated ‘won’ was originally used
for accumulating wealth in the sense of monetary commodities.
Here, it refers to the gaining back of something of value that is
lost, namely, an erring brother. When there is conflict between
two brothers, a valuable treasure is lost which is the love that
existed between them, and the church should not be content until
the conflict is resolved.

In Matthew 18:15-17, Jesus sets forth the four-step process of

resolving church conflict: (1) tell him his sin alone; (2) take some
witnesses; (3) tell the church; and (4) treat him as an outsider.
Step One (Matt. 18:15): The process of resolving church
conflict begins on an individual level. Jesus said “If another
believer sins against you, go privately and point out the fault” (v.
15a). Here, an individual believer is to go and discuss with his
fellow believer in resolving the conflict between them through
dialogue. This dialogue involves clearly exposing his sin so that
he is aware of it and calling him to repentance. If the sinning
brother repents in response to the private dialogue, then the
brother is forgiven and relationship is restored.

Step Two (Matt. 18:16): But if you are unsuccessful, take one or
two others with you and go back again (v.16a). The purpose of
taking other believers is “so that everything you say may be
confirmed by two or three witnesses (v. 16b). In other words, the
witnesses are present not only to confirm that the issue of dispute
between both parties but to act as mediators in resolving the
conflict. The presence of additional witnesses is to act as neutral
third party in addressing the root-cause(s) of the conflict by
moderating discussions, assisting and finding solution to the
prevailing conflict. These witnesses must be neutral, credible and
be respected by both parties. At this point, it should be noted that
31
New Living Translation Bible.

15
the presence of one or two witnesses will be sufficient to resolve
the conflict and restore back the relationship between brothers.

Step Three (Matt. 18:17a): If the brother refuses to listen, take

your case to the church (v. 17a). At this juncture, the role of the
church comes to play. Though, the church that supposed to act as
a medium of resolving conflict is conflict-ridden. The purpose of
the church in this context is to decide and neutralise the conflict
according to God’s standard. At this stage, conflicting parties will
present their grievances and the steps that have been taken so far
in resolving the conflict. Thus, the church have the final say on
the disputing issues in which the decision taken will be binding
on the parties.

Step Four (Matt. 18:17b): If the church decides you are right,
but the other person won’t accept it, treat that person as a pagan
or corrupt tax-collector (v. 17b). A pagan is a non-Jew who held
to the traditional paganism and had no part in the covenant,
worship, or social life of the Jews. On the other hand, a ‘tax-
collector’ was an outcast from the Jews by choice, having
become a traitor to his own people. Jesus’ use of these terms
doesn’t mean that the church is to treat these people badly. It
simply means that when a professing believer refuses to accept
the decision of the church, he is to be treated as if he was outside
of the fellowship. They are not to let him associate and
participate in the blessings and benefits of the Christian
assembly.

Conclusion
Conflict in the Church and African States is a reality. As several
approaches have been proposed in resolving and managing
conflict in Africa, the Churches in Africa should strive to resolve
their conflict through Christianisation of African approach in
resolving disputes and to put into practice, the Biblical approach
to conflict resolution. Thus, Africans can strive as much as
16
possible to be at peace with one another and to resolve
differences amicably. The church should be an epitome of peace,
unity and manager and resolver of conflict.

References
Afolabi O. O. 2011. Church Conflict Management in the
Nigerian Baptist Convention. Germany: Lap Lambert
Academic Publishing.
Ajagbe, S. O. 2010. Crisis in Christ Apostolic Church 1990-
1995. Causes and Solution. B.Th. Project of the Nigerian
Baptist Theological Seminary, Ogbomoso. pp. 16-34.
Ajayi, S. A. 2010. Baptist Work in Nigeria 1850-2005. A
Comprehensive History. Ibadan: Book Wright
Publishers. p. 317.
Akpuru-Aja, A. 2009. “Basic Concepts of Conflict”, in M.
Ikejiani-Clark Peace Studies and Conflict Resolution in
Nigeria. A Reader. Ibadan: Spectrum Books Ltd. p. 21.
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