TITLE PAGE

CHRISTIAN PARTICIPATION IN POLITICS: A MORAL CONCERN

IN CONTEMPORARY NIGERIA

BY

BAKO JOESPH MESKASS 30332

SIMON TONGRET 30417

A PROJECT SUBMITTED TO THE DEPARTMENT OF CHRISTIAN

RELIGION STUDIES EDUCATION COLLEGE OF EDUCATION,

GINDIRI IN PARTIAL FULFILLMENT FOR THE AWARD IN

NIGERIAN CERTIFICATE IN EDUCATION (NCE).

OCTOBER, 2023
i
 APPROVAL PAGE

This work has been read and approved as having satisfied one of the

requirement for the award of the Nigerian Certificate in Education (NCE),

College of Education, Gindiri.

____________________ _________________ _________________

Project Supervisor Sign Date

____________________ _________________ _________________

Head of Department Sign Date

____________________ _________________ _________________

External Examiner Sign Date

ii
 DEDICATION

This project is dedicated to God Almighty

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 ACKNOWLEDGEMENTS

I am grateful to Almighty God for his support and protection to me

throughout the period of my research work. My sincere appreciation goes to my

supervisor Mr. Solomon Diyaye who despite his schedules took time to read

and effected all the necessary corrections and giving useful suggestions, may

the Lord Almighty bless you.

My profound gratitude also goes to my Parents Mr. & Mrs. Bako Joseph,

Mrs. Mrs. Simon, brothers and Sisters, my friends for their spiritual and

financial support to me during my studies and research work at College of

Education Gindiri. My thanks also goes to all the staff of Christian Religious

Studies Department who taught me. I am grateful to you for all you have done

and to all who either through material, moral and spiritual support may God

bless you all and reward you abundantly.

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 ABSTRACT
The study examine Christian participation in politics: amoral concern in
contemporary Nigeria, the study has the following objectives, To examine the
level of Christian participation in politics considering the moral concerns in
contemporary Nigeria, To examine the factors limiting Christian participation
in politics in Nigeria, To determine the prospects of Christians active
participation in politics in Nigeria. Concerning methodology for this study,
data was obtained from primary source that is questionnaire. The data to be
obtained out there in the field shall be presented in a tabular form and analyzed
through the use of a simple percentage table to enhance quick and easy
understanding of the respondent’s responses or opinion the topic being
researched on. The statistical took employed to test the hypotheses of the study
is the regression and chi-squared. The sample size of this study consists of one
hundred (100) respondents. This research work adopted the convenience
sampling technique in selecting the respondents from the total population. A
total sample size of two hundred and forty (240) respondents was selected from
the research population using the convenient sampling method. The study has
the following findings; to examine the level of Christian participation in politics
considering the moral concerns in contemporary Nigeria. To examine the
factors limiting Christian participation in politics in Nigeria and to determine
the prospects of Christians active participation in politics in Nigeria. This
research will educate the general public on the level of participation of
Christians in Nigerian politics and will also enlighten on how the teachings of
Christianity can be used as a tool for national development through eradication
of corruption and other social vices.

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 TABLE OF CONTENTS

Title Page

Approval Page

Dedication

Acknowledgement

Abstract

Table of Contents

CHAPTER ONE INTRODUCTION

1.1 Background of the Study

1.2 Statement of General Problem

1.3 Objective of the Study

1.4 Research Questions

1.5 Hypothesis

1.6 Significance of the Study

1.7 Scope of the Study

1.8 Definition of Terms

CHAPTER TWO REVIEW OF RELATED LITERATURE

LITERATURE REVIEW

2.0 Introduction

2.1What Is Leadership?
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2.2 The Spiritual Leadership

2.3 Brief History of Church Leaders Involvement and Its Effect in Politics

2.4The Role of Church Leaders in Politics

2.5Problems of Christian Leaders in Politics

2.6 An Overview of the Success of Christian Leaders in Politics

CHAPTER THREE RESEARCH METHODOLOGY

3.0 Introduction

3.1 Research Design

3.2 Area of the Study

3.3 Population of Study

3.4 Sample size and Sampling Techniques

3.5 Instrument for Data Collection

3.6 Validity of the Instrument

3.7 Reliability of the Instrument

3.8 Method of Data Collection

3.9 Method of Data Analysis

CHAPTER FOUR DATA PRESENTATION AND ANALYSIS

4.0 Introduction

4.1 Data Presentation and Analysis

4.2 Data Analysis

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4.3 Discussion of Findings

CHAPTER FIVE SUMMARY, CONCLUSION AND

RECOMMENDATION

5.0 Introduction

5.1 Summary

5.2 Conclusion

5.3 Recommendations

References

Appendix

viii
 CHAPTER ONE

1.0 INTRODUCTION

With lots of respects and regards to past knowledge authors on this

research topic, we tend to tap knowledge from and contribute to existing

knowledge of the subject matter. The desired need of spiritual leadership in the

Political Spectrum of the nation Nigeria is a fact that cannot be overemphasized.

There is no doubt that we need leaders to shape our nation, communities, and

organisations. We are in need of good leaders to help guide us and make the

essential large-scale decisions that will keep this nation, Nigeria moving in-line

with Gods plan. It is an axiom that Nigeria is richly endowed by providence

with human and material resources critical for national development and

advancement but without leaders who are willing to develop the country leaders

with good leadership track records, good characters, obedient, competences,

qualities and many more it will all be a dream.

1.1 BACKGROUND TO THE STUDY

Nigerian Christianity dates back to the abolition of the trans-Atlantic

slave trade in the early nineteenth century, which was followed by the

emergence of a literate African elite, consisting of liberated and returned slaves

as well as local converts. The need for political stability in Nigeria cannot be

overemphasized. Indeed, all segments of the Nigerian society are interested in

1
the political future of the nation. However, this interest is approached from

various dimensions. A major interest in the Nigerian polity is the Christian

participation in politics, moral concern in contemporary Nigeria. Politics is

about the acquisition of power and the use of such power. Abogunrin (2014)

The Oxford Dictionary of Words defines politics as “matters concerned

with acquiring or exercising power, within a group or an organization”.

Onyekpe (2018) defines the term politics as the struggle for power which itself

is the authority to determine or formulate and execute decisions and policies,

which must be accepted by the society. It is the struggle for power of

governance, especially executive authority.

Onyekpe (2018) however gives a caveat to the first part of his definition.

According to him, the struggle for or the acquisition of power and the reaction

of the society to it, depend greatly on the level of political development of the

country. In an undemocratic society, it does not really matter whether the

decisions and policies are accepted by the society.

Thus the value of political power or politics leaves little or no room for

the people to have input, except where democracy has already been entrenched.

Abogunrin (2014) in his paper titled “Towards a Unifying Political Ideology

and Peaceful Coexistence in Nigeria: A Christian View”Dal et al, (2019) opines

that Christianity and politics are two inseparable institutions in the human social

2
psyche and structure. He equally asserts that earthly governments are mere

agents of God’s theocratic governance of the physical and the spiritual world

Abogunrin, (2014). He, however, points out that the ideals of Christianity is a

good guide to better political conducts, but the practices of such ideals are

usually influenced by the socio-cultural institutions in the society, including

politics.

Christians have always present argument based on the statement of Jesus

Christ that “Give unto Caesar what is Caesar and unto God the things that are

God’s” (Matt. 22:17-22). This phrase has often been used to exclude from

participation Christians and clergymen, who want to venture into politics.

Matthew Hassan Kukah however, disagrees with this school of thought, with an

exegesis on this passage. He writes that what Jesus really meant was not that

Christianity and politics do not mix, nor did he mean that Christians should not

participate in politics, the coin was representation of the power of Caesar and

that was why the coin had Caesar’s sign. In the case of God, His authority is

over and above the realm of Caesar’s empire. In that sense both Caesar and his

coin are under the aegis of God and the issue of separation or Christians should

not participate in politics is an aberration (Kukah 2018).

It should be noted that the argument of these opposing schools are hinged

on their belief, perhaps based on experience, that politics often corrupt Christian

3
religion. Also that political leaders use Christianity as a platform to deceive the

people. According to Leicester Webb, these societies are united by certain

political values, closely associated with Christian doctrines and ethics as it

relates to justice, morality, freedom, equity, etc. Alfold (2016). However, B.

Alford suggests that there is a possibility of effective and successful governance

if Christians are actively participating in politics. Christians in Nigeria would

rather not get involved in politics but the fact remains that Jesus Christ did not

discourage political participation for the faithfuls. In Judaism, which provided

background to Christianity, the God of Israel, Yahweh is the God of war (Josh.

6:20ff), economy (Ex. 16) and God of obedience and moral virtues (Num. 21:4-

8). Yahweh is all in all in Judaic traditional thought and politics. Even though,

politics in Nigeria has been marred with corruption, violence and even murder,

these are against the Christian ethics and believe. This morality issue has been

limiting the participation Nigerian Christians in politics.

1.2 STATEMENT OF THE PROBLEM

The uncertainty about the future of Nigeria is unfortunately tied to poor

democratic culture and bad governance which is an important ingredient of

political life of every nation. Nigeria has been tagged, a failure in all fronts

(political, economic, social and moral). Despite an abundance of economic

resources, attempts to reduce poverty and promote sustainable development

4
have not become a reality in Nigeria. Lack of political will, corruption, a

deficiency of proper coordination for sustainable development programs, and

wasteful patterns of production and consumption have hindered any meaningful

progress in Nigeria. The non-participation of Christians in politics, monetization

of politics and predentialism (popularly known as God-fatherism and God-son

syndrome), violent behaviors of politicians such as political thuggery, political

motivated assassinations, molestation of innocent citizens, seizure of ballot

boxes, and wanton destruction of properties (ARSON), intimidation of political

opponents, political sycophancy, looting, prevalence of cult’s activities and

incitement of religious crisis in the name of politics, are negative behaviors

exhibited by the political thugs in the name of politics in Nigeria. These

aforementioned anti-social behaviors portrays the politicians as having no more

fear of God, nor respect on their father’s land and human life, because money

has been introduced into politics in Nigeria. This however, has made it

necessary for the researcher to examine the Christian participation in politics

considering the moral concerns in contemporary Nigeria.

1.3 OBJECTIVES OF THE STUDY

The following are the objectives of this study:

1. To examine the level of Christian participation in politics considering the

moral concerns in Lankan Pankshin LGA.

5
 2. To examine the factors limiting Christian participation in politics in

Lankan Pankshin LGA.

3. To determine the prospects of Christians active participation in politics in

Lankan Pankshin LGA.

1.4 RESEARCH QUESTIONS

1. What is the level of Christian participation in politics considering the

moral concerns in contemporary Nigeria?

2. What are the factors limiting Christian participation in politics in Lankan

Pankshin LGA?

3. What are the prospects of Christian’s active participation in politics in

Lankan Pankshin LGA?

1.5 RESEARCH HYPOTHESIS

H0: The level of Christian participation has no significant effect in politics

considering the moral concern in contemporary Nigeria.

H1: The level of Christian participation has significant effect in politics

considering the moral concern in contemporary Nigeria.

1.6 SIGNIFICANCE OF THE STUDY

The following are the significance of this study:

1. Finding from this study will educate the general public on the level of

participation of Christians in Nigerian (Lankan Pankshin LGA ) politics

6
 and will also enlighten on how the teachings of Christianity can be used

as a tool for national development through eradication of corruption and

other social vices.

2. This research will also serve as a resource base to other scholars and

researchers interested in carrying out further research in this field

subsequently, if applied will go to an extent to provide new explanation

to the topic.

1.7 SCOPE/LIMITATIONS OF THE STUDY

This study on Christian participation in politics, moral concern in contemporary

Nigeria will cover the practice of Christianity as a religion in Nigeria and its

influence on the politics. It will cover the participation of Christians in politics

considering the moral concerns.

Financial constraint- Insufficient fucf nd tends to impede the efficiency of the

researcher in sourcing for the relevant materials, literature or information and in

the process of data collection (internet, questionnaire and interview).

Time constraint- The researcher will simultaneously engage in this study with

other academic work. This consequently will cut down on the time devoted for

the research work.

1.8 DEFINITION OF TERMS

Leadership: The function and guidance of a leader

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Christian leadership: Supernatural influence of the Holy Spirit in the life of a

believer

Christian: One who Christ dwells in by the Holy Spirit and producing the

likeness of Christ

Political spectrum: The political sphere and the state of a nation politically.

Nigeria: The nation Nigeria in West Africa

Participation: the act of taking part in an event or activity: Management must

fully explain the changes and listen to concerns before asking for

employee participation.

Contemporary: Contemporary can be confusing because of its slightly

different meanings. In everyday use, it generally means simply "modern" or

"new".

Moral Concern: means to relating to the standards of good or bad behaviour,

fairness, honesty, etc.

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 CHAPTER TWO

LITERATURE REVIEW

2.0 INTRODUCTION

A literature review is review of texts written by different authors to

consider the critical points of current knowledge including substantive finding

as well as theoretical and methodological contributions to a particular topic.

Literature review are secondary source and as much as such, do not report any

new or original experiment. Most often associated with academic oriented

literature, such as a thesis, a literature review usually proceeds a research

proposal and results sections. Its main goals are to situate the current study

within the body of literature and to provide context for particular reader.

Leadership and political need for Christian leadership in existence is as old as

the world, it is not only considered or popularized in Nigeria but it has been

used in different forms and in different leadership positions in Nigeria. This

simply means that leadership and Christian leadership role in Nigeria is as old

as Nigeria itself.

2.1 WHAT IS LEADERSHIP?

Leadership according to the online dictionary is the ability to inspire or

influence others towards the leader's goal. It may be regarded as “a process of

influence in which a person can enlist the aid and support of others in the

9
accomplishment of a common task". For example, some understand a leader

simply as somebody whom people follow, or as somebody who guides or

directs others, while others define leadership as "organizing a group of people to

achieve a common-goal". Studies of leadership have produced theories

involving traits, situational interaction, functions, behavior, power, vision and

values, charisma and intelligence among others. In one word leadership means

influence.

2.2 THE SPIRITUAL LEADERSHIP

Spiritual leadership is difficult to define. It involves looking out for the

welfare of others in such a way that a task is completed and the group, however

large or small, is unified throughout the process. The word spirituality comes

from the Latin word spiritus, which means breath, energy, courage, vigor, and

soul (Simpson, 1960). The word spirituality is often viewed as a religious word,

but it has a more basic meaning. Spirituality may be conceived as the life force

that moves us. Spirituality is that element that makes humans different from

statues and robots. Other English words derived from spiritusare aspire, respire,

inspire, and conspire. Leaders whom others aspire to follow are often said to be

charismatic. Charismatic comes from the Greek word χάρισμα, which means a

grace, favor, or a free gift Liddell (2021).Combining these concepts leads one to

10
consider gifts or favors that come from nourishing the intense, internal forces

that drive spiritual leaders.

Blankstein, Houston, and Cole (2018) discussed the place of spirituality

in leadership. Houston and Sokolow (2016) examined eight principles that

shape effective leadership. Enlightened leaders who are in touch with their

spirituality use these principles. They are listed below:

Intention draws people, brings actions into line, and gathers energy.

Attention to thought gathers energy. Leaders pay attention to their thoughts,

others, situations, and issues. Attention greatly helps to reduce distractions.

Enlightened leaders realize that all have gifts and talents. Leaders find out their

own gifts and lead others to find their gifts. They celebrate the uniqueness of

each individual.

Gratitude is the fourth key principle. Leaders are aware of life’s blessings and

see goodness in challenges and problems. They are thankful for chances to help

others.

Unique life’s lessons help leaders to see experiences as part of human

development and spiritual growth. Each ending is a new start.

The connectedness of all things shows how all elements create a whole. Small

changes lead to large changes. Leaders see that the parts and the whole are

linked. They discover patterns and show them to others in the organization.

11
Openness is a key principle. Spiritual leaders cultivate openness in their

leadership. Openness, in turn, promotes growth in self and others.

Trust is the last principle. Trust allows people to grow. The authors encourage

leaders to trust themselves, others, and the Universe. This trust stems from

integrity that is woven through the other principles of spiritually grounded

leaders. Akpenpuum (2019)

Christianity however has a more holistic idea of life; it focuses on a

fuller realization of a force that plays a role in the conversion of values to

action, the place of integrity or authenticity in one’s life, and the

interconnectedness of life events. To this end Henry and Richard Blackaby

expresses spiritual leadership as moving people on to god’s Agenda. Spiritual

leadership is knowing where God wants people to be and taking the initiative to

use God's methods to get them there in reliance on God's power. Chris (2020)

The answer to where God wants people to be is in a spiritual condition

and in lifestyles that displays his glory and honor his name. Therefore, the goal

of spiritual leadership is that people come to know God and to glorify him in all

that they do. Spiritual leadership is aimed not so much at directing people as it

is at changing people. If we would be the kind of leaders we ought to be, we

must make it our aim to develop persons rather than dictate plans. You can get

people to do what you want, but if they don't change in their heart you have not

12
led them spiritually. You have not taken them to where God wants them to be.

Clan (2021).

2.3 BRIEF HISTORY OF CHURCH LEADERS INVOLVEMENT AND

ITS EFFECT IN POLITICS

Looking at the word "church” which represents both the individual

believer and the institutional entity. A brief history of church leaders’

involvement and its effect is what this section seeks to compile. It is good to

review two African church leaders’ involvement and impact in politics

Bishop David Russell: Born in the late 1930s, David Russell find himself in the

struggle against apartheid from an early age. He did his first degree at the

University of Cape Town, South Africa and then studied for an MA at Oxford

University, USA. He did his training for the priesthood at the College of the

Resurrection, Mirfield, England. He later obtained his PhD in Religious Studies

(specializing in Christian Ethics) from the University of Cape Town. David

Russell was an activist, died on August 17, 2014 after a long battle with cancer,

David Russell was a friend of Steve Biko and many others that fought against

the government in during the South African apartheid. His support assisted the

Black Consciousness Movement in carrying out a number of projects,

particularly those facilitated by the Black Community Programmes. David

(2020).

13
 Notable of David Russell’s many acts of protest was on August 8, 1977

when he laid down in front of trucks and bulldozers to protest against forced

removals from Modderdam in the Western Cape, an area declared “whites

only”. He was forcibly dragged by police and arrested as an “enemy of the

state”. The apartheid regime served him with a five-year banning order on

October 1977 restricting him to Cape Town. Russell defied the banning orders,

and was found in possession of a book – Biko – by Donald Woods, he was

sentenced in 1980 to a one year jail sentence. He denounced apartheid injustices

and the arrests of anti-apartheid activists as vicious and pointed out that such

kind of injustices filled people with “revulsion, bitterness and anger”. In his

later life Bishop Russell was a founding member of the Steve Biko

Foundation’s Board of Trustees and served in this role from 2008 - 2019. In

recognition of his contribution to the liberation struggle and ongoing pursuit of

social justice, Russell was nominated for a national order by the Foundation,

and subsequently conferred with the Order of Baobab in Silver by President

Jacob Zuma. Jimoh (2019)

Bishop Russell contributed enormously to the South African liberation

struggle and development at large. He will always be remembered for his role in

fighting apartheid, and the memory of his contributions will continue to inspire

coming generations Bishop Russell was an ardent advocate of human rights and

14
his concern for the rights of women was an important aspect of his ministry.

Even in retirement he remained an outspoken advocate for inclusivity. He was a

staunch advocate for social justice and stood firmly on the side of the oppressed.

John (2017)

Another notable Anglican leader who was involved with the politics of his

day was Bishop Tutu: Tutu was Bishop of Lesotho from 1976 until 1978 after

which he became Secretary-General of the South African Council of Churches.

From this position, he was able to continue his work against apartheid with

agreement from nearly all churches. Through his writings and lectures at home

and abroad, Tutu consistently advocated reconciliation between all parties

involved in apartheid. Tutu's opposition to apartheid was vigorous and

unequivocal, and he was outspoken both in South Africa and abroad. He often

compared apartheid to Nazism; as a result the government twice revoked his

passport, and he was jailed briefly in 1980 after a protest march. It was thought

by many that Tutu's increasing international reputation and his rigorous

advocacy of non-violence protected him from harsher penalties. Tutu was also

harsh in his criticism of the violent tactics of some anti-apartheid groups such as

the African National Congress and denounced terrorism and Communism.

Kevin (2017)

15
 When a new constitution was proposed for South Africa in 1983 to

defend against the anti-apartheid movement, Tutu helped form the National

Forum Committee to fight the constitutional changes. In 1990, Tutu and the ex-

Vice-Chancellor of the University of the Western Cape Professor Jakes

Gerwel founded the Desmond Tutu Educational Trust. The Trust – established

to fund developmental programmes in tertiary education – provides capacity

building at 17 historically disadvantaged institutions. Tutu's work as a mediator

to prevent all-out racial war was evident at the funeral of South African

Communist Party leader Chris Hani in 1993. Tutu spurred a crowd of 120,000

to repeat after him the chants, over and over: "We will be free!", "All of us!",

"Black and white together" Oluwawande (2021).

In 1993, Tutu was a patron of the Cape Town Olympic Bid Committee.

In 1994, he was an appointed a patron of the World Campaign against Military

and Nuclear Collaboration with South Africa, Beacon Millennium and Action

from Ireland. In 1995, he was appointed a Chaplain and Sub-Prelate of the

Venerable Order of Saint John by Queen Elizabeth II, and he became a patron

of the American Harmony Child Foundation and the Hospice Palliative Care

Association (HPCA) of South Africa. After the fall of apartheid, Tutu headed

the Truth and Reconciliation Commission. He retired as Archbishop of Cape

16
Town in 1996 and was made emeritus Archbishop of Cape Town, an honorary

title that is unusual in the Anglican Church. Sunday (2020).

At a thanksgiving for Tutu upon his retirement as Archbishop in 1996,

Nelson Mandela said that Tutu made an "immeasurable contribution to our

nation" Tutu is generally credited with coining the term Rainbow Nation as a

metaphor for post-apartheid South Africa after 1994 under African National

Congress rule. The expression has since entered mainstream consciousness to

describe South Africa's ethnic diversity.

2.4 THE ROLE OF CHURCH LEADERS IN POLITICS

The ultimate standards matter, and if the Church leaders does not explain

what they are and how to apply them someone else will. It is not an

improvement when church leaders allow journalists, advertisers, TV presenters,

cultural entrepreneurs, musicians and actors define these standards.

In both the Old and New Testament God's representatives spoke out

against abuse of political power and sought the just use of power. This surely, is

what being "salt and light" means. Hence participation in politics does not

detract from spirituality; in fact a spirituality that is unrelated to politics is

questionable. The key role of church leaders in politics is through its prophetic

ministry. "Prophetic" here means speaking into policy, structure, or issues in the

name of Christ, or on behalf of humanity in general or of a community in

17
particular. Anglican bishops David Russell and Desmond Tutu above were

classical examples of this following the prophetic pattern in the Old Testament.

This is different to the "prophetic word" that is current – different in emphasis,

not better or worse. The church has a set of moral norms and it has illustrations

in Scripture and in history of how these norms have been used. The prophetic

role is seen in the application of relevant moral norms to the current political

concerns of the day. Owerri (2022)

Hence church leaders needs to continue engaging with government on

justice, corruption, leadership, economic debt, housing, education, health care,

safety and security, policy, and whatever else is morally important.

Furthermore, church leaders needs to be saying "yes" as well as "no" to

governmental promises and policies. By "no" we mean to clearly oppose

wrongdoing, corruption, or anything else deemed unedifying and not benefiting

society. "Yes" supports commitments to fulfilling promises made to making real

efforts to curb crime, to making education truly a prime target for development,

to making health care accessible and significant - not second-rate. Damola

(2019).

Government (including local government) should look again at how it

spends money in areas considered priorities. In one case we have seen a local

authority raised rates by a large percentage. In the budget labour costs (salaries

18
etc) took about 70% of income. Senior officials' salaries took a sizeable portion

of that. And in the same breath residents were informed that services would be

cut due to inadequate funding. Thus the question needs to be asked: Who is

really benefiting, the people or the officials? In this type of situation it is

difficult for individuals to change much. The body corporate, however, can be

effective by powerful representation at the highest levels to bring about just and

equitable rate increases together with reasonable service expectations. It should

be reasonably clear that church leaders’ role in politics is an ethical one and not

of party politics which is often partisan, though we concede that individual

Christians belonging to parties of their choice will apply ethics within the

framework of their party's policies. Chris (2022).

But we consider ethics as an expression of God's compassion for humanity:

God's desire for the best for creation. It also reflects the "image of God" in

humanity. If all humanity is made in the image of God in some way or other,

then humans are surely to seek the best for each other. Public leaders, then, are

to work for the betterment of their communities. Chris (2020)

2.5PROBLEMS OF CHRISTIAN LEADERS IN POLITICS

There is no doubt that Christian leaders in politics have faced a lot of

problems and failures and that among others is what this section seeks to put

together. The problems of Christian leaders in politics include:

19
 Selfishness: When reviewed with the role of the Jewish people which

practiced Judaism from which Christianity comes that is considering the Old

Testament account of the bible. The Jewish people believed in THEOCRACY

(a state of government where God is the ultimate ruler) in ancient Israel there

was no separation of the religious and the secular life." (43) The fact remains that

Yahweh became the Kingmaker of Israel. He was the one who supposedly chose

the Kings for His people, starting with Saul (l Sam. 9:17), David (1 Sm.l6:l-13),

and so on. Leadership in the OT is largely characterized by the fear of and

obedience to Yahweh, commitment to the well-being of the people, and prophetic

guidance and rebuke. One would illustrate each of the points. So in the old testament

we see features such as: Fear of and Obedience to Yahweh, Commitment to the

Well-Being of the People and Prophetic Guidance and Rebuke. David (2019)

In the New Testament which takes its basis from the teachings of Christ

and his disciples Christ Jesus is quoted as saying: "I am the Way, the Truth and

the Life; No one can come to the Father except through Me" (Jn. 14:6). The best

interpretation of that is probably that Jesus saw Himself as the way to heaven,

through telling the truth and upholding honesty' of purpose, without indulging in

lies, deception, dubiosity, fraud, any act of injustice, partiality and wickedness.

If this interpretation is maintained, a Christian (or follower of Jesus Christ)

would be anybody who is striving, in truth, and honesty to get to heaven,

20
whether that person is calling on Jesus as an object of faith or not. It is in that

vein that Rahner speaks of anonymous Christians. What a precious perception

to view Jesus Christ as the way that leads to life in God via truth fullness and

honesty of purpose! In that light. He can be said to be the Leader (or at least one

of the foremost leaders) of humanity' on the path of true nobility. As a good

leader, the Lord Jesus taught His disciples both in exemplary actions and in

words. For instances, He would not discriminate against non-Jews (e.g Mt.

15:21-28 and Mk 7:24-30); He would not allow people to kill a sinner, but

asked the sinner to repent (Jn. 8:3-11) He discouraged hypocrisy by placing

mercy and compassion above religious legalism. The Lord Jesus initiated a

teaching on what Godly leadership should be like. He started off by washing the

Apostles" feet. And then, he explained his action to them, saying:

Do you understand what I have done to you? You call me Master

and Lord, and rightly, so I am. If I then, the Lord and Master have
washed your feet, you should wash each other’s feet. I have given
you an example so that you may copy what I have done to you (Jn.
13:12-15). By washing His disciples' feet, Jesus Christ indicated
that leadership is not about lording it over, but serving the led
But in the Contemporary Nigerian Society reverse is the case it would

appear that in many cases, the mission of Jesus is different from that of the

Church which constitutes His organized and structured followership. The

21
mission of the Lord, as it is popularly perceived, is that: He has come to

reconcile God with humanity, and human beings with one another. It is

otherwise stated that He has come to show humanity that has gone astray the

way back to the Father (God). The ultimate goal of Jesus Christ is said to be that

of establishing God's kingdom in the world, whereby God would be the

recognised Lord, ruler, and controller of all men and women. In practical terms,

this would mean that human beings should do the will of God on earth as Jesus

did it. He is quoted as saying: "My meat is to do the will of the one who sent me,

and to complete His work" (Jn. 4:34). Generally speaking, St. Mark's account of the

Gospel is reckoned to be the oldest of the four accounts. Right from the beginning, it

reads:

After John had been arrested, Jesus went into Galilee. There he
proclaimed the Good News from God: 'The time has come' he said,
'and the kingdom of God is at hand. Repent and believe the Good
News ' (Mk 1:14-15).
Borg explains what the phrase 'the kingdom of God' signifies, saying:

As a 'linguistic symbol' with Us home in the Jewish tradition, the

phrase evoked the web of meanings associated with the image of
God as 'King'... Entering the Kingdom is entering the life of I he Spirit,
being drawn into the 'way' which Jesus taught and was. That
Kingdom has an existence within history as the alternative
community of Jesus, that community which lives the life of his Spirit.

22
 In contrast with Jesus who saw His mission as that of calling people to accept the

reign of God via repentance, love of God and neighbour, many churches see their

principal mission as that of amassing and controlling members. The favourite passage

of the scripture that is usually quoted in support of that is: "Go, therefore, make disciples

of all the nations..." (Mt. 28:19). Although these words are ascribed to Jesus Christ,

there is no indication that He Himself aspired to amass disciples in the manner that

many churches had gone and are going about it. He is quoted as telling someone who

wanted to follow Him not to bother doing so, because "Foxes have holes and the birds

o! the air have nests, but the Son of Man has nowhere to lay his head". (Lk. 9:57-58). As

McCord observes, with specific reference to the Catholic papacy, that is in sharp

contrast with many bishops, pastors, prophets and evangelists who maintain courts or

headquarters with aides and domestic servants. McCord concludes that it is hard to

combine servanthood or love, as advocated in Jesus Christ, with power. (10) While Jesus

Christ denied Himself acquisition of power and earth wealth, most Christian leaders in

Nigeria have administrative authorities, and they seek for, and control funds, rightly or

wrongly.

As earlier hinted, unlike Jesus Christ who addressed Himself to the open

Jewish society, as He went from street to street and region to region, most Christian

leaders in Nigeria very often address only their church members. That notwithstanding,

however, many Nigerians may he influenced by the behaviour, attitude, life-style and

23
utterances of Christian leaders who live in their neighborhood, or with whom they, tier

chance, come into contact. The influence may be positive or negative and scandalous,

depending on the leader's personality.

There are many reasons to suggest that many Christian leaders do not have much

positive image and influence in Nigeria. Among the reasons are:

1. Many Christian leaders are accused of crimes which include money-making

ritual murder (cfr, for instance, The Leader Vol. XLI No. 1, Owerri, January

24,1999, PP. 1 & 3); armed robber)' (cfr., for instance, Weekly Trust, August

23-29.2002. P. 10); duping (cfr., for instance, Saturday Tribune, 20

September. 2003, P.5), and so on.

2. There are discernible signs of anti-clericalism, as indicated by reports of armed

robbery attacks on some Christian leaders in their mission houses. (cfr., for

instance. Sunday Champion, August, i 1, 2002, p.3, and suggestions as to why

churches should pay tax f cfr,. for instance, Sunday Champion, May 26,2002,

R2).

3. If the influence of Christian leaders can be measured, at least to some extent, by

whether many Christians abstain from crimes and anti-social activities, then,

the influence can be rated low, since many Christians are involved in various

forms of crimes that are committed in Nigeria, including the ones listed under

24
 point one (above), and others, such as bribery and corruption, embezzlement

of public funds, nepotism, ethnicism, and general abuse of office.

The enumerated reasons above are not to conclude that there are no good

Christian leaders, as well as saintly high Christians in Nigeria. Many churches

founded schools, established hospitals and health clinics. Some expatriate

Christian leaders in particular sponsored the education of several Nigerian

youths. Leprosorium and some other rehabilitation centres were also founded by

some Christian Churches. Yet. Nigeria remains a perverted and crime-infested

society, to a large exeunt, because on both sides of the divide (i.e. the leader and

the led), the saintly are always in the marginal minority. John (2019).

One can affirm, based on the research for this paper, that a good number

of Christian leaders wield enormous amount of power that can positively

influence the socio-political and economic situation in Nigeria, if the powers are

directed toward that end. Very often, the powers are unleashed for ecclesiastical

concerns alone. But some policies do overlap and can indirectly benefit society.

For instance, the Catholic Archobishop of Owerri, Anthony J.V. Obinna, was

reported to have told the members of his extensive archdiocese that anybody

who dressed indecently would henceforth not be allowed into the premises of'

any church under his jurisdiction. He was said to have been disturbed by the

rampant and the corrupting influence of immodest dressing (Nwokpara 8). If

25
some or many members of his archdiocese imbibe the culture of modest and

decent dressing, based on the Archbishop's injunction, they may positively

influence some other people around them, and that is how a Christian leader can

indirectly influence life in the larger society. John (2019).

In the same vein, if the Church would frown at and discriminate against

corrupt civil servants who deny the people infrastructure by embezzling public

Hinds, life in Nigeria may change for the better. If, like the indecently dressed

persons, self-serving, public officers arc declared personae non gratae (i.e.

unacceptable persons) by Christian leaders. Abuse of office, which is currently

regarded as normal by many Nigerians, may soon be appropriately perceived in

many quarters as a shameful and disgraceful thing to do.

Far from that, the current situation in Nigeria seems to be that Christian

leaders simply look the other way, or give their support to the status quo, so as to

enjoy socio-political and financial patronage, possibly. Here and there, veiled

condemnatory words could be read, particularly in communiqués issued by bishops

and other meetings of Christian leaders. John (2018).

Lost of Focus and Secularism: The ascendance of the Christian

Association of Nigeria in the country's contemporary political terrain was bound

to generate a reaction within the society. It is no doubt that CAN'S involvement

in national politics had a remarkable impact on the country's future. But its

26
involvement in the countries politics has brought it face to face with secularism

since Nigeria is a country with plurality of religions, Gbonigi clarify in what

sense Nigeria should be a secular state. He noted: Certainly, when we refer to

our country as a secular state, we do not mean [it] in the sense that morality is

based on the well-being of our citizens without any consideration of religious

systems and forms of worship. We realise that the [atheists] of our country

prefer to see us in that sense. The greater majority of us understand our

secularity in the sense of a form of separation between religion and state which

allows for voluntary relationships and cooperation, wherever and whenever

necessary and possible. In this sense Nigeria Christian leaders will be faced

with dealing with their Muslim counterpart. As such CAN, grant room for

some degree of separation between the state and religion. Archbishop Okogie

has so well articulated this attitude when he states: When you are in a position

of trust, forget about your religion because it is a private affair between you and

your God. If you want to bring religion in, let it be after office hours. I, as an

individual, don't care a hoot a boutany body's religion. I see everybody as a

creature of God. That is the attitude I expect from Government. John (2019).

Conflict From Other Religion: Christian leaders involved in politics are

faced with a lot of persecution from other religions(especially Muslim in a

country like Nigeria) for instance from the assessment of the

27
[Nigerian]situation, the Muslims believe that the blame must squarely rest on

the shoulders of the church leaders who couldn't believe that the days of the

British Colonialists who collaborated with church missionaries in running the

affairs of Nigeria and giving it a favourable Christian character and culture were

gone with Nigeria attaining independence in I960.

2.6AN OVERVIEW OF THE SUCCESS OF CHRISTIAN LEADERS IN

POLITICS

The success of Christian leaders cannot be withdrawn from the success of

Christians who finds themselves at the position of influence and initiated

concepts which results in success. Few among other success of Christian

leaders which have been recorded include:

Abolishment of Slavery: 1833 – Slavery abolished in British Empire: 45

million pounds paid in compensation to free780,933 slaves. Wilberforce, along

with Buxton, Macaulay, and Clark . . . all evangelicals who were converted

under Wesley’s ministry, were the top leaders in ending slavery (This British

action in the1830’s profoundly affected American attitudes which resulted in

the Civil War).

Labour Reform: Anthony Ashley Cooper (Earl of Shaftesbury, self-described

“Evangelical of the Evangelicals” pioneered child-labor laws, prohibited

28
women working in the mines, established mental health sanitarium, built parts

and libraries). John (2019).

Orphanage and Care Home: Barnardo’s Homes (world’s largest orphanage

system) was owned and run by a Christian. John (2019).

Abolition of Child Sacrifice In Africa: The missionaries from William Carey

on CMS (Christian Missionary Society) taught 200,000 to read in East Africa in

one generation, Secured the abolition of widow-burning and child sacrifice.

John (2019).

Value On Human Life: Impact on the Value of Human Life Human Rights.

The concept of universal human rights and equality comes exclusively from the

biblical idea that all people are created in the image of God.

Impact On Widow: Greco-Roman society saw no value in an unmarried

woman, and therefore it was illegal for a widow to go more than two years

without remarrying. But Christianity was the first religion to not force widows

to marry. They were supported financially and honored within the community

so that they were not under great pressure to remarry if they didn't want to.

Pagan widows lost all control of their husband's estate when they remarried, but

the church allowed widows to maintain their husband's estate. John (2019).

Infanticide: In the ancient world, for example in classical Rome or Greece,

infanticide was not only legal, it was applauded. Killing a Roman was murder,

29
but it was commonly held in Rome that killing one's own children could be an

act of beauty. Through a higher view of life, it was the early Christian church

that ultimately brought an end to infanticide. John (2019).

Reading/Western Education: From the beginning of Judaism, from which

Christianity is derived, there was an emphasis on the written word. But the

phenomenon of education for the masses has its roots in the Protestant

Reformation. In order to promote Bible literacy, Christians have been leaders in

education. This trend was accelerated with the advent of the printing press at

about the same time as the Protestant Reformation. Many of the world's

languages were first set to writing by Christian missionaries in order for people

to read the Bible. In America, the first law to require education of the masses

was passed by the Puritans. The law was called "THE OLD DELUDER

SATAN ACT."This name was a reference to the devil, who Christians believe

gets his foothold into people's lives because of their ignorance of Scripture. For

the first 200 years in America, children's reading texts emphasized biblical

literacy. The emphasis on literacy was so intense in colonial America, that John

Quincy Adams said in the early 1800's that the illiteracy rate was only4/10th of

1 percent. By comparison, it has been estimated that in America today, 40

million people are functionally illiterate. All but one of the first 123 colleges in

colonial America was Christian institutions. While these universities have lost

30
their Christian identities, it is interesting to read the founding statements of

these schools. Harvard, for example, was founded on this statement: Let every

student be plainly instructed, and earnestly pressed to consider well, the main

end of his life and studies is, to know God and Jesus Christ which is eternal life,

John 17:3

2.7 SUMMARY OF LITERATURE REVIEW

We cannot overemphasize the success of early Christians and the success

of the church on the political world of man and its governing for it brought with

it, for one thing, an altogether new sense of human life. For the Greeks had

shown man his mind; but the Christians showed him his soul. They taught that

in the sight of God, all souls were equal, that every human life was sacrosanct

and inviolate. Where the Greek shad identified the beautiful and the good, had

thought ugliness to be bad, had shrunk from disease and imperfection and from

everything misshapen, horrible, and repulsive, the Christian sought out the

diseased, the crippled, and the mutilated, to give them help. Love, for the

ancient Greek, was never quite distinguished from Venus. For the Christians

held that God was love, it took on deep overtones of sacrifice and compassion.

The history of Christianity is inseparable from the history of Western culture

and of Western society. For almost a score of centuries Christian beliefs,

principles, and ideals have colored the thoughts and feelings of Western man.

31
The traditions and practices have left an indelible impress not only on

developments of purely religious interest, but on virtually the total endeavor of

man. This has been manifest in art and literature, science and law, politics and

economics, and, as well, in love and war. John (2019).

32
 CHAPTER THREE

RESEARCH METHODOLOGY

3.0INTRODUCTION

This chapter is concern with the methods and procedures that will be used

in the study. It entails the research design, population and sample of study,

sampling technique, data collection, validity and reliability, of instrument,

method of data collection and method of data analysis.

3.1 DESIGN OF THE STUDY

This study will employ descriptive survey design. Asika (2020) sees this

design as suitable for studies involving collecting data on opinions and feelings

of respondents over a period of time. It seeks to describe the variable associated

with a phenomenon of interest.

3.2 POPULATION AND SAMPLE OF THE STUDY

The target populations for this study will include the 500 respondent from

Langkang District of Pankshin Local Government area of Plateau State. Sample

size of one hundred (100) respondent out of 500 was selected. The selection of

the sample size of students will be done using simple random sampling

technique.

3.3 SAMPLING SIZE TECHNIQUE

33
 The researcher randomly selected 100 respondents from Langkang

District of Pankshin Local Government Area of Plateau State.

3.4 INSTRUMENT FOR DATA COLLECTION

A structured questionnaire will be designed and for data collection. The

questionnaire will consist of two sections, section A and section B. Section A

will comprise of questions relating to biography of the respondents i.e. (age

range, sex, class e.tc) that are clear and not personal, while Section B will

consist of 20 item statement which are derived from the research question.

3.5DESCRIPTION OF THE INSTRUMENT AND RELIABILITY OF

INSTRUMENT

A four point liker scale item would be developed using a decision rule which

consist of the elements; SA- Strongly Agree, A- Agree, D- Disagree, SD-

Strongly Disagree.

3.5.1 Validity of Instrument

The questionnaires to be used for this study will be validated by the supervisor

and an expert in the field of Christian Religious Studies for clarity, precision,

and comprehension. The corrections and observations of these experts will be

incorporated in the final instrument.

3.5.2 Reliability of Instrument

34
 The reliability of the instrument will be determined using a test-retest

technique. A sample of the questionnaire will be served in a school outside the

research population. The result that would be obtained must be relatively

consistent and of high reliability.

3.6 METHOD OF DATA COLLECTION

Data will be collected using questionnaire and face to face interaction

will be carried out by the researcher before administering the questionnaire to

the respondents. The instrument will be collected after being administered and

the scores set aside for analysis.

3.7 METHOD OF DATA ANALYSIS

After the administration of the questionnaire, the results were tabulated

and presented in sample percentages. The formula in simple frequency table and

N 100
sample percentages the formula for calculating this is R X 1 where n is the

number of respondents who responded to a particular statement of the

questionnaire and R represents the total number of respondents who collected

and filled in and returned the questionnaire

35
 CHAPTER FOUR

DATA ANALYSIS AND PRESENTATION

Presentation and Analysis of Data

The research was carried out to examine Christian participation in politics

a moral concern in contemporary Nigeria; the desired need for the political

spectrum of Nigeria. Basically, the researcher approached many Pentecostal

Christians and few orthodox Christians for this survey, one hundred (100)

Questionnaires were distributed and One Hundred (100) were returned, because

the researchers was with the respondent till the end of the exercises, the

collected data is analyzed under the following heading agreed, strongly

agreed, disagreed and strongly disagreed.

Table 4; 1; Christianity Class of Respondent

RESPONSE NO. OF RESPONDENT PERCENTAGE %

Church General Overseer 5 5
Elders (minimum of 5 50 50
years)
Other church workers 20 20
Church members 25 25
Total 100 100
Source; Field Survey 2023

Table;4;1 Shows that 5 respondents representing 5% are the general overseer,

50 respondents representing 50% are the church elders, 20 respondents

36
representing 20% are other church members and 25 respondents representing

25%. This indicate that majority of the respondent are the elders of the selected

church who, through their intellectual competence can provide comprehensive

information regarding tons of the subject matter of the research work.

Table4; 2; Education Qualification of Respondents

RESPONSE NO. OF RESPONDENT PERCENTAGE %

University 28 28
Post Graduate 24 24
HND 13 13
OND/NCE 12 12
Post-Secondary 7 7
Others 16 16
Total 100 100

Source; Field Survey 2023

Table;4;2 Shows that 28 respondents representing 28% of the respondents pass

university degree, 24 respondents representing 24% post graduate, HND 13

respondents representing 13%, those with post Secondary are 7 respondents

representing 7%, while 16 respondents representing 16%, has other

qualification. This indicate that majority are adequately educated, who, through

their intellectual competence can provide comprehensive information regarding

tons of the subject matter of the research work.

37
Table4; 3; Respondent year of Worship Experiences

RESPONSE NO. OF RESPONDENT PERCENTAGE %

10-15 YEARS 16 16

15-20 YEARS 40 40

20-30 YEARS 24 24

30-ABOVE 20 20

TOTAL 100 100

Source; Field Survey 2023

Table 4.3, Shows that 16 representing 16% of respondents have spent between

10-15 years in Active membership of the Church, 40% between 15-20 years,

24% between 20-30 years , while 20% have put in over 31 years in Active

service, this indicates that a large percentage of respondents can be described as

experienced Worshippers, and from these years of experience, they are in

position of providing comprehensive information on carrying the subject matter

of the research.

38
Table 4:4 Christian leader should be involved in community development.

Alternative answer No of respondents Percentage

Agreed 42 42 %
Strongly agreed 14 14 %
Disagree 27 27%
Strongly agreed 17 17%
Total 100 100
From the above table, 42 respondents representing 42% and 14

respondents representing 14% agreed and strongly agreed that Christian leader

should be involved in community and developmental politics, while 27

respondents representing 27% and 17 respondents representing 17% disagreed

and strongly disagreed to that statement, this shows that Christian leader should

be involved in politics.

Table4.5 Christian should be involved in human right related issues in the

community

Alternative answer No of respondents Percentage %

Agreed 31 31%
Strongly agreed 55 55%
Disagreed 6 6%
Strongly disagreed 8 8%
Total 100 100
From the above table, 31 respondents representing 31% and 55 respondents

representing 55% agreed and strongly agreed that Christian should be involved

39
in human right related issues in the community, while 6 respondents

representing 6% and 8 respondents representing 8% disagreed and strongly

disagreed to that statement, this shows that Christian should be involved in

human right related issues in the community.

Table4.6 Church leaders create or be part of social welfare?

Alternative answer No of respondents Percentage %

Agreed 46 46
Strongly agreed 22 22
Disagreed 25 25
Strongly disagreed 7 7

Total 100 100

From the above table, 46 respondents representing 46% and 22

respondents representing 22% agreed and strongly agreed that Church leaders

create or be part of social welfare, while 25 respondents representing 25% and 7

respondents representing 7% disagreed and strongly disagreed to that statement,

this shows that Church leaders should be part of social welfare?

40
Table 4:7 Christian bid for community positions in a bid to develop the

community

Alternative answer No of respondents Percentage %

Agreed 24 24
Strongly agreed 14 14
Disagreed 41 41
Strongly disagreed 21 21
Total 100 100
From the above table, 24 respondents representing 24% and 14 respondents

representing 14% agreed and strongly agreed that Christian bid for community

positions in a bid to develop the community, while 41 respondents representing

41% and 21 respondents representing 21% disagreed and strongly disagreed to

that statement, this shows that Christian are not bid for community positions in

a bid to develop the community.

41
Table 4:8 Christian should bid for political position in local government or state

level.

Alternative answer No of respondents Percentage %

Agreed 45 48
Strongly agreed 28 28
Disagreed 20 20
Strongly disagreed 4 4
Total 100 100
From the above table, 45 respondents representing 45% and 28 respondents

representing 28% agreed and strongly agreed that Christian should bid for

political position in local government or state level., while 20 respondents

representing 20% and 4 respondents representing 4% disagreed and strongly

disagreed to that statement, this shows that Christian should be bid for political

position in local government or state level.

Table 4.9: Integrated science is difficult

Alternative answer No of respondents Percentage %

Agreed 29 29
Strongly agreed 20 20
Disagreed 29 29
Strongly disagreed 22 22
Total 100 100%
From the above table, 29 respondents representing 29% and 20 respondents

representing 20% agreed and strongly agreed that integrated science is difficult,

while 29 respondents representing 29% and 22 respondents representing 22%

42
disagreed and strongly disagreed to that statement, this shows that integrated

science is difficult

Table 4:10 Church leaders state government appointees reject their

appointments

Alternative answer No of respondents Percentage

Agreed 38 38 %
Strongly agreed 41 41%
Disagreed 12 12 %
Strongly disagreed 9 9%
Total 100 100

From the above table, 38 respondents representing 38% and 41 respondents

representing 41% agreed and strongly agreed that Church leaders should have

state government appointees reject their appointments, while 12 respondents

representing 12% and 9 respondents representing 9% disagreed and strongly

disagreed to that statement, this shows that Church leaders state government

appointees should not reject their appointments

43
Table 4:11 Church leaders be part of governance at all

Alternative answer No of respondents Percentage

Agreed 18 18 %
Strongly agreed 8 08%
Disagreed 42 42 %
Strongly disagreed 32 32%
Total 100 100

From the above table, 18 respondents representing 18% and 8 respondents

representing 8% agreed and strongly agreed that Church leaders be part of

governance at all level, while 42 respondents representing 42% and 32

respondents representing 32% disagreed and strongly disagreed to that

statement, this shows that Church leaders should be part of governance at all

level.

Table 4:12 Church leaders need to exhort followers on the need to participate in

political process

Alternative answer No of respondents Percentage

Agreed 15 15 %

Strongly agreed 9 9%
Disagreed 42 42 %
Strongly disagreed 34 34%
Total 50 100

44
From the above table, 15 respondents representing 15% and 9 respondents

representing 9% agreed and strongly agreed that Church leaders need to exhort

followers on the need to participate in political process, while 42 respondents

representing 42% and 34 respondents representing 34% disagreed and strongly

disagreed to that statement, this shows that Church leaders should exhort

followers on the need to participate in political process

Table 4:13 It is wrong for pastor to enlighten the church on political matters on

the Alter?.

Alternative answer No of respondents Percentage

Agreed 32 32%
Strongly Agreed 10 10%
Disagreed 29 29%
Strongly disagreed 29 29%
Total 100 100

From the above table, 32 respondents representing 32% and 10 respondents

representing 10% agreed and strongly agreed that it is wrong for pastor to

enlighten the church on political matters on the Alter, while 29 respondents

representing 29% and 29 respondents representing 29% disagreed and strongly

disagreed to that statement, this shows that is not wrong for pastor to enlighten

the church on political matters on the Alter.

45
Table 4:14 All political positions be left strictly for the unbelievers not

Christians to participate?

Alternative answer No of respondents Percentage

Agreed 15 15 %

Strongly agreed 9 9%
Disagreed 42 42 %
Strongly disagreed 34 34%
Total 50 100
From the above table, 15 respondents representing 15% and 9 respondents

representing 9% agreed and strongly agreed that All political positions be left

strictly for the unbelievers not Christians to participate, while 42 respondents

representing 42% and 34 respondents representing 34% disagreed and strongly

disagreed to that statement, this shows that Christians are part of political

positions and not to be left strictly for the unbelievers.

46
 CHAPTER FIVE

SUMMARY, CONCLUSIONS AND RECOMMENDATIONS

5.1 SUMMARY

The need for Christian’s participation in politics cannot be

overemphasized. With Christians in leadership position based on the teaching of

Christ that has been received and the indwelling of the holy spirit in their heart

will no doubt be the best for this great country. Christian leaders have a great

role and a divine call to politics in teaching their followers the biblical standard

expected in leadership position and also to inspire and motivate followers to get

involved in politics and political process which include voting and supporting

other Christians in political positions.

5.2 CONCLUSION

Leadership is a very important commodity. There is a tremendous

emphasis on leadership, because anybody in any kind of business operation or

in any kind of commercial enterprise or any kind of organization or institution

knows that there is a great price to be paid for leadership. Poor leadership

destroys institutions. Good leadership makes them. God is no less but more

concerned about leadership. In God’s entire Kingdom, leadership is important.

Even the angels are organized. There are principality angels. There are angels

called powers. There are ruler angels. There are archangels. God knows that

47
there must be authority and submission in everything, and so there is leadership,

even in the angelic world.

There is a continuous fall in the political spectrum of Nigeria as also in

that of the nations of the world because of lack of God fearing leaders. Hence,

the urgent of Christians responds to the problem of Nigeria by getting involved

in politics and political process. Church leaders also need to see that their call is

not only to lead people to heaven but also to help believers to be salt and light

of the world and their nation of residence.

5.3RECOMMENDATIONS

This project is subjected to further review and work. The researcher

recommend the following on the basis of this project work:

1. That all Christian leaders should use this work for self-appraisal and

evaluation to see how well they are contributing to the kingdom of God

or not through their methods of raising leaders, guidance, counselling and

view or expression towards politics and governance.

2. That all Christian leaders should encourage their members to participate

in election processes and good leadership wherever they find themselves

encouraging and supporting (with prayers and other area) the few with

political vision.

48
3. That all Christian leaders should continue to pray for spiritual guidance

and illumination for all leaders.

4. To teach and continuously teach it that any human aspiring to lead should

take the first step of accepting Jesus Christ, becoming his disciple until

the full image of Christ is formed in them before stepping into the

leadership or political arena. “all leaders must first be good followers”

Jesus Christ

49
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Jimoh A Kazeem, (2021) Where are the Righteous? A Challenge on Christian

Political Involvement. Word-East International -Iyana-Ipaja.Lagos

John J. (Canon). (2022) Politics and Faith, Why Should Christians be Involved

in Politics? London School of Theology.

Kevin G. Bezy. (2011) An operational Definition of Spiritual Leadership,

Merricks, T. (2019) ‘The Resurrection of the Body and Life Everlasting’, in

Rea, M. C. (ed.) Oxford readings in philosophical theology: Volume 2:

Providence, scripture, and resurrection. Oxford: Oxford University

Press.

Oluwawande, (2015) The Role of Christians in Politics. LIFE Theological

Seminary, Probe Ministry the Relevance of Christianity May 27, 1998

Rob Harbison. Kings and Prophets.

Schaffer, J. (2016) ‘The Metaphysics of Causation’, in Zalta, E. N. (ed.) The

Stanford Encyclopedia of Philosophy. Metaphysics Research Lab:

Stanford University Press.

Sunday Champion, August, I 1, 2002, p.3, and Suggestions as to Why Churches

Should Pay Tax f cfr,. for Instance, Sunday Champion, may 26,2002, r2).

The Bible and Politics - Ronald Mensah - Ghana Publication Corporation 1973

The Biblical Basis for Christians in Politics and Governance Angel Fire 2010

52
The Leader vol. xli no. 1, Owerri, January 24,1999, pp. 1 & 3); Armed robber)'

(cfr., for instance, weekly trust, august 23-29.2002. p. 10); duping (cfr.,

for instance, Saturday Tribune, 20 September. 2003.

Van Inwagen, P. (2019) ‘The Possibility of Resurrection’, in Rea, M. C. (ed.)

Oxford readings in philosophical theology: Volume 2: Providence,

scripture, and resurrection. Oxford: Oxford University Press.

www.biblestudytools.com/romans/passage/?q=romans+22:17-21

www.patheos.com/.../does-god-direct-government-leaders-the-republican-

debate-and-the-god-question/

53
 Department of Christian Religious Studies,
P M B 01000,
College of Education.
Gindiri Plateau State.

INTRODUCTRY LETTER

Dear Respondents,

We final year student from College of Education, Gindiri, with Christian

Religious Studies Department carrying out a research on the topic Christian

Participation in Politics a Moral Concern in Contemporary Nigeria department:

A case study of Lankan District of Pankshin Local Government Area of Plateau

State.

We are here by appealing to you, kindly supply us with necessary

information by ticking one of the alternative provided. The information given

will be considered or treated confidentially. The achievement of this piece of

work basically depends on your co-operation. Thank you

Yours faithfully

Bako Joseph Meskass 30332

Simon Tongret 30417

54
SECTION A: Respondents personal information

Gender male ( ) female ( ) Age 20-25 ( ) 26-30 ( ) 31-35 ( ) 41-

above ( ) Marital status ( ) married ( ) single ( ) Qualification SSCE ( )

NCE ( ) HND/ BSC ( ) MA ( )

Tick as appropriate

SECTION B:

Please answer the questionnaire by ticking only one of the following options

using the key below strongly agreed (SA) Agreed (A) strongly Disagreed (SD)

Disagreed (D) Please answer the questionnaire by closing or ticking your own

opinion

S/N ITEMS A S D SD
A
1. Christian leader should be involved in community
development
2. Christian should be involved in human right related
issues in the community
3. Church leaders create or be part of social welfare?
4. Christian bid for community positions in a bid to
develop the community?
5. Christian should bid for political position in local
government or state level.
6. Church leaders state government appointees reject
their appointments?

55
7. Church leaders be part of governance at all?
8. Church leaders need to exhort followers on the need
to participate in political process?
9. It is wrong for pastor to enlighten the church on
political matters on the Alter?
10. All political positions be left strictly for the
unbelievers not Christians to participate?

56