PULPIT MINISTRY AND INTEGRITY: TITUS 2:7-8 AND

IS IMPLICATION FOR ANGLICAN COMMUNION

WUSASA DIOCESES

ST FRANCIS OF ASSISSI, COLLEGE OF THEOLOGY,

WUSASA, ZARIA

PRINCE VICTOR ADEBAYO

SFACT/CGTS/PGS/22/026

NOVEMBER, 2022
 CERTIFICATION PAGE

This is to certify that this research project by Prince Victor Adebayo with

registration number __________________ has been examined and approved.

_________________ ________________

Venerable Dr. Lucky .O. Ikechiamaka Date

(Project Supervisor)
 ABSTRACT

This research work focused on integrity crisis that is facing pulpit ministry among Christians in

Nigeria, using wusasa diocese Anglican Communion Kaduna state Nigeria as a case study.

Despite the fact that integrity is a fundamental virtue necessary for quality leadership in both

religious and secular organization, unfortunately this virtue has become a scarce commodity in

our society Nigeria. It will not be out of place to say immorality has reached a pan-epidemic

level in the Nigerian church both among the clergy and the laity and consequently, respect for

pastors has come to an all-time low level. Looking at an examination of pulpit ministry and

integrity in Titus 2:7-8 vis a vis the Nigerian society, the historical- critical and a contextual

analysis using hermeneutics approach of the text will be done to bring out its relevance to the

contemporary situation. The result shows that while some contemporary Nigerian church pastors

preach and teach good sermons, it is obvious that many do not model what they preach, also that

most of the church pastors nowadays preach to the best interest of the members and not of the

kingdom of God. One of the implications of this is that, it sends conflicting messages to the

followers and the society at large and this may further encourage higher level of immorality in

the society. The findings will help laymen ministers and men of God to understand the

importance of integrity in leadership role in both secular and religious environment.

 TABLE OF CONTENTS

Title Page - - - - - - - - - - i

Declaration - - - - - - - - - - ii

Certification- - - - - - - - - iii

Dedication- - - - - - - - - - iv

Acknowledgement - - - - - - - - v

Abstract- - - - - - - - - vi

Table of contents - - - - - - - - vii

List of Abbreviations- - - - - - - - viii

List of Glossaries- - - - - - - - ix

CHAPTER ONE INTRODUCTION

1.1 Background of the Study

1.2 Statement of the Problem

1.3 Purpose of the Study

1.4 Significance of the Study

1.5 Research Methodology

1.6 Limitation of the Study

1.7 Definition of Terms

CHAPTER TWO LITERATURE REVIEW

2.1 The Concepts of Pulpit Ministry and Integrity

2.2 Qualification for the Pulpit Ministry

2.3 Pulpit Ministry and Integrity in the 21st Century

2.4 Ethics of the Pulpit Ministry

2.5 The Role of Pulpit Ministry and Integrity

2.6 The Importance of Pulpit Ministry and Integrity in the Church Administration

2.7 The Challenges of Pulpit Ministry and Integrity in the 21st Century

2.8 Pitfalls of the Pulpit Ministry in the Anglican Communion

CHAPTER THREE BIBLICAL CONCEPT OF PULPIT MINISTRY AND INTEGRITY

3.1 Contextual Analysis of The Old Testament using Hermeneutics approach

3.2 Contextual Analysis of The New Testament using Hermeneutics approach

CHAPTER FOUR THE EFFECT OF PULPIT MINISTRY AND INTEGRITY AMONG

CHRISTIANS IN NIGERIA

4.1 Effect of Pulpit Ministry and Integrity among Christians in Nigeria

4.2 Effect of Pulpit Ministry and Integrity in Promoting the Kingdom’s mission among the
Pegans (Other Faith)
4.2 Impact of Pulpit Ministry and Integrity (Contextual analysis of Titus)

4.3 Importance of Pulpit Ministry and Integrity in Diocese of Wusasa Zaria

4.4 Solutions to the Problems Facing Pulpit Ministry and Integrity in Diocese of Wusasa
Zaria

CHAPTER FIVE SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.1 Summary

5.2 Conclusion

5.3 Recommendations

References

Appendixes

Bibliography
 CHAPTER ONE

1.0 INTRODUCTION

Integrity is one of the top attributes of a great leader. It is a concept of consistency of actions,

values, methods, measures, principles, expectations and outcomes. It connotes a deep

commitment to do the right thing for the right reason, regardless of the circumstances. People

who live with integrity are incorruptible and incapable of breaking the trust of those who have

confided in them. Choosing the right, regardless of the consequence, is the hallmark of integrity.

The most damaging sin a leader can commit is to betray the trust of his people.1

The driving force of writing this project is the level of integrity crisis that is bedeviling pulpit

ministry among men of God (Pastors) in Nigeria. Honesty, decency, goodness etc. are some of

the attributes that should be seen in the life of every man of God or a Christian. As a Pastor you

are expected to live the life of Christ, i.e. to be a role model to the people, people are suppose to

look up to you for a Godly living. In the olden days, law enforcement agents would hardly

scrutinize any Pastor driving on Nigerian road. They were accorded honour, respect and regarded

as ‘Men of God’. But today, such privilege has been abused by the few ones who fail to show

integrity as demanded by their calling. 2

Personal integrity must be at the core of everything the twenty-first century pastor does.

According to James E. Means, Integrity comes from the Latin term integritas, meaning

soundness . . . the quality or condition of being whole or undivided . . . . Integrity embraces

uncommon devotion to truth, unyielding opposition to falseness, and unvarying commitments to

ethics, morality and virtue. The integrity of the pastor must be unwavering and solid in every

area of life.3
1
Rick Warren, How to Maintain Moral Integrity in the Ministry, https://www1.cbn.com/spirituallife/how-to-maintain-moral-
integrity-in-the-ministry.Accessed on 17thOctomber, 2019.
2
Pulpit Ministry and Integrity: A Contextual Analysis of Titus 2:7-8 by Dr. Samuel .S. Alamu
3
James E. Means, Effective Pastors for a New Century (Grand Rapids: Baker Books, 1993), 17.h
1.1 Background of the Study

Pulpit ministry was first mentioned and used in the old testament, Nehemiah 8:4

“Ezra the teacher of the Law stood on a high wooden platform(A) built for the occasion. Beside

him on his right stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah and Maaseiah; and on his left

were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah and Meshullam.”4

The integrity shown by the early church, most especially the leaders who were in charge of pulpit

ministry had respect for the sanctity of life which attracted a lot of outcasts and under privileged in

the society to the church. The pagan society at the time was filled with several bestial behaviours

like infanticide, murders, abortion and slavery. These above mentioned anti-social activities

diminish trust, justice and integrity among people apart from the reduction in the overall population

in sharp contrast to this the early church (Christians) Koinonia communities did not approve of any

of these acts which led to numerical growth through the centrifugal and centripetal mission. Hence

the early church accommodated but dejected in the society to their advantage.5

According to Gary W. Demarest, “No organization can rise higher than the quality of its leadership.

The church in Crete must have been suffering from a lack of quality leadership, because Paul had

placed Titus there to lead them toward a life that would be a faithful expression of the doctrinal

standards.6 Whenever Pastors are exposed in act of immorality and diabolism, secular media often

exploit these sinful acts and the man on the street depicts such Church leaders as interested only in

money, women and power. This is a common trend among Churches today, which has put pulpit

ministry in a serious dilemma and therefore calls for urgent attention in order to restore it to a

position of honour and dignity. Paul in his letter to Titus, instructed him to provide a model for the

4
Nehemiah 8:4
5
Wim A Dreyer, The Amazing Growth of the Early Church, Research Gate, www.Integrity/Amazinggrowthearlychurch.pdf,
2019
6
Gary W. Demarest, The Preacher’s Commentary, Vol 32, 1984
Cretan believers as a good minister should. Not merely teaching others, but showing them by

example.7

Titus 2:7-8; "In everything set them an example by doing what is good. In your teaching show

integrity, seriousness and soundness of speech that cannot be condemned, so that those who oppose

you may be ashamed because they have nothing bad to say about us.”8

Dr. Isaac D. Akut and Dr. Tony Aku Amba stated that the exemplary lifestyle of the early church

earned them the most deserved name Christian (Act 11:26). The way they lived their lives and the

high moral virtue they maintained soon became like a magnetic force of attracting non-believers to

their fellowships and faith. This life of honesty, blamelessness. inclusiveness, and lack of reproach

was so contagious that even persecution and threat of death could not deter people from the mutual

community, make it unlikely for any class distinction to exist among them, thereby typifying them

as an ideal group most people love to join.9

Contrastively, several cases of lack of integrity rear their ugly heads among some low virtue

followers. But the way and manner these unfortunate situations were handled brought sanity and

growth to early church. In Acts 5:1-11, the case of Ananias and Sapphira in their bit to participate

in the Koinonia sold a piece of land whereas showed lack of integrity by turning over a part of the

proceeds but deceptively claiming to turn over all. God's instant judgment on them brought fear and

served as a deterrant. As people kept living up to expectation, the church kept experiencing

tremendous growth. Acts 6:1-7 recorded another case of lack of integrity during Koinonia in the

early church. Partiality was shown to the Hellenistic Jewish widows by those sharing the daily

meal. When they cried out citing how the native Hebrew widows are treated better than them in the

daily rationing of meals, the people responsible for such act of lack of integrity were quickly

7
Rick Warren, How to Maintain Moral Integrity in the Ministry, 2019
8
Titus 2:7-8, NIV
9
Koinonia and Integrity Journal: Catalysts for Growth in the Early Church by Dr Isaac D. Akute and Tony Aku Amba
replaced with seven deacons who have distinguished themselves as men of integrity. This brought

an end to this problem.

My interaction with people of different ages on pulpit ministry and integrity shows a lot of people

believe there is lack of integrity in pulpit ministry in the present church compare to what it used to

be. Today, some men of God are not interested in preaching the death, burial and resurrection of

Jesus Christ. Which is responsible for salvation rather they are interested in preaching prosperity

since that is what most people, want to here, instead of focusing on winning souls for the kingdom

of God. Some pastors focuses on population increase, at the detriment of the gospel of Jesus Christ.

The quest for accumulation of wealth and finance seems to have taken over pulpit ministry in some

churches.

When Pastors do not show integrity, they are indirectly sending conflicting messages to the

followers and the society at large and this may further encourage higher level of immorality in

the society. This work intends to find out the reasons for lack of integrity in pulpit ministry, and

to encourage men of God on why it is important to have integrity in pulpit ministry.

1.2 Statement of the Problem

There are identifiable serious challenges to the pulpit ministry. In the first place, there is

unprecedented proliferation of Churches, with characteristic features of small scale industries

vending of religious services on commercial terms. Some of the effects of these are specifically

observed in the recent alarming commercialization of the gospel, immoral behaviours, Church

politics and corruption.

Nigeria, one of the nations with sizeable Christian adherents globally, is experiencing a great

setback owing to the activities of perverse followers and leaders who show a lack of integrity

during koinonia.
The proliferation of churches by adherents who cannot submit to leaderships: The opening of

churches that are supposed to be the mark of church growth, has been highjack by some self-

acclaim prophets whose motive for opening churches is for personal gain. 10

Defrauding and extortion of gullible members through multiple seed sowing, selling of anointing

oil, paying consultancy fees as demanded by religious leaders who see pastoring as a lucrative

business.

Idolatrous practices like some religious leaders seeking powers from witch doctors to attract

adherents to their churches, asking pregnant women to be prayed for and delivered of their baby

in churches instead of hospitals, bathing naked women in the river at midnight in the name of

deliverance.11

Nigeria is characterized with many religious activities with numerous Church Founders, General

Overseers, Superintendents, Presidents, Prophets and Evangelists. There are Churches in every

corner of our cities and villages. Yet, there are a lot of ugly practices in some of these Churches

that are disturbing and therefore call for concern.

By implication, this trend of followers will become a confused generation of men and women

who have little or no regard for integrity or any sense of values, but are after the pursuit of illicit

fulfillment and miracles with minimal efforts.

1.3 Objectives of the Study

This project is aimed at examining the level of integrity crisis facing pulpit ministry among

Christians in Nigeria. Therefore, the objectives of this work are as follows;

10
Koinonia and Integrity Journal: Catalysts for Growth in the Early Church by Dr Isaac D. Akute and Tony Aku Amba
11
Isaac D. Akutm and Tony Aku Amba, Koinonia and Integrity: Catalysts for Growth in the Early Church,
1. The effect of pulpit ministry and integrity among Christians in Nigeria

2. The impact of pulpit ministry and integrity as it relates to the book of Titus (Contextual

Analysis of Titus).

3. The importance of pulpit ministry in Wusasa Diocese

4. To bring out the importance of integrity in pulpit ministry

1.4 Methodology of Research

Investigative approach is intended for this research to generate needed information for this work.

Libraries will be used majorly for the research, St. Francis of Assisi College of Theology

Wusasa. The internet also will be used for more relevant information and various individual

interviews will be conducted. Individuals who hail from the areas of study and its environs will

be approached for needed information.

1.5 Sccope of the Study

This project will focus on investigating the reason for integrity crisis in pulpit ministry in

Diocese of Wusasa Zaria.

Therefore, the work will be restricted to this, within a span of Wusasa Diocese and emphasis will

be on factors that is hindering integrity in pulpit ministry.

1.6 Significance of the Study

This work is aimed at addressing the lack of integrity that is adversely affecting pulpit ministry

among Christians in Nigeria and suggest solutions that will help men of God and Christians

generally to know the importance of integrity in pulpit ministry, also why integrity is compulsory

in pulpit ministry, upon completion of this work, when its consulted, it will become resource of

reference to ministers of the gospel. Therefore, when laymen and preachers consult this work,
they will glean from the findings. The missionaries too will benefit on area of emphasis on

integrity for a minister of the gospel of Christ.

1.7 Definition of Terms

Christian – A follower or disciple of Jesus; someone who believes Jesus is the Christ or

Messiah and has been baptized in a Christian Church, one who belief and

committed to the teaching of Jesus Christ.

Pulpit – A raised enclosed platform in a Church or Chapel from which the preacher

delivers a Sermon, a raised stand for preachers in a Christian Church.

Integrity – According to James Means Integrity comes from the Latin term “integritas”

meaning soundness - the quality or condition of being whole or undivided.

Integrity embraces uncommon devotion to truth, unyielding opposition to

falseness, and unvarying commitments to ethics, morality and virtue.12

Ministry – It originated from the Greek word äéáêïíßá (diakonia) in the New Testament

which literally mean “service” or “ministry”. The term “ministry” is used

both in a wider and arrow sense. In its wider sense, “it refers to service

rendered to God or to people, while in its narrow sense, it refers to the

“officially recognized service of persons set apart (usually by formal

ordination) by the Church”.13 The general title “ministry” carries the

fundamental understanding that they are services within the life of the Church

and community (1Cor.12:5, 28; Eph.4:12)”.

Immorality – The quality of not being in accord with standards of right or good conduct

12
James Means, Effective Pastors for a New Century (Grand Rapids: Baker Books, 1993), 17
13
John Tiller, “Ministry” in New Dictionary of Theology, ed. Sinclair Buchanan Ferguson et al, (Leicester: Inter-Varsity Press,
1988): 430-433
Koinonia _ Is a Greek word which appeared in several passages of the New Testament

for different functions. In Act 2: 42, it is simply rendered as ‘Fellowship’. 14

This fellowship describes the believers in a state of being in one accord,

fellowshipping together horizontally and vertically in binding force that

transcends ethnic, professional, educational geographical and other

boundaries in which people meet to worship and show mutuality in sharing

from their resources is deeply rooted in Christ Jesus.

Diabolism – Dealings with or possession by the devil. Belief in or worship of devils

Diocese – Is a territorial area administered by a Bishop. The word originally referred to

a governmental area in the Roman Empire, governed by an Imperial Vicar.

Wusasa – Is a location in Zaria Local Government of Kaduna State, Nigeria. The name

Wusasa was said to have come from the name of a rock in the place which

was then known as Wusa-Wusa before Dr. Miller’s visit to the area. Wusa-

Wusa was later changed to Wusasa by Dr. Miller because he could not

pronounce the name Wusa-Wusa fluently.

CHAPTER 2
14
Thomas Robert L. New standard American Aramaic and Greek Dictionary, (Anaheim: Foundations Publications, 1998), 453
2.0 LITERATURE REVIEW

Integrity is one of the top attributes of a great leader. It is a concept of consistency of actions,

values, methods, measures, principles, expectations and outcomes. It connotes a deep

commitment to do the right thing for the right reason, regardless of the circumstances. People

who live with integrity are incorruptible and incapable of breaking the trust of those who have

confided in them. Choosing the right, regardless of the consequence, is the hallmark of integrity.

The most damaging sin a leader can commit is to betray the trust of his people. 15The damage

caused by a lack of integrity today is seen everywhere especially in Christendom. Hearing about

different issues that are unethical or illegal has sadly become commonplace today among

ministers of God. The lack of integrity that is prevalent in our world today comes with a huge

cost. The price to pay is a loss of trust. Trust is absolutely essential in pastoral administration to

function effectively. In spite of these challenges, the fact still remains that great is the impact of

integrity on pastoral administration. This paper is on the impact of integrity on church

administration with specific interest to integrity of pastor in carrying out the ministry.

CONCEPTUAL CLARIFICATION OF PASTORAL INTEGRITY

In order to enhance a proper discussion of the topic under consideration, an understanding of the

word “integrity” is essential. Integrity is a “rigid adherence to a code of behavior”. 16The root of

the word is traced to Latin, “integrities” which means completeness, purity. 17The term integrity is

not only found in the biblical records of the Old Testament and the New Testament, but also

15
Rick Warren, How to Maintain Moral Integrity in the Ministry, https://www1.cbn.com/spirituallife/how-to-maintain-
moral-integrity-in-the-ministry.Accessed on 17thOctomber, 2019.

16
Pukumah Haniel Yakubu, “The place of Integrity in Contemporary Pastoral Ministry”, in Ministerial Integrity,
Abraham Olutoye Odeleye, Ed, (Ibadan: KOGIAH Communications, 2018), 235.

17
Ibid.
found in the Secular world. It is seen in man’s relationship with God, men and other created

beings. Extra-biblical records about integrity could be linked to the Ancient Near East (ANE)

and the Ancient Roman World (ARW). In the Ancient Near East (ANE), perception or concept

of integrity has to do with fullness or wholeness, truthfulness, and sincerity of heart.18

The word integrity itself is a military word that comes to us from an ancient Roman army

tradition. In the ARW, the Roman army inspections of breastplate clearly described the concept

of integrity. It was said that during the morning inspections, the inspecting Centurion would

come in front of each legionnaire and let the soldier strike with his right fist the armor on the

breastplate that covered his heart to test the authenticity of the breastplate if it is sound or not and

to know whether it can protect the heart from the sword thrusts and from arrow strikes. 19Walker

further described the Ancient Roman World inspection of the breastplate saying: As the soldier

struck his armor, he would shout “integritas” which in Latin means material wholeness,

completeness, and entirety.20 By these expressions of Walker about integrity in the ARW,

integrity refers to the putting on of armor, of building completeness, wholeness in character and

on the soundness of the armor.

The Hebrew word for integrity is Tom or Tumnaah, which stands for whole, complete, sound,

unimpaired or perfection. It also means faithfulness, trustworthiness. 21 Also, integrity is the

strength and firmness of character, utter sincerity, honesty and a state of being undivided. 22 This

position indicates that integrity is a virtue which is inbuilt in mankind from where sincerity and
18

19
Walker, W.L. “Integrity” in International Standard Bible Encyclopedia, CD-ROM, 2006 edition, np.
20
Ibid.

21
William D. Mounce, Mounce’S Complete Expository Dictionary of Old and New Testament Words, (Grand Rapids:
Zondervan, 2006), 72.

22
Morris G. Watkins and Lois I. Walkins, The Complete Dictionary of Home and School (Colorado Springs:
International Bible Society, 1992), 32.
honesty are its end products. The person who carries integrity has a unity of life and character.

Similarly, integrity is considered as (I) Firm adherence to moral or artistic values:

incorruptibility. (ii) An unpaired condition. (iii) The equality or state of being undivided. 23 The

different assertions on integrity above tend to agree that it is a state of human mind which is not

corrupt or soiled with negative attributes and which produces fruits of faithfulness. It is an

attribute that is constant and does not change as a result of situation.

The bible revels that God is the root of human integrity and He was the basis of human existence

and so the architect of all that had to do with humankind. It was after God’s perfect standard that

man was created (Genesis 1:26-27).

THE CHARACTER OF THE PASTOR

The second subject examined in-depth is the character of the twenty-first century pastor. There is

no substitute for godly character. If pastors do not have godly character as the foundation of their

ministries, it will be revealed over the long term in failed ministries and damaged lives and

congregations.

The Scripture includes what the pastor is to do, but first and foremost it outlines who he is to be

in his character. The pastor profiled in I Timothy and Titus is not perfect, but he is to be

considered, blameless. (I Tim 3:2). What the Apostle Paul is indicating in this passage, is that

pastors must be people who are consistent enough in character, to earn the trust and respect of

the people who know them.24 Personal integrity must be at the core of everything the twenty-first

23
Merriam Webster’s New Encyclopedic Dictionary (Springfield: Federal Street Press, 2002), 112.
24
Lynn Anderson, They Smell Like Sheep: Spiritual Leadership for the 21 st Century (West Monroe, LA: Howard Publishing
Company, 1997), 159.
century pastor does. According to James E. Means, Integrity comes from the Latin term

integritas, meaning soundness . . . the quality or condition of being whole or undivided . . . .

Integrity embraces uncommon devotion to truth, unyielding opposition to falseness, and

unvarying commitments to ethics, morality and virtue. The integrity of the pastor must be

unwavering and solid in every area of life.

God blesses the pastor who has good character. Means also wrote: .Effectiveness relates to

individual character and competence, not to spectacular gifts or advantageous circumstances.

God rarely blesses the ministry of those with dubious character, questionable behavior, and

unremarkable spirituality. God’s blessing normally rests upon those who have their moral,

spiritual, and intellectual act together.25God blesses steady character and faithfulness more than

He does spectacular gifting and abilities. Stephen Olford said, God is far more concerned with

who we are than what we do. If who we are doesn’t satisfy His holy demands, then what we do is

virtually worthless.26 The focus should not be so much on methodology in ministry, but on

character that is unchanging and based on the Word of God. If good character is not present,

good methodology is worthless. Pastors are to lead by character primarily and not by programs.

Character is lacking in the twenty-first century as evidenced by a number of high profile pastors

who have fallen and others who have been involved in questionable ethical situations.

Tremendous character deficits lead to cynicism toward pastors, and ultimately toward the

churches they serve.

25
James E. Means, Effective Pastors for a New Century (Grand Rapids: Baker Books, 1993), 17.
26
Stephen F. Olford, . The Leadership of Christ,. in Giving God the Glory, ed. by David Porter (Bromley, Kent, England: STL
Books, 1985), 32.
The study of the pastor’s character includes specific areas. These include his personal prayer and

devotional life, study habits, private actions, family habits, and public actions and persona. Each

of these is a reflection of who the pastor is, and what is important to his overall ministry.

While it is the author’s position that calling and character must be consistent regardless of the

size of the church, there are differences in the application of the functional competencies needed

to pastor churches of various sizes. The basic areas of the functional competencies do not

change, but the application of the competencies differs somewhat depending on the size of the

church.

CHARACTER IN LEADING HIS FLOCK

There are several character traits in Scripture for the pastor, which fit best within the context of

relating to and leading the flock, the body of Christ. These character traits impact how the pastor

interacts with and leads the flock. It is crucial that the pastor guard himself against moral failure

and character destruction. His character directly impacts the flock and its spiritual stability and

growth.

Hospitable

The pastor must be hospitable., Gk. philoxenos (I Tim 3:2; Tit 1:8). Literally, this means, loving

strangers or generous to guests. Generally, the idea is that the pastor is to make himself and his

abilities available to people he does not know, and minister to them in the name of Jesus.27

It is an attitude of serving people in the name of Jesus. Jesus said in Lk 14:12-14, When you give

a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors,

lest they also invite you back, and you be repaid. But when you give a feast, invite the poor, the

maimed, the lame, and the blind. And you will be blessed, because they cannot repay you; for

27
Ralph Earle, .Hospitable., Word Meanings In The New Testament (Peabody, Massachusetts: Hendricksen Books, 1997), 390.
you shall be repaid at the resurrection of the just. In being hospitable, the pastor models the

principle of the Great Commandment, You shall love your neighbor as yourself. (Matt 22:39).

This demonstrates the love of Jesus, and provides opportunity for the message of Jesus to go

forth, and for God to be glorified. He is to be unselfish with his life.

Not Greedy for Money

The pastor is not to be greedy for money, Gk. aischrokerdēs, (I Tim 3:3; Tit 1:7). He should be a

good example and manage his money well, and pay all of his bills on time in order to maintain

his witness both inside and outside the church. Many pastors through the years have given the

church a bad name because of their irresponsibility with money.

The pastor must be certain that in his ministry, his goal is not to rise in the ranks of the

profession in order to better himself financially. There is nothing wrong with a pastor being

blessed financially. The Apostle Paul wrote, Let the elders who rule well be counted worthy of

double honor, especially those who labor in the word and doctrine. For the Scripture says, You

shall not muzzle an ox while it treads out the grain and, The laborer is worthy of his wages (I

Tim 5:17). The pastor’s primary goal however, is to be in the will of God and be faithful

wherever God places him. Earthly treasures should not be his desire. The parable of the rich fool

(Lk 12:20) is a good example of what happens to the one who makes money his idol. The pastor

is to vigorously avoid the attitude of Judas (Jn 12:6) who tried to enrich himself dishonestly.

He should always leave the handling of the church’s money to others who can be trusted, and

ensure that he is always above reproach in his dealings with money, so as never to draw

questions or accusations about any perceived preoccupation with money or mishandling of it.

The Bible states: The love of money is a root of all kinds of evil, for which some have strayed
from the faith in their greediness, and pierced themselves through with many sorrows. (I Tim

6:10).

Furthermore, in his attitude toward money, if the pastor is to lead his flock to be faithful stewards

of what God has entrusted to them in terms of the giving of their time, talents, and treasures, the

pastor has to set the example. While the details of his financial stewardship are usually

confidential and known only by a few people, they are not confidential to God. God knows

exactly how a man is using what has been entrusted to him. If he expects his flock to be faithful

and receive the blessings of God, he too must be faithful.

Able to Teach

The pastor is to be able to teach., Gk. didacticos (I Tim3:2). He is to be a skillful teacher of the

Word of God. Every man will not have the same capabilities in this area, but the requirement is

that every man be capable. He has to be able to communicate the Word of God in a way that

people can clearly understand it, so God can use it in their lives to bring about change. Teaching

the Word of God represents the highest degree of spiritual commitment.

The man of God is to have a God-given combination of conviction, consecration, and clear

communication abilities. There should be no major impediments on the part of the pastor either

by way of physical hindrances, or presentation abilities. The pastor as teacher does not teach his

own thoughts or desires. He teaches the Word of God, so that others might know God and

understand what it means to be a follower of Jesus Christ.

Guardian of Truth

The pastor is to hold fast the faithful word as he has been taught, that he may be able, by sound

doctrine, both to exhort and convict those who contradict. (Tit 1:9). The pastor is the guardian
against error in the church. He must cling to the truth that he has been taught, and exhort others

to do the same.

The faithful teaching of right doctrine within the church will grow the church in its spiritual

health, and protect it from false teachings and from false prophets. Jesus said, Beware of false

prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. (Matt

7:15). There are many false teachers today who are confusing people and destroying spiritual

lives with heresies. The pastor of God’s church is to vigorously proclaim and defend biblical

truth.

It is the responsibility of every Christian to be diligent, to present yourself approved to God, a

worker who does not need to be ashamed, rightly dividing the word of truth. (2 Tim 2:15). It is

also the responsibility of every Christian to always be ready to give a defense to everyone who

asks you a reason for the hope that is in you, with meekness and fear. (I Pet 3:15). It is a greater

responsibility for the pastor who has been entrusted to proclaim and guard the truth.

In his private study habits, the pastor should diligently study the Word of God and prepare

himself with integrity, to proclaim the truth to God’s people. It is a holy thing to be given the

privilege to stand before a congregation and proclaim the truth of Scripture. To do so in an

unprepared or sloppy manner would be an offense to God.

A Good Testimony With Outsiders

The pastor is to have a good testimony among those who are outside, lest he fall into reproach

and the snare of the devil. (I Tim 1:7). People outside of the church who observe the pastor,

should observe a man of godly character. Much irreparable damage has been done to the church,

and to the cause of Christ, by men who have fallen morally or otherwise hurt people outside of

the church. William Hendricksen and Simon J. Kistemaker concluded, .It is immediately clear
that according to Paul’s inspired teaching the prospective overseer must have a favorable

testimony from two groups: a) insiders, that is, church members, and b) outsiders, that is, those

who are outside the church.

The devil desires to ensnare and destroy all of God’s children, but especially God’s chosen

servants. Pastors have the ability to impact multiple lives through proclaiming the message of the

Gospel.28 When the devil wins a battle and brings down even one pastor, the damage is many

times greater than it is with an individual believer who falls, because of the pastor’s sphere of

influence.

BIBLICAL FOUNDATION OF PASTORAL INTEGRITY AND PULPIT MINISTRY

a. Integrity in Old Testament:

In the Old Testament integrity conveys the meaning of that which is “complete, blameless, just,

honest, perfect, peaceful, etc. Hence, it has an attribute or attitude that reflects reliability. In

summary, the basic meaning of “integrity” in the Old Testament is “soundness of character and

adherence to moral principle,” i.e., uprightness and honesty. The clear example of these virtue

can be found whenever one is referring to Abraham (Gen 20:5), David (1 Kings 9:4), Job (Job

2:3, 9; 4:6; 27:5; 31:6), and many others in the bible). A common expression is "to walk in

integrity," indicating habitual manner of life. In Proverbs integrity is seen as an essential

characteristic of the upright life: Jehovah will protect those who walk in it (2:7); their security is

assured (2:21; 10:9; 20:7; 28:18); it is a trustworthy guide for living (11:3), and better than

wealth (19:1; 28:6) (Price 857).

b. Integrity in the New Testament

28
Hendricksen and Kistemaker, New Testament Commentary: Thessalonians the Pastorals and Hebrews, 119.
The word “integrity” is a translation of the Greek word aphthoria. It is originated from aphthoros

meaning “uncorrupted”. It is from the root word phtheiroo meaning incorruptness. The word

only exits in Titus 2:7. According to Walker, the word does not occur in the New Testament, but

its equivalents may be seen in "sincerity," "truth," the "pure heart," the "single eye," etc. In the

above sense of simplicity of intention it is equivalent to being honest, sincere, genuine, and is

fundamental to true character.29 In the NIV Bible translation, there are three occurrence of the

word Integrity in the New Testament. The first is in Matthew. 22:16 “we know you are a man of

integrity and that you teach the way of God in accordance with the truth. You are not swayed by

men”. In this place it is used for Jesus by the disciples of the Pharisees and the Herodias as a man

of his word. The second is in Mark 12:14. It is the same as what is found in Matthew. The third

is in Titus 2:7 “In your teaching show integrity, seriousness”. The sense here specifies integrity

as an indispensable ingredient in Christian teaching. The meaning is essentially the same as that

in the OT.30Finally the use of integrity in the NT denotes incorruptibility, soundness, purity of

mind or heart in both teaching and conduct.

CHARACTERISTICS OF PASTORAL INTEGRITY

Christine Tucker states some Characteristics that a Church leader with integrity should possess

through Paul’s directives in 1Timothy 3: 1 – 10 and Acts 6: 3 – 5. Below are few of these

Characteristics as Tucker provides.31Church leaders with integrity are as follow:

1. Disciplined: To be self-disciplined is to be self-controlled and makes a minister to

control his emotion, behavior and desire in the ministry. An addict is a person who
29
Walker.

30
Payne, J. Barton. Theological Wordbook of the Old Testament. 2:973-974. Edited by R. Laird Harris et al. (Chicago:
Moody Press, 1980), 974.
31
Tucker Christine, https://work.chron.com/characteristics-pastor-8864.html. Accessed 21st October, 2019.
 has lost control of his life. Avoid doing things and going to places disadvantageous

to their calling. This makes members respond cooperatively to the discipline

enforced on them.

2. Have vision: It calls for men of integrity as a church leader to catch the vision

related to the assignments. With vision they are able to see the end result of actions

and are able to mobilize members towards achieving them.

3. Have Wisdom: They rightly apply knowledge in moral and spiritual matters and

competently handle baffling situations and complexities in human relations.

4. Good decision takers: Men of integrity are bold and swift in taking decisions,

especially when all facts are known and the will of God ascertained. They avoid

procrastination.

5. Sincerity: These people exhibit sincerity in managing resources

6. They have executive ability: They are able to implement plans, handle projects and

other activities based on priority.32

7. They are full of the Holy Spirit: Above all church leadership calls for deep self-

examination as enjoined in 2Timothy 2:15, “Do your best to present yourself to

God as one approved, a workman who does not need to be ashamed, and who

correctly handles the word of truth”.

PLACES TO DEMONSTRATE INTEGRITY

Integrity as a thing of the human soul must begin there, and the product of the heart is seen in

whatever man is bound to say or do. Yakubu states four possible places to demonstrate integrity

and these includes:

32
Tucker.
 i) The heart: In discussing integrity, it is suggested that it must first of all be forged in

the heart. This is made possible through God’s redeeming grace and regenerating

spirit. This is what makes ministers to be authentic men and women of God. It makes

them to be in harmony with God and with fellow men. It also brings out worship from

the heart to the mouth, unlike those who claim to be what they are not; 33 also, Charles

Haddon Spurgeon was concerned with integrity in his daily affairs. In trying to point

out the relevance of integrity as what matter most in the human relationship with God

and with people in the society, he had this to say to his students:

It will be in vain for me to stock my library, or organize societies, or project schemes, if

neglect the culture of myself; for books and agencies, and system, are only remotely the

instruments of my body calling; my own spirit, soul, and body, are my nearest machinery

for sacred service; my spiritual faculties and my inner life are my battle axe and weapons

of war.34

The first thing to practical Christianity is integrity. This means that the heart which controls the

whole body system is being controlled by the spirit for every good service to God and to

humanity.

ii) In the home: Integrity as the fruit of the heart manifests itself as people relate with

one another in their own. The forged character goes with anyone wherever he is. The

way any minister lives his life at home tells a lot about him and has a great effect on

his ministerial calling. Therefore, it could easily be told if a pastor is a person of

integrity from the way of his life from his family.

33
Yakubu, 240.
34
http://www.crosswalk.com/church/pastors-or-leaders. Accessed on 14th October, 2019.
 iii) In the market places: The minister is a man of every place, and every people. God

never showed any discrimination, neither did Christ. Pastors should be trustworthy in

society and community within which they live. Paul called on Timothy to exemplify

this in 1Timothy 3:1-4.35 The minister should love and seek the development of the

community through the life of integrity that it requires.

iv) In the Pulpit: the pulpit is where the pastor is where the pastor normally stands to

declare the oracle of the Lord. What is being spoken and practiced tests pastor’s

integrity. Does the pastor live what he preaches? For man of integrity like Paul, he

confidently says:

And I was in passed into a state of weakness and fear dread and great trembling [after I had

come] among you. And my language and my message were not set forth in persuasive

enticing and plausible words of wisdom, but they were in demonstration of the Holy Spirit

and power a proof by the Spirit and power of God, operating on me and stirring in the minds

of my hearers the most holy emotions and thus persuading them, So that your faith might not

rest in the wisdom of human philosophy, but in the power of God (1 Corinthians 2:3-5AMP).

The message of salvation is not for sale. Grace cannot be bought. It was given and received

freely; so it should be given out as well. It will be made known with seriousness. The pulpit must

not be meant to be a place where any other thing apart from God News is proclaimed. The

ministers of the gospel should not use the pulpit to curse or abuse God’s people. The pulpit is

sacred and should be used for sacred assignments.36

IMPACT OF PASTORAL INTEGRITY ON PULPIT MINISTRY

35
http://www.crosswalk.com/church/pastors-or-leaders. Accessed on 14th October, 2019.
36
Yakubu, 241.
It protects the minister and his ministry. (May integrity and uprightness protect me because my

hope is in you? Psalm 25.21).

There are people around the world today who do not want God’s servant to succeed or, even

worse, want to watch one’s downfall. Psalm 25 reminds us that God provides a shield around His

Children when they understand the value of integrity in all areas of lives.

2. It gives confidence and boldness. (The man of integrity walks securely. Proverbs 10.9)

One can be confident when living and leading with integrity; there will be confident without fear.

3. It helps in making better decisions. (The integrity of the upright guides them. Proverbs

11.3)

The closer one walks with Jesus, the more growing to be like Him. Thus, growing in integrity

calls for daily walk with the Lord and having cordial relationship with Him.

4. It reflects well on the Lord. (I know, my God, that you test the heart and are pleased with

integrity. 1Chronicles 29.17)

When you make choices, what does it reflect about who you are and whose you are? Integrity

displays Jesus to those around us. “Let other see Jesus in you” is what one of our Baptist Hymnal

says. Integrity gives true picture of Godly leadership.

5. It sets one apart. (Better is a poor person who walks in his integrity than one who is

crooked in speech and is a fool. Proverbs 19.1)

6. It creates trust in others. (For we aim at what is honorable not only in the Lord's sight but

also in the sight of man. 2 Corinthians 8.21)

We are to be an example of Christ’s likeness to the world. The simple way to do this is through

integrity and acting honorably.

 7. It increases impact. (One who is faithful in a very little is also faithful in much, and one

who is dishonest in a very little is also dishonest in much. Luke 16.10).

Much is expected of those who are faithful to their master. When one is faithful to what God has

called him/her to do, more opportunities is given to such individual to impact the world for the

benefits of Christ’s Kingdom.

8. It extends influence. (The righteous who walk in his integrity, blessed are his children

after him! Proverbs 20.7)

Integrity is contagious, especially to little ones, and coming generation.

 CHAPTER THREE

METHODOLOGY

3.1 Introduction

This chapter presents the research methodology. The study sought to contextually analyze the

book of Titus 2:7-8 in relation to Pulpit Ministry and Integrity and also identify the implication

for Anglican Communion Wusasa Dioceses.

3.2 Ministry Context (Study Area)

Diocese of Wusasa Anglican Communion was incorporated in Zaria, Nigeria with registration

number 81219. It was registered on 28 Sep 2015 and located at No. 1, Bartholomew street,

Wusasa. The Anglican Diocese of Wusasa is one of eleven within the Anglican Province of

Kaduna, itself one of 14 provinces within the Church of Nigeria. The current bishop is Ali Buba

Lamido who is also the Archbishop of the Province.

3.3 Study Population

There are 220 pastors right now in the. This project is limited to some 30 pastors ministering in

the city Zaria. The rest will be touched indirectly by their colleagues and will be informed about

the findings and their applications..

3.4 Inclusion and Exclusion Criteria

The sampling, as indicated, took into consideration the issues of gender, age, marital status,

educational field, qualifications, experience in the organisation and profession. In this manner,

the researcher selected both men and women of different ages.

3.5 Research Method

A mixed method approach was used for this study, with a sequential explanatory design. The two

designs of the study were completed in sequence with the quantitative design first, followed by
the qualitative design. The qualitative research needed to follow on after the quantitative research

because the participants for the qualitative study were identified from the quantitative study.

3.5.1 Quantitative Study Participants

Participants for the quantitative design of this study were senior, associate and youth pastors

from Wusasa Diocese. In total, 35 (N) pastors were eligible to be participants in the quantitative

section of the study. These pastors were chosen from the following churches to be included in

this study: Anglican Church of Burundi in Bujumbura Diocese, Free Methodist Church, United

Methodist Church, Evangelical Church of Friends / Quakers Church, Church of Jesus Christ on

Earth by His Special Envoy Simon Kimbangu, Lutheran Church Federation and Union Baptist

Church. Each respondent was invited to participate in the questionnaire survey.

3.5.2 Qualitative Study Participants

The participants for the qualitative design of the study were identified from those who responded

to the quantitative research questions and who said they were willing to be part of the qualitative

study. The participants for the qualitative design of the study were identified by the researcher.

The researcher alone knows the identities of those who agreed to participate in the qualitative

design of the study. A total of (N) 7 (A, B, C, D, E, F and G) pastors were eligible to participate

in the qualitative part of the research. Just one participant from each church organisation was

identified by their impactful experience to meet the criteria established for the qualitative design

of this research project.

3.5 Data Collection

A structured, interviewer-administered questionnaire was used for the data collection. The

questionnaire was developed in English and was adapted from previous studies. Participants
responded to open ended questions using their own words. The researcher administrated the

survey by distributing the questionnaire and collecting the answered questionnaire himself and

thereafter he recorded his findings in writing. To guarantee anonymity to the participants who

completed the questionnaire survey their answers will be held in a secure area under the control

of the analyst researcher and then destroyed.

The researcher transcribed the clarification interviews that he conducted with the

abovementioned selected participants. The name of the respondent appeared just on the consent

form. Just collective outcomes and information from the clarification interviews were reported,

either anonymously or under a pseudonym.

3.6 Data analysis

Since Pre-intervention Qualitative Research requires a mixed method approach, or triangulation,

the investigator chose to use Questionnaires and Interview Guide Questions. Once

Questionnaires have been collected from the respondents who are the pastors, these

Questionnaires were coded first. Then the researcher read and reread them to become familiar

with them. After that he examined the data in a holistic fashion: number after number until the

last number in order to find the way to communicate the interpretations. This process helped the

researcher to obtain texts from the data sources and to report them on a table of results. This

table helped to summarize his findings. The goal of this process is to quantify the occurrences of

various events, that is to say, moral, financial, and relationship integrity of the pastors of the

Anglican Communion Wusasa Diocese.

3.7 Instrumentation

Two types of instruments were used for data collection. The first one is the Questionnaires, and

the second one is the Interview Guide Questions. The Questionnaires and the Interview Guide
Questions complement each other to help the investigator get trustful findings. In both cases, the

investigator and the participants took part actively in the process of data collection through

Questionnaires and Interview Guide Questions, not only at the level of data collections or

investigations, but also in interpretations and conclusions. There are some types of questions the

investigator asked to the respondents. Some of these questions were open-ended questions.

Open-ended questions are often an excellent way to conclude a questionnaire because it allows

the respondent to express any additional feeling or thought (Thumma 222). In addition to Open-

ended questions, there were broad open-ended questions used to ask for generalized and possibly

extensive comments by the respondents. In each case, according to Thumma, such questions

should be followed by sufficient blank space to allow people to write their answers (223). Open-

ended questions allow for more flexibility in grouping and re-categorizing the responses later in

the analysis of information. A cover letter was attached to the questionnaire. For the

Questionnaire, the respondent himself writes the responses.

3.8 Questionnaire Protocol

According to Sensing, “A questionnaire is a paper and pencil instrument for doing an interview”

(113). For this Pre-intervention Qualitative Research, questionnaires were written by the

researcher. The investigator called each participant for an appointment and brought him the

questionnaire to be filled according to the participant’s convenience, and he got another

appointment to pick up the filled questionnaire and to interview the participant at the same time.

To help increase the number of questionnaires and interview guide questions returned, the

researcher collected personally finished questionnaires and interview guide questions from the

respondents directly. In spite of the fact that there was a problem of the barrier distance for the

researcher to go from a participant’s home or office, to the next one, he did not pay attention to
the confinement due to the world-wide crisis of health of the corona virus. In spite of the fact that

there is a worldwide crisis of the corona virus the investigator respected its measures and went

from one participant to another for the data collection.

The Interview Guide Questions is the second method of data collection that helped the

investigator to find out the stories, criticisms, and explanations given in the case of Wusasa

Dioceses. The interview also provided the researcher with valuable insights. The investigator

read the questions that he had prepared on a sheet of paper. The respondent replied, and the

investigator transcribed. Interviews involve personal, one-to-one interaction, and there is more

possibility for the respondent to give more precision about what he said during the questionnaire

he filled.

3.9 Biblical and Theological Framework

The biblical and theological framework for the contextual analyses of Titus 2: 7-8 in relation to

Pulpit Ministry and Integrity.

3.9.1 Discourse Structure of Titus

A brief discourse analysis of Titus will help locate within the overall context of the book, the

linguistic significance is highlighted by lexical patterning, semantic parallels, and the imperative

emphasis of key words.

3.9.2 Exegesis of Titus 2:7-8

The critical explanation of the scripture translated from Greek

3.9.3 Reader Response Hermeneutic of Titus 2:7-8

According to reader-response hermeneutics, the text does not have its own objective meaning;

rather, it is the individual reader who assigns meaning to the text based on the questions and

expectations prompted by that reader’s particular social and institutional circumstances.

3.10 Pilot study

This pilot study was based on the prepared questionnaires to pre-test and refine the instrument. A

total of 7 participants from the theology department made up of 4 lecturer-pastors and 3pastors,

participated in the pilot study to evaluate the survey. Participants made some recommendations

regarding questionnaire rearrangements.

3.11 Ethical Considerations

This project is based on the impact of the issue of the preacher’s integrity on his/her church

members. It is the issue of integrity between what is preached and what is lived out by the

preacher himself/herself, not only on Sunday on the pulpit, but also during the workweek. It is a

very sensitive subject. To maintain confidentiality, all questionnaires were confidential, and data

from this research were reported only in Summary Sheets. Confidentiality was ensured for the

questionnaires. The questionnaires were preceded by some explanations on the sheet of paper

from the questionnaires. Interview and the answers were confidential and only accessible to the

researcher. Printed data in hard copies were secured in the investigator’s locked security file box.

Six to twelve months after the dissertation completion and its final approval, hard copies of the

data will be destroyed. Since this a Qualitative Pre-intervention Research in which investigator

and all participants took part at the same time from the beginning to the end of the project,

investigator had every participant sign a Letter of Informed Consent in order to maintain

confidentiality. A copy of this Letter of Informed Consent was included in the Appendices D.
Endnotes
1. Rick Warren, How to Maintain Moral Integrity in the Ministry,
https://www1.cbn.com/spirituallife/how-to-maintain-moral-integrity-in-the-
ministry.Accessed on 17thOctomber, 2019.

2. Pulpit Ministry and Integrity: A Contextual Analysis of Titus 2:7-8 by Dr. Samuel .S.
Alamu

3. James E. Means, Effective Pastors for a New Century (Grand Rapids: Baker Books,
1993), 17.h

4. Nehemiah 8:4

5. Wim A Dreyer, The Amazing Growth of the Early Church, Research Gate,
www.Integrity/Amazinggrowthearlychurch.pdf, 2019

6. Gary W. Demarest, The Preacher’s Commentary, Vol 32, 1984

7. Rick Warren, How to Maintain Moral Integrity in the Ministry, 2019

8. Titus 2:7-8, NIV

9. Isaac D. Akutm and Tony Aku Amba, Koinonia and Integrity: Catalysts for Growth in
the Early Church, 2020

10. Isaac D. Akutm and Tony Aku Amba, Koinonia and Integrity: Catalysts for Growth in
the Early Church, 2020

11. Isaac D. Akutm and Tony Aku Amba, Koinonia and Integrity: Catalysts for Growth in
the Early Church, 2020

12. James Means, Effective Pastors for a New Century (Grand Rapids: Baker Books, 1993),
17

13. John Tiller, “Ministry” in New Dictionary of Theology, ed. Sinclair Buchanan Ferguson
et al, (Leicester: Inter-Varsity Press, 1988): 430-433

14. Thomas Robert L. New standard American Aramaic and Greek Dictionary, (Anaheim:
Foundations Publications, 1998), 453

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