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Christian Conversions a Tool for Social Transformation in Nigeria

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i

THE HEART OF THE ACT:

CHURCH, POLITICS AND SOCIAL
TRANSFORMATION
ii

THE HEART OF THE ACT:

CHURCH, POLITICS AND SOCIAL
TRANSFORMATION

A Festschrift in Honour of
His Grace, Most Rev. Michael Kehinde Stephen

Edited by

Rosaline O. Opeke
Olumuyiwa. O. Familusi
Olugbemiro. O. Berekiah

IBADAN UNIVERSITY PRESS

2018
Ibadan University Press,
Publishing House,
University of Ibadan,
Ibadan, Nigeria
iii

© Most Rev. M. Kehinde Stephen

[email protected]

First Published 2018

All Rights Reserved

No part of this publication may be reproduced, transmitted, transcribed,

stored in a retrieval system, or translated into any language or computer
language, in any form or by any means, electronic, mechanical, magnetic,
chemical, photocopy, recording, manual or otherwise, without the prior
permission of the publisher.

ISBN: 978 – 978 – 8529 – 34 – 7

iv

CONTENTS
Profile of the Most Rev. Michael Kehinde Stephen ix

Foreword
xvii
Preface
xix
Acknowledgements
xxiii
Contributors
xxv
SECTION A: GENERAL
1. The Monk, His Moniker & The Mocked: An Examination
1
of the Church, Politics & Social Transformation - Through
the Prism of the Ministerial Work of Most Rev. Michael
Kehinde Stephen
Konyinsola Ajayi (SAN)
2. Christ’s Helping Hands: The Christian’s Mandate to Serve
29
Rosaline Opeke
3. Methodist Church in Identity Crisis Within the Context of
39
Politics, Security, and Injustice in Contemporary Nigeria
L.S. Ayo Ladigbolu
4. Christian Conversion as a Tool for Social Transformation
49
in Nigeria
Olumuyiwa Olusesan Familusi
5. Towards A Transformational Church: A Call to Reposition
67
The 21st Century Nigerian Church
Chinonyerem Chijioke Ekebuisi
SECTION B: BIBLICAL STUDIES THEMES
6. Insights from Biblical Concept of Political Leadership and
83
Social Service as Model for Christians and Politics in
Nigeria
Sampson M. Nwaomah and Emmanuel O. Eregare
7. Implications of The Deuteronomic Concept of Prophecy as
93
v

Vehicle of Socio-Political Transformation for the Christian

Church in Post-Modern Africa
Olugbemiro, O. Berekiah
8. Prophets as Consultants in Ancient Israelite and Nigerian
113
Socio-Cultural Contexts
Peter Olanrewaju Awojobi
9. Politics and Social Transformation in the New
129
Testament Perspective: Lessons for Political Leaders
in Nigeria
Olusola Igbari

10. Mission in the New Testament with Emphasis on

143
Mark’s Gospel
Honore M. Sewakpo

11. The Role of Kings in the Socio-Political Transformation

155
of Ancient Israel
Barnabas Oluwabori Alao

12. Health and Wellness in III John 2 and its Implications for
167
the Yoruba
Ruth Oluwakemi Oke

13. Reappraising the Imperative of Women’s Inclusion

181
in Political and Church’s Leadership for Social
Transformation: Deborah and Huldah as Paragons
Florence Abimbola Egbeyale

SECTION C: SOCIOLOGY AND ETHICS

14. Church Ministry as Service to Humanity
195
Ebenezer Ola. Adeogun

15. Rich Church in an Age of Hunger: Re-emphasizing the

213
Divine Mandate of the Church in Poverty Alleviation
in Nigeria
Job Oluremi Okunoye
vi

16. The Church, Ethics and National Development

231
Kayode Peter, Kareem

17. Social Action as Medium of Church Contribution

249
to National Development
Victor O. Adetona

18. John Wesley’s Concept of Church Ministry as Service

261
to Humanity
Doherty K. Fagbiye
19. Transactional Versus Transformational Relationship
269
Between Ministers and Lay Officers in Methodist Church
Nigeria
Joseph. O. Odunuga

20. Urban Religion and ‘Noise Pollution’ in Ibadan, Nigeria:

285
A Sociological Perspective
Olufikayo Kunle Oyelade

21. The Relevance of Religious Leaders in Fostering an

299
Enduring Democratic Change Agenda in Nigeria
Olusegun Peter Oke

22. The Place of Religion in the Fight Against Corruption:

309
The Nigerian Case
Ké ̣hìndé Adéyọóḷ á Fọláyan

23. The Roles of the Church in Modern Politics

321
Chris Nwagurum Godspower

SECTION D: THEOLOGICAL EDUCATION AND

ECUMENISM
24. Theological Education as a Means of Transforming
337
Pastoral Ministry in Nigerian Pentecostalism
Deborah Doyinsola Adegbite
vii

25. Promoting Social Transformation through Ecumenical

355
Projects among Christian Denominations in Nigeria
Solomon M. Mepaiyeda

26. Theological Education and Church Administration

371
Esther Oluwafunmilayo Ayandokun

27. Models of Theological Education for Effective

385
Church Administration in the Nigerian Church
Raphael Akhijemen Idialu

POST SCRIPT
395

TRIBUTES
399
48
49

4
CHRISTIAN CONVERSION AS A TOOL FOR
SOCIAL TRANSFORMATION IN NIGERIA
Olumuyiwa Olusesan Familusi

Abstract

Conversion, a cardinal factor in religion, has continued to elicit

reactions from scholars in various fields of study. It is not
logically possible to discuss propagation of religion without
recourse to conversion. This paper argued that Christian
conversion does not only enhance increase in membership of a
religion, but it is also an avenue for social transformation of
individual converts and a society. It is premised on diffusion theory
of social change, which posits that changes occur as a result of
contact, interaction and acquisition of new ideas, values and
norms. Some converts were interviewed and their opinions were
complemented with a content analysis of relevant academic
materials. The paper established that Christian conversion has
been instrumental to the transformation of converts as well as the
society in terms of culture, morality, education, economy and
healthcare.

Keywords: Conversion, Christianity, Social transformation, Nigeria.

Introduction
The relevance of conversion in every religious tradition cannot be
ignored. Perhaps, it may be logical to say that every religious adherent
is a convert either by choice or by inheritance. For any religion to be
propagated, especially in an area where it is not very dominant,
converts have to be made as religion cannot be impactful without
adherents. In history, experience has shown that beyond membership
drive, conversion has been instrumental to growth and development of
individuals and society. This is what this paper sets to establish. In
other words, in the parlance of Sociology of religion, conversion goes
beyond spirituality, as it is a fundamental ingredient of social change
and transformation.
50

Concept of Conversion
The word ‘conversion’ has been given various interpretations by
scholars. Such interpretations often engender its misunderstanding in
academic discourse and religious locale. Thus, conversion is
sometimes used to connote some meanings that the word does not
logically stand for. Literally, the root meaning of conversion is turning
out, or complete and thorough transformation. Nabofa opines that the
word is used very loosely to include “sudden religious illumination,
with its attendant high emotional overtones, the slow religious growth
or development, and all the varieties or degree between the two”.
Religious conversion is the adoption of a new religion that is different
from one’s previous religion. In this case, a Christian changes to Islam,
traditional religion or any other religion and vice versa. Religious
conversion is the adoption of a set of beliefs identified with one
particular religious denomination to the exclusion of others. Thus
“religious conversion” would describe the abandoning of adherence to
one religion and affiliating with another. In some cases, religious
conversion “marks a transformation of religious identity and is
symbolized by special rituals”. Conversion is not the same thing as
changing from one denomination or group to another within the same
religion. For example, a Methodist becomes a Baptist in Christian
Religion and a Muslim changing from Shia to Sunni. This process is
usually understood as ‘reaffiliation’ as no new religion is adopted.
In the real sense, conversion could be individualistic or collective.
In other words, an individual or a group of people could experience
conversion. However, if conversion is likened to religious experience,
it will essentially be construed as a phenomenon that is absolutely
individualistic. It can also be implied that in history, communities or
groups of individuals do experience conversion. In this case,
conversion may not be total as everybody cannot be converted at the
same time. If some people had earlier been converted, others may wish
to follow suit. Collective or group conversion can be explained in
terms of the coming of Islam and Christianity to Africa and their
subsequent adoption by the people who were practising African
Traditional Religion.
The main argument here is that, in a strict sense of it, conversion is
not synonymous with change of denomination. It entails total and
complete change of one’s religion. Therefore, much of what people,
especially Christians, see as conversion is not conversion. In other
words, when someone who was born into Christianity becomes ‘born
again’ and still remains a Christian, he or she is yet to be converted.
People get converted for various reasons such as marriage, accident of
birth, diffusion, and indoctrination to proselytization. Conversion may
also take place at deathbed or by force as a result of war and violence
or charity. Conversion is based on experience; therefore it could be
51

understood in the light of emotion and psychology of the convert. In

the legal context, The United Nations Universal Declaration of Human
Rights defines religious conversion as a human right: “Everyone has
the right to freedom of thought, conscience and religion; this right
includes freedom to change his religion or belief” (Article 18). Thus in
Nigeria, the 1999 constitution as amended states:
Every person shall be entitled to freedom of thought,
conscience and religion, including freedom to change his
religion or belief, and freedom (either alone or in
community with others, and in public or in private) to
manifest and propagate his religion or belief in worship,
teaching, practice and observance (emphasis mine).

Despite this UN-declared human right and constitutional provision in

many countries, some religions may not be favourably disposed to
conversion. This is the reason converts may experience rejection and
other forms of hostility either from the adherents of the former religion
or family members.

Types and Permanence of Conversion

There are three different ways people get converted. Thus, scholars
have identified unconscious, sudden and gradual forms of conversion.
Unconscious conversion takes place when an individual is brought up
in a religious home. In this context, he or she accepts the religion
practised by his or her parents; or guardians depending on the
circumstances of his or her upbringing. As the word suggests, a person
who got converted unconsciously can hardly think of anytime in his or
her life when he or she was not a member of that particular religion or
when the beliefs of that faith were not accepted by him or her. Many
adherents of various religions gained their religious beliefs in this
manner. In other words, many are Christians or Muslims today because
they were born into Christianity and Islam and since they have not had
cause to change their religion, they have simply undergone
unconscious conversion. How can one explain the case of someone
born into a Christian family and gets baptized on the eight day? Does
he or she know what it means to be a non-Christian?
The second type, sudden conversion is normally described as a
crisis experience taking place at a specific time, which is more often
than not significant for the individual throughout his or her lifetime.
The convert concerned must have practised one religion before
embracing a new one. Sudden conversion is common during crusade,
evangelism or other religious activities that may arouse the
consciousness of people. It may also be an unexpected experience like
that of Paul in the Bible on his way to Damascus. A large number of
52

Christians these days quote specific days, months and years of their
conversion. This is usually preceded by testimonies about their lives
before they had a new religious experience. However, many of such
cases are not real conversions, they are merely cases of people
experiencing certain occurrences in their religious lives. The reason
being that no change of religion is involved. At best, there could be a
change of denomination, which has earlier been explained as
reaffiliation.
There is also gradual conversion, which involves the process or
growth of beliefs extending over a period of time, days, months and
years. During this period, the person moves from a position where he is
rejecting the religion into which he or she was born or which he or she
had earlier embraced. In gradual conversion, the convert takes a long
time studying the new faith before making up his or her mind to
embrace the new faith; when such decision is taken, there is usually no
going back (Nabofa 2000:36).
On the permanence of conversion one could decipher from the
foregoing that conversion is to a very great extent an individual
experience. It is either permanent or transient, depending on the type.
Thus, conversion is likely to be permanent if it is gradual in that the
convert would have taken his or her time to assess the implication of
changing his or her religion. Nabofa metaphorically refers to this as
fire in dry log of wood, which burns slowly but lasts long. On the other
hand, sudden conversion is not usually permanent because it is often a
spontaneous reaction to a call by a leader or adherent of another faith.
In such a situation, there is often no time to think; therefore, the
convert may decide to go back to the former religion having seen no
reason for any change in the first instance. This experience is
analogous to fire in dry leaves, which will burn glowingly but goes
down after a short time. Conversion or re-affiliation for convenience is
an insincere act, sometimes for relatively trivial reasons such as a
parent converting to enable a child to be admitted to a good school
associated with a religion, or a person adopting a religion more in
keeping with the social class he or she aspires to. Conversion of this
nature is also usually not permanent. It may end when the incentive
disappears. Nabofa (2000: 39-40) unambiguously emphasizes that:
In gradual conversion, the adoption of belief is much
slower and therefore likely to be more thorough, whereas,
the sudden converts’ background of religious thought and
consideration is somewhat limited. In some cases, he may
know little more than what he has just heard from the
evangelist. It is, therefore, very likely that when he
reconsiders his decision he will have doubts about the
truth of the argument used and the value of his religious
53

commitment. He is more likely to retrospect to see the

flaws and inadequacies in the evangelist’s address and
conclude that his response was as a result of a hasty and
rash decision.
For personal reasons, a convert may decide to go back to his or her
former religion or adopt an entirely new one. In Christian parlance, this
is referred to as backsliding. Such is a recurring issue among religious
people.

Age of Conversion
Another salient issue in conversion is the age factor. Researches have
shown that much of the cases of conversion take place at adolescence.
This is buttressed in E.D. Starbuck (1899) and E.T. Clark (1929)
studies (quoted in Johnstone 2001: 73) on the psychology of religion
that the most common age for conversion of males is about sixteen
while it is between fourteen and fifteen for females. In Gordon
Allports’ view, quoted by Johnstone, adolescence is the time when an
individual must transform his religious attitude from second-hand to
first-hand fittings of his personality. Johnstone (2001: 74) lends
credence to this position as follows:
That conversion should frequently occur during
adolescence is probably not surprising considering the
hormonal changes, opportunities for new experiences, and
intellectual awakening that occur at this stage in life cycle.
Religion may be one among many other new ideas and
systems to embrace. Or religion that began to be
internalized many years earlier may have developed to a
peaking point that at this time. It is certainly no mere
coincidence that a majority of the follower of new religions
and cults are young people.

The foregoing does not suggest that all conversions occur during
adolescence as there are many cases of old people getting converted. In
the opinion of an informant, conversion experience of an old person
may be authentic than that of a teenager, who may not be critical
enough to know what conversion entails. Consequently, as earlier
established, such conversion may not be permanent.
While conversion may be largely understood to be individualistic,
it could also, to an extent, be collective. However, it must be stated that
a group of people cannot be converted at the same time. Group
conversion can be explained in terms of the propagation of new
religions in a place where a particular religion is dominant. For
example in Africa, before the coming of Islam and Christianity, the
54

people were essentially adherents of traditional religion(s). As these

new religions were being propagated with evangelistic zeal, the people
began to embrace them. The conversion of the head of a family or
village may arouse the interest of members of the family or village. In
furtherance of their mission, everything about traditional religion was
condemned and not a few people were convinced to embrace
Christianity or Islam. Therefore, many religious artefacts were
destroyed, names were changed and structures were altered. This had
been established by Bolaji Idowu (1973), who explains that several
derogatory terms were used to describe African Traditional Religion
and which in Babalola’s (1988: 169) submission, created division in
African society.

Social Transformation
The phrase, social transformation is often interchangeably used with
‘social change.’ To a great extent, the two logically connote the same
thing. The word ‘transformation’ means complete change usually into
something with an improved appearance or usefulness. It is a process
of changing something for the better. The Greek word for ‘transform is
metamorphoo, a combination of two Greek words: meta meaning
‘change’ and morphoo meaning ‘form’. Therefore, metamorphoo
means to change into another form (Ajala 2009:23). Also, the word
means a change of condition. Social transformation is identified as a
large scale social change in terms of cultural reforms or transformation.
The first occurs with the individual, while the second occurs with the
social system (Okanlawon 2012: 463). Social transformation
emphasizes how individuals could alter the class structure to which
they are aligned and in the context of social system, it requires a shift
in the collective consciousness of the entire society. According to
Groenewald (1999: 18), to ‘transform’ is to change in form or
appearance; in condition, nature or character. The ‘social’ is concerned
with human beings in their relations to each other, their living
conditions, and living together in organized communities”. Castles
(1999: 1-18) also makes an important point in his assertion that social
transformation describes how global processes of change influence
local and national communities. Again, social transformation happens
in response to factors such as the economy, war and political
upheavals.
Transformation or change can occur as a result of revolution,
emergence of common purpose, external influences such as culture
contact or conquest as well as fortuitous occurrences. Change has
always been a desired phenomenon in any society. As it is often said,
‘nothing is permanent and the only thing that is permanent is change’.
In the political sphere, using Nigeria as a case study, politicians, while
canvassing for votes from the electorates, do promise change, no
55

matter the slogan of the political party on which platform they are
contesting (Familusi forthcoming).

Conversion and Social Transformation

The purpose of this paper is to establish the nexus between conversion
and social transformation, both at individual and group levels.
Empirically, the functional role of religion in society cannot be
ignored. Emphasizing this, Shupe and Misztal (1998) opine that the
expectation of religion’s loss of influence in personal daily and public
affairs has been with us since the days of the founding fathers of social
science, yet, there is no evidence that religious influence, in whatever
faith tradition, is on the wane. They conclude that the religious factor
has served as a ‘catalyst, if not an organizing prime mover, for
political-economic change. In other words, there are conversion for
the individual and society at large. This is because religion is a
pervasive force that permeates and transforms other social institutions.
Thus, any conversion from one religion to another carries with it
transformative elements of the new religion. The focus of this study is
on the social transformative influence of Christian religion with
examples drawn from Nigeria.

Implications of Conversion for the Individual

The effect of Christian conversion on individual is explicitly stated by
Paul in 2 Corinthians 5: 17 “Therefore, if anyone is in Christ, he is a
new creation; the old has passed away, behold the new has come”. This
passage, though spiritual in content and context, can also be explained
in terms of social transformation.
Change of religion is usually accompanied by change of status. For
instance, the convert sees himself or herself as no more belonging to
the old order. Consequently, he or she now enjoys the benefits accruing
to the adherents of the new religion. He or she becomes a member of a
new family in terms of fellowship and brotherhood. In this case,
brotherhood is not in terms of filial relationship. A new set of friends is
made as what is called the right hand of fellowship is extended to him
or her. The convert initially, logically feels more loved than before.
This is the reason several encouragements in terms of scholarship, job
opportunities, medical assistance, welfare and humanitarian gestures
are provided for converts so as not to have reason to go back to the
former religion.
Getting converted unconsciously, suddenly or gradually is the first
stage of being identified as a Christian, after this a long process of
socialization, which typifies transformation follows. The convert needs
to be baptized, which usually leads to change of name and titles. For
instance, a Muslim who has performed Hajj pilgrimage will have to
drop the title Alhaji or Alhaja and adopt that of Brother or Sister. There
56

is much debate on the imperative of change of name by converts

(Ayantayo 2010: 7). A large number of converts often argue in
support of it. While some may not completely reject their old names,
new ones would be added. That is why it is possible these days to have
names like Isaac Jimoh and Rachael Aminat. Two of the interview
respondents said that they changed their names upon conversion; one
claimed he was not yet convinced to change his name. After baptism
comes confirmation especially in mainline churches in which case the
person who is confirmed becomes a full member. He or she is now
eligible to partake in the Holy Communion, which is one of the ways
religiosity is evaluated (Dzurgba 2002: 24). It should be stated that
whoever is not converted (changed his or her religion) cannot have the
privilege of baptism or confirmation. Confirmation, in particular, is a
big ceremony in Christendom. Thus, it usually goes with pomp and
pageantry. This is one way conversion engenders social change.
Conversion avails people the opportunity to go on pilgrimage.
Beyond being a religious or spiritual exercise, pilgrimage goes with
prestige. Therefore, a convert, who has gone to Jerusalem, will feel
euphoric to be addressed as Jerusalem Pilgrim (JP).
Moreover, the social lives of converts are transformed in different
ways. As earlier mentioned, they become members of a new family,
which often leads to change in diet, dressing habit and adornment,
choice of music and economic activities, in terms or pattern of
consumption and business transaction. Of course, religion is a proven
shaper of economic attitude and behaviour. Hence, many people have
had reasons to reject employment offers and change their jobs on
grounds of religious inclination, which in no small way altered their
economic status either progressively or retrogressively (Johnstone
2000: 183).
In ethical context a convert begins to live an entirely new life
devoid of the attributes of his or her former way of life. Therefore,
moral transformation is also a bye product of conversion. This is why
the past activities of a convert become a material for testimonies of his
or her new life. He or she has become a new person, with a new sense
of direction. The convert is an instrument of positive change in the
society. Thus he or she can claim to be “the salt of the earth” and “the
light of the world” (Matthew 5:13-14). The individual concerned, not
only sets good example for others, but also fights sins and crimes in
society. To buttress this, Dzurgba (2002: 21) opines that:
Conversion is preceded by repentance, which is a
recognition of one’s sins, evil deeds or crimes. A sinner
may be a thief, an adulterer, a murderer, an armed robber,
a fraudster…He may be a liar or a coveter. Having
recognized his sins or crimes, the holy-spirit-convicted
57

person expresses his remorse, sorry, regret, sadness or

worry. He accepts responsibility for his immoral and
criminal behaviour. The acceptance of guilt is followed by
a confession and a vow to change for better.

The transformative roles of conversion discussed above do not suggest

that the convert does not experience hostility. Conversion in some
cases breeds antagonism among friends and family members. One of
the interview respondents who pleaded anonymity shared his
experience when he became a Christian after his secondary education.
According to him, there was ostracism from his immediate family, but
he remained unperturbed and has remained a Christian up till now.

Implications of Group Conversion for Social Transformation

Earlier in this paper, it was argued that conversion is both an individual
and group phenomenon. In this case, it is possible for many members
of a society to change their religious affiliation enmass. This accounts
for why Christianity and Islam became dominant religions in places
that were originally made up of adherents of traditional religion. In
other words, Africans had their own religion(s) characterized by
diversity in beliefs and ritual practices. Olupona (2006) argues that
practitioners of traditional religions understood the founders of their
religions to be God or the gods themselves, the same beings who
created the universe and everything in it. Major elements in African
religions included beliefs in the Supreme Being, divinities, spirits,
ancestors, magic and medicine. Ritual practices varied from region to
region, but they include: rites of passages (from birth to death),
polygamy, slave trading, killing of twins, female circumcision, and
human sacrifice. From a Christian perspective, some of these practices
were products of endemic ignorance of nature of things. Hence, they
were condemned by the missionaries who brought Christianity to the
shore of Africa.
As further observed by Olupona (2006), over the years, African
traditional religions have increased and diminished in regional
importance in view of social and political changes. One of the biggest
influences on African traditional religions has been outside cultures in
particular. Both Islam and Christianity have affected the practice of
African traditional religions. Before 1800 the chief contact of sub-
Saharan Africa with Europe was through the traffic in slaves for the
New World. Increasing Western commercial penetration from the end
of the eighteenth century and ultimate political dominance in Africa
coincided with a massive Christian missionary enterprise.
The missionary movement expectedly was less successful during
the early period as far as Christian conversion was concerned. But
subsequent efforts yielded positive group conversion and strong
58

Christian presence. Missions of all denominations disseminated

education in their attempt to win converts and to train African
catechists. ‘Transforming Africa by the Africans”, was the formula
advocated by Cardinal Lavigerie in his instructions to the White
Fathers (Pawliková-Vilhanová 2007: 254).
To the question of how conversion to Christianity led to social
transformation, Corney (2009) writes “The task of Social
Transformation empowered by the Gospel is integral to the mission
Jesus has entrusted to us, but it is a complex and challenging task.” It
involves at least these six elements:
(1) The spiritual and moral transformation of people by the Gospel.
(2) The transformation of peoples’ world view.
(3) The transformation of community and social relations.
(4) The transformation of economic and political structures.
(5) The transformation of education and health.
(6) The transformation of the communities’ physical and technical
resources – capacity building.

Education
Western education invaded Africa on the wings of Christian
missionary endeavour. The aim of the church to use education as a
means of conversion paid off for them. Additionally, unwritten local
languages had to be learned and written before the difficult but vital
task of religious instruction and the preparation of religious texts could
be undertaken. By producing alphabet sheets, word lists and grammar,
later full-scale dictionaries, textbooks and manuals, translations of
portions of the Gospels and later of the whole New Testament,
Catholic missionaries helped to create the pre-conditions for the
building up of the literary tradition and the written literary language.
Christian missionaries of all denominations spent many years
exploring local African languages and translating portions of the Bible,
Prayers and Hymns into African languages.
Viera confirms that this aspect of the missionary work, the
reduction of a number of African languages into a written form, the
translation of the Bible, hymn- books and prayer-books into Swahili
and other East, West and South African languages and the instruction
in reading and writing which went with the work of conversion, has in
the long run proved to be just as important as the conversion itself
(Pawliková-Vilhanová 2007: 249-260). With education came the drive
for nationalism – a drive that set a few prominent Nigerians on national
self-consciousness and determination. In Nigeria for instance,
missionaries did not only plant churches, they equally established
schools. For this reason, it is not strange to see schools in Church
premises. At the early stage many, clergy men were teachers at the
59

same time. Hence, there was high level of discipline in those days
(Adekanla 2000:41). Evidently, many old primary and secondary
schools were named after the churches that established them. Hence,
there are schools like St David’s Primary, Baptist College, Methodist
High School, Our Lady of Apostle and many others. It is pertinent to
remark that many of those who were sent to schools in those days later
became influential members of the society. For example, when
Christianity was planted in Imesi-Ile, Osun State in 1900, a primary
school—Otapete Methodist Primary School was established with
twelve students representing the twelve disciples of Jesus (Ojo 2000:
26). It is evident that the families represented by the pupils are among
the most enlightened in the town, the reason being that children were
equally exposed to western education with its attendant social
transformation impacts. In a study on the growth of The Apostolic
Church in Ijesaland 1930-1990, Ademowo affirms that as early as
1933, the church had established primary schools, which was
followed by The Apostolic Teachers College in 1944 to train teachers
for the expanding primary schools. Notable beneficiaries were
Professor Samson Olayide, former Vice Chancellor of the University
of Ibadan, Dr. Daramola, former Provost of the College of Education,
Ilesa and Pastor Olomolaiye, an educationist. He believes that
Christianity and Education liberated the people of the area” from the
shackles of wickedness, ignorance, superstition and fear. Christianity,
no doubt, has become a way of life to its numerous adherents while
exposure to education has widened the horizon of people” (Ademowo
2010:191-192). For example, the political consciousness of likes of
Herbert Macaulay, Nnamdi Azikiwe, Obafemi Awolowo, Michael
Okpara and a host of others was impelled by their acquisition of
knowledge and exposure to the international community. It is
interesting to note that in spite of take over of missionary schools by
the government many of them still retain the names of their previous
owners.
Another important issue that must be mentioned is the fact that
societies that are educationally developed today were not resistant to
the spread of Christianity and vice versa. Therefore, the phenomenon
of Educationally Less Developed States (ELDS) in admitting students
to tertiary institutions is historically traceable to the spread of
Christianity in various parts of Nigeria. This is established by Imam
(2012: 185-186) in a research carried out on education policy in
Nigeria:
The northern parts even though pupils did not pay fees in
the government schools, the colonial government had to
encourage people to send their children to the schools.
There was general apathy towards western education by
60

the people who mostly preferred to send their children to

the Qur’anic school and viewed western education with
suspicion. This problem was a fall out of the colonial
government’s policy restricting the activities of the
missionaries in the area thereby, curtailing the spread of
Christianity and western education in the predominantly
Muslim Northern protectorate. The free enterprise which
characterized missionary work in the Southern
protectorate was not permitted in the North leading to a
widened educational gap between the northern and the
southern parts of Nigeria. Also when grants in aid were
given to missions and voluntary agencies’ schools, the
Qur’anic schools were excluded because of their peculiar
curriculum.

The contribution of Christian mission to transformation of the

education sector continues to be evident even in the 21st Century. In
Nigeria today, there are many tertiary institutions owned by Christian
bodies, notably, Babcock University, Ilisan Remo, Ogun State, Ajayi
Crowther University, Oyo, Dominican University Ibadan, Wesley
University of Science and Technology Ondo, Covenant University
Otta, Ogun State and Bowen University Iwo. A post on Facebook by
St. Alexofemi Kolade on 30 June, 2018 summarizes how Christianity
has been a harbinger of development in Emure Ekiti in Ekiti State. He
remarks based on empirical evidences that:
Very early in the life of my precious home town Emure
Ekiti Kingdom, when Christianity was introduced by
‘missioners’ the establishment of mission schools came
with their initiatives. Through that, the first Anglican
educational institution- St. Paul’s Anglican Primary
School- was established in 1919, while the Catholic
Church was established in 1920. The sacred Heart
Catholic School was founded in 1925. After, so many
churches, such as the Christ Apostolic Church(founded in
1937), Baptist, Methodist, Apostolic Faith Mission
(founded in 1974), Deeper Christian Life Ministry,
Redeemed Christian Church of God and a host of others
have spread their tentacles through the nooks and crannies
of Emure. These people are apparatus of peace and
development. Thank God they made us light and not
darkness. If not for education introduced, we would be in
dark.
Culture
61

Cultural contacts with the West were no doubt led by the missions and
were defined above all by their intention to transform African societies.
Missionaries, who were themselves products of the Western Christian
civilization, carried with them their cultural values. They took from it
its conventional features, building churches and schools in the
European style and imposing the habits and ethos of the Western
Christian civilization on their converts. Such habits included dressing,
language and marriage. Many converts were sent abroad to learn the
ways of the colonizers and missionaries. It can be argued that despite
the negative implications associated with colonization, the presence of
enlightened Africans served as a boost to social transformation of the
African society. The transformation conversion brought to culture
cannot be explained in total isolation from the enlightenment that arose
from acquisition of western education, through which some obnoxious,
nefarious and dehumanizing practices were stopped or to a great extent
minimised. This is to say that Christianity is a strong promoter of
human values and the sanctity of life (Ayantayo and Fatokun 2012:73-
76).

Health
The health sector has also been transformed by conversion. The point
had been made earlier that the propagation of Christianity went hand in
hand with social amenities; therefore, hospitals were equally
established. This can also be discussed with influence of western
education. In the pre-literate societies, available medical facilities were
absolutely traditional. Therefore, proper diagnosis of ailment was not
possible, while the issue of genotype never arose. This resulted in
many avoidable deaths. However, the exposure of people to education
has solved many health problems. Today, evidences abound of
hospitals established by Christian missions. Some of them are Baptist
Hospital Ogbomosho, Oyo State, which has now become Bowen
University Teaching Hospital, Catholic Hospital, Oluyoro, Ibadan,
Seventh Day Adventist Hospital Ile-Ife, Osun State, Wesley Guild
Hospital Ilesa, Osun State. Many of the missionary hospitals have been
taken over by the government; however, they still retain the names of
the missions that founded them. A good story is that people have
become enlightened in the matter of health, hence significant reduction
in infant mortality and death resulting from improper diagnosis. The
effort of the Methodist Church cannot go unmentioned in Imesi-Ile,
present day Osun State. According to Adekanla (2000:50), on child
healthcare:
Imesi-Ile became a research centre in October 1956. Sister
Margaret Woodland, a trained health visitor with previous
experience in Sarawak, worked very closely with Dr. David
Morley on the research project…Mrs. Mary Bifarin, a
62

nurse- midwife in Charge of the Methodist

dispensary/maternity assisted her a lot in the programme.
It had been discovered that 450 out of every 1000 children
born in Imesi-Ile were dying by the age of five years. The
scheme was to find out why this was so and find a solution.
A survey of all the houses in Imesi-Ile was first undertaken
so as to get the base- line figures and profile of the
population. From the 1st of January, 1957, every baby born
in Imesi-Ile was enrolled in the research scheme. Over the
next eighteen months, 413 children were born and 404 of
these children were included in the study and closely
followed up at least monthly for over five years. This type
of study was the first of its size to be undertaken in tropical
Africa.

The project impelled further research on measles, which was killing

one out every twenty children born in the community. This was the
time when a vaccine against measles was being tested in the United
States. Dr. Morley therefore invited the team of doctors
developing the vaccine to come and experiment it in Imesi-Ile. The
vaccine was brought in “dry ice” and administered on twenty children.
It was used for all children in the town between 1962 and 1965, and
result showed that Imesi-Ile became the first place in the world to be
freed from the scourge of measles. The benefit of the research scheme
later spread to many developing countries in the world (Adekanla
2000: 51).

Morality
No society can rise beyond the level of its morality. With the schools
and churches established, missionaries exercised a strong
superintendence over the moral lives of their converts. Slavery,
degradation of the status of women, trial by ordeal, killing of twins in
some parts of Africa, banning polygamy, ancestor-worship and many
other customs considered to be immoral had to give way for a new
moral order taught by Christianity. The impact of Christianity on
Africa is believed to be a variant of globalization. Consequently, moral
transformation of Nigerian as listed is seen as a positive influence of
globalization, its moral dangers notwithstanding (Familusi 2013: 247).

Economy
Scholars of the Sociology of Religion have conducted myriad of
studies on the impact of religion the economy with emphasis on
religion as an economic institution, religion as entrepreneurship,
religion as a shaper of economic attitude and religion as an employer
of labour. The spread of Christianity in Nigeria has therefore led to
63

economic development. Today, there are many Nigerians who are

employees of the church thereby reducing the rate of unemployment.
Ojeniyi (2016:91), in his study on investment as the mechanism for job
creation in the Anglican Diocese of Ibadan, finds out that a total of 84
jobs had so far been created. This number excludes the casual workers
who are engaged for occasional services. Without mincing words, the
schools, hospital and other economic institutions managed by various
Christian bodies have also contributed immensely to economic
transformation of society.
In rounding off this section, one cannot but remark that, for Africa,
conversion to Christianity, freely or forcefully represented the first and
most important facet of Western contact and its influence. Christianity
provided access to a civilization and culture pattern which was bound
to conquer African societies—an influence that is still very much
present with us today. The adoption of Christianity also meant
acculturation into the world of Western civilization, ideas and
technology. With Christianity, Westernization came, with
westernization came the holistic transformation of African society in
aspects like religion, morals, politics, economy, culture and education.
While we may argue that the impingement of Western cultural norms,
lifestyles and beliefs rudely shattered African societies, Pawliková-
Vilhanová (2007: 258) defends that Africans were not passive
recipients, and that the process of Westernization and cultural
exchange was shaped by their choices and needs. The various ways
Christianity has transformed different societies can simply be
understood in light of modernisation and structural development as
many places that used to be evil forests are now parts of towns and
villages in Nigeria. Achebe (1986: 108) gives an example of this
scenario in “Things Fall Apart” when the people of Mbanta gave the
missionaries “Evil Forest” thinking that they would die within four
days but which never happened. The novel, though a fiction, speaks
volume about Christianity and social transformation.

Concluding Remarks
We use Christianity as a case to demonstrate how conversion can
engender social transformation. One thing is certain, religion is a
revolutionary force – for good or bad. It carries within it the power to
permeate and transform other social institutions or inhibit social
changes. Whether it is conversion by the sword or word, the religious
community is bound to make significant changes along the line
prescribed by the new and dominant religion. Peter Corney’s adoption
of Niebuhr’s historical relationships between Christianity and culture
could help us understand the present day efforts of religions towards
transformation. In this case, Christianity is seen as transforming the
culture. For example, where the church acts like salt and light in the
culture, reshaping its values and affecting public policy like the
64

influence of the 18th and 19th Centuries English Christian social

reformers (Peter 2009).
Social transformation, as a product of conversion, should not be
seen merely as an oversight function of religion but it’s the main duty.
This is true even when such religion is not an official or state religion,
enjoying executive favours, that is when religious policy of a given
country is not adhered to (1999 Constitution of the Federal Republic of
Nigeria as amended). Jesus’ description of Christians as light of the
world and salt of the earth necessarily requires that group conversion to
Christianity must impact society as much as the salt and light. As long
as Christians are not light and salt of the church, but of the world, the
drive for numerical growth must be accompanied by positive social
transformation.
This paper has argued that Christian conversion has transformed
the Nigerian society from what it used to be before the coming of the
missionaries. The conversion and attendant social transformation
resulted from contact with early missionaries who propagated
Christianity in Nigeria. This validates diffusion theory of Social
transformation (Okafor and Okakwu 2006: 81). This attests to the fact
that religion is of both spiritual and social relevance. One can imagine
a Nigerian society that does not feel the presence of Christianity.
Perhaps, it could be compared to Thomas Hobbes’ perspective on state
of nature, where life was solitary, poor, nasty, brutish and short
(Omoregbe 1998: 196). Indeed without religion, Christianity in
particular, Nigeria would have been extremely backward. In line with
Emile Durkheim’s view of religion, the social effectiveness of
conversion to Christianity is obvious in Nigeria (Dzurgba 2009: 29).
While this is appreciated, a major aim of conversion, which is spiritual
transformation, must not be completely sacrificed on the altar of social
transformation. If this caution is not exercised, the society will be
populated with many but unregenerated Christians, thereby becoming
the light that does not shine and the salt that is tasteless.

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