CHAPTER TWO: RELIGIONS IN NIGERIA

2.1. BRIEF HISTORY OF RELIGION IN NIGERIA

2.1.1. RELIGION IN PRE-CHRISTIAN AND PRE-ISLAMIC NIGERIA

According to Olowola, modern Scholarship now recognizes that a concept of God as a Supreme
Being and creator is virtually universal in traditional Africa. 1 Africans, particularly Nigerians
knew about God long before the advent of Christianity and Islam to Nigeria. In fact, there was in
existence an indigenous religion of the native. The facts remain undisputable that these foreign
religions did not come to meet a vacuum in Nigeria. There were evidences of already existing
culture and philosophies of the aborigines, whose roots are traceable to their religion. How did
this happen?

According to Olusegun & Akin, prehistoric religions arose as a result of mysteries and
incomprehension that pervaded certain events and aspect of human life. It is believed that pre
historic people probably interpreted supernatural occurrences and credited supernatural powers
greater than themselves. This made them to have either consciously or unconsciously developed
or directed their indigenous religious activities on the most important elements of their existence
such as combating their fears and ensuring their corporate existence and prosperity. 2 This equally
probably explains the reasons ancient people observed libation by pouring wine and placing
foods, ornaments and tools in graves in order to maintain close proximity with the deceased and
the unseen world.3

According to Nwahaghi, “The traditional religion of Nigeria is the richest heritage which the
forebears of Nigeria have handed down to their children” 4. History has it that in the past, in
Nigeria, the dominant religion was the traditional religion popularly known as African
Traditional Religion. According to Ekeopara, the term African Traditional Religion refers to the
religious beliefs and practices of the Africans. It is traditional and indigenous to Africa. It could
also be called the native religion of Africa because it originated from Africa and is primarily
practiced mostly by Africans.5 It is a popular opinion that the indigenous religion of the African
is not localized. It is also believed not to only restrict itself to Africa and Africans alone, but is
said to be opened to all races of the world. The word Africa, it is stressed, merely describes the
geographical location where ATR is dominant. This indigenous religion is what Nigerians have
been practicing long before the advent of Christianity and Islam. It is a religion that has
permeated all aspects of their life as Africans. Speaking about the religiosity of Nigerians
especially that of the Igbo, Onwurah confirms that “The Igbo person is very religious and does
not know how to live without religion - he or she eats religiously, drinks religiously, Sneezes
religiously. Religion is part of the whole life” 6. This is likely to be what Mbiti meant when he
says that “Where the African is, there is his religion” 7. To Idowu, Africans including Nigerians
are “A people who in all things are religious”8. As observed by Nwahagi, it is this traditional
religion that has helped to shape probably the social, political and economic activities of the
people of Nigeria.9

2.1.2. ARRIVAL OF ISLAM IN NIGERIA

Islam penetrated Nigeria through the Northern Part of her borders. According to Metuh, it came
to Northern Nigeria about five or six hundred years before Christianity. 10 History has shown that
Islam arrive Nigeria sometime between 1000A.D and 1100 A.D. 11 The first town of contact was
Bornu in the North-eastern Nigeria before it overtook the entire Hausa States between 14th and
15th Centuries.12 Ekeopara observes that initially, Islam was propagated only among City
dwellers and was chiefly patronized by the upper class for economic, social and political
reasons.13 It was not until the time of Uthman Dan Fodio’s Jihad that Islam spread to every nook
and cranny of Northern Nigeria and was forced upon the people. In his studies, Ekeopara further
observes that:

From 1750 AD, Islam in Northern Nigeria entered into a new phase. It
became militant and intolerant of the Traditional religious system. By
this time, Muslims were no more satisfied with receiving tributes. They
were now bent on wiping out all associations of pagan custom with
Islam. The infidels or unbelievers were forcefully converted by the
military might of the Jihadists and not through preaching.14

Historical evidence shows that upon capturing a place, the Jihadists immediately introduced
Islamic system of Law and government in order to cement their stronghold in the region.
2.1.3. EMERGENCE OF CHRISTIANITY IN NIGERIA

Christianity is one of the major religions in Nigeria. It is said to have entered Nigeria in three
phases. In the first phase, Christianity is reported to have made its appearance in Nigeria in the
15th Century. Historical facts abound that Benin and Warri in the Niger Delta region were the
first cities to witness missionary presence in Nigeria. The earliest known Christian Mission that
first showed up in Nigeria was the Portuguese Roman Catholic Mission which came to Benin in
1485 at the invitation of Oba Uzolua and later in 1514 by Oba Esigie, Kings of Benin. 15 History
shows that the initial attempt in planting Christianity in Benin failed because “The Kings of
Benin City remained strongly attached to their indigenous religion” 16. It is said that there were
enough evidences for such failures in Benin in the 15th Century of which the above was but one
of them.

The second attempt in the 16th Century under Oba Esigie succeeded to a certain extent as the
Oba himself and most of his chiefs did submit themselves for baptisms and actually professed
and practised Christian religion somewhat in their own terms. Eventually Christian churches
were built but unfortunately the Benin Mission appears to have remained confined to the royal
court. Much later, it is reported that Some Spanish Capuchins, some Augustinian monks and
some missionaries from the Sacred Congregation de propaganda Fidei had their turn in the Benin
and Warri Mission field with both positive and negative responses each time. How far this Benin
mission expanded is not known. But it is most likely that the crucifixes, mutilated statues of
saints and several Catholic emblems that were discovered within the Benin royal court several
years later go to prove that some measure of success was recorded in the Benin missionary work.

In the second phase, Christianity is reported to have penetrated Nigeria through Western Nigeria.
Lagos as at 1841 had developed into a notorious slave market with its King Kosoko as the
Principal promoter of the trade.17 Evidence indicates that it was after his deportation by British
administration that real missionary enterprise began in Yoruba land. Among the earliest
missions that evangelized Yoruba land are the Wesleyan Methodist Mission and the Church
Missionary Society (C.M.S) ably represented by the Reverend Thomas Birch Freeman and
Catechist Henry Townsend respectively in 1842. Samuel Ajayi Crowther became the first
Yoruba man to get converted at Sierra Leone as a freed slave. He became instrumental in
reaching his own people with the gospel.18

This was followed by the Calabar Mission in 1846 with the Scottish Presbyterian Mission taking
the lead in evangelizing the Efik people. Essien Ukpabio, a native of Greek town emerged the
first convert and was baptised by the Reverend Hope Waddle, the first pioneer missionary
to Calabar after being to Ethiopia. Other missionaries like Mary Slessor joined later in the
missionary work in Calabar. King of Greek town, King Eyo Honesty was one of the main actors
that helped missionaries to plant Christianity in Calabar. From Calabar, the Presbyterian Church
spread to the other parts of the former Eastern region. 19 According to Ajah, “Christian Missions
came to Eastern Nigerian mainly through two angles. The first angle was through Lagos area or
from Western Nigeria... The second angle was directly to the eastern end of the country through
a sea port”20. Ajah fails to mention for clarity purposes the Sea Port in question. He confirms that
the Presbyterian and Qua Iboe Churches penetrated the east through Calabar. With the passage of
time, Christian Missions over spread the whole of Eastern Nigeria.

Furthermore, Nigeria witnessed the third phase of missionaries’ entrance into Northern Nigeria
as from 1870. This was said to be in three phases too. The first phase 1870-1888 was met with
relative success even though there was no single convert won, but the missionaries succeeded in
making contact with the north and opening it up for further missionary work. The major players
during this enterprise were Samuel Ajayi Crowther, a Nigerian freed slave, Dr. Baike,
Archdeacon Henry John and Charles Paul.

The second phase was between 1888 and 1900. During this era, the missionary enterprise was
associated with British imperialism which made the people to discredit the missionaries. In
1890, the CMS sponsored what is called the Sudan party and later the Hausa Association with
the mandate to evangelize Northern Nigeria and to study and translate the Gospel into Hausa
Language as well as establishing a College. Membership of this group comprised of graduates
from Cambridge and Oxford Universities, Presidents of the CMS and the Wesleyan Missionary
Society among others.21 At this time, all efforts to convert the Muslim proved abortive, but the
missionaries were able to convert some adherents of traditional religion in the north. Gradually,
Mission stations were established here and there in the region which became bases for the spread
and penetration of the Gospel in Northern Nigeria. Later on, other missionary bodies equally
started showing interest in reaching northern Nigeria.

In the third phase 1900-1918, the British administration under Sir Frederick Lugard
appeared to be anti-missionary by restricting missionary activities in the territory. But generally,
the initial eagerness shown by some emirs to establish trading links with the Europeans helped to
some extent in paving way for the establishment and solidifying of Christianity in the Northern
region.

2.1.4. ENCOUNTER BETWEEN A.T.R., ISLAM, AND CHRISTIANITY IN NIGERIA

It is axiomatic that Islam and Christianity introduced into Nigeria values, institutions and world
views that were at variance with those of the indigenous religion. This, in point of fact appears
to create some serious conflicts with the already existing values in Nigeria. According to
Danfulani, “Islam and Christianity constituted a threat and a disruptive force to African tradition
and custom”22.

It is observed that at the beginning, the propagators of both Christianity and Islam saw every
aspect of African Culture with sore eyes. They despised out rightly the traditional religious
practices which Nigerians have guarded zealously from birth. The Christian Missionaries,
particularly condemned polygamy and other cultural custom of the Africans as akin to idolatry.
They frowned at human sacrifice, the killing of twins, blood bath and other cruel aspects of
African Culture23. This posture of the missionaries has some implications on the life of the
African Christians who eventually became dissatisfied with the Europeanized Christian
traditions, culminating in the founding of the historic African Independent Churches (AIC).

As it happened at the initial stage, Islam and Christianity really suppressed ATR, almost to the
point of strangulation. But as time went on, there were some kind of give and take from each of
the religions in Nigeria. For instance, in the predominantly Muslim area in Northern Nigeria, the
Muslims’ ways of dressing have influenced the general mode of dressing in a way which seems
to be the general culture of the Northerners. Islam has equally been infected with the traditional
belief and practice of magic and medicine. Christianity too has borrowed heavily from some of
the traditions of the Africans.

2.5. RELIGION IN THE PRESENT NIGERIA

Religion is a relevant phenomenon that has been firmly consolidated in Nigeria in the 20th
Century which entered into the 21st Century on a rising tide of fundamentalism. Twentieth
Century as a matter of fact is very significant in several ways. According to Schreck, globally:
“In 1900, automobiles were novelties, owned only by a few, airplanes and television did not
exist; and there were few of the modern conveniences, like telephone service, that many people
enjoy today”24. It was not until the mid-20th Century that great advancement in technology and
science occurred. The era presents Christianity, Islam and ATR with the greatest challenges and
the greatest opportunities. Using modern technology and methods of evangelism, most religions
especially Christianity advanced forcibly and over spread the whole globe.

In Nigeria for instance, 20th Century was an epoch of fruitfulness for the Catholics and the
Protestant Missions. They became interdenominational in character and aimed at setting up
indigenous churches everywhere in Nigeria. According to Hanks, in the 20th Century, different
mission bodies seriously evangelized and “Founded schools and colleges, opened clinics and
hospitals, introduced more advanced methods of farming, reduced the native language to writing
and began translating the Bible”25.

Nigeria certainly is a large nation, populated perhaps, with over 400 different multi-ethnic
nationalities. As rightly observed by Onaiyekan, Nigerians take their religion seriously. 26 This is
because African indigenous religion had been part of them from birth. This is self-evident in the
way Nigerian Muslims, Christians and devotees of ATR go about their religiosity in the present
Nigeria. Religious activities are on the rise by the day in Nigeria; it is not abating. The questions
now arise: What are the points of attraction or interest in these religions in Nigeria that worth
examination in the period under review? What generally is the state of religion in Nigeria today?
Religion at the present day Nigeria is both a major source of joy and concern. It is no doubt
playing a transformative and integrative function in Nigeria at the moment. It is also generating
lots of tensions, fears and upheavals among the people.
Historical records abound to demonstrate that at the beginning of the 20th Century, most
Nigerians were followers of traditional religion. But at the time of Independence in 1960, the
great majority of the people in Nigeria were classified and lumped as Muslims and
Christians as a matter of policy by the Colonial administration. 27 That apart, the indirect
rule adopted by the Colonial administration could be said to have favoured the expansion of
Islam in the north against Christianity. To his mind, Odeh observes that “Ethno-religious issues
have plunged Nigeria into a bedlam of problems and challenges which have had dire
consequences for the country”28. It is observed too that since the amalgamation of 1914 troubles
started brewing seriously in Nigeria especially between the dominant Christian South and the
dominant Muslim north. In actual facts, since 1980 to date, ethno religious conflicts have
become a permanent feature of Nigeria as a nation. Salawu remarks that “The phenomena of
ethnicity and religious intolerance have led to incessant recurrence of ethno-religious conflicts
which have given birth to so many ethnic militias” in the country29.

As noted, the violent nature of ethno-religious conflict takes the form of riots, sabotage,
assassination, struggles, guerrilla warfare and secession. Boko Haram is employing suicide
terrorist tactics in their attacks, which are seriously stirring fears within Nigerian Christian
Community. It must be noted quickly that opinions seem to be divided as to the main causes for
the emergence of ethnic militias and ethno-religious conflicts in Nigeria. From the point of view
of religious conflicts, some analysts in Nigeria, think that most of the conflicts experienced in
the country stem more from anger and frustration than from religious beliefs 30. It is
further held that the rise of especially radical Islamic movements like the maitatsine, and Boko
Haram among several others has been attributed partly to the poor socio economic infrastructures
and poor governance in Nigeria 31. However, the real root causes of religious crisis in Nigeria,
according to Tasie are that:

Whenever we have so-called religious clashes in Nigeria, I would dare to

posit that it is either because of bad Christianity and bad Islam, bad
Christians and bad Muslims or all of the above; or because religion has
become an ass over the year, and more so now, particularly for
Nigerians with inordinate ambitions - and especially the political Class.
They are the main riders; they ride the religious ass, and manipulate it to
 suit their own purposes and agenda (often times hidden); and even when
they cite the holy books and doctrines (whether it is in crusade, jihad or
other) as they often do, it is more often than not, manipulative32.

Tasie reiterates that religion per se does not create problems, particularly the three main religions
of Nigeria – Traditional African Religion, Christianity and Islam. To his thinking, each of these
religions evidently teaches love in its own way and may not discourage peaceful co-existence,
mutual respect and tolerance.

As observed by Soyinka, the Islamic militant group Boko-Haram has carried out a string of
deadly attacks mainly against Christians in the north east. This has provoked more tension
between the Christians and the Muslims, making each militant group more radicalized 33. As if to
substantiate this fact, McCain remarks that the recent militant attitude of Christians towards
Muslims during the recent religious crisis in Northern Nigeria reflects more of a tribal warfare
mentality than the non-violent teachings of Jesus 34. It is probably on the basis of this that
Soyinka warns that Nigeria could descend into civil war as a ‘faceless army’ of people if nothing
is done quickly to checkmate the present happenings in the country.

Another important issue in the present Nigeria is the syncretistic behaviours of Nigerian Muslims
and Christians. Islam and Christianity seem to have incorporated some traditional religious
practices into their belief system. Christianity has officially disallowed polygamy while Islam
has allowed men to marry up to four wives. In the 1980s, there were attempts by Independent
African Churches to indigenize Christianity in Africa. The Cherubim and Seraphim in Nigeria
for instance initiated this move by importing into the church several cultural elements such as
polygamy, healing, drumming, dancing somewhat acrobatics, singing, clapping, seeing visions
and prophetic utterances among others. Today, a growing number of breakaway Christian
churches embrace different indigenous cultural traditions and are gaining popularity in Nigeria 35.
This development seems to be a serious threat to the older established churches like the Roman
Catholic churches and the Anglican churches. According to Walls, the indigenization drive as
thought out by the African Independent Churches was to enable them “To live as a Christian and
yet as a member of one’s own society to make the church a place to feel at home” 36. It is said that
apart from the Aladura churches, the likes of Presbyterian, Evangelical churches of West Africa
(ECWA), and Methodist churches equally changed their rigid and stereotyped liturgy for a
lively, free and noisier styles of worship; much more like the indigenous religions.

Incidentally too, Nigeria at this era also witnessed the secularization of African societies and
cultural revivalism. So by combination of these factors, many of those professing to be Muslims
and Christians were seen openly performing certain rites of traditional religion, something very
uncommon and unheard of during the colonial period. Both Muslims and Christians now seem
to mix African traditional ideas and practices with those of Islam and Christianity 37. Muslims
adopted traditional practice of rituals, magic and medicine. In order to suit their social
environment too, both Muslims and Christians freely accommodate traditional practices with
their new found religious practices. Christian churches have borrowed the traditional second
burial and coined it a memorial thanksgiving service for their departed loved ones. According to
Eke, the way Africans venerate their ancestors is similar to the way Christian of today venerate
their saints whom they take to be intermediaries between man and their object of worship 38. As
it happened, many Christians during the 20th Century took traditional titles and observed all the
intricacies of the rituals involved without qualm.

Furthermore, the development of media industry at the wake of Pentecostalism and Islamic
fundamentalism is another land mark of the major religions in Nigeria. According to Enwerem,
“Post-war Nigeria saw the emergence of many religious movements, most of which were
oriented towards fundamentalism”39. In the same vein, Kalu as quoted by Achunike clarifies that:

The end of the war was followed by an avalanche of spiritual forms -

Christian and non- Christian. For instance, there is evidence that the
Grail message, AMORC, Eckankar, Free Masonry and such-like grew
rapidly from 1970... Among Christians, it is known that radical
charismatic movements have proliferated”40.

Nigerian Christians have experienced a rapid progress in the media industry with the emergence
of Pentecostalism. According to Obilom (2003):

The end of the Civil war saw a measure of proliferation of indigenous

cassettes, video films and other electronic materials in the Nigerian
 markets. In fact, they were so many and centred in Onitsha that one
would not be wrong to label them Onitsha market electronic media41.

These, it is said were followed with the availability of radio, television, laptops, DVD, palm-
tops, cell phones, microphone, loud speakers and the likes in the 21st century.

The Pentecostals, history attests maximized the advantage of the electronic media to the full and
propagated Pentecostalism in Nigeria. The impacts of this are overwhelming. The Nigerian
society was so easily reached that Pentecostal churches have proliferated so considerably in
Nigeria in the 21st Century. There is now more religious language in use in Nigeria than ever
before. Religion has so permeated the Nigerian society that it is now being carried into various
aspects of the people’s national life. Islam equally utilized the media by promoting Islamic
preaching and call for prayer everywhere in Nigeria. Nigerian traditional healers are keying into
it by using the same medium to advertise and publicize their activities and medicines freely
almost on a daily basis at the moment.

Religious festivals and pilgrimages are relevant features of religion in the contemporary Nigeria.
Before 1966, only the Christian festivals of Easter and Christmas were celebrated with public
holidays in Nigeria. It was not until the military regime of 1966 that the declaration of Muslims
festivals of id el-Adha, and id el-fitri among others as public holidays happened. Added to this is
the fact that pilgrimage to the holy lands of Israel and Mecca by both Christians and Muslims
was until the 1900 remained individual pilgrim’s self-sponsored but now enjoy government
sponsorship with each group having their separate Pilgrim Welfare Board 42. There seems to be
no such board for ATR adherents. This, of course is a clear evidence of government
discrimination against ATR.

It equally seems convincing that religion is probably widening its scope and horizon more in
Nigeria nowadays. There equally seems to be increasing numbers of Junior and Higher Islamic
Schools and Colleges in Nigeria. There are over 400 Seminaries/Bible Colleges, and Christian
Universities established by the Catholic, Protestant and the Pentecostals in the present Nigeria 43.
There are also numerous shrines, covens and perhaps prayer houses where apprentices are being
taught the traditions of the Africans. These institutions have produced more clerics, Priests,
Bishops, priest-healers, Imams and the likes in the 20th Century. Nigerians are now less
dependent upon Western Institutions, missionaries, books and academic research. More
Nigerians are becoming lecturers in Colleges and Universities’ Religious departments across the
nation with specialization in Islamic Studies, Christian Religious Studies, ATR, Theology
and Interaction of Religions or Comparative Religion.

Nigeria as at the period 1900s and 2000s witnessed the ordinations of women clerics in the
Presbyterian and Methodist Churches. In the Pentecostal circles, quite a few women have been
ordained Bishops beginning from the late 20th Century. The ordination of Mrs. Margaret
Idahosa of the Church of God Mission, Benin, is a case in point. It is informative too to know
that up to now, the Roman Catholic Church resists ordination of women as Priests. Equally, in
the 21st Century, more and more Pentecostals are being elected into the leadership positions of
the Christian Association of Nigeria (CAN) at the Local, State and National levels which had not
been the case before now. From all indications, it is quite revealing that Nigeria is a very fertile
soil for religion. There is so much religiosity in Nigeria in the 21st Century. There seems to be
so much church activities, conferences, conventions, retreats, crusades, pilgrimages, night
vigils, picnics, evangelistic campaigns, without much corresponding spiritualities and moral
growth44. In Nigeria today, cases of immorality, homosexuality, lesbianism, incest, rape, armed
robbery, terrorism, assassination, kidnapping, divorce, abortion, examination malpractices, god-
fatherism, intolerant, tribalism, corruption, religious crisis and the like abound with Christians
and Muslims topping the lists as culprits.

In his observation, Imosem declares that:

It appears that many Nigerians are religious without being righteous.

We observed all the prayers, fasting and attendance of services, but do
not reflect the true teachings of our religions in our day to day
interaction with our fellow citizen. We compartmentalize our lives
such that what is taught in our Churches or Mosques stay there45.

From the foregoing assertion, it can easily be deduced that there seems to be no direct correlation
between increase in Nigerians’ religiosity and crime rate in Nigeria. In another development, the
way miracle campaigns are being publicized by means of early morning street preaching,
posters, radios, televisions, newspapers, and magazines in the 21st Century, probably portray
miracle as something that could be dished out at will at any given moment of the day by those
Pentecostal pastors and Prayers House operators. This, in the scrutiny of many may eventually
lead to sheer hypocrisy or manipulated miracles. It is observed too that most of these so called
pastors and practitioners of prayer houses are under 40 years of age who find the exercise of
binding and casting of demons a worthy one thereby demonstrating their youthful exuberance
and fanaticism.

Religious boom in Nigeria and moral decadence

2.2. RELIGIOUS BOOM IN NIGERIA

According to United Nations Report, Nigeria, the largest African country by population, with
over 182 million in 2015, is nearly equally divided between Christianity and Islam; though
the exact ratio is uncertain.46 The majority of Nigerian Muslims is Sunni and is concentrated
in the northern area of the country; while the Christians dominate in the Middle Belt and South.
The Pew Forum noted that, “the 1963 Nigerian census found that 36% of the population was
Christian, 48% Muslim, and 16% other; the 2008 Measure Demographic and Health Survey
(DHS) found 53% Christian, 45% Muslin, and 2% other; the 2008 Afro-barometer poll found
56% Christian, 43% Muslim, and 1% other.” Pew’s own survey found 46% Christian, 52%
Muslim, and 1% other.47

Most of Nigeria’s Christians are Protestant (broadly defined), though about a quarter is Roman
Catholic. According to Ray:

From the 1990s to the 2000s, there was significant growth in Protestant
churches including the Redeemed Christian Church of God, Winners‟
Chapel, Christ Apostolic Church (the first Aladura Movement in
Nigeria), Deeper Christian Life Ministry, Evangelical Church Winning
All, Mountain of Fire and Miracles, Christ Embassy, The Synagogue
Church of All Nations, the Aladura Church (indigenous Christian
churches being especially strong in the Yoruba and Igbo areas), and of
evangelical churches in general.48
These churches have spilled over into adjacent and southern areas of the Middle Belt.
Denominations like the Seventh-day Adventist and the Church of Jesus Christ of Latter Day
Saints have also flourished in recent times. In line with this, Hackett noted that:

Other leading Protestant churches in the country are the Church of

Nigeria of the Anglican Communion, the Assemblies of God Church,
the Nigerian Baptist Convention and The Synagogue Church of All
Nations. The Yoruba area contains a large Anglican population, while
Igbo land is predominantly Catholic and the Edo area is predominantly
Assemblies of God, which was introduced into Nigeria by Augustus
Ehurie Wogu and his associates at Old Umuahia.49

Islam dominated the north and had a number of supports in the South Western Yoruba part of the
country. Nigeria has the largest Muslim population in sub - Saharan Africa. In terms of
Nigeria’s major ethnic groups’ religious affiliations, the Hausa ethnic group in the North is
mostly Muslim, the West which is the Yoruba tribe is divided among Islam, Christianity and
traditional religions; while the Igbos of the East and the Ijaw in the South are
predominantly Christians (Roman Catholics) and some practitioners of traditional religions.
The Middle Belt of Nigeria contains the largest number of minority ethnic groups in Nigeria and
they are mostly Christians and members of traditional religions with few Muslim converts.
Global Christian Report said that, “Christians form a slight majority of the nation, comprising
50% of the population, while Muslims make up 47.9%.” 50 Another source revealed that 50% of
the population is Muslim, 40% Christian and 10% follows traditional beliefs. 51 The analysis
made so far attests to the fact that Nigeria is a religiously booming nation; but the big question
that must be answered is „why are religions booming in Nigeria?

2.3. WHY RELIGIONS ARE BOOMING IN NIGERIA

Many reasons have been adduced to the constant religious boom we experience in the
country. We shall outline and examine a few of them in the following discussions.

2.3.1. MAN’S RELIGIOUS NATURE

One of the definitions given to man is that man is religious being. This religious nature of man is
further asserted as follows:

Man is by nature and vocation a religious being. Coming from God,

going toward God, man lives a fully human life only if he freely lives by
his bond with God. Man is made to live in communion with God in
whom he finds happiness: When I am completely united to you, there
will be no more sorrow or trials; entirely full of you, my life will be
complete.52

From the above quotation, it is crystal clear that the quotation “man is a religious being,” is an
affirmation with plenty of evidence. Humanity has demonstrated itself to be religious by nature
from its earliest origins. There is something innate in us that seeks after the truth, but not just
truth within our grasp. Man is by nature, a religious being. He seeks something bigger than
himself, beyond the physical, beyond what he can see and observe. There is an evident and
apparent spiritual aspect of man, an inkling of the existence of something beyond, a truth not
merely involving the way things work, but why they work that way and the purpose behind them.
Hence, “Man is made to live in communion with God in whom he finds happiness.” That longing
that possesses us, the end for which we search, is that communion with our Creator. We desire to
know the one who is the giver of life and purpose behind all things. Without finding that
communion with God, we can never find satisfaction in that search. That is what it means by
“happiness.”

It is this desire for the divine and the search to attain happiness that has made many men to go
extra-miles. Part of this extra-mile is the founding of religious centres (churches, mosques,
shrines) which as days go by, have become proliferated in Nigeria.

2.3.2. RELIGION AS THE LAST HOPE OF THE COMMON MAN

Onwuka in his studies tried to find out why religion booms in many parts of the country even
when businesses and companies are collapsing. He said that “religion has become the last hope
of the common man in the society.”53 For him, when all hope seem to be lost, religious
organizations provide hope to the faithful. The words of the religious leaders like priests, imams
and even traditional religious priests reassure people that all is well no matter how dark the
clouds are. Those whose businesses are collapsing or who experience misfortune in one way or
the other flock to the churches or mosques or even shrines in search of breakthrough.

There is also the fact that churches or mosques help their members to find jobs, businesses,
spouses, among other. Many people, who are in such need, flock to these religious centres to find
solutions to these needs. Friends and contacts are also made in churches which prove useful in
life. The more people troop to churches or mosques or even shrines, to solve these problems, the
more they bring in their friends, families and the more these religious centres expand.

2.3.3. SEARCH FOR GENUINE SPIRITUAL GRATIFICATION

Another reason why religions boom in Nigeria and elsewhere is the people’s true search for
spiritual gratification. Originally, this point accounts for the expansion of new religious
movement in Africa including Nigeria. According to Uche “the expansion and constant flocking
of people into various religious groups is as a result of their fulfilling mode of worship.” 54 When
a particular mode of worship which comprises of prayer, praises and preaching are spiritually
gratifying, people tend to move into such places of worship. On the part of Mbon, he observed
that “people like to attend such religious gatherings where they are uninhibited and exuberant;
where they spent hours singing, praying, clapping, dancing and moving around the church.” 55 In
such places, people pray in tongues, weep and may even be in trance-like states. Africans and
indeed Nigerians have a deep seated, desire for such a rather more meaningful religious
experience.

Obilor, writing on the importance of the spiritual essence of religion to adherents, accentuated
that “religion, the worship of God, is the beacon which lights up all our human knowledge;
our power of knowing is a reflection of the divine word.” 56 Religion is the ally of reason; of
its very nature, it is on the side of intellect; it demands honesty, insists that the mind should not
function in an artificial capricious, or vacillating fashion; but generously, perseveringly,
penetratingly, and spiritually rejuvenating. Anything short of these, religion will not be
attractive. Further commenting on this matter, Iwe said, “man is a being endowed with rational
and spiritual faculties whose potentials are realized only by the communication and acquisition
of truth and knowledge. It is the order of man’s nature that his spiritual powers should be
progressively enriched, perfected and ennobled by the acquisition of truths, natural and
supernatural.”57 In fact, any religious group that promises to enrich the spiritual side of the
adherents will constantly receive patronage by seekers.

2.3.4. UNENDING QUEST FOR SIGNS AND WONDERS/COMPETITION AMONG

RELIGIONS

Signs and wonders have become another rallying point why religions boom in Nigeria. This is
more prevalent among Christianity. In the days of Jesus in John 6:26, men and women flocked
around Jesus for various reasons which include: healing, food and hearing his word. But majority
were coming due to signs and wonders he usually performs. Jesus said, “I tell the truth, you are
looking for me, not because you saw miraculous signs but because you ate the loaves and had
your fill.”58 The implication of this statement is that they were following him because of the
miracle of providing food not necessarily because of the import of the miracle which is their
salvation and faith in Jesus.

Signs and wonders or miracles have made one church to boom and another does not. Today
people like to go to that church where miracles happen, where prophesies and visions are given
for the solution of one problem or the other. As regards this, Uche noted that “prophesy, visions,
signs and wonders are highly esteemed as means of looking into the future or of revealing the
causes of what is actually happening to one and finally, proffering solution through miracles.” 59
Some of the reasons why people flock to miracle churches or centres are to find solution to their
sickness and misfortunes such as bareness, lack of progress, curses, premature death in the
family, marriage and even wealth. People go to apparition centres, adoration grounds,
conventions, crusades, revivals and Holy Ghost anointed services or programmes here and there
in search of miracles. Unfortunately, many of these religious adherents are so naive and
unsuspecting that they do not even know or question the sources of these miraculous powers.

Another cogent reason for religious boom is competition among religions and religious groups.
Today in Nigeria, one hears the Muslims calling for prayers on Sunday morning, while
Christians engage their members on marathon religious activities so that they won’t have
time to attend other religious programmes elsewhere. Some run their activities from Sunday to
Sunday. Packaging is another factor. Many religious leaders are business minded. They package
their programmes and make it more attractive to members. This is because people like to go to a
place where their quests will be met holistically- spiritually as well as socially.

2.3.5. EMPHASIS ON PROSPERITY AND WEALTH

This is another factor that has engineered religious boom in the country especially Christianity.
With regard to this, Onwuka said, “in many Christian churches, pastors lay emphasis on tithing
and consequently use Malachi 3:10 to instil fear into their congregation.” 60 Today, too much
emphasis has been laid on tithing as well as other offerings believed to prosper members if
complied with, such as: seed sowing, seed of faith, covenant seed, dangerous giving, and
donations for special projects. Through these avenues of giving, religious groups receive huge
amount of money and this makes expansion easy.

Also in the past, being a priest or a pastor is synonymous with poverty. It was seen as a calling
and an exercise involving extreme self-denial. But given that many pastors are rich and
flamboyant these days, being a pastor has become so attractive. Many young people are daily
pouring into the Seminaries and Bible Colleges that it is difficult to know those who had divine
call and those who are changing businesses. The effect is that churches build more branches to
find places for the large number of ministers, while individuals who do not want to be part of
the existing churches open their own churches in the neighbourhood, thereby increasing the
number of churches. Some go as far as sourcing for powers to boost their membership.

There are so many other reasons why religions boom in Nigeria such as: desire for true
brotherhood and togetherness, security, political relevance among others. Religious boom in
Nigeria can be described inform of horizontal and vertical boom- that is to say, the growth in the
number of people seeking religious experience and the multiplication of religious groups like
churches. The big question is: with this religious boom, do we experience a corresponding moral
aptitude expected of a deeply devout people already described? We shall address this matter in
the next sub-heading.

2.3.6. SOCIO-ECONOMIC FACTORS (Materialism, Unemployment etc)

According to Amucheazi, one of the major causes of the proliferation of churches in the
present day society is the people’s excessive quest for material wealth. For him,
Materialism, coupled with status consciousness and value orientations that have increased in the
modern living, have made jobless young men seek means of economic survival through the
establishment of churches.61 In Nigeria, there is always a relationship between proliferation of
religious centres and the contemporary teething economic situation in the country. Many people
see church founding as the easiest way to beating down the biting economic crunch.
Unemployment and youths restiveness often lead to the formation and establishment of churches
which is the quickest way to get rich and be employed.

It appears that, the rate of unemployment in Nigeria is one of the main factors that create room
for the rapid multiplication of new religious movement. Some lazy ones and those who are not
comfortable with their mother churches and even those been sacked from their places of work
see opportunities to open to themselves churches. Thus, this has been a means to deal with
poverty and also means of one choosing himself, claiming to have a divine call, just for them to
balance their economic gain and to be self-employed without any other person’s control.
According to Essien, this growth of proliferation of churches is not unconnected with economic
bases; religion has become a top bracket business in Nigeria and the key players in this situation
do not accept the economic reasons as the basis of their action. Rather, they argue that their
action is purely based on a spiritual dimension, which has proved not to be such. 62 Obiora
describes the commercial tendencies of these religious founders as “Holy Deceit” 63, that is, the
art of trading in God’s name. The mad craze for money has made some people willing to
commercialize religion for their own benefit and interest. Many vulnerable people have fallen
into the trap of this unholy merchandize.

Speaking on another note, Iwe, holds that “In Nigeria the spirit of materialism is fast invading
and shadowing our traditional values and Christian ethics; traditionally our society laid more
emphasis on spiritual and social dimension of human nature and value.” 64 The truth is that
the quest to accumulate wealth and right of liberty has thrown away some Christians’ faith,
values and norms that guide Christians, especially founders of new independent churches in our
society. Instead of laying more emphasis on the spiritual growth of the people, some of them
emphasize more on material needs. Therefore, the quest for property ownership has been one of
main key factors for proliferation of religious centers in contemporary Nigeria. However,
materialism connects with status consciousness and some other notable factors.

2.3.7. STATUS CONSCIOUSNESS: Status consciousness has been identified as one of the
major causes of multiplication of many religious centres and ministers in Nigeria. This is an
ingredient of African culture that the Europeans called “African disease.” It is the general
expectation that individuals earn respect and recognition through their performance and what
they are in the society. In Nigeria, this urge for recognition may have reached its peak as we see
many people wanting to be called Rev. Father, Alhaji, Alhaja, Alfa, Sheik, Cardinals, Partriach,
Bishop, Apostle, pastor, Prophet, and thereby going ahead to open religious centres, be it
churches, mosques or shrines. Many of the churches forbid their members to take traditional
titles, but church members consider themselves being alienated from their rightful positions in
their society without such traditional titles.

As rightly put by Mbefo, many churches have tried to find parallel titles as dynamic equivalent.
Energy has been spent to resurrect for Africans the medieval knighthoods that marked the age of
chivalry and the crusades, but the craving has refused to assuage. 65 People point to the Apostles
and Patriarchs, to the Archbishops and Cardinals, to the Senior Apostles, the Vicar Generals,
most reverends and the senior prophets. Hence, evidence abounds to show that some religious
centres have arisen out of the desire of some to be Founders and General Overseers and through
it, command a congregation of followers.

2.3.8. QUEST FOR CULTURAL IDENTITY: Many of the first generation Christians had a
strong allegiance to the culture which had formed them before they encountered Christianity.
Although, they, accepted the Christian faith, they nonetheless were not convinced that their new
faith should alienate them from their original cultural settings. It was evident that not many
European missionaries understood or even tried to understand and appreciate African cultures.
According to Mbefo, “Many of them shared the sentiments packed into the imperial mandate
namely, “the Whiteman’s burden” which entailed the task of civilizing the natives; although the
white missionaries may have experienced the Africans’ hospitality and friendship, nevertheless
their prejudice remains that Africans were noble savages.66

But Africans never understood themselves in light of savagery, neither did their experience with
the white man, whether as missionary or imperial agents, disposed them to see the Europeans as
nobles. The experience of cultural pride and the urge to retain the black man’s identity urges the
more courageous Christians and Africans to affirm their Africanness, thereby founding religious
centres where such sentiments can be expressed. For them, founding such new religious centres
becomes a means of self-expulsion from European form of Christianity, culture, slavery or
colonization. Hence, multiplication of religious centres could be traced to identity-consciousness.

2.3.9. SEARCH FOR SECURITY: Search for security is a phenomenon pushing people around
in the quest for healing and solutions to mysterious problems such as freedom from sinister
forces that threaten life in African society. Commenting on this, Ndiokwere believes that as long
as one is not in the position to control certain spiritual forces one describes as diabolical, one is
bound to feel insecure.67 Surrounded by hostile forces, seen and unseen, menacing him and often
the entire household, the African will cross rivers and mountains in search for answers to his
problems. In this type of religious vagrancy, he rarely discriminates. He does not worry about the
type of religion he joins. His main preoccupation is to achieve success, get a reasonable solution
to his problem. Misfortune often pushes him to an extreme corner. Thus, search for security has
contributed to a large extent to growing number of the healing religious centres in Nigeria.

From his own perspective, Emesowum remarks that “the Jehovah’s witnesses will say that it is
well known-that the world is in its end time, people should heed to the warning by Christ
concerning the end time, miracles are being advertised everywhere to trap man.” 68 In Nigeria
today, many people most especially the new religious founders have become prophets and
prophetesses, claiming to see beyond the future and predict the past and present situation of
people in the society. Clamor for miracles, signs and wonders in our society have become a
notice board of many new generation churches and religious centres. Many pastors, evangelists
and prophets have acquired many radio stations, television, social media, magazines and
newspapers for the advert of their miracles, signs and wonders that they are performing in the
churches, some of them now device modern way of preaching the gospel using the media at the
market squares and making emphasis on the things that concern family problems because they
know that these problems are the weak points of most of the families who are their audience.

2.4. IMPACTS OF RELIGIOUS BOOM IN NIGERIA

2.4.1. POSITIVE IMPACTS OF RELIGIOUS BOOM

One of the major positive social impacts of religious growth in Nigeria is seen in the number of
churches and mosques all over the country that established Nursery, Primary and Secondary
Schools and Universities which have provided job opportunities for many people and qualitative
education for children, youths and adults alike. Also, we see that these religious centres and
institutes have likewise built many hospitals, clinic, maternity centres, trado-medical centres,
teaching hospitals and mission Hospitals and these in turn have provided good health care
services and job opportunities to many people. Also, religion has become the last hope of the
common man in the society. When all hope seem to be lost, churches seem to provide hope to the
faithful. The words of some pastors, priests, Imam, Alfa, Ifa priests and so on, go a long way in
helping to reassure people that all is well no matter how dark the clouds are. There is also the
fact that these religious centers have helped many of their members to find jobs, businesses,
spouses, among other. Friends and contacts which prove useful in life are also being made in this
religious centres.

People with different kind of spirituals and physicals problems got solutions to their
problems through revivals and crusades organized by these religious institutes that brought
healing, deliverance from the bondage of oppressing powers and miracles. It makes people
to realize that Nigeria is a very religious country 69. Another impact is the formation of Christian
Association of Nigeria (CAN), Islamic Association of Nigeria (IAN), Reformed Ogboni
Fraternity (ROF), et ce tera, which all stand as pressure groups and umbrellas through which the
different adherents fight any injustice or government politics that are against their interest.
Other merits include rapid evangelization, development of new leadership, provision of check
and balance to religious practices, promotion of specialization in ministry and enhancement the
provision of an atmosphere in which human problems are at times solved.

2.4.2. NEGATIVE IMPACTS OF RELIGIOUS BOOM

2.4.2.1. COMMERCIALIZATION OF RELIGIOUS TRUTH: The most profound impact
that the religious boom has had is that it has led to the commercialization of religion by the sale
of religious items. The practice of commercialization is evident everywhere around us with the
same articles (sometimes such articles are not spiritual) costing less outside religious and
worship centres and more in such places. The height of this practice is seen in the sale of
religious articles and materials at very exorbitant and escalating prices. Among the proliferating
religious centres, this practice has been taken to its logical conclusion with the sale of perfumes
and incenses of various smells and fragrance, amulets and ammunitions, with the claim that they
have the potency to perform miracles. This trend has reached an unprecedented height with the
commercialization of miracles by charging people who ask for special prayers, healing or
miracles very high prices.

Another height of the negative impacts of religious boom in Nigeria is the collection of
exorbitant consultation fees. Obiora has described the commercial tendencies of these new
religious groups as “Holy Deceit”, the art of trading in God’s name, willing to commercialize
religion for their own benefits and interests 70, yet some are still using religion as a lucrative
business avenue to maximize profits.

2.4.2.2. ENVIRONMENTAL POLLUTION: Religious boom in Nigeria is not only a social

embarrassment but has constituted a source of serious worry through its religious activities. Most
often, members of these new religious groups tend to practice their religion without considering
its impacts on the immediate environment. They often embark on noisy religious activities with
the loudest public address systems even when the church is in one room apartment. More
worrisome is their night vigils which some of them hold almost every day as if God hear prayers
only at nights. In some areas in the society where there are many of such churches, mosques and
shrines the experiences of the people within the Neighbourhood can only be imagined and any
attempt to persuade the leaders to consider the feelings of the people is often interpreted as the
devil’s intervention that must be matched with fiercer and nosier prayers to combat the enemy.

One of the aspects of environmental pollution caused by religious boom in Nigeria is noise
pollution which has been described as an unwanted excessive harmonious sound that has
undesired physiological and institutional effects on individuals. People living side by side with
churches, mosques or shrines constantly experienced noise pollution emanating from blaring
loud speakers and sounds of gongs and drums, at no respect to time in the day even worst during
the night, which can cause noise induced hearing loss which can also lead to stress induced
aliments like hypertension, diabetics and psychiatric problems. Noise can disturb sleep which
can affect mental functioning and judgment.

Another aspect of environmental pollution caused by proliferation of religious centres in Nigeria

is Traffic congestion. Every street where churches and mosques are located always experience
traffic jam during their special programme. For example there are always traffic jam on Lagos-
Ibadan express way whenever one of the churches located along the route is having a special
programme especially those conducted monthly which are always characterized by slower speed,
longer trip and increased queuing which cause inconveniencies to other road users. These has led
to three major environmental effects, namely, psychological and physiological effects due to
longer time spent in the traffic jam. Secondly, there have been economic loss; some business
appointment will not be met due to the hours spent in the traffic jam and also there is uncertainty
and unreliability in every service of the vehicles. Third is the health effect; it can also lead to
death of sick patient rushing to the hospital. Also, the exposure to carbon monoxide by the
people in the traffic jam can lead to Asthma, Bronchitis, Lung and Heart diseases, respiratory
allergies, skin cancer and upset of the immune system.

Another aspect of environmental pollution caused by the proliferation of religious centers is

improper ventilation. Air, as informed by the medical experts serves as nourishment to our
bodies just as much as food as drink. As mentioned earlier, religious centres use available space
especially in urban areas and this in return denies worshippers and people in the neighborhood
proper ventilation which can lead to the shortage of oxygen supply to the blood and that can
result to death and mental disorder.

2.4.2.3. DENOMINATIONAL RIVALRY AND INTOLERANCE: More worrisome about

the proliferation of religious centres is the fact that religious societies are now polarized along
denominational lines. There is no gainsaying the fact that there are struggles of Christians against
Christians, Muslims against Muslims, and Traditionalists against traditionalists, or even
interreligious struggles, in any political or even socio-economic contest. What one gets in the
society today is largely determined by his or her religious cum denominational affiliation
irrespective of his or her qualification. Denominational and interreligious divide could be said to
be only second to ethnicity such that the issue of ecumenism has degenerated to mere lip service.

2.4.2.4. WIDENING ECONOMIC DIVIDE: Proliferation of religious centres has succeeded in

widening the economic divide between the ‘haves’ and ‘have-nots’. This is made possible by the
means whereby the pastors, priests, Imams, appeal to the gullible spirit of their congregation
with promises of business breakthroughs and prosperity if they would sow a seed or contribute to
the upkeep of the ‘prophet or man of God’. This in turn, leads the congregation to spend huge
amounts of money in a bid to be beneficiaries of this spiritual bonanza. Another method is the
imposition of special tithes on selected rich-men. These men are mostly millionaires and are
made to accept to surrender one-third of their total monthly or weekly income to the Lord’s
vineyard. These men are so brainwashed that they believe their businesses would suffer setbacks
if they failed to remit such money with the resultant effect that most of them are unable to meet
up with their responsibilities to their extended and sometimes, even immediate families.

These so-called men of God proceed to flaunt this ill-gotten wealth before their members whose
money they have used to feather their own nets by living ostentatiously, driving flashy cars,
owning private jets and state of the art mansions furnished with the latest gadgets and equipment
to make life easy. Unfortunately, most of these poor flocks have yet to reap the fruits of the seeds
they have sown. In fact, they are being expected to sow more seeds with the injunction that
perhaps, they have not sowed the right seed. However, we know that whatever seed is sown
should bear fruits the rightness or wrongness of the seed notwithstanding.

2.4.2.5. INCREASED CRIME AND FRAUD: Another impact of religious boom is the
modification of crime and fraud. This is often backed up by belief in the principle of the end
justifies the means which has led some pastors and religious leaders to declare that “it does not
matter how the wealth is acquired provided it is used to start a religious centre. They can dupe,
commit any atrocity, and some of them after duping will present themselves as “those who put
their trust in the Lord that lack no blessings.”71 Today, there are a lot of ‘419’ ministers who use
their organizations to defraud foreign ministries by seeking for financial assistance from
individuals, churches, organization etc. by the means of one lie or the other, only for them to buy
flashy cars and build exotic mansions. Others use this money solicited for to engage in business
and merchandise which they sell at inflated prices in the country.

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