Citation: Emmanuel U. Dim (2022) Abraham the Father of Faith (Gen 12-17) – Challenge To Christians in Nigeria, Global Journal of Arts, Humanities and Social Sciences, Vol.10, No.1, pp.54-63
In Abraham, Israel’s first Patriarch, God begins a new development in his plan of the creation and salvation of the world by specially choosing the people of Israel (Gen 12-50), after the general account of the creation and development of mankind from the beginning of the book of Genesis (Gen 1-11). Abraham stands out in his relationship with God and is thus, for those who believe in God and who acknowledge His self-revelation in the OT, the father of faith. Many Christians in Nigeria today suffer from the crisis of faith which often breeds lukewarmness and syncretism in their actual practice of it – and even outright rejection of the same faith in neo-paganism. The others who try to remain steadfast, are naturally distracted by the negative activities of these other brothers and sisters with whom they are supposed to be professing the same faith. This paper presents the steadfast legacy in the faith of Abraham, the proto-type of Jesus in the OT, as an enlivening challenge to all Christians, especially here in Nigeria. Abraham’s steadfast faith in God, in all the circumstances of his life, challenges the Nigerian Christians of today, as they face all sorts of difficulties in the practice of their faith. It also challenges the institutionalized Churches towards the provision of a sustained catechetical growth for all their members for a more active and vibrant Christian life in our dear country that is today menaced with many religious, social, economic and political problems. To arrive at its goal, this paper employs the exegetico-analytical method of enquiry. In the final analysis, apart from the pertinence of all the points raised in it, this work has the added importance of taking us to the very fertile roots of our faith in God in the person and life of Abraham, thereby helping to engender stronger conviction in the believing audience that would read it.
Thou Shalt Love!: The Contemporary Relevance of Rumi in Elif Shafak’s The Forty Rules of Love- a Character Based Study Establishing Love as the Central Theme of the Novel and Humanity (Published)
This paper aims to analyse Love and its dearth in today’s world that forms the crux of Elif Shafak’s novel The Forty Rules of Love. The novel connects human predicament of the thirteenth century of Rumi- a poet, and his Sufi friend Shams, with the twenty-first century of Ella and her mystic friend cum lover Aziz. The novel presents several Sufi tenets, but it is Elif’s conviction of love that firmly holds the Sufi theme in the novel, according it with magnitude and potency. Achieving oneness with the creator is the goal of mankind, and it is only possible through spirituality which, in turn, is indispensable to love. Therefore, Love forms the substratum of the novel in question. This paper scrutinizes Elif’s portrayal of characters and their predicaments illustrating how the Oneness can be achieved despite differences through the path of love and love alone.
Elements of Economic Management in Jesus’ Instruction: “Gather up the Leftover Fragments that Nothing may be Lost” (John 6:12). (Published)
John 6:1-15 reveals certain dispositions that characterize the success of Jesus’ earthly ministry. These include: his sensitivity to the needs of his people, dialogue and collaboration, charity, prayerful dependence on the Father, and prudent management of resources and the avoidance of wastage. These are equally and essentially Jesus’ teaching to all his followers. The avoidance of wastage and the prudent management of resources are underscored in Jesus’ insistence on preserving the fragments of the multiplied fish and loaves in John 6:12. An effective management of a nation’s resources requires among others, these two dispositions. In some nations of the world, and especially in the African continent, these virtues are sometimes taken for granted. The consequences often contribute to underdevelopment. Using the qualitative method of research this work undertakes a narrative exegesis of John 6:12. It uses, consequently, the instruction of Jesus therein as a model to suggest that accountability and frugality are indispensable instruments for any purposeful economic management strategy that is aimed at achieving development. It recommends accountability and the avoidance of waste at both individual and corporate levels
Social Theology: Re-Actualizing Cultural Values into Society Transformation (Published)
This paper discusses the issue of theology that is indebted to sciences and technology. Technology, even though imposes a negative impact on theology particulary to those whose faith is still unstable, has strengthened Moslem’s belief and does not become a threat. How technology reinforces the faith of Moslem is strongly related to the agenda of reactualization through the praxis activities. The mode of social life should be put on the basis of social transformation in accordance with needs and challenges. The tranformation is closely tied to the development with race structure or human consciousness with the environment. The modification of human life in order to achieve such transformation can be actualized through four basic cultural structures: ethical constitution, esthetic, work orientation and the knowledge of technology. The writer concludes that four elements mentioned above determines the success of Islamic civilization for the future life.
Luther’s Theological Grounds for the Reformation (Published)
By presenting Maritain’s harsh criticism of Luther, this article attempts to clarify Luther’s theological grounds for his assault on the Church. Essentially, the Church believed that man could be saved by a combination of faith and works, despite his sin and that the Church was the divine instrument of God. Luther believed in the irremediable sinfulness of man and the world, including the Church .Only faith and God’s grace could save man. Once Luther understood Paul in this way, the Church became sin itself, as much in need of God’s grace as the most depraved man. The violence spawned by the Reformation cannot be understood without an appreciation of Luther’s radical and profound denial of the worth of the Church and all other manifestations of the World.