We investigated Nigerian’s post-colonial resurgences of internal boundary and religious conflicts that have bedeviled the country since independence based on the problems of national integration in post-colonial Nigeria. It argued that resurgences of internal boundary and religious conflicts in the country since liberation in 1960 are crops of expansionism in the sense that colonialism, while the post-colonial state could not avert the ills of colonial rule but rather re-invented the foreign strategy of division and law. It also argues that the scuffles for control of the naturally found resources in the localities are a result of “oppression, marginalization and government influence, uneven distribution of wealth and resources, nepotism and socio-religious bigotry,” which have over the years led religious groups, communities, local governments and States to a long-drawn-out deadly boundary and religious conflicts. The objective of this research is not only aim at highlighting the impact of internal boundary and religious conflicts on the Nigerian federation but also to draw the attention of Nigerian policymakers and researchers to the “neglect” of these issues, which have pitted groups between and even within states in the country, with deadly consequences, thereby questioning the principle of national integration and its essence in Nigeria. The methodology used in this research is the secondary source that has to do with published and unpublished works on the internal boundary, religious conflicts, and national integration. The paper submits that the existence of different natural resources found within the country should not always lead to the internal boundary and religious conflicts but cooperation amongst the people.
This paper aims to discuss the role of relativism of rationality in the social sciences. The upshot of this work is that there is no paradigmatic rationality operating in the realm of natural sciences. Scientific rationality is not an ultimate, absolute and all-pervading criterion so that we can try to justify all propositions by recourse to scientific procedures of investigation. Apart from theological and philosophical propositions, the social scientific discourse too cannot stand to terms and conditions of scientific methodology. In views of the same, the philosophers of social sciences either formulated alternative notions of rationality or defended relativism of rationality. In this connection, the view of two contemporary philosophers of social sciences, Peter Winch, George Hans Gadamer, Karl popper and Richard Rorty will be discussed.
The history of Christianity has always been a two-way process of transformation in any given culture. Christianity and paganism are reciprocal; Christianity is necessary for revelation to be fulfilled, but the actual quality of this fulfillment depends upon the quality of the religious man transformed by revelation. Christianity, as a result of this, needs a natural religion, the same way it needs all human realities as the sole mission is to save what has first been created. The link between Gospel and culture is that Gospel whenever its introduced and established in a new culture, is “transposed” in a particular way a sweet melody into a new key. Moreover, the Gospel, when transposed from its biblical world to other cultural worlds, undergoes change itself as well as causing these other worlds to change. Crowther created an astonishing impact and contribution after his consecration in 1864; as he strived to indigenize or Africanize Christianity to make it possible for the Christian faith to be accepted by Africans without having to give up or disown their cultural values. This work seeks to find what part Henry Venn, the dynamic and accomplished secretary of the Church Missionary Society, played to see how Christian faith can go well together or combine with African beliefs and practices to produce Christianity which may become a religion for Africans. This work has shown that Henry Venn's ideas on native Church organization include: the native Church needs the ablest native pastors for its fuller development and that it should be under a native bishop and that a native Church is organized as a national institution. This work adopted a qualitative method that used historical and content analysis. This work concluded that for the Africanization of Christianity to be actualized, African Church must have its liturgy or incorporate what was good of the native religions to develop an authentically African Christianity. And that reducing the various African vernaculars into writing and developing native literature was a first step in the reforming movement toward Africanization of Christianity; just as Venn urged Crowther to undertake the translation of the Bible into Yoruba and to preach in Yoruba even while still at Freetown.
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