The Nigerian society of today is torn between the jealousies of Christianity and Islam, and to a little extent, the distinct, but more accommodating values and customs of the indigenous religions of the well over 250 ethnic nationalities. As it were, Nigerians still find themselves involved together in social, economic and political relationships. However, there is the crisis identity and the rights of these different cultural groups, and or orientations, of preserving their distinct ways of life, and yet working together in jointly constructing a society that enhances their self-worth, self-esteem and self-realization at their deepest level of existence. Our paper acknowledges the spate of global interaction in this new world in the making which spirit has forced or fused the coexistence of individuals of different ideological political, religious and moral persuasions. The paper argues on this score that the resultant agitations of these religious groups are what counts as the tensions of the present polity. that, the manipulation of religion or religious practices as a form of discrimination as is evident in the prosecution of the Sharia project violates the rights of other citizens. The paper argues on a second count that, religious pluralism is not contrary to the values and customs of the Nigerian social system, and that, the different religious persuasions, which outlook and practices sometimes contradicts each other; apparently diverse and opposed, are simply expressions from different viewpoints and by different method of one ultimate truth which has the capacity for national integration, social harmony and sustainable human development. The paper advances a philosophy of religious tolerance as an institutional frame and atmosphere in which humanity shares in the richness of its different traditions for a better and more humanized world.
Culture and StrategyAn organization’s culture can be defined as .docxfaithxdunce63732
Culture and Strategy
An organization’s culture can be defined as “the unwritten set of rules and informal policies that direct employer behavior.” This definition is an amalgamation of organizational behaviorists’ thinking with industrial psychologists’ position, and human resource development researchers. Denise Rousseau’s research on the psychological contract probably comes closest to this amalgamation. Think about your own organization’s culture
Using online library resources below and the Internet, respond to the following for your organization:
· Required Readings
· Roh, J. J., Hong, P., & Park, Y. (2008). Organizational culture and supply chain strategy: A framework for effective information flows. Journal of Enterprise Information Management, 21(4), 361–376. (ProQuest Document ID: 220044319)
http://search.proquest.com.libproxy.edmc.edu/docview/220044319?accountid=34899
· Smith, B. D. (2007). Strategy-making: What works is what fits. European Business Forum, 28,32–37. (ProQuest Document ID: 224670404)
http://search.proquest.com.libproxy.edmc.edu/docview/224670404?accountid=34899
· Zuckerman, A. (2002). Strong corporate cultures and firm performance: Are there tradeoffs?Academy of Management Executive, 16(4), 158–160. (EBSCO AN: 17534385)
http://libproxy.edmc.edu/login?url=http://search.ebscohost.com/login.aspx?direct=true
&db=bsh&AN=17534385&site=ehost-live
· What are the cultural norms that govern the organization, and what types of behaviors does the culture promote?
· What behaviors does the culture punish? Do the specific behaviors you describe help enable the business strategy?
· Do the behaviors you describe block the strategy?
Write your initial response in approximately 300 words. Apply APA standards to citation of sources from the required readings. Must follow the following grading criteria:
Due by Friday, July 26, 2013
Assignment 1 Grading Criteria
Maximum Points
Described the cultural norms of the organization and the resultant behaviors. Explained the impact of these behaviors on the organization’s business strategy.
4
Actively contributed to the discussion by providing points of view with rationale, challenging points of the discussion, or drawing relationships between points of the discussion.
12
Wrote in a clear, concise, and organized manner; demonstrated ethical scholarship in accurate representation and attribution of sources; displayed accurate spelling, grammar, and punctuation.
4
Total:
20
1
The ‘Atheistic’ Character of Christianity
and the Question of Christ
Alastair Roberts (University of Durham)
Perhaps one of the most basic assumptions that underlie much debate between Christians and
atheists is that the two positions represent polar opposites, between which no common ground
exists. Not only are the two positions ultimately irreconcilable, they are also in total and
complete opposition to each other. There is no way in which disagreements can be knocked
down to size, and the debate.
A Primer on the Philosophy of Religion and the Problem of God's ExistenceNoel Jopson
The document discusses several key topics in philosophy of religion including:
- Philosophy of religion examines fundamental religious concepts and themes through various areas of philosophy like metaphysics and epistemology.
- It investigates religious significance of events and features of the natural world. While related to theology, philosophy of religion's goal is objective analysis rather than defense of particular religions.
- Philosophy of religion addresses real-world religious practices and is relevant due to religion's influence. It also intersects with many areas of philosophy due to religion's comprehensive claims.
- The document then discusses definitions of religion, forms of religious belief like theism and atheism, and key attributes of God from a philosophical perspective.
Religion and ScienceBy Albert Einstein(The following article b.docxdebishakespeare
Religion and Science
By Albert Einstein
(The following article by Albert Einstein appeared in the New York Times Magazine on
November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown
Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See
It, Philosophical Library, New York, 1949, pp. 24 - 28.)
Everything that the human race has done and thought is concerned with the satisfaction
of deeply felt needs and the assuagement of pain. One has to keep this constantly in
mind if one wishes to understand spiritual movements and their development. Feeling
and longing are the motive force behind all human endeavor and human creation, in
however exalted a guise the latter may present themselves to us. Now what are the
feelings and needs that have led men to religious thought and belief in the widest sense
of the words? A little consideration will suffice to show us that the most varying
emotions preside over the birth of religious thought and experience. With primitive man
it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness,
death. Since at this stage of existence understanding of causal connections is usually
poorly developed, the human mind creates illusory beings more or less analogous to
itself on whose wills and actions these fearful happenings depend. Thus one tries to
secure the favor of these beings by carrying out actions and offering sacrifices which,
according to the tradition handed down from generation to generation, propitiate them or
make them well disposed toward a mortal. In this sense I am speaking of a religion of
fear. This, though not created, is in an important degree stabilized by the formation of a
special priestly caste which sets itself up as a mediator between the people and the
beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or
a privileged class whose position rests on other factors combines priestly functions with
its secular authority in order to make the latter more secure; or the political rulers and the
priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and
mothers and the leaders of larger human communities are mortal and fallible. The desire
for guidance, love, and support prompts men to form the social or moral conception of
God. This is the God of Providence, who protects, disposes, rewards, and punishes; the
God who, according to the limits of the believer's outlook, loves and cherishes the life of
the tribe or of the human race, or even or life itself; the comforter in sorrow and
unsatisfied longing; he who preserves the souls of the dead. This is the social or moral
conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to
moral religion, a development continued in the New Testament. The religions of all
civilized peoples, especially the peoples of the ...
PROGRESSIVE CHRISTIANITY FROM LIBERAL CATHOLIC AND UNITARIAN PERSPECTIVESDr Ian Ellis-Jones
Copyright Ian Ellis-Jones 2006 - All Rights Reserved - Article Published in Communion (The Magazine of The Liberal Catholic Church in Australia), Vol 25, No 3, Michaelmas 2006.
Core ValuesExcellenceNo name University is an educational en.docxvoversbyobersby
Core Values
Excellence
No name University is an educational enterprise. All of us, individually and collectively, work hard to ensure that our students develop the character, learn the skills, and assimilate the knowledge essential to become morally responsible leaders. The success of our University depends upon a conscientious commitment to our mission, vision, and goals.
Community
No name University develops hospitable Christian learning communities everywhere we serve. We foster a spirit of belonging, unity, and interdependence based on mutual trust and respect to create socially responsible environments that challenge all of us to listen, to learn, to change, and to serve.
Respect
Animated in the spirit of Jesus Christ, we value all individuals’ unique talents, respect their dignity, and strive to foster their commitment to excellence in our work. Our community’s strength depends on the unity and diversity of our people, on the free exchange of ideas, and on learning, living, and working harmoniously.
Personal Development
No name University stresses the development of every person’s mind, spirit, and body for a balanced life. All members of the No name University community must demonstrate their commitment to personal development to help strengthen the character of our community.
Responsible Stewardship
Our Creator blesses us with an abundance of resources. We foster a spirit of service to employ our resources for University and community development. We must be resourceful. We must optimize and apply all of the resources of our community to fulfill no name University’s mission and goals.
Integrity
The commitment of no name University to excellence demands that its members live its mission and deliver on its promise. The faculty, staff, and students pledge to be honest, just, and consistent in word and deed.
SuMMARIZING THE OPTIONS
There was a time when it seemed that religion might just dis-
appear. Throughout the modern period secularism continued
to grow. It appeared that the religions of humankind would be
superseded by science and left behind as historical artifacts, like
Egyptian temples, the Greek gods, and many Christian churches
in Northern Europe today. Certainly the hope of a world with-
out religion continues to motivate some thinkers. Richard Daw-
kins’ ‘Beyond Belief ’ movement and advertising campaigns in
Britain and Canada have precisely this outcome as their goal.
And yet at present the outcome they strive for appears unlikely.
If anything, there has been a resurgence of religious commitment
in many cultures. Any decline in religion in Europe and North
America has been more than compensated for by the rapid
growth of Pentecostal and charismatic movements in churches
around the world. Even non-religious thinkers, such as Jürgen
Habermas, one of Germany’s leading philosophers, now speak
of moving – contrary to their and others’ expectations – into a
‘post-secular society.’1
Religion, then, it appears, is.
The document discusses different worldviews and their perspectives on the purpose of life. It analyzes the Judeo-Christian, polytheistic/pantheistic, monotheistic/deistic, humanist/atheistic, and Christian biblical worldviews. It explores how each worldview defines purpose and meaning in life. The Christian biblical worldview is highlighted as providing the most coherent answers to life's essential questions by establishing purpose and meaning through God's unconditional love and assurance of an eternal future.
Religion and Science By Albert Einstein (The following a.docxaudeleypearl
Religion and Science
By Albert Einstein
(The following article by Albert Einstein appeared in the New York Times Magazine on
November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown
Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See
It, Philosophical Library, New York, 1949, pp. 24 - 28.)
Everything that the human race has done and thought is concerned with the satisfaction
of deeply felt needs and the assuagement of pain. One has to keep this constantly in
mind if one wishes to understand spiritual movements and their development. Feeling
and longing are the motive force behind all human endeavor and human creation, in
however exalted a guise the latter may present themselves to us. Now what are the
feelings and needs that have led men to religious thought and belief in the widest sense
of the words? A little consideration will suffice to show us that the most varying
emotions preside over the birth of religious thought and experience. With primitive man
it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness,
death. Since at this stage of existence understanding of causal connections is usually
poorly developed, the human mind creates illusory beings more or less analogous to
itself on whose wills and actions these fearful happenings depend. Thus one tries to
secure the favor of these beings by carrying out actions and offering sacrifices which,
according to the tradition handed down from generation to generation, propitiate them or
make them well disposed toward a mortal. In this sense I am speaking of a religion of
fear. This, though not created, is in an important degree stabilized by the formation of a
special priestly caste which sets itself up as a mediator between the people and the
beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or
a privileged class whose position rests on other factors combines priestly functions with
its secular authority in order to make the latter more secure; or the political rulers and the
priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and
mothers and the leaders of larger human communities are mortal and fallible. The desire
for guidance, love, and support prompts men to form the social or moral conception of
God. This is the God of Providence, who protects, disposes, rewards, and punishes; the
God who, according to the limits of the believer's outlook, loves and cherishes the life of
the tribe or of the human race, or even or life itself; the comforter in sorrow and
unsatisfied longing; he who preserves the souls of the dead. This is the social or moral
conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to
moral religion, a development continued in the New Testament. The religions of all ...
Religion and Science By Albert Einstein (The following a.docxcarlt4
Religion and Science
By Albert Einstein
(The following article by Albert Einstein appeared in the New York Times Magazine on
November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown
Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See
It, Philosophical Library, New York, 1949, pp. 24 - 28.)
Everything that the human race has done and thought is concerned with the satisfaction
of deeply felt needs and the assuagement of pain. One has to keep this constantly in
mind if one wishes to understand spiritual movements and their development. Feeling
and longing are the motive force behind all human endeavor and human creation, in
however exalted a guise the latter may present themselves to us. Now what are the
feelings and needs that have led men to religious thought and belief in the widest sense
of the words? A little consideration will suffice to show us that the most varying
emotions preside over the birth of religious thought and experience. With primitive man
it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness,
death. Since at this stage of existence understanding of causal connections is usually
poorly developed, the human mind creates illusory beings more or less analogous to
itself on whose wills and actions these fearful happenings depend. Thus one tries to
secure the favor of these beings by carrying out actions and offering sacrifices which,
according to the tradition handed down from generation to generation, propitiate them or
make them well disposed toward a mortal. In this sense I am speaking of a religion of
fear. This, though not created, is in an important degree stabilized by the formation of a
special priestly caste which sets itself up as a mediator between the people and the
beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or
a privileged class whose position rests on other factors combines priestly functions with
its secular authority in order to make the latter more secure; or the political rulers and the
priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and
mothers and the leaders of larger human communities are mortal and fallible. The desire
for guidance, love, and support prompts men to form the social or moral conception of
God. This is the God of Providence, who protects, disposes, rewards, and punishes; the
God who, according to the limits of the believer's outlook, loves and cherishes the life of
the tribe or of the human race, or even or life itself; the comforter in sorrow and
unsatisfied longing; he who preserves the souls of the dead. This is the social or moral
conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to
moral religion, a development continued in the New Testament. The religions of all.
Culture and StrategyAn organization’s culture can be defined as .docxfaithxdunce63732
Culture and Strategy
An organization’s culture can be defined as “the unwritten set of rules and informal policies that direct employer behavior.” This definition is an amalgamation of organizational behaviorists’ thinking with industrial psychologists’ position, and human resource development researchers. Denise Rousseau’s research on the psychological contract probably comes closest to this amalgamation. Think about your own organization’s culture
Using online library resources below and the Internet, respond to the following for your organization:
· Required Readings
· Roh, J. J., Hong, P., & Park, Y. (2008). Organizational culture and supply chain strategy: A framework for effective information flows. Journal of Enterprise Information Management, 21(4), 361–376. (ProQuest Document ID: 220044319)
http://search.proquest.com.libproxy.edmc.edu/docview/220044319?accountid=34899
· Smith, B. D. (2007). Strategy-making: What works is what fits. European Business Forum, 28,32–37. (ProQuest Document ID: 224670404)
http://search.proquest.com.libproxy.edmc.edu/docview/224670404?accountid=34899
· Zuckerman, A. (2002). Strong corporate cultures and firm performance: Are there tradeoffs?Academy of Management Executive, 16(4), 158–160. (EBSCO AN: 17534385)
http://libproxy.edmc.edu/login?url=http://search.ebscohost.com/login.aspx?direct=true
&db=bsh&AN=17534385&site=ehost-live
· What are the cultural norms that govern the organization, and what types of behaviors does the culture promote?
· What behaviors does the culture punish? Do the specific behaviors you describe help enable the business strategy?
· Do the behaviors you describe block the strategy?
Write your initial response in approximately 300 words. Apply APA standards to citation of sources from the required readings. Must follow the following grading criteria:
Due by Friday, July 26, 2013
Assignment 1 Grading Criteria
Maximum Points
Described the cultural norms of the organization and the resultant behaviors. Explained the impact of these behaviors on the organization’s business strategy.
4
Actively contributed to the discussion by providing points of view with rationale, challenging points of the discussion, or drawing relationships between points of the discussion.
12
Wrote in a clear, concise, and organized manner; demonstrated ethical scholarship in accurate representation and attribution of sources; displayed accurate spelling, grammar, and punctuation.
4
Total:
20
1
The ‘Atheistic’ Character of Christianity
and the Question of Christ
Alastair Roberts (University of Durham)
Perhaps one of the most basic assumptions that underlie much debate between Christians and
atheists is that the two positions represent polar opposites, between which no common ground
exists. Not only are the two positions ultimately irreconcilable, they are also in total and
complete opposition to each other. There is no way in which disagreements can be knocked
down to size, and the debate.
A Primer on the Philosophy of Religion and the Problem of God's ExistenceNoel Jopson
The document discusses several key topics in philosophy of religion including:
- Philosophy of religion examines fundamental religious concepts and themes through various areas of philosophy like metaphysics and epistemology.
- It investigates religious significance of events and features of the natural world. While related to theology, philosophy of religion's goal is objective analysis rather than defense of particular religions.
- Philosophy of religion addresses real-world religious practices and is relevant due to religion's influence. It also intersects with many areas of philosophy due to religion's comprehensive claims.
- The document then discusses definitions of religion, forms of religious belief like theism and atheism, and key attributes of God from a philosophical perspective.
Religion and ScienceBy Albert Einstein(The following article b.docxdebishakespeare
Religion and Science
By Albert Einstein
(The following article by Albert Einstein appeared in the New York Times Magazine on
November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown
Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See
It, Philosophical Library, New York, 1949, pp. 24 - 28.)
Everything that the human race has done and thought is concerned with the satisfaction
of deeply felt needs and the assuagement of pain. One has to keep this constantly in
mind if one wishes to understand spiritual movements and their development. Feeling
and longing are the motive force behind all human endeavor and human creation, in
however exalted a guise the latter may present themselves to us. Now what are the
feelings and needs that have led men to religious thought and belief in the widest sense
of the words? A little consideration will suffice to show us that the most varying
emotions preside over the birth of religious thought and experience. With primitive man
it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness,
death. Since at this stage of existence understanding of causal connections is usually
poorly developed, the human mind creates illusory beings more or less analogous to
itself on whose wills and actions these fearful happenings depend. Thus one tries to
secure the favor of these beings by carrying out actions and offering sacrifices which,
according to the tradition handed down from generation to generation, propitiate them or
make them well disposed toward a mortal. In this sense I am speaking of a religion of
fear. This, though not created, is in an important degree stabilized by the formation of a
special priestly caste which sets itself up as a mediator between the people and the
beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or
a privileged class whose position rests on other factors combines priestly functions with
its secular authority in order to make the latter more secure; or the political rulers and the
priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and
mothers and the leaders of larger human communities are mortal and fallible. The desire
for guidance, love, and support prompts men to form the social or moral conception of
God. This is the God of Providence, who protects, disposes, rewards, and punishes; the
God who, according to the limits of the believer's outlook, loves and cherishes the life of
the tribe or of the human race, or even or life itself; the comforter in sorrow and
unsatisfied longing; he who preserves the souls of the dead. This is the social or moral
conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to
moral religion, a development continued in the New Testament. The religions of all
civilized peoples, especially the peoples of the ...
PROGRESSIVE CHRISTIANITY FROM LIBERAL CATHOLIC AND UNITARIAN PERSPECTIVESDr Ian Ellis-Jones
Copyright Ian Ellis-Jones 2006 - All Rights Reserved - Article Published in Communion (The Magazine of The Liberal Catholic Church in Australia), Vol 25, No 3, Michaelmas 2006.
Core ValuesExcellenceNo name University is an educational en.docxvoversbyobersby
Core Values
Excellence
No name University is an educational enterprise. All of us, individually and collectively, work hard to ensure that our students develop the character, learn the skills, and assimilate the knowledge essential to become morally responsible leaders. The success of our University depends upon a conscientious commitment to our mission, vision, and goals.
Community
No name University develops hospitable Christian learning communities everywhere we serve. We foster a spirit of belonging, unity, and interdependence based on mutual trust and respect to create socially responsible environments that challenge all of us to listen, to learn, to change, and to serve.
Respect
Animated in the spirit of Jesus Christ, we value all individuals’ unique talents, respect their dignity, and strive to foster their commitment to excellence in our work. Our community’s strength depends on the unity and diversity of our people, on the free exchange of ideas, and on learning, living, and working harmoniously.
Personal Development
No name University stresses the development of every person’s mind, spirit, and body for a balanced life. All members of the No name University community must demonstrate their commitment to personal development to help strengthen the character of our community.
Responsible Stewardship
Our Creator blesses us with an abundance of resources. We foster a spirit of service to employ our resources for University and community development. We must be resourceful. We must optimize and apply all of the resources of our community to fulfill no name University’s mission and goals.
Integrity
The commitment of no name University to excellence demands that its members live its mission and deliver on its promise. The faculty, staff, and students pledge to be honest, just, and consistent in word and deed.
SuMMARIZING THE OPTIONS
There was a time when it seemed that religion might just dis-
appear. Throughout the modern period secularism continued
to grow. It appeared that the religions of humankind would be
superseded by science and left behind as historical artifacts, like
Egyptian temples, the Greek gods, and many Christian churches
in Northern Europe today. Certainly the hope of a world with-
out religion continues to motivate some thinkers. Richard Daw-
kins’ ‘Beyond Belief ’ movement and advertising campaigns in
Britain and Canada have precisely this outcome as their goal.
And yet at present the outcome they strive for appears unlikely.
If anything, there has been a resurgence of religious commitment
in many cultures. Any decline in religion in Europe and North
America has been more than compensated for by the rapid
growth of Pentecostal and charismatic movements in churches
around the world. Even non-religious thinkers, such as Jürgen
Habermas, one of Germany’s leading philosophers, now speak
of moving – contrary to their and others’ expectations – into a
‘post-secular society.’1
Religion, then, it appears, is.
The document discusses different worldviews and their perspectives on the purpose of life. It analyzes the Judeo-Christian, polytheistic/pantheistic, monotheistic/deistic, humanist/atheistic, and Christian biblical worldviews. It explores how each worldview defines purpose and meaning in life. The Christian biblical worldview is highlighted as providing the most coherent answers to life's essential questions by establishing purpose and meaning through God's unconditional love and assurance of an eternal future.
Religion and Science By Albert Einstein (The following a.docxaudeleypearl
Religion and Science
By Albert Einstein
(The following article by Albert Einstein appeared in the New York Times Magazine on
November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown
Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See
It, Philosophical Library, New York, 1949, pp. 24 - 28.)
Everything that the human race has done and thought is concerned with the satisfaction
of deeply felt needs and the assuagement of pain. One has to keep this constantly in
mind if one wishes to understand spiritual movements and their development. Feeling
and longing are the motive force behind all human endeavor and human creation, in
however exalted a guise the latter may present themselves to us. Now what are the
feelings and needs that have led men to religious thought and belief in the widest sense
of the words? A little consideration will suffice to show us that the most varying
emotions preside over the birth of religious thought and experience. With primitive man
it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness,
death. Since at this stage of existence understanding of causal connections is usually
poorly developed, the human mind creates illusory beings more or less analogous to
itself on whose wills and actions these fearful happenings depend. Thus one tries to
secure the favor of these beings by carrying out actions and offering sacrifices which,
according to the tradition handed down from generation to generation, propitiate them or
make them well disposed toward a mortal. In this sense I am speaking of a religion of
fear. This, though not created, is in an important degree stabilized by the formation of a
special priestly caste which sets itself up as a mediator between the people and the
beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or
a privileged class whose position rests on other factors combines priestly functions with
its secular authority in order to make the latter more secure; or the political rulers and the
priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and
mothers and the leaders of larger human communities are mortal and fallible. The desire
for guidance, love, and support prompts men to form the social or moral conception of
God. This is the God of Providence, who protects, disposes, rewards, and punishes; the
God who, according to the limits of the believer's outlook, loves and cherishes the life of
the tribe or of the human race, or even or life itself; the comforter in sorrow and
unsatisfied longing; he who preserves the souls of the dead. This is the social or moral
conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to
moral religion, a development continued in the New Testament. The religions of all ...
Religion and Science By Albert Einstein (The following a.docxcarlt4
Religion and Science
By Albert Einstein
(The following article by Albert Einstein appeared in the New York Times Magazine on
November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown
Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See
It, Philosophical Library, New York, 1949, pp. 24 - 28.)
Everything that the human race has done and thought is concerned with the satisfaction
of deeply felt needs and the assuagement of pain. One has to keep this constantly in
mind if one wishes to understand spiritual movements and their development. Feeling
and longing are the motive force behind all human endeavor and human creation, in
however exalted a guise the latter may present themselves to us. Now what are the
feelings and needs that have led men to religious thought and belief in the widest sense
of the words? A little consideration will suffice to show us that the most varying
emotions preside over the birth of religious thought and experience. With primitive man
it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness,
death. Since at this stage of existence understanding of causal connections is usually
poorly developed, the human mind creates illusory beings more or less analogous to
itself on whose wills and actions these fearful happenings depend. Thus one tries to
secure the favor of these beings by carrying out actions and offering sacrifices which,
according to the tradition handed down from generation to generation, propitiate them or
make them well disposed toward a mortal. In this sense I am speaking of a religion of
fear. This, though not created, is in an important degree stabilized by the formation of a
special priestly caste which sets itself up as a mediator between the people and the
beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or
a privileged class whose position rests on other factors combines priestly functions with
its secular authority in order to make the latter more secure; or the political rulers and the
priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and
mothers and the leaders of larger human communities are mortal and fallible. The desire
for guidance, love, and support prompts men to form the social or moral conception of
God. This is the God of Providence, who protects, disposes, rewards, and punishes; the
God who, according to the limits of the believer's outlook, loves and cherishes the life of
the tribe or of the human race, or even or life itself; the comforter in sorrow and
unsatisfied longing; he who preserves the souls of the dead. This is the social or moral
conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to
moral religion, a development continued in the New Testament. The religions of all.
Religions/Adyan is an annual bi-lingual publication on interfaith studies published by the Doha International Center for Interfaith Dialogue that aims to provide a space for reflection on the commonalities between religions and explore religious diversity in order to deepen understanding of one's own faith and openness to other beliefs.
World Religions.Cite Wienclaw, R. A. (2013a). World religions.docxdunnramage
The document provides an overview of major world religions including Christianity, Islam, Judaism, Hinduism, and Buddhism. It discusses their origins and key beliefs. Christianity and Islam both evolved from Judaism but disagree on core tenets like the divinity of Jesus. Hinduism and Buddhism originated in India and are more tolerant of other beliefs than the monotheistic religions. Social scientists study religions to understand how they influence societies and interactions between groups.
Running head: RELIGION REVIEW 1
Religion review
Student’s Name
University Affiliation
Chapter 1
The bible refers to the writings that Christians believe are holy and inspired by God. Through revelation God reveals himself. People believe that God reveals himself through the bible. This is through reading the bible and trying to understand its dippiest meaning. Tradition refers to the collection of writings, practices, artifacts and wisdoms that have been handed down by Christians from one era to the next since the time of the bible. Reason refers to the rational thought, inquiry, and intellect that human beings use to investigate the surrounding world. It is also considered a source of understanding God on account of the belief that God created humanity with rational creator. Experience on the other hand is the source for Christian thought and practice. Having this in mind, it is true that even the most abstract ideas need human beings to think them.
Theology method on the other hand has many theological methods that include; biblical criticism, systematic theology, historical theology, moral theology, pastoral theology, liberation theology, natural theology, liturgical studies and sacramental theology and mystical theology.
It is important for me to study theology since it serves as an interpreter and mediator between the traditions and the living communities of Christian people. It also shapes up the method one uses for practicing theology and the foundations a theologian prioritizes.
Chapter 4
Patristic Era refers to the era between 100 and 700. In this era, Christianity spread from its origins in Palestine throughout much of the Roman Empire. The spread of Christianity included both geographical and ideological expression. With this Jewish movement become thoroughly entrenched in and informed by elements of broader Greco-Roman culture. In this period Christians were always marginalized and at risk population from the start of the movement and the beginning of the fourth century. There was a drastic change when Emperor Constantine was converted to Christianity. Constantine later issued an edict of Milan that required toleration of Christianity. Later the Roman Empire under Emperor Theodosius made Christianity the official religion. The council of Nicaea concluded that Jesus was of the same substance as the father and produced the first form of Nicene Creed. The first council of Chalcedon concluded that in Christ there are two unconfused and undivided natures in one divine person , dispelling the monophysite which argued that Christ had a single nature that was either wholly divine or a mixture of human and divine.
In the Middle Ages several key developments shaped the landscape of Christian thought. First the Islam religion began to spread through North Africa and into Europe. Two, regular fighting among feudal lords resulted in ...
Nearly half of the modern Jews do not believe in God. They have no Jewish theology and perhaps have lost the essence of Judaism for lack of faith. For the Jewish believers in God, Jewish theology is alive and can and should be discussed more often.
Comments to Steven Maimes, smaimes@gmail.com
This document summarizes and discusses several articles related to religion and culture. It begins with the story of a stolen chalice that was returned after 25 years by a dying man. It then discusses a book about evolution and God, arguing that evolution opens up a new understanding of God. Finally, it discusses the role of religion in universities, arguing that religious identity should be allowed in class discussions to model civil discourse.
Pope Benedict XVI has declared a Year of Faith to address the crisis of desensitized faith caused by Christians focusing more on social and political issues than the foundation of faith. This crisis presents an opportunity for rediscovery and renewal. Some causes of declining faith include religious ignorance, obsession with materialism, and lackluster witness from believers. To remedy this, believers must strongly witness their faith to illuminate truth, remain committed to sharing faith, and understand that believing strengthens both others and oneself.
This document discusses the concept of "religious atheism" - the idea that one can have a religious worldview and experience without believing in God. It notes that many prominent thinkers like Einstein considered themselves religious while also being atheists. It argues that religion is deeper than belief in God, involving a sense that objective value and meaning permeate reality, that nature and human life are awe-inspiring. Defining religion is difficult as it is an interpretive concept, but understanding what religion shares across traditions could improve communication between theists and atheists by emphasizing their common commitments over what divides them. The document aims to explore what account of religion would be most revealing in thinking about religious atheism.
Aaron Tan Module Three”Question 1 Is thinking about the sacr.docxransayo
Aaron Tan
“Module Three”
Question 1: Is thinking about the sacred a useful method for understanding our own existence? Why or why not?
The term for the coming up and existence of the sacred is hierophany. There exists different forms of manifestations of the sacred as is evident in the histories of different religions across the world today. Judaism, for example, came about as a result of Moses and his leading the children of Israel out of suffering and consequently being handed the Ten Commandments which were later to form the basis of Judaism. Islam, on the other hand, arose as a result of divine intervention of an angel of God on Muhammad when he was required by the angel of God to recite. Buddhism came about due to the discovery of several aspects about life by a master of trance. Evidently, the forms through which the sacred came into existence or were initially manifested vary from one religion to another. A study of the appearance of the sacred forms a crucial part in understanding one’s personal existence.
Several crucial lessons that are relevant to our experiences can be drawn from these studies of the sacred (Mircea, p. 186). A good example is from the case of Buddhism and how it came into existence. One can relate well with the experiences of Buddha as he sought with unwavering determination to find answers to the questions he had. Siddhartha Gautama had from a previous existence had a clear ambition of one day becoming a Buddha. He worked tirelessly and with much resolve towards the fulfilment of his goal. From this, one appreciates the fact that effort and determination are the core investments for any endeavor to be fruitful.
From both the Islamic and the Christian points of view, it is clear that the existence of the human race was not by chance but by the will and influence of a supreme being. According to the Islamic religion, the existence of humanity began from a clot of blood whereas according to Christianity, it was from creation from a lump of dust (Cunningham & Kelsay, 2013, p. 201). Despite the differences in the two accounts, the existence of a supreme being to whom all humanity should be answerable is common to both. This plays an important role towards unmasking and understanding our very own existence as both religions offer guiding principles as to how one should live in accordance to God’s will.
In thinking about the sacred, one weighs the legitimacy of some objects that are considered sacred by different religions around the world (Clifford, p. 195). This is mostly done by considering how they came into existence in the first place. According to Christianity and Islam, the Bible and the Quran, respectively, are deemed as sacred books as both religions believe that they represent God’s words. The processes that influences the existence of both books were inspired by god. Since these sacred books offer accounts on how humanity came into existence, a study of the appearance of the sacred is crucial in trying to.
Effluent pollution is the degradation of the physical, chemical or biological properties of sewage, altered as a result of the introduction of certain substances which renders it unsafe and therefore, regarded as wastewater. This paper aims to examine the effects of effluent pollution on the socio-economic ,environment, and health status of people around (9) custodial centres in Nigeria. The study locations are Medium Security Custodial Centres Kuje (Abuja ), Kirikiri (Lagos), Suleja (Abuja ), Badagry (Lagos), Ikoyi (Lagos), Female Kirikiri (Lagos), Maximum Security Custodial centres (Kirikiri-Lagos and Port-harcourt Rivers) and Correctional Farm Centre Dukpa (Abuja) In the study, descriptive survey method was used after familiarity with the environment and selection of 372 respondents through purposive sampling technique. The process of questionnaire administration, interviews and Focused Group Discussions (FGD), was systematically applied in collection of data which were analyzed using frequency /percentage modules. Consequently, inferential statistics was adapted to test the hypothesis postulated using SPSS 20.0. The findings revealed that nature of generating wastewater from hygiene and sanitation procedure among inmates using restroom and flushing toilet at the rate of about 41-50 litres of water per inmate per day causes significant flooding, as well as generate chemical compounds which catalyses air and soil pollution. Inappropriate discharge of wastewater result to of outbreak of diseases in the custodial environment resulting in high rate of cholera, typhoid, malaria and dysentery. These health challenges constitute serious socio’- economic burden for the management of the custodian centres. The study also shows significant effects of effluent pollution in the area of study at a level of 0.05% significance. Thus, recommendations were made to proffer solution to the menace of effluent discharge on pollution crises around the environment correctional centres.
The study investigates the analysis on the relationship between green accounting and green design for enterprise. Expost-facto research design was use for the study. The secondary data used in the study covered a period of 10 years (2011-2020) and were sources from Business record of vital foam Nig. Ltd, the data were analyze using multiplied linear regression. From the analysis of the data and test of hypothesis result show green accounting and green design for enterprise have both positive and negative effect on the enterprise but due to external and internal factors. It is on this account that the study therefore recommend that enterprise should make sure they have appropriate and well designed green accounting design to be able to stand the test of time.
Ethnomusicologists have undergone several types of research of music cultures of the world. These studies had led to myriads of findings that have given shape to the ethnographic study in field of music and allied disciplines. As much as findings revealed various components of music cultures of many ethnic descents, much is yet to be discovered about the determination of how the recontextualization process affects the transfer of various elements of the music cultures. This paper through historical analysis of existing literature assists to investigate and suggest elements of music culture that cannot evade possible transfer and those thoughts of as unnecessary in the process of recontextualization. The discourse also gives explicit definition to music as found in culture as well as music as culture itself.
The company’s performance which is considered quite important in providing an evaluation for investor decision making triggers further research to find out what factors can improve company performance. Companies have several motivations in risk disclosure, in line with legitimacy theory, that companies tend to take corporate action and behavior similar to the industry itself. This study will examine and analyze the effect of Clan organizational culture on company performance with the intervening variable of risk management disclosure. The research method used is quantitative with multiple linear regression through the Eviews application.
Coral reef ecosystems are useful, among others, as a source of food, a habitat for marine biota, a source of livelihood, and a tourist attraction with high economic value. This study aims to: (i) explain and describe the condition of coral reefs and the factors that cause damage to coral reefs in Perjuangan Village, (ii) determine the role of the church in the management and maintenance of coral reef ecosystems in Perjuangan Village, and (ii) explain the Christian ethics in the management and maintenance of the coral reef ecosystem in Perjuangan Village.
Effluent pollution is the degradation of the physical, chemical or biological properties of sewage, altered as a result of the introduction of certain substances which renders it unsafe and therefore, regarded as wastewater. This paper aims to examine the effects of effluent pollution on the socio-economic ,environment, and health status of people around (9) custodial centres in Nigeria. The study locations are Medium Security Custodial Centres Kuje (Abuja ), Kirikiri (Lagos), Suleja (Abuja ), Badagry (Lagos), Ikoyi (Lagos), Female Kirikiri (Lagos), Maximum Security Custodial centres (Kirikiri-Lagos and Port-harcourt Rivers) and Correctional Farm Centre Dukpa (Abuja) In the study, descriptive survey method was used after familiarity with the environment and selection of 372 respondents through purposive sampling technique.
Effluent pollution is the degradation of the physical, chemical or biological properties of sewage, altered as a result of the introduction of certain substances which renders it unsafe and therefore, regarded as wastewater. This paper aims to examine the effects of effluent pollution on the socio-economic ,environment, and health status of people around (9) custodial centres in Nigeria. The study locations are Medium Security Custodial Centres Kuje (Abuja ), Kirikiri (Lagos), Suleja (Abuja ), Badagry (Lagos), Ikoyi (Lagos), Female Kirikiri (Lagos), Maximum Security Custodial centres (Kirikiri-Lagos and Port-harcourt Rivers) and Correctional Farm Centre Dukpa (Abuja) In the study, descriptive survey method was used after familiarity with the environment and selection of 372 respondents through purposive sampling technique. The process of questionnaire administration, interviews and Focused Group Discussions (FGD), was systematically applied in collection of data which were analyzed using frequency /percentage modules. Consequently, inferential statistics was adapted to test the hypothesis postulated using SPSS 20.0.
The document discusses the challenges of solid waste management in Monrovia, Liberia. It finds that the majority of solid waste generated is leftover food, plastic, and paper. On average, each person produces 0.3kg of waste daily. Nearly all respondents admit to never separating recyclables from other waste. Most waste collection is done informally by children. Most respondents also acknowledge disposing of waste through unsafe and illegal means like burning or dumping, with no formal waste management system. The study calls for the government to increase education on waste policies and introduce better management strategies.
In most developing countries like Zambia, entrepreneurs contribute largely in a society’s economic growth and major interruptions such as the COVID-19 pandemic can have a negative impact on the well-being of its citizenry and businesses. The onset of the COVID 19 pandemic found many entrepreneurs unprepared and hence several businesses in societies were profoundly disrupted. During this crisis, entrepreneurs faced unexpected new challenges of creating sustainable business strategies.
This study explored the factors that hinder females from accessing senior leadership roles in selected public secondary schools in Solwezi district. To achieve the research purpose, a qualitative approach was employed in order to undertake a direct exploration, analysis and interpretation anchored on a narrative research design.
There are growing fears that Zimbabwe is missing out on the potential benefits that may be derived from a more defined participation of the aviation sector in improving accessibility of tourist destinations in the country. This research sought to establish the challenges being faced by the aviation sector in improving the accessibility of tourist destinations in Zimbabwe. The research utilised a qualitative research approach.| Publisher:
International Journal of Research and Innovation in Social Science (IJRISS)
Urbanization is a widespread occurrence across the nation. Urbanism has been affecting the rise in urban crime as a result of societal perception. According to empirical data, crime has risen in metropolitan areas. The study issue is dependent on the specific types of crime that occur in urban settings. | Publisher: International Journal of Research and Innovation in Social Science (IJRISS)
This study has examined the trafficking of Karamoja women and girls from North-Eastern Uganda into Nairobi, Kenya. Trafficking in human beings remains a big challenge confronting the international community. The menace remains a global problem with the countries of the Third World bearing the greatest brunt.
More Related Content
Similar to The God Phenomenon in Nigeria: The Logic, the Religion and the Politics of Tolerance
Religions/Adyan is an annual bi-lingual publication on interfaith studies published by the Doha International Center for Interfaith Dialogue that aims to provide a space for reflection on the commonalities between religions and explore religious diversity in order to deepen understanding of one's own faith and openness to other beliefs.
World Religions.Cite Wienclaw, R. A. (2013a). World religions.docxdunnramage
The document provides an overview of major world religions including Christianity, Islam, Judaism, Hinduism, and Buddhism. It discusses their origins and key beliefs. Christianity and Islam both evolved from Judaism but disagree on core tenets like the divinity of Jesus. Hinduism and Buddhism originated in India and are more tolerant of other beliefs than the monotheistic religions. Social scientists study religions to understand how they influence societies and interactions between groups.
Running head: RELIGION REVIEW 1
Religion review
Student’s Name
University Affiliation
Chapter 1
The bible refers to the writings that Christians believe are holy and inspired by God. Through revelation God reveals himself. People believe that God reveals himself through the bible. This is through reading the bible and trying to understand its dippiest meaning. Tradition refers to the collection of writings, practices, artifacts and wisdoms that have been handed down by Christians from one era to the next since the time of the bible. Reason refers to the rational thought, inquiry, and intellect that human beings use to investigate the surrounding world. It is also considered a source of understanding God on account of the belief that God created humanity with rational creator. Experience on the other hand is the source for Christian thought and practice. Having this in mind, it is true that even the most abstract ideas need human beings to think them.
Theology method on the other hand has many theological methods that include; biblical criticism, systematic theology, historical theology, moral theology, pastoral theology, liberation theology, natural theology, liturgical studies and sacramental theology and mystical theology.
It is important for me to study theology since it serves as an interpreter and mediator between the traditions and the living communities of Christian people. It also shapes up the method one uses for practicing theology and the foundations a theologian prioritizes.
Chapter 4
Patristic Era refers to the era between 100 and 700. In this era, Christianity spread from its origins in Palestine throughout much of the Roman Empire. The spread of Christianity included both geographical and ideological expression. With this Jewish movement become thoroughly entrenched in and informed by elements of broader Greco-Roman culture. In this period Christians were always marginalized and at risk population from the start of the movement and the beginning of the fourth century. There was a drastic change when Emperor Constantine was converted to Christianity. Constantine later issued an edict of Milan that required toleration of Christianity. Later the Roman Empire under Emperor Theodosius made Christianity the official religion. The council of Nicaea concluded that Jesus was of the same substance as the father and produced the first form of Nicene Creed. The first council of Chalcedon concluded that in Christ there are two unconfused and undivided natures in one divine person , dispelling the monophysite which argued that Christ had a single nature that was either wholly divine or a mixture of human and divine.
In the Middle Ages several key developments shaped the landscape of Christian thought. First the Islam religion began to spread through North Africa and into Europe. Two, regular fighting among feudal lords resulted in ...
Nearly half of the modern Jews do not believe in God. They have no Jewish theology and perhaps have lost the essence of Judaism for lack of faith. For the Jewish believers in God, Jewish theology is alive and can and should be discussed more often.
Comments to Steven Maimes, smaimes@gmail.com
This document summarizes and discusses several articles related to religion and culture. It begins with the story of a stolen chalice that was returned after 25 years by a dying man. It then discusses a book about evolution and God, arguing that evolution opens up a new understanding of God. Finally, it discusses the role of religion in universities, arguing that religious identity should be allowed in class discussions to model civil discourse.
Pope Benedict XVI has declared a Year of Faith to address the crisis of desensitized faith caused by Christians focusing more on social and political issues than the foundation of faith. This crisis presents an opportunity for rediscovery and renewal. Some causes of declining faith include religious ignorance, obsession with materialism, and lackluster witness from believers. To remedy this, believers must strongly witness their faith to illuminate truth, remain committed to sharing faith, and understand that believing strengthens both others and oneself.
This document discusses the concept of "religious atheism" - the idea that one can have a religious worldview and experience without believing in God. It notes that many prominent thinkers like Einstein considered themselves religious while also being atheists. It argues that religion is deeper than belief in God, involving a sense that objective value and meaning permeate reality, that nature and human life are awe-inspiring. Defining religion is difficult as it is an interpretive concept, but understanding what religion shares across traditions could improve communication between theists and atheists by emphasizing their common commitments over what divides them. The document aims to explore what account of religion would be most revealing in thinking about religious atheism.
Aaron Tan Module Three”Question 1 Is thinking about the sacr.docxransayo
Aaron Tan
“Module Three”
Question 1: Is thinking about the sacred a useful method for understanding our own existence? Why or why not?
The term for the coming up and existence of the sacred is hierophany. There exists different forms of manifestations of the sacred as is evident in the histories of different religions across the world today. Judaism, for example, came about as a result of Moses and his leading the children of Israel out of suffering and consequently being handed the Ten Commandments which were later to form the basis of Judaism. Islam, on the other hand, arose as a result of divine intervention of an angel of God on Muhammad when he was required by the angel of God to recite. Buddhism came about due to the discovery of several aspects about life by a master of trance. Evidently, the forms through which the sacred came into existence or were initially manifested vary from one religion to another. A study of the appearance of the sacred forms a crucial part in understanding one’s personal existence.
Several crucial lessons that are relevant to our experiences can be drawn from these studies of the sacred (Mircea, p. 186). A good example is from the case of Buddhism and how it came into existence. One can relate well with the experiences of Buddha as he sought with unwavering determination to find answers to the questions he had. Siddhartha Gautama had from a previous existence had a clear ambition of one day becoming a Buddha. He worked tirelessly and with much resolve towards the fulfilment of his goal. From this, one appreciates the fact that effort and determination are the core investments for any endeavor to be fruitful.
From both the Islamic and the Christian points of view, it is clear that the existence of the human race was not by chance but by the will and influence of a supreme being. According to the Islamic religion, the existence of humanity began from a clot of blood whereas according to Christianity, it was from creation from a lump of dust (Cunningham & Kelsay, 2013, p. 201). Despite the differences in the two accounts, the existence of a supreme being to whom all humanity should be answerable is common to both. This plays an important role towards unmasking and understanding our very own existence as both religions offer guiding principles as to how one should live in accordance to God’s will.
In thinking about the sacred, one weighs the legitimacy of some objects that are considered sacred by different religions around the world (Clifford, p. 195). This is mostly done by considering how they came into existence in the first place. According to Christianity and Islam, the Bible and the Quran, respectively, are deemed as sacred books as both religions believe that they represent God’s words. The processes that influences the existence of both books were inspired by god. Since these sacred books offer accounts on how humanity came into existence, a study of the appearance of the sacred is crucial in trying to.
Similar to The God Phenomenon in Nigeria: The Logic, the Religion and the Politics of Tolerance (9)
Effluent pollution is the degradation of the physical, chemical or biological properties of sewage, altered as a result of the introduction of certain substances which renders it unsafe and therefore, regarded as wastewater. This paper aims to examine the effects of effluent pollution on the socio-economic ,environment, and health status of people around (9) custodial centres in Nigeria. The study locations are Medium Security Custodial Centres Kuje (Abuja ), Kirikiri (Lagos), Suleja (Abuja ), Badagry (Lagos), Ikoyi (Lagos), Female Kirikiri (Lagos), Maximum Security Custodial centres (Kirikiri-Lagos and Port-harcourt Rivers) and Correctional Farm Centre Dukpa (Abuja) In the study, descriptive survey method was used after familiarity with the environment and selection of 372 respondents through purposive sampling technique. The process of questionnaire administration, interviews and Focused Group Discussions (FGD), was systematically applied in collection of data which were analyzed using frequency /percentage modules. Consequently, inferential statistics was adapted to test the hypothesis postulated using SPSS 20.0. The findings revealed that nature of generating wastewater from hygiene and sanitation procedure among inmates using restroom and flushing toilet at the rate of about 41-50 litres of water per inmate per day causes significant flooding, as well as generate chemical compounds which catalyses air and soil pollution. Inappropriate discharge of wastewater result to of outbreak of diseases in the custodial environment resulting in high rate of cholera, typhoid, malaria and dysentery. These health challenges constitute serious socio’- economic burden for the management of the custodian centres. The study also shows significant effects of effluent pollution in the area of study at a level of 0.05% significance. Thus, recommendations were made to proffer solution to the menace of effluent discharge on pollution crises around the environment correctional centres.
The study investigates the analysis on the relationship between green accounting and green design for enterprise. Expost-facto research design was use for the study. The secondary data used in the study covered a period of 10 years (2011-2020) and were sources from Business record of vital foam Nig. Ltd, the data were analyze using multiplied linear regression. From the analysis of the data and test of hypothesis result show green accounting and green design for enterprise have both positive and negative effect on the enterprise but due to external and internal factors. It is on this account that the study therefore recommend that enterprise should make sure they have appropriate and well designed green accounting design to be able to stand the test of time.
Ethnomusicologists have undergone several types of research of music cultures of the world. These studies had led to myriads of findings that have given shape to the ethnographic study in field of music and allied disciplines. As much as findings revealed various components of music cultures of many ethnic descents, much is yet to be discovered about the determination of how the recontextualization process affects the transfer of various elements of the music cultures. This paper through historical analysis of existing literature assists to investigate and suggest elements of music culture that cannot evade possible transfer and those thoughts of as unnecessary in the process of recontextualization. The discourse also gives explicit definition to music as found in culture as well as music as culture itself.
The company’s performance which is considered quite important in providing an evaluation for investor decision making triggers further research to find out what factors can improve company performance. Companies have several motivations in risk disclosure, in line with legitimacy theory, that companies tend to take corporate action and behavior similar to the industry itself. This study will examine and analyze the effect of Clan organizational culture on company performance with the intervening variable of risk management disclosure. The research method used is quantitative with multiple linear regression through the Eviews application.
Coral reef ecosystems are useful, among others, as a source of food, a habitat for marine biota, a source of livelihood, and a tourist attraction with high economic value. This study aims to: (i) explain and describe the condition of coral reefs and the factors that cause damage to coral reefs in Perjuangan Village, (ii) determine the role of the church in the management and maintenance of coral reef ecosystems in Perjuangan Village, and (ii) explain the Christian ethics in the management and maintenance of the coral reef ecosystem in Perjuangan Village.
Effluent pollution is the degradation of the physical, chemical or biological properties of sewage, altered as a result of the introduction of certain substances which renders it unsafe and therefore, regarded as wastewater. This paper aims to examine the effects of effluent pollution on the socio-economic ,environment, and health status of people around (9) custodial centres in Nigeria. The study locations are Medium Security Custodial Centres Kuje (Abuja ), Kirikiri (Lagos), Suleja (Abuja ), Badagry (Lagos), Ikoyi (Lagos), Female Kirikiri (Lagos), Maximum Security Custodial centres (Kirikiri-Lagos and Port-harcourt Rivers) and Correctional Farm Centre Dukpa (Abuja) In the study, descriptive survey method was used after familiarity with the environment and selection of 372 respondents through purposive sampling technique.
Effluent pollution is the degradation of the physical, chemical or biological properties of sewage, altered as a result of the introduction of certain substances which renders it unsafe and therefore, regarded as wastewater. This paper aims to examine the effects of effluent pollution on the socio-economic ,environment, and health status of people around (9) custodial centres in Nigeria. The study locations are Medium Security Custodial Centres Kuje (Abuja ), Kirikiri (Lagos), Suleja (Abuja ), Badagry (Lagos), Ikoyi (Lagos), Female Kirikiri (Lagos), Maximum Security Custodial centres (Kirikiri-Lagos and Port-harcourt Rivers) and Correctional Farm Centre Dukpa (Abuja) In the study, descriptive survey method was used after familiarity with the environment and selection of 372 respondents through purposive sampling technique. The process of questionnaire administration, interviews and Focused Group Discussions (FGD), was systematically applied in collection of data which were analyzed using frequency /percentage modules. Consequently, inferential statistics was adapted to test the hypothesis postulated using SPSS 20.0.
The document discusses the challenges of solid waste management in Monrovia, Liberia. It finds that the majority of solid waste generated is leftover food, plastic, and paper. On average, each person produces 0.3kg of waste daily. Nearly all respondents admit to never separating recyclables from other waste. Most waste collection is done informally by children. Most respondents also acknowledge disposing of waste through unsafe and illegal means like burning or dumping, with no formal waste management system. The study calls for the government to increase education on waste policies and introduce better management strategies.
In most developing countries like Zambia, entrepreneurs contribute largely in a society’s economic growth and major interruptions such as the COVID-19 pandemic can have a negative impact on the well-being of its citizenry and businesses. The onset of the COVID 19 pandemic found many entrepreneurs unprepared and hence several businesses in societies were profoundly disrupted. During this crisis, entrepreneurs faced unexpected new challenges of creating sustainable business strategies.
This study explored the factors that hinder females from accessing senior leadership roles in selected public secondary schools in Solwezi district. To achieve the research purpose, a qualitative approach was employed in order to undertake a direct exploration, analysis and interpretation anchored on a narrative research design.
There are growing fears that Zimbabwe is missing out on the potential benefits that may be derived from a more defined participation of the aviation sector in improving accessibility of tourist destinations in the country. This research sought to establish the challenges being faced by the aviation sector in improving the accessibility of tourist destinations in Zimbabwe. The research utilised a qualitative research approach.| Publisher:
International Journal of Research and Innovation in Social Science (IJRISS)
Urbanization is a widespread occurrence across the nation. Urbanism has been affecting the rise in urban crime as a result of societal perception. According to empirical data, crime has risen in metropolitan areas. The study issue is dependent on the specific types of crime that occur in urban settings. | Publisher: International Journal of Research and Innovation in Social Science (IJRISS)
This study has examined the trafficking of Karamoja women and girls from North-Eastern Uganda into Nairobi, Kenya. Trafficking in human beings remains a big challenge confronting the international community. The menace remains a global problem with the countries of the Third World bearing the greatest brunt.
This document summarizes a study that investigated the leadership constructs of eight young women student leaders in the Philippines. The study used a multiple case study approach to interview the participants. Four themes emerged from the interviews: 1) positive values like responsibility, work ethic, and morality; 2) positive identity; 3) being a guide and source of inspiration; and 4) collaboration skills. Late adolescents and those from non-sectarian schools had more developed leadership constructs. The study argues for understanding young women's leadership concepts to promote positive development.
Universities groom up graduates with very specific and detail knowledge. In the fastest growing world specialization is required to serve the purpose. University graduates with tremendous knowledge and efficiency can serve the nation with their full potential. International Journal of Research and Innovation in Social Science (IJRISS).
Education, Skills, Employment, Opportunities, Challenges, Marginal, Graduates
As an embodiment of human rights, freedom of speech in public is the right of every individual and has been constitutionally guaranteed in Pancasila and the 1945 Constitution. That is the reason why legal certainty is needed regarding the concept of handling crowds and legal reform in the handling and regulation of demonstrations by the police so that human rights violations do not happen. International Journal of Research and Innovation in Social Science (IJRISS)
freedom of speech, Indonesian legal system
Malaysia is not only unique country with a multicultural diversity but also has a rich and numerous culture and heritage treasures. Therefore, as technology growth across world, many cultural heritages might become missing without any effective efforts in preservation and conservation of the culture and heritage. Within this scenario, the qualitative study was conducted through documents review, a field observation followed by a face-to-face interview with corresponding respondents to empirically ascertain the narrative history and uniqueness of Gasing Leper Terengganu which further propose an alternative approach in preserving Gasing Leper Terengganu’s heritage.| Publisher: International Journal of Research and Innovation in Social Science (IJRISS)
Customer satisfaction may be summed up as the feeling of pleasure that customers have after using or engaging with a company’s product or service. For water as product must be of good quality, sufficient quantity and fair pricing to customers to feel satisfied. This study examines customers’ satisfaction of Municipal water supply in Jos-Metropolis of Plateau State, Nigeria. A mixed research method was applied on the unpredictable customers behaviour towards water supply from PWSC in 7 randomly selected districts of Yelwa, Rahol-Kanang, Nassarawa, Kufang, Federal Lowcost and Utan using purposive sampling and a structured questionnaire was administered on 372 respondents while interviews and FGD was also conducted to complement data collected. The data was analyzed using percentages and regression analysis of SPSS 23.0 application. The findings revealed customers’ satisfaction is reliant on the distribution of sufficient quantity and good quality water for sustainable health. Despite a major affirmation to the quantity and quality of water supplied. Customers, yet attested to coloured, tasteful and particle filled the water supplied from PWSC and demonstrated non-satisfaction to the quality, quantity and price of water supply. This was supported by the regression analysis result showing insignificance on the variables tested at 0.05 significant levels. However, recommendations were made to model PWSC water distribution strategies to meet the global standard for efficient water distribution and among others.| Publisher: International Journal of Research and Innovation in Social Science (IJRISS)
This study examined the impact of tax reforms on the liquidity of Nigerian stock market. Secondary data were used for this study. The relevant data were sourced from Securities and Exchange Commission Statistics and Federal Inland Revenue Service Statistics Report between 1982 and 2021. Vector Auto Regressive (VAR) Model comprising Impulse Response Function (IRF) and Variance Decomposition (VD) was used to analyze the determinants and the liquidity of the stock market. The results of the VAR Model showed that the stock market liquidity (proxied by turnover ratio) significantly responded to changes in the movement of the tax reform indicators and positive both in the short and long run. This study concluded that a positive relationship exists between tax reforms and stock market liquidity. It was recommended that the regulatory body of tax administration must intensify efforts to mitigate the impacts of the global financial crisis on the Nigerian Exchange Group.| Publisher: International Journal of Research and Innovation in Social Science (IJRISS)
The environment has been erroneously perceived as a god’s-given resource to be explored and exploited for production of goods and services necessary for the satisfaction of human needs and comfort. This perception inspired man to engage in breath-taking explorations into the huge vaults of the heavens with ozone layer depletion, green house effect as consequences resulting to global warming, climate change, loss of biodiversity on one hand and pollution, deforestation, flooding, draught, famine, flood, extreme weather events on the other hand, as global catastrophic threats to human kind. These problems have become a major concern of the international community who has called for a new type of education for a better understanding of the complexity of the problems of the environment as well as for effective management of environmental resources. This type of education is referred to as environmental education. This paper explored the library as a medium for the dissemination of knowledge of the environment and its problems. It explored various ways through which knowledge of environmental problems and their prevention is promoted through the instrumentality of the library. It concludes that library as a reservoir of knowledge should be equipped with materials containing information on environmental problems and as well as be made accessible to all humans in every part of the globe.| Publisher: International Journal of Research and Innovation in Social Science (IJRISS)
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The God Phenomenon in Nigeria: The Logic, the Religion and the Politics of Tolerance
1. The God Phenomenon in Nigeria: The Logic, the Religion and the
Politics of Tolerance
Alloy S. Ihuah, PhD & Philomena Aku Ojomo, PhD
Department of Philosophy, Benue State University, Makurdi
INTRODUCTION
The Nigerian society of today is torn between the jealousies of Christianity and Islam, and to a little extent,
the distinct, but more accommodating values and customs of the indigenous religions of the well over 250
ethnic nationalities. As it were, Nigerians still find themselves involved together in social, economic and
political relationships. However, there is the crisis identity and the rights of these different cultural groups,
and or orientations, of preserving their distinct ways of life, and yet working together in jointly constructing
a society that enhances their self-worth, self-esteem and self-realization at their deepest level of existence.
Our paper acknowledges the spate of global interaction in this new world in the making which spirit has
forced or fused the coexistence of individuals of different ideological political, religious and moral
persuasions. The paper argues on this score that the resultant agitations of these religious groups are what
counts as the tensions of the present polity. that, the manipulation of religion or religious practices as a form
of discrimination as is evident in the prosecution of the Sharia project violates the rights of other citizens.
The paper argues on a second count that, religious pluralism is not contrary to the values and customs of the
Nigerian social system, and that, the different religious persuasions, which outlook and practices sometimes
contradicts each other; apparently diverse and opposed, are simply expressions from different viewpoints
and by different method of one ultimate truth which has the capacity for national integration, social harmony
and sustainable human development. The paper advances a philosophy of religious tolerance as an
institutional frame and atmosphere in which humanity shares in the richness of its different traditions for a
better and more humanized world.
DECONSTRUCTING OF THE GOD PHENOMENON
The being of man is wholly and perennially dominated by the problem of God. Unhesitating, man is
constrained to silence and reduced to affirming paradoxically though, that God is knowable no less than he
cannot be known. Notwithstanding this paradox, the reality of God remains unquestionable, which is why
Leibnitz (1969:543) says “try as we may, we cannot do without God.” It is thus no exaggeration to assert
that the history of world cultures and philosophies is strictly speaking the history of religions.
From Thales to contemporary times, the dominant discussion has always been the problem of God.
Human thought is either affirming or denying His existence. The renaissance period for instance witnessed
the separation of philosophy from theology, and hence human reason was substituted for revelation. The
likes of Martin Luther, Zwingli, Melanchthon and Calvin combined reason and faith in reforming the
understanding of religious faith. They redefined God as the absolute, infinite, divine and sovereign reality.
Thus, the universe was intuited as an expression of divine infinity; Life too is both one and many, it is
nothing than the unique and eternal substance, the living principle of being, the supreme monad, spirit and
God, infinitely present to all things and more intimate to each than it is so itself. (Glordana, 1969:543).
Modern thinkers recoiled back to reason as a basis and the object of reflection though, still held
tenaciously to belief in religious faith. Rene Descartes in very much at hand in reasoning on this core that,
“God has within himself the principle of causality to an absolute degree – God is causa sui, not in the sense
that is an effect but rather that He is a being esse a se” (Copleston). The problem of God similarly captured
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2. the mind set of contemporary period is characterized by three great currents, the idealist, thought of God as
a logical, mathematical or metaphysical essence i.e. a form of solipsism; an affirmation of God who is a
“possible” within man and from man.
The spiritualist current on the other hand makes a return to moderate realism and rejects pure
determinism and affirms a rational possibility of a religious order. The existentialists thought views the
problem of God in two ways, namely, theistic and atheistic. Theistic existentialists such as S. Kierkegaard,
G. Marcel, L. Chestov and N. Berdiaev, all argue that God is discovered or encountered by the individual as
he strives for the free realization of his true self rather than as the term of impersonal objective reasoning.
Atheistic existentialists such as J.P. Sartre, A. Camus and Nietzsche amongst others consider the idea of
God as contradictory. Martin Heidegger, and K. Jaspers, the two main representatives of German
existentialism, resent the charge of atheism, but they at the same time, developed as system in which there
seems to be no room for the God of traditional philosophy. Heidegger’s “Being” and Jasper’s
“transcendent” are such vague and ambiguous terms that they inevitably perplex the reader as to their real
meaning.
Inadequate as it is, existentialism under all its forms has served at least one purpose: it has proved
beyond doubt that God is at the centre of all solutions to the problem of human existence. With God, life has
meaning and a purpose; without God, life and the world itself become meaningless as well as absurd. The
implication of these varied understanding of the nature of the Supreme Being is what comes down to us
today in form of religious intolerance. While Christianity and Islam do not find in these senses of belief in
God itself any ground of unbelief in Him, they are all the same dramatically opposed to each other, in social,
economic, political and religious values. Torn between their jealousies though, there is no fundamental
opposition in their dogmas as to dialogue, neither is there any question as to the fact that the two groups
acknowledge the divine essence and worship the only true, and one God; ‘the creator and controller of the
universe.’ Such is why the Quran, the revealed word of Allah urges Muslims to enter into dialogue with
Christian: call thou to the way of thelord with wisdom and good admonition, and dispute with them in a
better way. Surely thy Lord knows very well those who have gone astray from his way, and he knows very
well those who are guided. (Q. 16, 125)
The Glorious Quran similarly admonishes Christians as believers in the one supreme deity and calls
them for collaborative understanding with Muslims: Dispute not with people of the book, save in the fairer
manner, except for those of them that do wrong: and say, we believe in what has been sent down to us, and
what has been sent down to you; our God and your God is one, and to Him we have surrendered (Q. 29:46)
The obvious point of attraction here is the fact that both Christianity and Islam are not only theistic
religious, but that the duo lay claim to the same God, who as it were “knows very well those who have gone
astray from His way, and… those who are guided”. The problem of the problem of God in Christianity and
Islam is that, rather than acknowledge, as is found in the dogmas of the two religions that it is only God who
knows who truly worships Him, adherents of these religions are buried in the jealousies of their different
faiths and constrained to argue though that, the two world religions harbour rock-like contradictions and
exclusions. Religious jealousies as used and applied here mean those points in every religion concerning
which the believers are inwardly compelled to claim a universal significance and finality. Such strictly
irreducible convictions like “the Holy Quran is not the Christian conviction that “in the life and death and
resurrection of Jesus, God acted decisively for all mankind” and the Jewish conviction that “Israel’s
covenant and her attachment to the Holy land has a critical significance in the determinate purpose of God”,
all count as examples of the jealousies of the different faiths.
While not totally overlooking such and other irreducible convictions, they serve the relevant purpose
in reflecting the naked fact that every profoundly convincing encounter with God is with a jealous God.
Suffice it to say however that, interfaith relations between Christians and Muslims in Nigeria leave much to
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3. be desired. Thus argued, the nature of God (Allah) forms the borne of division. Here the Muslim would ask,
how can God be called Father andSon and the Holy spirit and still be one God? Are you really
monotheists? Do you believe in three gods? A true Muslim is not unaware of the status of true Christians as
“people of the Book” though, he is bewildered as to whether the “many” gods which the Christians
“believes” in does qualify them as monotheists (Q. 2:62; 3:110-115;4:55; 5:69-82) or unbelievers (Q 5:17,
72-73; 9:30) or apostates (Q 5:31-72).
Christianity reflects this problem of God in what has come to be accepted as the Trinitarian Dogma
which theomatical formula is expressed as God the Father plus, God the Son plus, God the Holy Spirit equal
to God i.e. 1 + 1 + 1 = 1. This theomatical formula given by the 4th Lateran Council (1215) states
unambiguously that the divine nature of God is one, but that it is possessed equally by three “person”, the
father as the unoriginated origin, the son as the one deriving his origin from the father from all eternity, the
spirit proceeding from both, all three being equally consubstantial. it is perhaps this clear understanding that
informs the thought of Abdelziz Kamel (1974) a Muslim himself, to admit that Christianity is truly a form
of monotheism. The words Father, Son used metaphorically, are often more respectful of the divine mystery
than philosophical explanations, he says. The Holy Bible itself is full of God’s “Jealousy” towards false
gods and idols, Jesus does not think differently [cf Mk 12:32; Jn. 17:3; see also 1 Cor. 8:4; Gal. 3:20; Eph.
4:5; 1 Tim. 1:17;2:5 etc] These differences in beliefs and religious practice are what had agitated the
clamour for sharia for Muslims on the one hand, and its opposition by Christians as the creeping
Islamization of the country on the other hand. The question here is neither what the Sharia is nor where the
Sharia should be, but how the sharia should be implemented; for who and how. More importantly, does the
advent of the Sharia legal system in Nigeria portend boom or doom?
THE LOGIC AND POLITICS OF RELIGIOUS BELIEFS
The religious practice in Nigeria predates the Nigerian nation. Our forebears had a system of worship that
predates Islam and Christianity. The advent of Islam in the country dates back to 1085 through Kanem-
Borno. It is on record that the Sharia Islamic legal system was in full practice in the Hausa North having
been reinforced in the reign of Mai Idris Alooma. In Southern Nigeria, there are reliable indications that
sharia was palpably present in Yorubaland. Is-haq Akintola (2000:36) aptly reports that, ‘Oba Abibu
Olagunju, the first Muslim monarch of Ede accorded sharia official recognition in the second half of the
nineteenth century. His sharia Court was at Agbeni, presided over by Qadi Sindiku. Sharia was also
practiced in Iwo under Oba Momodu Lamuye and Kirun under Oba Oyewole where Mallam Bako from
Ilorin presided”.
It thus argues here that, the Islamic sharia legal system like the customary and common laws are part
and parcel of the making of the Nigerian nation. In northern Nigeria where the Islamic legal code
predominates, the colonial policy of indirect rule sought to interfere as little as possible with the pre-existing
system, retained with minimal modification the sharia legal code until the eve of the independence when
the, the Islamic legal code experienced far-reaching changes and restriction to include only matters of
personal status. Before then in 1956 the native courts in the north had its jurisdiction elongated to
incorporate a single shaira court of appeal for the entire region. Since then the journey to the comprehensive
implementation of sharia in Nigeria has been rough with accusations and counter-accusations between
Christians and Muslims especially during every constitutional making process. Suffice it so say however
that, every constitution we have had right from independence has made provision for Sharia. The
independence constitution of 1960 finds placement for sharia in section 112.
The 1963 Republican Constitution is no different as it upholds the same provisions under section 119.
Similarly, sections 242 of the 1979 Constitution, 261 of 1989, Decree No. 50 of 1991Section 281 of 1995
Draft Constitution, Decree No. 22 of 1997 and Decree No. 3 of 1999 as amended by Decree No. 4 of 1999
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4. all acknowledge the right of Muslims for Sharia Count of Appeal.
The Informing philosophy behind these reflections is perhaps what the federal constitution of
Nigeria 1999 has captured under section 38 that:
Every person shall be entitled to freedom of thought, conscience, and religion or belief, and free (either
alone or in association with others, and in public or private) to manifest and propagate his religious or belief
in worship, teaching, practice and observance.
For the Muslim freedom of thought, conscience and religious practices means only that, his entire
life should be governed by the Sharia which meaning in Arabic is “path to be followed”, a complete scheme
of life, and an all embracing order where nothing is lacking. In Islam and for Muslims, life without sharia is
life of ignorance, and any claim to knowledge amounts to great sin and evil (Ihuah 2001:315) The Quran
itself says: Then we set you on a plain way of our commandments (sharia) so follow you that, and follow not
the desire of those who know not. For they can in no way protect you from the wrath of Allah (Q. 45:18).
What this means is that in Islam, all spheres of life, social, political, economic legal are conditioned upon
unflinching submission to Sharia judgment. As acknowledged by the holy book of Islam, “But no, by your
lord they can have no faith until they make you (O Mohammad) judge in all disputes between them and find
in themselves no resistance against your decisions and they will submit entirely” (Q. 4:65). Zealous Muslim
theologians have gone as far as interpreting the spirit of John 14:15-16 If you love me keep my
commandments. And I will pray the Father and He shall give you another comforter that he may abide with
you forever, to suppose that another comforters is Mohammed, the messenger of Allah; and him to abide
forever means the perpetuity of his laws and way of life (sharia) and the Book (Qur’an) which was revealed
to him[1]1
Taken on these counts, a good Muslim is not unaware of the ocular fact that his being is in, and from
sharia; that everything, from cradle to grave has been provided for, adequately and comprehensively under
the sharia. In Islam and for Muslims, submission to sharia judgment is a right and a must, and not a
privilege. Such right is what the 1999 Nigerian constitution claims for the Muslim under section 6(5), but in
particular section 227(1) as follows:
The Sharia Court of Appeal of a state shall in addition to such jurisdiction as may be conferred upon it by
law of the state, exercise such appellate and supervisory jurisdiction in civil proceeding involving questions
of Islamic personal law to decide in accordance with the provisions of subsection (2) of this section.
Relying on the above section in addition to section 4(7), 6(4) & (5), 38, 278, realizing that freedom of
religion is guaranteed, satisfied that the Assembly has legislative competence to establish other courts in
addition to existing ones; convinced that Muslims in the state have expressed their overwhelming desire to
submit to the sharia beyond the “personal law” confines, and desirous of curbing crime wave, Zamfara have
submitted to sharia judgment to protect themselves from the wrath of Allah. Since the Zamfara spark, other
northern state like Sokoto, Kano, Bauchi, Borno, Kebbi, Jigawa, Gombe and Adamawa among others have
followed suit. It should be understood that this did not sit down well with a section of the Nigerian Public.
In a sharp reaction, Professor Awalu HamisuYadudu calls it a “misunderstanding, mischief and campaign of
calumny…against the sharia” that is borne out of ignorance. As the popular cliché goes, one could cure
ignorance with knowledge, and sharpen the blunt edges of propagandist mischief with plain and truthful
information. Our proceeding attempt shall be in this regard.
But before undertaking this all important task, it may suffice to browse through the perceptions,
images and symbols surrounding the shaira debate in Nigeria. Unarguably, no single issue has galvanized
the Muslims of Nigeria into a cohesive and vocal force as the sharia. No other issues has evoked the
hostility of, compounded and left bewildered non-Muslims in the country, yet, as Professor AwaluYadudu
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5. (1999:8) intelligently asserts, “the sharia is the least understood aspect of Islam as a complete way of life,
regrettably, by an overwhelming majority of Muslims and not surprisingly, by non-muslims alike.”
The symbols and images conjured in the minds of actors engaged in the debate over the sharia are
divergent as there are interest or pressure groups in the country. Yadudu (1999:8) chronicles his
observations on this issue as follows
To a Muslim who, desirous of living a life which is truly Islamic, years to submit totally to the
commands of Allah, the debate is about whether or not the religious freedom guaranteed to all citizens
in Nigeria would be extended to him/her in any meaningful way. Such a Muslim views the debate as
part of the design to trivialize Islam and ridicule Muslims.
To the spokesman of the emerging Christian organizations in the country, it conjures up images of
what they have come to perceive as the creeping “islamization” of the country. It provides this
category of Nigerians quite an ample and credible opportunity to pick a quarrel with Muslims.
To ordinary Muslim folks, it amounts to no more than a struggle for a judicial forum which has the
word sharia in its application.
To the opportunistic politicians of various ideological colouration, the debate is about a judicial bone
of contention which provides a golden opportunity for building a credible political reputation and an
occasion to make political investments preparatory to partisan politics which the constitutional debate
are always a prelude to.
To the Christian Northerner who hides behind the veil of either serving as a shepherd of a flock or an
elected representative, he rants and raves against the sharia either to appease his constituency or elate
his parish.
The self proclaimed leftist or progressive adopts an aloof, hypocritically neutral and agnostic posture
over the debate. To this group, the debate is much ado about nothing. If only the masses were
enlightened, liberated or the capitalist ploy is demystified, they argue, there would not be any need for
the debate.
The progressive have their unprincipled greedy cousins: politicians who are keen on capturing power
and intent on doing whatever it takes to achieve this objective. Christians or Muslims, this category
would trade their conscience to achieve a political end. As the cliché goes, they would even sell to the
hangman the rope with which to send them to the gallows.
Then, there are the victims of corrupt and heartless judicial officers who preside over an equally
corrupted and inefficient judicial system. Islamic in character though, these courts have now been
stripped of their Islamicity. They are yet mandated to apply those aspects of the Sharia left intact.
Such folks view the debate by reference to the raw deal they have at one time or the other received at
the hands of these personnel in these forums. Giving the choice they would have nothing to do with
either the personnel or the forum. Traumatised by the system, they are unable to distinguished what is
essentially a common law judicial institution informed and nurtured by its ideals from its Islamic
counterpart whose ideals the corrupt judicial officers have failed to live up to”
Very importantly too there are those who, having lost leadership of African’s largest democracy, the
Nigerian Muslim finds it funny to subject himself/herself to the dictates of the Christian leadership.
And having lost power in the north to the more progressive, emerging new leadership, the Northern
Muslim finds it expedient to seek relevance and relaunch himself/herself back to the power-equation
by playing on the embers of religion, and so offering the talaks haria instead economic empowerment
which the average Northern Muslim needs no less than spiritual upliftment and subjugation to sharia
judgment. this crop of disgruntled and recycled power seekers find a ready tool in the sharia, to
destabilize the administration of a Christian president Olusegun Obasanjo. Their agenda are not about
religious faith.
Giving the perceptions, images and symbols surrounding the sharia debate in Nigeria, and evaluating our
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6. perception of the nature of God, the Christian as much as the Muslim is guilty. Both the Christians and
Muslims as the debate unveils smacks of religious intolerance and fanaticism which are banal characteristic
of metaphysical thinking. For one, such metaphysical thinking reduces all reality to some common
substance. Two, it focuses attention on an ultimate divine Being. The argued point here is that reality is one
and whatever does not fall within this conceptual scheme (of reality) is a second order reality or a total
unreality. this metaphysical position; the superior, holier-than-thou attitude finds expression in the religious
jealousies of the religions of the world, but in particular fuels the zeal of the Muslim to insist on the
implementation of the sharia legal system as the only way of guaranteeing his religious freedom as provided
for under section 38 of the 1999 federal constitution.
For the Christian however, such understanding and interpretation violates the spirit of the same Section 38,
for under the sharia legal system, his freedom of thought, conscience and religion is daily infringed upon.
He is for instance not free either alone, or in association with others, and in public or private allowed to
manifest and propagate his religion or belief in worship, teaching, practice or observance in the areas under
sharia administration. The logic of the sharia legal system which subjects only “persons professing the
Islamic faith” and “any other person who consents” and which further enjoins the courts before it exercise it
jurisdiction, to “ensure that the consent given was voluntary and the person is legally competent and
responsible to give it. . .” is clearly fallacious when subjected to the human court of practical reason. For
one, Christians who are in no way “persons professing Islamic faith” are forced to stand trial in these courts,
and without their consent. John Danfulani, a onetime Constituent Assembly member publicly confessed that
his sister was forced into marriage under Islamic law and when she raw away, she was arrested and tried
under the sharia law. (Ihuah 2001:316).
This metaphysical attitude insinuates that, that which occupies one’s mindset does not occupy the mindset
of another. But this mode of reasoning clearly contradicts human nature. By insisting that one’s perspective
encompasses the totality of being, both the Christian and Muslim creates an orthodoxy – a total system of
norms and values from which their followers, must not deviate, thereby extolling an attitude of fixism,
fanaticism and intolerance. This mode of thinking is not only nihilistic but also vengeful, and thus threatens
the true human vocation to see and say of what is, as it is, and to see and say of what is not, as it is not. this
metaphysical attitude insists on “a saying of that which reveals itself to human being in manifold ways
“knowing fully well that, no one is better equipped to account for what is experienced or seen other than the
experience or seeing object.
…since seeing and saying are not the prerogative of one man alone but that of every mortal who is human
enough for his ontological wonder to be exited, discoursive communication in which one discloses his
intimate experience also calls for authentic silence…of listening attentively to others whether or not what
they say is strange to us (see Momoh, Onuoha and Miskin (ed) n.d p 289).
Unarguably, man belongs to earth, and this in itself makes him heir and learner of all things which again
distinguishes him as a being among beings, hence he is a conversation. Heidegger agrees here thus that, “we
…mankind…are a conversation. The being of men is founded in language. He argues point-blank thus:
Listening to…is Dasenin’s existential way of Being – open as Being – with for others. Indeed, hearing
constitutes the primary and authentic way in which Dasenin is open for its own-most potentiality-for-being-
as hearing the voice of a friend whom every Dasein carried with it. Dasein hears because it understands. As
a Being-in-the-world with others, a Being which understands, Dasein is ‘in thrall’ to Dasein-with and to
itself, and in these thraidom it “belongs” to these. Being-with develops in listening to another… which can
be done in several possible ways (Heidegger, 1976:206).
The implicit suggestion here is that, effective communication and an open meaningful human
relationship are governed by the art of listening to others and sharing the richness of the others’ traditions.
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7. This spirit is lacking in the interactive behavior of the world religions. Such is the explanation of the flagrant
display of dogmatic posturing of the two most populous religions in Nigeria i.e. Christianity and Islam. It
must be argued however that, differences in our outlook in themselves are not, and should not hinder, a
harmonious interaction. Rather, they should form a basis for testing our humanity, which essential nature is
not in isolation. From the position of our own essence, we can never counter only ourselves, and any
conception of our own environment that perceives only ourselves and our dispositions is necessarily flawed
from the point of view of essential human nature.
Muslims may still be governed by the Sharia so as to be protected from the wrath of Allah (Q45:18), they
may still advance other jealousies by saying “every child is born a Muslim”, they may even establish Sharia
courts they should also know precisely that their Christian brothers are like them, governed by the Federal
Constitution, part of which guarantees their religious freedom too. They should also acknowledge that for
the Christian too, “every child is born in Christ,” and that Sharia courts and the entire Islamic legal system
should not muzzle the public or private legitimate business of the Christian anytime and anywhere in
Nigeria.
While affirming within the confines of their religious faith; the path they have chosen to follow, they
should be humble enough to empty themselves individually before the universal pool of brotherhood in
acknowledgement of the fact that nothing can be better for them alone unless it is better for them all; as
Christian and Muslims put together.
Our argued position is that this task is through an institutional framework which adherents of different
religious and culture traditions still wear their distinctive features though they are enabled to find in these
same traditions a source from which the principles of real and mutual tolerance might be articulated.
TOWARDS A PHILOSOPHY OF RELIGIOUS TOLERANCE
The word phenomenology used strictly in its philosophical sense is an analytic tool for delivery into the
core of our being of inquiry. It is the disposition, the orientation, the attitude of mind which lets entities be
seen in their proper light and being itself is the light, the emergent power which throws light on beings”
(Unah 1997: 18) This tool of philosophy is an attempt to understand the principle which acts as a guide to
human action i.e. tolerance. Here tolerance unveils itself as that metaphysical temperament that allows
things to be in themselves as they are, knowing full well that no one has monopoly of truth about an idea.
Our evaluative analysis of the concept of God reveals divergent shades, perceptions images and
symbols. So also is our consideration of the sharia question in Nigerian politics. There is however more to
benefit in unity and to avoid the risk of irrelevance and parochialism if only followers of different religious
traditions, and cultural groups can reach out of their ghetto mentality of isolationism, exclusivism and
denominationalism. More important, the idea that one’s God is more God than the other’s God cannot stand
erect before any human court of reason. For thought is free and whatever the mind thinks about must
necessarily be a being from which it must follow, that the mind cannot think of nothing where nothing is
conceived as a total not or absolute nothing (Unah undated p. 288). But here again the elucidating voice of
Hossein Nasr finds relevance, No religion, whether it be Islam or Christianity, Hinduism or Buddhism, can
without a doctrine as to what is absolute and what is relative. Ditto the doctrinal language differs from one
tradition to another. Nor can any religion be without a method of concentrating on the real and living
according to it although the means again differ in different traditional climates… no religion is possible and
man cannot attach himself to God without God having himself through his grace, provided the means for
doing so.
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8. Every orthodox religion is the choice of heaven and while still intact contains both the doctrines and method
which ‘save’ man from his wretched terrestrial condition open to him the gates of heaven. (1966:15ff)
It means that, no two religions can be completely difference one from the other without sharing some
common elements. As it were, Christianity and Islam have a lot in common. It is reported (Omoregbe,
2001:249; Guillaum, 1954:14) for instance that prophet Mohammed grew up among Arab Christians, and
Christian Monks are said to have given him the tonics he wore in his youth when he was poor. Again, when
his followers were attacked in Mecca while they were preaching, they fled to the Abyssinian Christians for
protection. It is reported that they were allowed to practice their religion freely without hinderance.
Mohammed appreciated this friendly gesture of the Christian and reflects it in the Quran thus; “You will
find the most affectionate friends will be those who say we are Christians” (q 5:85). In a true sense, the two
can call one another brothers and sisters in faith in one God. Besides, they have many things in common: the
privilege of prayer, the duty of justice accompanied by compassion and arms-giving, and above all a sacred
respect for the dignity of man among many other things.
It thus argues that “it is the desire and goodwill of all to accommodate mote religions, to entertain
more avenue of communion with God (Unah, Ibid p. 290). The attitude of domination of, and discrediting
other religions different from one’s own is itself irreligious, and mischievous. There must be a disposition to
discuss values in the assumption that nobody has a monopoly of truth and that everyone has some share in
it. Above all, there must be a preparedness to endorse publicly the values at the heart of all traditions. There
must be a search for values which are in need of particular nuance to cope with life today.
It is perhaps within this informed spirit that we find in the expressions of Muhammed Talbi (1971:3)
that combat against non-Muslims today is generally put forward as the last resort must all the same conform
to material and moral restrictions in order to be acceptable:
It is above all important to bring out clearly that verses which incite to war have an essentially
circumstantial application, connected with specific contingencies which today, we would hope, are
definitely something of the past. They do not present us with the deep, permanent spirit of the message,
which is that of a hand respectfully and courteously held out to our to our neigbour…it is deep and
permanent spirit that we must rediscover today in order to clear the path to dialogue of all
misunderstandings which have blocked it in the past and which are in danger of blocking it again today in
combination with other difficulties of the present time.
Pope John Paul II in an address to the Muslim community in Kaduna on the 14 February 1982, similarly
expressed the Christian hand of fellowship thus:
All of us, Christians and Muslims, live under the sun of the one merciful God. We both believe in one God –
who is the creator of man. We acclaim God’s sovereignty and we defend man’s dignity as God’s servant.
We adore God and profess total submission to him… Both of us can spearhead the principle and practice of
religious freedom, ensuring its application especially in the religious education of children… I am
convinced that if we join hands in the name of God we can accomplish much good.
Perhaps the suggested distinction between different kinds of norms according to their range of
application may suffice as an analytic tool for religious tolerance. Professor Mason (1985:120) list three of
such norms as, (i) Universal norms which are binding on all members of the political community regardless
of religious faith, cultural or political differentiation; (ii) Alternative norms which allow options, sometimes
under different headings, in complying with norms; and (ii) Specialty norms that are restricted to, and are
distinctive of a particular group within the larger community. Clearly, religious tolerance in Nigeria must
take special cognizance of these kinds of norms to avoid causing great and unnecessary anguish, social
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9. disequilibrium and injustice. The implementation of the sharia legal system should be understood in the
context of special norms which practice and enforcement must be in proportion with alternative and
universal norms.
Wittingly or unwittingly, the logic of sharia legal system which acts as a universal norms is not only
illicit and mischievous, but mask of false premises and thus invalid from the point of conception and
practice. It is founded on illicit generalizations. This conclusion finds its validity in the voice of Sheikh (of
Al-Azhar) Ali Abderraziq (1925) who says, the message of Islam was essentially religious, and that the
organization of a Muslim state was not part of the Prophet’s mission.
It is thus observed here that, while we cannot ignore the fact that religion is part and parcel of the life of
Nigerians either as indigenous worshippers, Christians or Muslims, and while religious belief does have
influence on some, if not all aspects of individual and social life, the need of the moment is not one religion
but mutual respect and tolerance of the devotees of the different religions. The deliberate recognition, and
internalization of the social, cultural religious and geographical diversities of the Nigerian union in the
Federal constitutions via the sharia legal system is tolerance personified in the nation though, the sharia
legal system still ranks within the category of specialty norms and should not take precedence over and
above the federal constitution which lays down the general principles that govern the corporate existence of
the Nigerian union. In bearing witness to our faith, we do not have to deny the reality of the experiences of
grace and salvation that are found in the other faiths of mankind.
Our humanity, and our gateway to the humanity of others lie in behaving in the uniqueness of ourselves and
in accepting ourselves as the masterpiece of God. Our responsibility for others is the measure of our own
humanity, let us judge our own wellbeing by the needs of others, by uniting ourselves with them to a higher
truth. As Pope John Paul II (1982) put it “if we join hands in the name of God, we can accomplish much
good. We can work together for harmony and unity, in sincerity and greater mutual confidence.”
It is true that difference exist in our varied faiths, however they are essential, and need not be divisive. What
we need in the Nigerian union today is the spirit of tolerance; a philosophy of compromise which need
neither relinquish principles nor suffocate initiative. It need not be either opportunistic or irresponsible. It
needs neither force, confrontation nor divisiveness. Force, confrontation and divisiveness will play less a
role provided a sufficiently large number of people at the appropriate levels are prepared to resolve these
issues that divide us by reason which respects and establishes the differences among us, while giving us the
roots of our unity (Mason, 1982:125). Since the battles on the barricades are ultimately rooted in conflicts of
minds, let us be ever prepared, while an issue remain unresolved even after we have exhausted our last
argument, to begin again, if necessary, informed, civilized and frank discussions and eschew the dialogue of
the deaf.
Religious practice and observance is not doubt a factor in our union and must be given the serious and
deserved consideration in our body polity. Religious pluralism is normal in a set up like ours and such
pluralism, if honestly and sincerely managed, should serve as a source of strength for the attainment of
greater heights. This is what we most urgently need; we require a leadership that would motivate the citizens
to imbibe the culture of tolerance and accommodation. To view religious practice and observance as “the
only way of life and egalitarian theocracy” not only negates the culture, religious and ethnic plurality of
Nigeria, but also fans the embers of discrimination and disunity. All of us; states and its citizens are shielded
under Section 38 and are subject to the highest law of the land, to wit, the Constitution of the Federal
Republic of Nigeria. After all, “we the people of Nigeria under God…” which preamble of the 1999
Constitution reads, recognize God as the head of Nigeria.
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10. CONCLUSION
In concluding this discussion, it may be well important to remind ourselves of an old Sufi tale as told by
Professor Alao[2] involving four fellow travelers; a Turk, a Persian, an Arab and a Greek- who had an
argument as to how to spend a coin left with them. According to the tale, the Turk asserted, I would want to
purchase uzum with the coin, the Persian retorted, I want angur, the Arab wanted inab, while the Greek
insisted to purchase stafil. The multi-linguist who overheard them intervened claiming that if he was given
the coin he would purchase what would meet the preferences of each of the fellow travelers. The multi-
linguist went and bought a bunch of grapes. The Persian jumped at the bunch saying it is my angur, it is my
azum said the Turk, it is my inab said the Arab. It is stafil remarked the Greek. The four soon realized
(thanks to the wisdom of the multi-linguist) that they have the same preference expressed in different
tongues. The four shared the grapes, and were pleased with one another ever after. In our own Nigeria, the
grape common to the different religions is buried under the heap of procedural verbiage waiting to be
isolated and revealed for man to actualize the divine in him, to assist him to ascend to the pedestal of
goodness. It lays in the objective of making each man his brother’s keeper and eradicating all evils in
society.
While we as a people cannot pretend about our many differences concerning religious belief, such
differences are only grounds advocating (or indeed commanding) understanding and accommodation.
Nigerians must tolerate their differences in order to facilitate the realization of common objective of creating
a peaceful and humane community that is materially and spiritually prosperous. This is an argument to the
effect that, believers must ideally be “multi-linguist” striving for positive understanding; i.e from various
points of view so as to smoothen communication and keep the common objective, the common grape on
focus; God, of actualizing the divine in him. This religious attitude resolves controversial issues, unites and
harmonizes believers much faster and truly than daggers, bombs and bullets.
Believers with different convictions and belief systems should be challenged to search from within their
own resources, both from the motive and the principles, to instantiate a great dream of a world society with
a universal religion which the historical faiths are but branches. Such a society presupposes a certain range
of understandings and expectations to collaborate in building a society worth living in and dying for.
REFERENCES
1. Abderraziq, A. Sheikh (1925) Islam and The Roots of Power, London, George Allen & Unwin Ltd.
2. Abukakar, M.D. (Justice) (2001) “Religion and Corporate Existence under the Nigerian Constitution”,
in Eruvbetine, E.A, The Humanistic Management of Pluralism: A Formula for Development in
Nigeria, Lagos, A Publication of the Faulty of Arts, University of Lagos. pp. 262-271.
3. Guillaum, A. (1954) Islam, Middlesex, Penguin Books.
4. Heidegger, M. (1976) Being and Time, trans. by I. Macquarrie and E. Robinson; Oxford; Basil
Blackwell.
5. Alloy S, Ihuah, (2023) “Personhood, Wellbeing and Ethical Maturity in African Thought
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African Philosophy, Lanham, Maryland, Lexington Books: An imprint of The Rowman & Littlefield
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7. ———– (2013) Dialogues in Faith and Reason for National Development: Essays in Honour of Very
Rev. Fr. Chris Ierwua Utov, Abuja, Eegle Prints Nigeria.
8. ————– 2012 Philosophy, Religion and Politics: Essays I Honour of very Rev. Fr. Moses Orshio
Adasu, Raleigh, North Carolina, Lulu Publishing Company, (USA).
9. —————— (2001) “Religious Pluralism and National Development: Towards a Philosophy Of
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11. Human Integration” In. Eruvbetine, E. A. The Humanistic Management of Pluralism: A Formula for
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10. ————– (2002) “Globalization, Scientific Technology and Human Development in the 21st
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Winston Salem, U.S.A. Sept. 6-9.
11. Mason T.F (1982) “Towards a Philosophy of Pluralism” in Bodunrin, P.O. (ed) Philosophy in Africa:
Trends and Perspectives, Ile-Ife, University of Ife Press.
12. Momoh, C.S., Onuoha, E., El-Miskin, T. (n.d) (ed) Nigerian Studies in Religious Tolerance vol. IV,
Lagos, Centre for Black and African Arts and Civilization (CBAAC) and the National Association for
Religious Tolerance (NARETO).
13. Nasr, S.H. (1966) Ideals and Realities of Islam, London, George Allen & Unwin Ltd.
14. Omoregbe, J.I. (2001) “Christianity and Islam in Dialogue” in Eruvbetine A.E. op. cit.
15. Parker, T.H.L. (1970) Karl Barth, Michigan William BerdmansPublishingCompany.
16. Pope John Paul II (1982) “The Pope’s Visit to Nigeria in Daily Times (special edition) February.
17. Quran 2:85; 5:85; 45:18.
18. Whitehead, A.N. (1960) Religion in the Making, Chicago, New American Library.
19. Yadudu, A.H. (1999) “Sharia Debate in Nigeria: Dialogue of the Deaf.” in The Guardian, Tuesday,
December 7th.
FOOT NOTES
[1] Christian exegetes disagree with this interpretation, and Christian theologians view it as heretical though,
it serves to show for the Muslim that sharia is founded in antiquity and obedience to it is not only necessary
but sin qua non for Islamic faith, practice, and observance.
[2] See Momoh, C.S., Onuoha, E., El-Miskin, T. (n.d) (ed) Nigerian Studies in Religious Tolerance vol. IV,
Lagos, Centre for Black and African Arts and Civilization (CBAAC) and the National Association for
Religious Tolerance (NARETO). P. x
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