CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Christianity's Pentecostal movement began in the United States in the early 20th century (USA). Through the use of glossolalia, the movement emphasizes direct personal encounters with God (speaking in tongues). Acts 2:1-4, which recounts the events of the Day of Pentecost almost two thousand years ago, is the foundational text for this movement. Pentecost Day reports suggest that the Holy Spirit fell upon Jerusalem's Christians, allowing them to speak in several languages. Pentecostalism was born out of the radicalism of the Holiness movement and the hope of Christ's impending return. Pentecostal churches, on the other hand, have been embroiled in strife from the beginning.

Pentecostal congregations have been plagued by conflict from the beginning of Pentecostalism. According to Mahoney (1993), William Joseph Seymour, a pastor of the Azusa Street Mission in Los Angeles, led the Azusa Street Revival in the United States between 1904 and 1906. In spite of their sanctification, Christians could not be deemed to have received the Holy Spirit baptism according to Seymour's doctrine. After the three-year Azusa street revival, Pentecostalism expanded to other parts of the United States and abroad as people returned to their home churches or felt called to the mission field because of the Pentecostal experience they had there. Nevertheless, tensions erupted and divisions occurred even among the numerous Christians who eventually joined the organization.

Hollenweger (2017) notes that conflict among the Pentecostals began in 1906 with Charles Price Jones and Charles Harrison Mason who were both pastors in the “Church of God in Christ”, a Pentecostal church located in a cotton gin in California. Though Jones was the leader of the church, Mason was more dominant and popular. Their harmonious working relationship ended in 1907 due to a leadership struggle. When Mason left this church after excommunication, about half of the ministers and the members of the church followed him. In 1909, after two years of fighting over the church name in court, Mason and his faction retained the use of the name "Church of God in Christ." Ibid Wilfred (2021) observes that Pentecostalism has experienced a variety of divisions and controversies. Another early dispute was centered on the doctrine of Trinity. As a result, the Pentecostal movement got divided between “Trinitarian” and “non Trinitarian” branches which are in existence until today. This scholar further observes that there are over 279 million Pentecostal followers worldwide and the movement is still expanding in many parts of the world.

Hollenweger (2017) observes that Pentecostalism in Africa began with John Graham Lake who lived between 1870 and 1935. Graham led a large missionary party to Johannesburg South Africa in April 1908 marking the beginning of the spread of Pentecostalism in Africa. He founded the Apostolic Faith Mission of South Africa (AFMSA) in 1910 and the Zion Christian Church (ZCC) in 1913. These two were large and influential Pentecostal churches in South Africa. This is one point on which, Pentecostalism spread to different parts of Africa. Another source through which Pentecostal movement came to Africa was through the missionaries from Europe and United States of America (USA) who started mission work in different parts of the continent.

As a result Pentecostalism has grown to its current prominence in Africa. The World Christian Encyclopaedia estimates that there were over 17 million Pentecostal Africans in 1970. Adeyemo (2006) observes that the figure is today estimated to be more than 107 million people, making roughly 12% of Africa's 807 million people. The success of the Pentecostal churches according to him, is due to “African realities of poverty”. Poverty has opened up Africans hearts to the Pentecostal influence which inspires congregations with biblical messages such as:

“cheerful givers never lack” (2 Corinthians 9:7). Gifford (1998) observes that Pentecostalism has also spread due to sale of recorded sermons, conferences and mammoth crusades, established learning institutions and the motivational books that appeal to many people.

Despite the establishment and growth of Pentecostal churches in Nigeria, they are riddled with conflict. Kamau (1994) asserts that there are many cases of conflicts in Pentecostal churches, usually followed by splits. The conflicts usually subdue the efforts put forth to resolve them. Rev. Christopher (O.I .09.08.2021) pointed out that there were several Pentecostal churches that had been established in Abuja before CCI was established. Some of these churches were the Gospel Outreach, Revival and Hope, Deliverance Church, United Pentecostal Church and Glorious Worship Centre among others. These churches grew and had influence in Abuja. They attracted many followers from this town and its neighbourhood. However all these churches were later embroiled with conflicts which led to their closure.

Similar conflicts and subsequent splits in Pentecostal churches are also common in Nigeria. In 2008 the Full Gospel Churches of Nigeria (FGCK) was involved in a succession dispute that broke the sixty-year old unity which it had enjoyed. This dispute effectively split the church into two factions namely the original FGCK and a faction called Worldwide Full Gospel Churches.

Earlier in the year 2000, similar conflicts had split the Gospel Outreach

Church of Nigeria forming a new faction called Gospel Revival Centre (GRC). In 2014, the DC Nyeri branch which had about 300 members got involved in leadership conflicts which split it into two. A large group of members led by the deputy pastor left this church and established a church called Prime

Ministry International (PMI).

The CCI too has a history of splitting. The founder, Bishop Ayub Kiriethe split from Africa Independent Pentecostal Church of Africa (AIPCA) to the Orthodox Church in 1930. Later, in 1957, he defected to Presbyterian Church of East Africa (PCEA) in Nanyuki and after some time joined the Methodist church in Meru. Wanjigi (2009) observes that it was while in Meru that Kiriethe founded the ACCEA. He later moved his church to Nanyuki which became its headquarters. After twenty seven years, the headquarter was moved to Thika Town where the church was renamed CCI to give it an international outlook now that it had grown to have branches in Uganda, Rwanda,East and Central Africa as well as to the USA. From Thika, CCI has spread into different parts of Nigeria, such as Murang`a County where it was established in

Mananga and Kamacharia villages of Mathioya Sub- County before reaching Abuja in 1995. However, after only five years of existence, the church started experiencing conflicts which affected its stability and growth. The conflict split it into two giving rise to GCC formed by the former senior pastor of CCI Abuja.

1.2 Statement of the Problem

After the CCI was established in 1995, it thrived and attracted many followers. According to Joseph Christopher (O.I.09.08.2021), the membership of this church rose quickly over a five years period up to about 250 regular followers. The period between 1995-2000, this church had attracted many people from within Abuja and its neighbourhood. However, from the year 2021 this church was engulfed in some problems from within its rank.

The mission statement of CCI reads: “individually or collectively we will seek to deepen our relationship with Christ and take His love and power to everyone in the community and the world by winning the lost souls to Christ, building them in their faith, equipping them to minister or serve and multiplying to maturity for leadership.” (CCI Constitution 1996:2). However, instead of CCI Abuja living up to its mission as stipulated above, the conflict and in fighting which emerged split the church into two factions. This created a major branch referred to as the Glory of Christ Centre (GCC) and a smaller branch which retained the name CCI. Later, the CCI got involved in further conflict which caused some members to quit the church, thus weakening its influence in this area. Today, this church has dismal influence in Abuja due to its low membership yet CCI is vibrant in other parts of the country.

Such incidents have far-reaching effects on the members of such Pentecostal churches. This is to the extent that, some lose the Christian faith which they once cherished. Conflicts make the Christian message lose its appeal, instead of attracting many people to the faith. They contradict the biblical principles of love and unity in the church of Christ as emphasized by St. Paul in 1 Corinthians 13. Here, Paul stresses the importance of love and understanding among believers as they manifest spiritual gifts. He further emphasizes that, when unity is valued among the Christians, it contributes to stable and progressive church congregations.

Apart from CCI, there were other Pentecostal churches that had been established but later closed down in Abuja. Some of those churches were Gospel Outreach Church, Revival and Hope church and United Pentecostal church among others. In view of this situation, the study focused on conflict in Pentecostal churches with special reference to CCI Abuja.

1.3 Objectives of the Study

The main objective of this study is to examine the issues and solutions of religious conflicts in Nigeria, using Pentecostal churches in Nigeria. The specific objectives of the study sought to:-

1. Identify and discuss the theological teachings of CCI on church unity.

2. Establish factors that led to conflicts in CCI, Abuja.

3. Assess the impact of conflicts in the CCI, Abuja.

1.4 Research questions

This study sought to answer the following research questions:

1. What are the theological teachings of CCI in regard to church unity?

2. Why did conflicts arise in CCI Abuja?

3. What were the effects of these conflicts?

1.5 Justification and significance of the Study

This study generated information and knowledge regarding the dynamics of conflicts to several stakeholders in churches. This was important because understanding and coping with conflicts is a global concern. Above all, conflict hinders meaningful development. Conflicts also lead to retrogression and breakdown of established institutions.

The frequent church conflict witnessed both locally and nationally motivated this study. Evidence of conflict in Pentecostal churches has been reported in both print and electronic media. Examples of such churches include the FGCK, DCI, GOC and CCI among others. In all these conflicts the common observation is that these churches end up splitting into two or more factions.

The study has made a significant contribution in academic circles as far as conflict resolution and management is concerned. The information generated on the causes and remedies of church conflict adds knowledge to the existing literature on conflict in Pentecostal circles. It is also a source of reference for future scholars on similar subject. The study has particularly contributed to an academic quest for positive response towards conflict management and resolution among Pentecostal Christian denominations. More so, religious scholars and other interested parties can use this information in future studies on church conflict.

The findings of this research have provided information on the causes of conflict in Pentecostal churches and to the church community in general. It has in particular, provoked Pentecostal church leaders on the need to have proper mechanism of conflict resolution and management. This is important because conflicts are common in society as well as in churches. Peaceful co-existence by Christians will help to reduce or eliminate the conflicts among them.

The Government of Nigeria, particularly the Registrar of Societies and other stakeholders will also benefit from this study in their effort to build peace and harmonious relations in the society. This concurs with the structural functionalism theory of Emile Durkheim which asserts that when the church is at peace, it will pass the same to the family and society at large.

1.6 Scope of the study

This study was only limited to CCI Abuja branch. It could have been desirable for the researcher to investigate whether or not there were conflicts in other CCI and Pentecostal churches. However, such a scope could be too wide to be covered within a single study. The study on conflicts in CCI Abuja, can however be taken as a sample which can reflect the above concerns in other Pentecostal churches with similar characteristics.

1.7 Limitations of the study

Suspicion from the respondents was a limitation. It is obvious that when conflicts arise among people, the good relationship that existed before gets strained. This was the case concerning the members of the two churches involved in the conflicts in CCI Abuja. As a result, some of the targeted respondents were reluctant and sometimes withheld vital information. Despite these challenges, the researcher employed diplomacy and courtesy as he dealt with the respondents in order to get authentic information. He also assured the respondents of confidentiality concerning any information they provided.

Data inaccessibility was another challenge because the study was undertaken ten years after the conflict, a number of respondents had already moved away from Abuja. Others were not willing to be taken back to the memories of the conflict that had left them aggrieved and wounded. The researcher however, made efforts to reach them in order to obtain the required data.