CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

1.1.1 The Christian tradition and the pursuit of peace

Christianity has contributed to peace at several levels. These include public statements and pastoral letters from church leaders, local and international programmes of action, peace-focused organisations, educational courses and commemorative observances. Church leaders have increasingly issued both situational appeals, which respond to specific crises, and broader statements on why peace matters and how it can be achieved. Behind these activities stands a theological conviction. Christian teaching, grounded in the Bible, commits believers to promote harmony and peaceful coexistence in the societies where they live.

Recent scholarship supports the view that religion is a significant factor in peacebuilding. Sakupapa and Adehanloye (2025) argue that religion in Northern Nigeria is deeply bound up with identity politics, historical grievances and socio-political structures. They also describe it as ambivalent. It can fuel violence, and it can equally serve as a resource for peacebuilding, depending on how it is interpreted, lived and mobilised. This framing is important for the present study. It shows that the church's peace role cannot be assumed. It has to be examined.

1.1.2 Violent conflict and development in Nigeria

Violent conflict is widely recognised as a major obstacle to development in Africa and in Nigeria in particular. It causes death, destroys livelihoods, displaces populations and produces lasting insecurity. It also disrupts production and diverts national resources from development to the management of violence. In this way it entrenches poverty and underdevelopment.

Nigeria's size and diversity make these dynamics especially consequential. The European Union Agency for Asylum (EUAA, 2025) estimates the population at about 237 million and notes more than 250 ethnic groups, each with distinct languages, cultures and religious traditions. Christianity and Islam are the dominant faiths, with African Traditional Religion also present. Maiangwa (2021) observes that kidnapping, armed banditry and communal unrest continue to strain the country's ethno-religious divides. In Southern Kaduna, polarised politics and unequal power relations have produced a decade of communal unrest, and the Christian and Muslim populations there are almost evenly balanced.

1.1.3 Peace as a universal aspiration and a Christian virtue

Peace is desired in every culture, although traditions and societies differ on how to attain and sustain it. Where peace is present, development and longevity tend to follow. Christianity teaches peace and urges its adherents to live peacefully with others. That teaching now appears to be challenged by intra-religious, inter-religious and ethno-religious conflicts around the world. Nigeria experiences both intra- and inter-religious tensions, and they are commonly analysed as ethno-religious conflicts. Adehanloye and Sakupapa (2026) describe these as conflicts rooted in real or perceived differences of ethnic and religious identity, in which the two identities reinforce each other.

The word "Christian" refers to followers of Christ, people who seek to embody his teaching in every area of life. Peace is one of the central Christian virtues, and the Bible repeatedly instructs believers to pursue it. Psalm 34:14 and 1 Peter 3:11 call for turning from evil, doing good and actively seeking peace. In Matthew 5:9, Jesus pronounces peacemakers blessed and calls them children of God. Hebrews 12:14 links the pursuit of peace with holiness, and Romans 12:18 urges believers to live at peace with everyone, as far as it depends on them.

1.1.4 Shalom and the example of Jesus

The English word "peace" in the Christian scriptures reflects the Hebrew shalom. Shalom is more than the absence of conflict. It denotes wholeness, well-being and right relationships, and it lies at the centre of how God intends human beings to live together. Jesus is presented both as the teacher and as the embodiment of peace. At his arrest, when a disciple struck the high priest's servant, Jesus rebuked the act and warned that those who take up the sword will perish by it (Matthew 26:52). He also taught his hearers to respond to injury without retaliation (Matthew 5:38–39). He taught forgiveness without limit as well (Matthew 18:22). Some scholars read these teachings as pacifist, though interpreters continue to debate the point. Either way, the teachings establish a strong theological basis for expecting the church to practise and promote peace.

1.1.5 Conceptual orientation: sustaining peace and conflict transformation

The study uses the notion of sustaining peace, which treats peace as an ongoing, society-wide task of preventing violence, resolving disputes and rebuilding relationships (United Nations, 2016a, 2016b). It also draws on Lederach's theory of conflict transformation. This theory moves beyond short-term conflict settlement to address the relationships and structures that produce violence. Adehanloye and Sakupapa (2026) apply it to the Nigerian Baptist Convention in Northern Nigeria and propose a multi-tiered ecclesial model that integrates theological reflection with practical strategies. Their study found that the denomination was active in addressing ethno-religious conflict but lacked a clearly defined theological or strategic framework. This suggests that sound teaching alone does not guarantee effective peacebuilding.

1.1.6 The local context: Jema'a LGA, Southern Kaduna

Jema'a Local Government Area lies within Southern Kaduna, a region that has experienced repeated episodes of violent conflict. The Kafachan Peace Declaration of the Southern Kaduna Inter-communal Dialogue names Jema'a among the affected local governments. It acknowledges that violence has particularly harmed women, children, youths and persons with disabilities. It also calls for conflict prevention plans involving traditional and faith-based leaders, women and youth (Kafachan Peace Declaration, n.d.).

Religious actors have been involved in these efforts. A University of Ibadan study of faith-based organisations in Kaduna State between 1999 and 2012 surveyed 652 respondents. It found that respondents regarded dialogue, education, advocacy and mediation as the most supportive faith-based peacebuilding activities. It identified the rise of fanatical and intolerant groups and insufficient funding as major obstacles. More recently, local religious leaders have convened interfaith dialogues involving community leaders from Jema'a, Kachia and Kajuru (Premium Times, 2021). Maiangwa (2021) likewise points to local practices rooted in shared identity, history and cultures of peace as resources that practitioners should recognise alongside state-led interventions.

1.2 Statement of the Problem

The church consistently teaches non-retaliation, following Jesus. The logic is that violence is absorbed rather than escalated, and that the cycle in which each act of violence provokes revenge is broken when the injured refuse to retaliate. Yet violence and disruption of peace have increased in many parts of the world, and Nigeria is no exception, despite the prevalence of this teaching.

The gap between teaching and outcome raises several problems. First, it is unclear how far the church's peace role in Nigeria, and in Jema'a LGA in particular, has been effective and visible. Second, research on faith-based peacebuilding in Kaduna State has documented activities such as dialogue and mediation, but has paid less attention to how effective they are (University of Ibadan, 2016). Third, religious institutions may lack a coherent theological and strategic framework for peacebuilding (Adehanloye & Sakupapa, 2026), and religion can intensify conflict as well as ease it (Sakupapa & Adehanloye, 2025). This study therefore examines the role of the church in sustaining peace in Jema'a LGA, Kaduna State.

1.3 Objectives of the Study

The study aims to:

1. determine the extent to which the church can contribute to peacemaking;
2. assess the extent to which the church has been relevant and effective in peacemaking in Nigeria, with particular attention to Jema'a LGA; and
3. identify the challenges the church faces in this role and propose ways it can strengthen its contribution to peace in Nigerian communities.

1.4 Research Questions

1. Has the church played a role in peacemaking in Jema'a LGA, Kaduna State?
2. To what extent has the church been relevant and effective in peacemaking in Jema'a LGA?
3. How can the church contribute to sustainable peace and development in Jema'a LGA in the twenty-first century?

1.5 Research Hypotheses

H₀: The church has not played a significant role in peacemaking in Jema'a LGA, Kaduna State.

H₁: The church has played a significant role in peacemaking in Jema'a LGA, Kaduna State.

1.6 Significance of the Study

The study is significant in the following ways:

1. It offers insight into the relationship between government and the church in peacemaking in rural communities.
2. It documents the roles the church has played in peacemaking since its arrival in the area and in the present situation.
3. It may encourage stakeholders in peacebuilding, including government agencies, traditional institutions and civil society, to partner effectively with the church at the grassroots.
4. It adds to existing knowledge on religion and peacebuilding and provides a benchmark for further research.
5. It may serve as a model for other faith-based and non-governmental organisations.
6. It shows that religion, when well practised, addresses the material and psychological well-being of people as well as spiritual concerns. It thereby contributes to the literature on the constructive role of religion (Sakupapa & Adehanloye, 2025).
7. It contributes to the practical-theological discussion of how churches can develop clearer frameworks for conflict transformation (Adehanloye & Sakupapa, 2026).

1.7 Scope of the Study

The study covers the roles the church has played in peacemaking in Nigeria. It focuses on the socio-economic, cultural and political dimensions of that role, with Jema'a LGA, Kaduna State, as the case study area.

1.8 Limitations of the Study

The study is subject to the following limitations:

1. Time: The research must be completed within the academic calendar.
2. Resources: Limited funds may restrict travel, data collection and access to materials.
3. Human factors: Respondents may be reluctant to discuss sensitive experiences of violence, and security conditions may limit access to some communities.
4. Limited data: Reliable, up-to-date records on church peace activities and conflict incidents in the area may be scarce.
5. Generalisability: Because the study is a single-area case, its findings should be applied to other contexts with caution.

1.9 Definition of Terms

Church: The community of Christian believers and the institutions through which they worship, teach and serve, including denominations, congregations and church-based organisations.

Peace: In the Christian understanding, peace is derived from the Hebrew shalom. It means wholeness, justice and right relationships, and not merely the absence of violence.

Peacemaking/peacebuilding: The activities, including dialogue, mediation, education and advocacy, through which conflict is prevented, resolved or transformed and relationships are rebuilt.

Sustaining peace: A continuous process of preventing the outbreak, escalation and recurrence of violent conflict and addressing its root causes (United Nations, 2016a, 2016b).

Ethno-religious conflict: Conflict generated by real or perceived differences rooted in ethnic and religious identities, where the two identities reinforce one another (Adehanloye & Sakupapa, 2026).

1.10 Organisation of the Study

Chapter One introduces the study. Chapter Two reviews relevant literature and the theoretical framework. Chapter Three describes the research methodology. Chapter Four presents and analyses the data. Chapter Five summarises the findings, draws conclusions and makes recommendations.

References

Adehanloye, O. P., & Sakupapa, T. C. (2026). Understanding the ecclesial model of conflict transformation from a study of the Nigerian Baptist Convention in Northern Nigeria. Verbum et Ecclesia, 47(1), Article a3598. https://doi.org/10.4102/ve.v47i1.3598

European Union Agency for Asylum. (2025). Nigeria: Country focus. https://www.euaa.europa.eu/nigeria-country-focus/13-demographics

Kafachan Peace Declaration: The Southern Kaduna State Inter-communal Dialogue. (n.d.). PA-X Peace Agreements Database. https://www.peaceagreements.org/wview/1922/

Maiangwa, B. (2021). Peace (re)building initiatives: Insights from Southern Kaduna, Nigeria [Policy note]. RESOLVE Network.

Premium Times / Gazette. (2021, October 15). Southern Kaduna violence: 300 leaders meet, sue for peace. https://gazettengr.com/?p=56493

Sakupapa, T. C., & Adehanloye, O. P. (2025). Sacred contradictions: Religion, conflict and peacebuilding in Northern Nigeria. HTS Teologiese Studies/Theological Studies, 81(1), Article a10969. https://doi.org/10.4102/hts.v81i1.10969

United Nations. (2016a). Resolution 70/262: Review of the United Nations peacebuilding architecture. General Assembly.

United Nations. (2016). Resolution 2282. Security Council.

[Author]. (2016). An assessment of faith-based organisations and peacebuilding in Kaduna State, Nigeria, 1999–2012 [Thesis]. University of Ibadan. https://repository.ui.edu.ng/items/60ca0493-fc02-44e3-9844-7fa2bacfe368