CHAPTER 3: COCIN’S THEOLOGY ON ECOLOGY
5.1 Conclusion
This research is non-empirical and has used two methodological approaches. These include social analysis and theological analysis. The first chapter outlined the background to the research problem, the rationale of the research, the location of the research, research questions and objectives, the theoretical framework, the research methodology, anticipated problems/limitation/scope of the research, and the structure of the research.
A social analysis was used in Chapter Two to set the context of the research. This chapter gave a brief description of the context of environmental degradation in Nigeria.
Some of the major aspects of the ecological problems and their effects on the country are deforestation, desertification, pollution, population growth, logging, conflict and grazing, mining activities, agriculture, poverty and loss of biodiversity. The chapter pointed out that most of the environmental problems in Nigeria are anthropogenic in nature. It was ascertained that deforestation normally occurs when people in various communities cut down trees in the forests for domestic purposes, agriculture, hunting, and for urban development and housing. It was also discovered that the natural resources have been used in an unsustainable manner leading to the destruction of the natural habitat and the distorting of the beauty of the natural landscape of many communities. Furthermore, the research found out that many people cut down trees in their communities without replacement. Therefore, in order for Nigerians to take environmental care seriously, community and church leaders should use their positions to sensitise their followers on the dangers of the ecological problems facing the nation.
The leaders should provide the framework within which the replacement and replanting of trees would be part of community service and the responsibility of the people.
After setting the context of the research in Chapter Two, a theological analysis was utilised in the Chapter Three to explore the theology of COCIN on ecology. A brief history of the COCIN church as a denomination was given. It was discovered that the
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COCIN church has no document or statement that clearly states categorically its belief and position on ecology and the care for the creation or the environment. This means that the church is far behind in the theological discourse on ecological issues which has been going on globally for several decades in theological circles.
However, the COCIN Service Handbook which contains the liturgy of the church shows that the creation is a gift from God. It frowns at injustice on land matters, land degradation and the inability of humankind to show gratitude to God for the blessing of resources God has bestowed on humans. In addition, Nick Spencer’s Biblical Vision of Care for the Environment as a theoretical framework was discussed in this chapter.
Spencer’s argument is that Christians must care for the creation and the environment because the Creator (God) cares for all that God created. This evidence is found from the scripture that God is the creator of heaven and earth (Gen. 1: 1; Jn. 1: 3). The earth and everything that lives in it belongs to God. God feeds both humans and animals alike with the natural resources God provides (Ps.24: 1; 69: 9–13; Job 38–39; Mt. 10:29; Mk.
4: 41; Col. 1:16–17). Spencer maintains that Christians should care for the environment because human well-being depends on the well-being of the environment and that God has given humankind the privilege to rule creation through accountable stewardship, and not by mastery (Spencer 2009: 85–86). When humans care for creation they are obeying the command to love our neighbours as ourselves. Finally, one of the reasons Christians should care for the environment is because of our future hope still depends on it, as postulated by Spencer: “We care about creation because of its eternal destiny, because God plan to reconcile to himself all things” (Spencer 2009: 92). In addition, Sallie McFague’s Planetary Theology was used in which McFague argued that economic worldview (capitalist ideology) causes harm to the environment in a quest for profit, while the ecological worldview supports community and seeks for the welfare of the environment where all that humankind need to support life are found (McFague 2001: 10–105).
In Chapter Three, the research also revealed that the COCIN theological institutions have not provided any platform to enable its students to engage prophetically with ecological studies. It was also revealed through the sermon notes obtained from some
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pastors in COCIN that their preaching does not reflect teaching on care for creation or care for the environment. This may be because their training did not take into consideration the need to deal with impending ecological problems that faced humanity.
Pastors are key stakeholders in COCIN and they occupy positions of influence. If they advocate for care for the environment through their preaching and teaching, it may influence many church members to practice what they are being taught. The chapter concluded with the role and contribution of some churches in Nigeria to community development. It was concluded that COCIN is contributing in many capacities to community development, for example, the establishment of schools, a university, hospitals and clinics; the empowering of communities economically through the establishment of micro-finance bank credit to alleviate poverty; and the construction of culverts and community roads.
Chapter Four discussed the contribution of CCDP on care for the environment. Reports and other policy documents obtained from CCDP revealed that as the development arm of the church, the organisation is actively involved in sensitisation campaigns in schools, communities and to COCIN pastors on climate change and the effects of deforestation.
CCDP is noted for distributing different types of tree seedlings to schools and communities as part of its effort to reduce deforestation. However, it was observed that only a few communities and schools benefited from the programme compared to the number of schools and communities that are located in and around Panyam district. It was discovered that the lack of an adequate financial base and limited staff which would enable them to reach out to more schools and communities still remains a big challenge for the organisation.
In Nigeria and within the COCIN church context, there is a need to develop a notion of the theology of ecology in the theological institutions. Andrew (2014: 172) claims that
“individuals may be influenced by what they perceived to be the main religious goal of their congregation”. So, if the pastors include ecological issues such as deforestation, desertification, climate change, pollution and waste management in their preaching and teaching, it may foster an environmental ethic in the country. Unfortunately, as revealed
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from the findings in this research in Chapter Four the sermons obtained from some COCIN pastors, their sermons do not refer to issues related to the environment and other social issues like HIV/AIDS. Instead, a considerable number of these pastors focused only on human salvation.
Therefore, I think there is need to revisit COCIN’s theology on salvation to include the theology of ecology. If this happens and is implemented it will go a long way to shaping the attitudes, behaviours and practices of many Nigerian Christians in relation to their natural environment thereby reducing ecological problems and degradation. The words of Andrew (2014: 12) seem pertinent in this respect when he suggests: “Congregational activity is strongly shaped by the traditions and institutions in which the churches are embedded”. The need for the church to include the theology of ecology in the curriculum of Bible Schools and Seminaries and in the liturgy, has become crucial if the church wants to play its prophetic role in correcting the problems that are associated with ecological issues.