CHAPTER ONE

INTRODUCTION

1.1       Background to the Study-       –           –           –           –           –           –          

1.2       Statement of the Study-          –           –           –           –           –           –          

1.3       Purpose of study-        –           –           –           –           –           –           –          

1.4       Significance of study-           –           –           –           –           –           –          

1.5       Scope of the study-     –           –           –           —          –           –           –

1.6       Delimitations of the study-     –           –           –           –           –           –

1.7       Definition of terms-    –           –           –           –           –           –           –          

CHAPTER TWO

LITERATURE REVIEW

CHAPTER THREE:

METHODOLOGY AND PROCEDURE

3.1       Research Design         –           –           –           –           –           –          

3.2.      Population       –           –           –           –           –           –           –          

3.3       Sample            –           –           –           –           –           –           –          

3.4       Sampling technique    –           –           –           –           –           –          

3.5       Instrument for Data Collection           –           –           –           –          

3.5.1    Description of the Instrument –           –           –           –           –          

3.6       Validity and Reliability of the Instrument      –           –           –          

3.6.1    Validity of the instrument       –           –           –           –           –

3.6.2    Reliability        –           –           –           –           –           –           –

3.7       Procedure for Data Collection            –           –           –           –

3.8       Method of Data Analysis        –           –           –           –           –

CHAPTER FOUR

RESULTS AND DISCUSSION

4.1       Data Presentation and Analysis          –           –           –           –

4.2       Discussion       –           –           –           –           –           –           –          

CHAPTER FIVE:

SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.1       Introduction    –           –           –           –           –           –           –           –           –          

5.2       Summary         –           –           –           –           –           –           –           –           –          

5.3       Conclusion      –           –           –           –           –           –           –           –           –          

5.4       Recommendations      –           –           –           –           –           –           –           –          

References      –           –           –           –           –           –           –           –           –           –          

Appendix        –           –           –           –           –           –           –           –           –           –          

ABSTRACT

This research work examines the Role of Christians in National Politics; the Nigerian Experience in 2023 Election. Four research objectives and four research questions were formulated to guide the study; The objectives of the study include: To examine the level of Christian participation in Nigeria national politics considering the moral concerns in contemporary Nigeria. To examine the factors limiting Christian participation in politics in Nigeria. To determine the prospects of Christians active participation in politics in Nigeria. To ascertain how Christian participation in Nigeria national politics has affected 2023 general election. The four research questions include; What is the level of Christian participation in politics considering the moral concerns in contemporary Nigeria? What are the factors limiting Christian participation in politics in Nigeria? What are the prospects of Christians’ active participation in politics in Nigeria? what impact did Christian participation in Nigeria 2023 general election? This study used a descriptive research design. The target population of this study was Christians in Plateau State. A sample of 200 respondents were selected using simple random sampling technique. Simple mean score was used in calculating and answering the research questions. The method employed in data collection was questionnaires. Major findings revealed that many Christians prefer to fold their hands and watch instead of rising up to support and participate in politics that is obvious to everyone as a good and desirable thing with mean score of 3.12. Some Christian believes that politics is a dirty game and should be avoided like a plague with mean score of 2.87. Christians can join politics to uproot all the vices and redefine how the game is played with mean score of 2.87. Pastors and churches have played a very significant role in voter education and mobilization before and during the presidential election with mean score 3.12. Based on the findings of the study, the following recommendations were made; That all Christian leaders should encourage their members to participate in election processes and good leadership wherever they find themselves. The church must emphasize the dismantling of structures of injustice and corruption, promoting inclusiveness in government.

CHAPTER ONE

INTRODUCTION

1.1       Background to the Study

The early missionaries distant Christianity from politics especially in some African countries, and this brings a significant consequence towards politics by Christian, and they transfer that to their children, which brought about wrong impression that some Christian have on politics and its importance to human existence. Besides, the way some of the politicians are practicing it today makes it look dirty in the eyes of some committed Christians, and they see the politicians as fraudulent people.

Nigerian Christianity dates back to the abolition of the trans-Atlantic slave trade in the early nineteenth century, which was followed by the emergence of a literate African elite, consisting of liberated and returned slaves as well as local converts. The need for political stability in Nigeria cannot be overemphasized. Indeed, all segments of the Nigerian society are interested in the political future of the nation. However, this interest is approached from various dimensions. A major interest in the Nigerian polity is the Christian participation in politics, moral concern in contemporary Nigeria. Politics is about the acquisition of power and the use of such power. The Oxford Dictionary of Words defines politics as “matters concerned with acquiring or exercising power, within a group or an organization”. Onyekpe(2018) defines the term politics as the struggle for power which itself is the authority to determine or formulate and execute decisions and policies, which must be accepted by the society. It is the struggle for power of governance, especially executive authority (Onyekpe2018).

Politics and religion are two deferent entities that help in the growth and development in human existence, despite the fact that both have parallel practices, but they share some common goals which are beneficial to man. As religion importance to human life so also politics, though some religious extremists do see politics as a dirty practices and abstain themselves from it and also preach the same to their followers, but still is of a tremendous important to them.

Political involvement is a vital tool  for the development or un-development of every society today, the society that has good people  representing them in the political circle are experiencing development and growth but those societies that are unfortunate to have bad (i.e. those that don’t have the society at heart) are not experiencing development nor Growth as it should be, that has led to a point that some concern citizen are advocating for people to get involve in political practices with a very meticulous care and concern during the excises, for whom they should elect as their representative should be people they know with good reputation and ambition, because development and growth of any society lied in the hands of who  they elect to represent them. 

Onyekpe however gives a caveat to the first part of his definition. According to him, the struggle for or the acquisition of power and the reaction of the society to it, depend greatly on the level of political development of the country. In an undemocratic society, it does not really matter whether the decisions and policies are accepted by the society. Thus the value of political power or politics leaves little or no room for the people to have input, except where democracy has already been entrenched.

Abogunrin (2014) in his paper titled “Towards a Unifying Political Ideology and Peaceful Coexistence in Nigeria: A Christian View”4, opines that Christianity and politics are two inseparable institutions in the human social psyche and structure. He equally asserts that earthly governments are mere agents of God’s theocratic governance of the physical and the spiritual world (Abogunrin, 2014). He, however, points out that the ideals of Christianity is a good guide to better political conducts, but the practices of such ideals are usually influenced by the socio-cultural institutions in the society, including politics.

Christians have always present argument based on the statement of Jesus Christ that “Give unto Caesar what is Caesar and unto God the things that are God’s” (Matt. 22:17-22). This phrase has often been used to exclude Christian participation, Christians and clergymen, who want to venture into politics. (Kukah 2018)However, disagrees with this school of thought, with an exegesis on this passage. He writes that what Jesus really meant was not that Christianity and politics do not mix, nor did He mean that Christians should not participate in politics, the coin was representation of the power of Caesar and that was why the coin had Caesar’s sign.

In the case of God, His authority is over and above the realm of Caesar’s empire. In that sense both Caesar and his coin are under the aegis of God and the issue of separation or Christians should not participate in politics is an aberration (Kukah 2018). It should be noted that the argument of these opposing schools are hinged on their belief, perhaps based on experience, that politics often corrupt Christian religion. Also that political leaders use Christianity as a platform to deceive the people.

According to Leicester Webb, these societies are united by certain political values, closely associated with Christian doctrines and ethics as it relates to justice, morality, freedom, equity, etc (Alfold 2011). However, B. Alford suggests that there is a possibility of effective and successful governance if Christians are actively participating in politics. Christians in Nigeria would rather not get involved in politics but the fact remains that Jesus Christ did not discourage political participation for the faithful’s. In Judaism, which provided background to Christianity, the God of Israel, Yahweh is the God of war (Josh. 6:20ff), economy (Ex. 16) and God of obedience and moral virtues (Num. 21:4-8). Yahweh is all in all in Judaic traditional thought and politics. Even though, politics in Nigeria has been marred with corruption, violence and even murder, these are against the Christian ethics and believe. This morality issue has been limiting the participation Nigerian Christians in politics.

The purpose of this research is to stipulate clearly the importance behind the participation in political activities by Christian, besides the research is done with the purpose of yelling at the Christian to have re-think on the political activities, and to encourage the Christians to stand up and face the reality and became active in the politic for it is only through the political system one can get into the civil Government; it is only by that we can save ourselves from the hands of the world. For Jesus in Matthew 5:15 “let yet light shine before men, that they may see your good deeds praise your father in heaven, how can we shine if we abstain ourselves from the political activities? We all know that Justice, honesty accountability, fairness and above all Godliness are needed in the political circle. “it now generally accepted that one of the main ways that Christian can positively influence the society and make a difference is to get involved in Nigeria national politics, business and social action. By so doing Christians will truly become the light and the salt of the society.”  If these are to be achieving for the good of the Church and the society at large then it is necessary for Christians to get directly involvement in the politics. And this should be with the purpose of giving better leadership and beneficial governmental activities in the right direction.

1.2       Statement of the Problem

The uncertainty about the future of Nigeria is unfortunately tied to poor democratic culture, which is an important ingredient of political life of every nation. Nigeria has been tagged, a failure in all fronts (political, economic, social and moral). Despite an abundance of economic resources, attempts to reduce poverty and promote sustainable development have not become a reality in Nigeria. Lack of political will, corruption, a deficiency of proper coordination for sustainable development programs, and wasteful patterns of production and consumption have hindered any meaningful progress in Nigeria. The non-participation of Christians in politics, monetization of politics and predentialism (popularly known as God-fatherism and God-son syndrome), violent behaviors of politicians such as political thuggery, political motivated assassinations, molestation of innocent citizens, seizure of ballot boxes, and wanton destruction of properties (ARSON), intimidation of political opponents, political sycophancy, looting, prevalence of cult’s activities and incitement of religious crisis in the name of politics, are negative behaviors exhibited by the political thugs in the name of politics in Nigeria. These aforementioned anti-social behaviors portray the politicians as having no more fear of God, nor respect on their father’s land and human life, because money has been introduced into politics in Nigeria. This however, has made it necessary for the researcher to examine the Christian participation in politics considering the moral concerns in contemporary Nigeria.

1.3   Purpose of the Study

The following are the objectives of this study:

1. To examine the level of Christian participation in Nigeria national politics considering the moral concerns in contemporary Nigeria.
2. To examine the factors limiting Christian participation in politics in Nigeria.
3. To determine the prospects of Christians active participation in politics in Nigeria.
4. To determine how Christian participation in Nigeria national politics will affect 2023 general election

1.4   Research Questions

1. What is the level of Christian participation in politics considering the moral concerns in contemporary Nigeria?
2. What are the factors limiting Christian participation in politics in Nigeria?
3. What are the prospects of Christian’s active participation in politics in Nigeria?
4. what impact did Christian participation in Nigeria national have in 2023 general election

1.5       Significance of the Study

The following are the significance of this study:

Finding from this study will educate the general public on the level of participation of Christians in Nigerian politics and will also enlighten on how the teachings of Christianity can be used as a tool for national development through eradication of corruption and other social vices.

The study will also serve as a viable tool for Christiansto see political participation as a duty and national obligation which every must Christian must actively participate. Also to encourage and enlighten Christian to see politics not as a dirty game.

This research will also serve as a resource base to other scholars and researchers interested in carrying out further research in this field subsequently, if applied will go to an extent to provide new explanation to the topic.

1.7       Scope/Delimitations of the Study

This study role of Christian in national politics, the Nigeria experience in 2023 election. The moral concern in contemporary Nigeria will cover the practice of Christianity as a religion in Nigeria and its influence on the politics. It will cover the participation of Christians in Nigeria national politics considering how Christian will make an impact in the 2023 general election. Insufficient fund tends to impede the efficiency of the researcher in sourcing for the relevant materials, literature or information and in the process of data collection (internet, questionnaire and interview). The research will be limitation because of time frame simultaneously engage in this study with other academic work. This consequently will cut down on the time devoted for the research work.

1.8       Operational Definition of Terms

Christian: One who Christ dwells in by the Holy Spirit and producing the likeness of Christ

Nigeria: The nation Nigeria in West Africa

Politics: Are the actions or activities concerned with achieving and using power in a country or society.

A general election: is a political voting election where generally all or most members of a given political body are chosen. These are usually held for a nation, state, or territory’s primary legislative body, and are different from by-elections.

CHAPTER TWO

LITERATURE REVIEW

Introduction

A literature review is review of texts written by different authors to consider the critical points of current knowledge including substantive finding as well as theoretical and methodological contributions to a particular topic. The review of study was, The Nexus between Church and Politics,

The Role of Christian Leaders in Nigeria Politics, The Role of Christian Association of Nigeria during

2023 General Election, Problems of Christian Leaders in Politics, Christian Perspectives on Politics

Reasons Why Christians Should Be Involved in Politics, The Need for Christian Leaders to Influence Nigeria National Politics, Biblical Perspective of Politics, How Christian should be involved in Nigeria national politics, Socio-Economic and Political Decay: A Challenge to the Church

2.1       The Nexus between Church and Politics

Nigerian politics has since gone the religious lines. In the same way, it is no more hidden that Anambra State politics now trails some religious denominational lines. Many events have since been pointing to this direction and ignoring it means folly while facing the facts may need more than an ordinary courage (Muozoba, 2010:1).Umechukwu (2015: 12) argued that religious politics refers to governmental use of religion to achieve economic and diplomatic benefits. He maintained that it can be an employment of religion as a way of winning political score against the government of the day, as it is the case of Northern State government of Nigeria. He saw the incursion of religion into politics and its attendant evil as the major issue that has always constituted an obstacle to Nigeria’s political integration with Religion. He says that the situation has deteriorated to the extent that many right-thinking citizens wonder whether religion has not jettisoned its primary role of ensuring peace between human beings and God, to giving way to chaos and anarchy. He believed that one sure manifestation of this problem is the incessant religious riots frequently unleashed on the nation.

He saw the threat posed by religious frictions to the political stability of Nigeria as intractable, and many attribute the conflicts to a sinister design by powerful forces to undermine or topple the government of the day. Umechukwu concluded that misapplication of religion that exists in Nigeria makes it impossible to see the relevance of the Church in the nation building. Ekwunife (2012: 25) condemned this attitude when he averred, that once the selfish interest of these hidden elites is at stake, they sponsor the ever-willing fanatical religious group to rebel against constituted authorities and the laws of the nation. 

He posited that religious rivalry in Nigeria has created an atmosphere of societal insecurity and has become an object of politics, which does nobody any good. He described it as quite unfortunate that is not uncommon to make political appointments enemies because of religious affinitive in Nigeria. Blanco (2013: 4) asserts that religion can act as both an agent to keep the status quo, as well as an agent of change and revolution. He reiterated on how the Church’s supremacy through the Middle Age was a clear example of how religion can be an effective instrument to maintain law and order and to causing mayhem in the society. He illustrated from the contemporary events of the power of faith and how it can be a strong means to social changes. The black civil rights movement in the United States of America, Poland’s solidarity movement, the 1979 Nicaraguan revolution, south Africa’s anti-apartheid movement and so on.

Mayer (2016: 9) stated that, the religious order has a prominent claim over the believer and the social order of everyday life, thus, extending its influence over the political domain when collective decisions concerning that social order are being made. Hence, the way the individual relates to the state and acts in the public arena are also determined by the religious order. He says that Politics is made relative to, and is validated by religion. Moyser argued that some of citizens, most visible political actions like voting or protesting may reflect the underlying beliefs values and options.

He cited another example of how religion also influences the decision-making process in the public sphere through law making regarding issues of education, family, sexuality or capital punishment – example, polygamy, homosexuality, inheritance, etc. that focusing on the context of developing countries and their colonial experiences, it seems that people in Nigeria tend to be more religious than being political as a result of different historical processes. He maintained that Religion is almost a political system or theocracies dominate in geographical areas such as sub-Saharan Africa and south Asia prior to European colonization. Madu (2017: 43) said that “religion is at the core of the personality, exerting a tremendous influence on the lives of individuals, whether intellectuals or the illiterate masses.” This is because of certain claims religion makes on the adherents. Religion, for instance claims to be a connecting link between man and God, who is a transcendental invisible being. This claim or assumption is made manifest when man finds himself performing some unintelligible functions in cults or worship, believing that what he is doing has some relevance in his life.

 Smith (2021: 2) saw the „intrusion‟ of western ideas and western power as the marriage between religion and politics with the introduction of the complex processes of secularization of religion as it opposes between Christianity and Islam. He said that Islam and politics cannot be separated; Islam is politics and Politics is Islam. Blanco (2023: 12) on the other hand said that the Christian Priest said; “there is a demarcation line between religion and politics. He claimed that both positions are fundamental to their religious doctrine. He said that the priests always referred to the Bible on account where Jesus proclaims that His kingdom is not of this world. In explaining this difference between Islam and Christianity, Kukah and Falola (2016: 3) said that it is easy to understand Islam’s political nature because it was founded on politics and her political structure becomes part of the structural and architectural design of Islamic religion. He affirmed his assertion that it might be safer to assume that the Muslim view of society is a major cause of the problem of instability in Nigeria, as the effect which the other factors exert on the society are merely the result of the socio-political structure which itself is influenced by this Muslim concept of, and the Muslims‟ attitude to, the Nigerian pluralistic society. 

2.2       The Role of Christian Leaders in Nigeria Politics

The ultimate standards matter, and if the Church leaders does not explain what they are and how to apply them someone else will. It is not an improvement when church leaders allow journalists, advertisers, TV presenters, cultural entrepreneurs, musicians and actors define these standards.

In both the Old and New Testament God’s representatives spoke out against abuse of political power and sought the just use of power. This surely, is what being “salt and light” means. Hence participation in politics does not detract from spirituality; in fact a spirituality that is unrelated to politics is questionable.  The key role of church leaders in politics is through its prophetic ministry. “Prophetic” here means speaking into policy, structure, or issues in the name of Christ, or on behalf of humanity in general or of a community in particular. Anglican bishops David Russell and Desmond Tutu above were classical examples of this following the prophetic pattern in the Old Testament.  This is different to the “prophetic word” that is current – different in emphasis, not better or worse. The church has a set of moral norms and it has illustrations in Scripture and in history of how these norms have been used. The prophetic role is seen in the application of relevant moral norms to the current political concerns of the day.

Hence church leaders needs to continue engaging with government on justice, corruption, leadership, economic debt, housing, education, health care, safety and security, policy, and whatever else is morally important.   Furthermore, church leaders needs to be saying “yes” as well as “no” to governmental promises and policies. By “no” we mean to clearly oppose wrongdoing, corruption, or anything else deemed unedifying and not benefiting society. “Yes” supports commitments to fulfilling promises made to making real efforts to curb crime, to making education truly a prime target for development, to making health care accessible and significant – not second-rate.

Government (including local government) should look again at how it spends money in areas considered priorities. In one case we have seen a local authority raised rates by a large percentage. In the budget labour costs (salaries etc) took about 70% of income.  Senior officials’ salaries took a sizeable portion of that. And in the same breath residents were informed that services would be cut due to inadequate funding. Thus the question needs to be asked: Who is really benefiting, the people or the officials? In this type of situation, it is difficult for individuals to change much. The body corporate, however, can be effective by powerful representation at the highest levels to bring about just and equitable rate increases together with reasonable service expectations.  It should be reasonably clear that church leaders’ role in politics is an ethical one and not of party politics which is often partisan, though we concede that individual Christians belonging to parties of their choice will apply ethics within the framework of their party’s policies.

But we consider ethics as an expression of God’s compassion for humanity: God’s desire for the best for creation. It also reflects the “image of God” in humanity. If all humanity is made in the image of God in some way or other, then humans are surely to seek the best for each other. Public leaders, then, are to work for the betterment of their communities.

2.3       The Role of Christian Association of Nigeria during 2023 General Election 

(Sarah 2023) The Christian Association of Nigeria (CAN) has directed all churches in Nigeria to advise their members to vote against presidential candidates who have been linked to hard drugs, Boko Haram, corruption or any violent religious groups before.

This was disclosed in a circular which emanated from the Political and Strategy Committee of CAN and was sent to all churches in Nigeria. According to the circular, titled “2023 General Elections; Whom To Vote For,” CAN enumerated qualities that the presidential candidate must possess and the policies that should either be implemented or rejected.

Among the qualities CAN said Christians should look out for in a candidate are honesty, truthfulness, respect for the rule of law, respect for religious and ethnic diversity, compassion, disciplined and credibility.

The body said the candidate must not be a member of any cult, and must not have any involvement with drugs, witchcraft, Boko Haram or any violent religious group.

CAN said the candidate is required to have performed excellently in previous positions, must have good education sufficient to manage a complex society, and have effective management skills of human and natural resources.

The circular reads: “Offices must be shared fairly to every section of Nigeria. There must be equal ethnic and religious representation in military and security agencies. We say no to the RUGA settlement policy and yes to ranching. There should be education and free healthcare for all Nigerians including almajiris. We reject open grazing; rather, there should be modernization of animal husbandry, local control of economy including waters, rivers and forests. Everyone should control what we have.

“The candidate must not be a member of any cult, must have no involvement in drugs and witchcraft, no fanaticism, no relationship to Boko Haram or other violent religious groups. The person must have quality performance in previous positions, good education sufficient to manage a complex society, effective management of human and natural resources.  The person must have the ability to envision transformation, ability to communicate the vision to diverse peoples, ability to effectively effect the vision of transformation, must be in good health, sound mind and physical fitness for the job.

2.4       Problems of Christian Leaders in Politics

There is no doubt that Christian leaders in politics have faced a lot of problems and failures and that among others is what this section seeks to put together.  The problems of Christian leaders in politics include:

1. Selfishness: When reviewed with the role of the Jewish people which practiced Judaism from which Christianity comes that is considering the Old Testament account of the bible. The Jewish people believed in Theocracy (a state of government where God is the ultimate ruler) in ancient Israel there was no separation of the religious and the secular life.” (43) The fact remains that Yahweh became the King­maker of Israel. He was the one who supposedly chose the Kings for His people, starting with Saul (l Sam. 9:17), David (1 Sm.l6:l-13), and so on. Leadership in the OT is largely characterized by the fear of and obedience to Yahweh, commitment to the well-being of the people, and prophetic guidance and rebuke. One would illustrate each of the So in the Old Testament we see features such as: Fear of and Obedience to Yahweh, Commitment to the Well-Being of the People and Prophetic Guidance and Rebuke.

In the New Testament which takes its basis from the teachings of Christ and his disciples Christ Jesus is quoted as saying: “I am the Way, the Truth and the Life; No one can come to the Father except through Me” (Jn. 14:6). The best interpretation of that is probably that Jesus saw Himself as the way to heaven, through telling the truth and upholding honesty’ of purpose, without indulging in lies, deception, curiosity, fraud, any act of injustice, partiality and wickedness. If this interpretation is maintained, a Christian (or follower of Jesus Christ) would be anybody who is striving, in truth, and honesty to get to heaven, whether that person is calling on Jesus as an object of faith or not. It is in that vein that Rahner speaks of anonymous Christians. What a precious perception to view Jesus Christ as the way that leads to life in God via truth fullness and honesty of purpose! In that light. He can be said to be the Leader (or at least one of the foremost leaders) of humanity’ on the path of true nobility. As a good leader, the Lord Jesus taught His disciples both in exemplary actions and in words. For instances, He would not discriminate against non-Jews (e.g Mt. 15:21-28 and Mk 7:24-30); He would not allow people to kill a sinner, but asked the sinner to repent (Jn. 8:3-11) He discouraged hypocrisy by placing mercy and compassion above religious legalism. The Lord Jesus initiated a teaching on what Godly leadership should be like.

2. Lost of Focus and Secularism: The ascendance of the Christian Association of Nigeria in the country’s contemporary political terrain was bound to generate a reaction within the society. It is no doubt that CAN’S involvement in national politics had a remarkable impact on the country’s future. But its involvement in the countries politics has brought it face to face with secularism since Nigeria is a country with plurality of religions, Gbonigi clarify in what sense Nigeria should be a secular state. He noted: Certainly, when we refer to our country as a secular state, we do not mean [it] in the sense that morality is based on the well-being of our citizens without any consideration of religious systems and forms of worship. We realize that the [atheists] of our country prefer to see us in that sense. The greater majority of us understand our secularity in the sense of a form of separation between religion and state which allows for voluntary relationships and cooperation, wherever and whenever necessary and possible. In this sense Nigeria Christian leaders will be faced with dealing with their Muslim counterpart. As such CAN, grant room for some degree of separation between the state and religion. Archbishop Okogie has so well-articulated this attitude when he states: When you are in a position of trust, forget about your religion because it is a private affair between you and your God. If you want to bring religion in, let it be after office hours. I, as an individual, don’t care a hoot a boutany body’s religion. I see everybody as a creature of God. That is the attitude I expect from Government.
3. Conflict From Other Religion: Christian leaders involved in politics are faced with a lot of persecution from other religions(especially Muslim in a country like Nigeria) for instance from the assessment of the [Nigerian]situation, the Muslims believe that the blame must squarely rest on the shoulders of the church leaders who couldn’t believe that the days of the British Colonialists who collaborated with church missionaries in running the affairs of Nigeria and giving it a favourable Christian character and culture were gone with Nigeria attaining independence in I960

2.5       Christian Perspectives on Politics

Most Christians proof that it is very wrong to get involved in politics because of Jesus’ refusal to be made king by His followers. They go on to tell any would-be Christian politician that the Christian task is evangelism, not politics that being involved in politics will cause a distraction from the Christian task of bringing lost sinners to Christ. Generally, Christians trying to get into politics are usually criticized: going into politics is going to be very tough; the pressure will be immense, one would find himself frequently walking a tight rope between remaining faithful to one’s Christian principles and breaking down misunderstandings generated by popular negative perceptions against Christianity, etc. However, one concludes that it is too hard to be involved in politics, that means the whole arena of leadership and governance is surrendered to the hand of Satan, and to those who love power rather than love God which is nothing less than a disaster for the country.

2.6       Reasons Why Christians Should Be Involved in Politics

God Ordained the Institution of Government

The church is referred to in the scriptures as the body of Christ, the assembly of the saints, etc. Everything about the church points to God being the Author and the Finisher of our faith. In Romans 13: 1-4, Paul makes it absolutely clear that God has put the governing authorities in place. Government is not the invention of power hungry, self-seeking men and women. This was God’s idea. There is no authority except that which He allows, and His intention is that it should serve Him. Politicians are supposed to be His representatives before the nations and they are therefore ultimately accountable to Him. 

It Is a Command from God for His People to be involved in Ruling the World

The word of God command man to rule and have dominion over creation under heaven – Genesis 1: 26; Psalm 24: 1; II Corinthians 2: 10. Also, God command the believers to be involved in Great Commission, which involves discipline nations to observe all that Christ has commanded – (Matthew 28: 19-20). From the above, it is impossible to fulfill these two tasks effectively without being involved in this world. Believers should understand that government is of God. 

It Satisfy the Wishes of the Citizen of the Country

The citizens of the country are looking for security, good legal system, equity, peace, integrity, honesty and transparent governance. This could only happen through a godly government that will ensure justice for all. Godly government will suppress evil, stand against abortion, homosexuality, lesbianism, gay-marriage, money laundry, killing, kidnapping, thurgery, and praise the wonderful works of upright citizens and other works. Christians should enter into politics and point to God’s righteous laws that can bring good benefit for the populace and lasting happiness as well.

To Provide a Proper Atmosphere for the Church to Carry On Their Work of Intercession

The book of I Timothy 2: 1-4 and Matthew 22: 15-21 – show mutual relationship of church and state in the normal event of life. The state provides a proper atmosphere in which the churches carry on their work, for example, fire, police, protection, national security, postal services, general stability in society, education, water service and electricity. The church in the other hand has been instructed by God with the spiritual welfare of man by praying, for the governing authorities, pray for tranquility, for peace and preaching the gospel to bring men to faith and change their hearts, teach them to live godly lives. The only means it has to accomplish this is through the word of God. If Christian can partake or involve in politics, it can be of help, with the aim to enable every citizen to enjoy a quiet, undisturbed life, etc. in other words, the government is to enact righteous laws that led to peaceful prosperity. 

It Provides Godly Heritage for Our Children and Grand-Children

When Christians participate in the government system of their country, they would be in a position to influence good and godly heritage that will guarantee religious liberty for our children and grandchildren. Our children are going to inherit our work habits, our attitudes towards others, our family life and the examples we have set; they are going to inherit the education system, the health care system, justice system, political system, and religious system. Our children are going to inherit our country and its value system. The critical issue in the life of any nation is what one’s generation passes on to the next. Our challenge is to ensure we establish a government based on Christian principles and pass this on to our children and grand-children. This is their real inheritance. If we fail in such terms, then the nation will be bankrupt of Christian values that make a great nation 

2.7       The Need for Christian Leaders to Influence Nigeria National Politics

The need for Christian leaders to influence Nigeria national policies cannot be overemphasized if Christians will not be led by policies set up by unbeliever, atheist and so on.  Fewer Church leaders nowadays dispute the legitimacy, indeed the imperative, of engaging seriously with the socio-political world, although during the last hundred years they have tended to manifest a general reticence with regard to political engagement.

Faced with contemporary hostility or indifference to the Christian worldview, some have advocated retreat into a sectarian inwardness or Christian ghetto mentality.  Others, however, have enthusiastically embraced a longstanding reformed conviction that the Church’s task is to ‘transform’ people and society. This approach claims that ‘being’ the Church involves preserving its God-given distinctive, whilst simultaneously engaging in a meaningful way with society and ‘the powers that be’. If politics is concerned with shaping society and consideration of the values by which we choose to organize ourselves, then this wholly coincides with the Church’s mission.

Some Christian’s leader maintains that the Church should be concerned solely with the spiritual and other-worldly Kingdom of God. But indifference to the things pertaining to this life involves flawed biblical exegesis. Because we have to know that God’s Kingdom is also in and amongst us. God is consistently portrayed in the Bible as being a God who acts in the affairs of history. God is intimately concerned with laws and authority, and with human issues of justice, peace, and freedom – all enduring socio-political symbols.

We have to also say here that historically, Christians have been intimately involved in social politics and the Christian message emphasizes both vertical relationships with God and horizontal expression of faith through community involvement. Salvation itself is a cosmic mission –not merely an individual affair. Christians are supposed to impact and permeate society like salt and light or shine like stars (Matt. 5.13-16; Phil. 2.15). If Christianity is confined to the private sphere its radical message of redemptive love may become inoffensive, but also largely irrelevant and meaningless. And what becomes of the Church’s task to confront the causes, let alone the symptoms of evil in the structures of our society? Detachment or withdrawal, which can so easily become avoidance of social commitment and responsibility, is not the answer.

Politics is an essential aspect of human social activity. Because they are human beings participating in everyday relationships, Christians are, by definition, ‘political’. The imperative for Christian involvement stems from Christian belief in a Creator God who gave humanity responsibility for creative management of the world, and to challenge the structural forces of evil endemic as a result of the Fall. God himself became incarnate, thereby identifying with fallen human nature and demonstrating concern for the human material condition and its wellbeing. Through the incarnation God effected his plan for redemption of the world. His coming promised salvation instead of judgment, restoration to wholeness, and transforming new creation life in the ‘here and now’ of present existence. In other words, it involves his disciples changing the world in which they live, as much as preparing for another one.

Christ also commanded us to be salt and light of the world. Being salt and light is not about grasping political power but rather engaging with the challenge to bring the distinctive flavour and light of Christ through public service and leadership in the most public and visible parts of society, such as local and national government, education, health, law, arts, media, voluntary work etc.

Christian engagement in the political system can help bring integrity and service back to the heart of democracy. The chance to vote is just the tip of the iceberg, and a tiny but important part of a much more holistic approach to our contemporary world. This must be seen as leaders teach it, lay examples on it by voting during elections and encouraging church members to vote.

So Christian leaders must ensure they are involved by encouraging members to be involved in partisan politics, teaching them how God wants it done, teaching on moral and ensuring that Christians have representatives in senatorial seats and house of representatives hence they are governed given laws and policies given by men that are self-dependent, unaccountable, and selfish.

“We have been placed in positions of greater significance, if we choose to, we have the power to influence government; to say to the government, why do we not have free health care for the poor? “To say to government, why do we not have free education, to say to government why are you not providing for the elderly who are poor and for the disable who are poor?

Christian leaders should be able to influence policies such that millions of the poor would be able to benefit from such policies. Believers should live their lives for others as Christ exemplified, by dying for all to bring prosperity for all. True prosperity and significance could only come from a life of selfless and committed service to others. “Serving others is sacrifice of personal ambitions for the good of others. The sacrifice of personal ambitions is crucial and a way of greatness” Other reason for the need of Christian leaders to influence government policies include: Producing the Foundations of Moral:  As the early Christians and church leaders have influenced policies and government and contributed to the success of human government and policies. Today’s Christians if encouraged to be involved in politics will continue to make better policies in favour of the masses, hence serving as the salt and light of the state. Church leaders will influence it by encouraging member of high dependency and knowledge to be involved.

If Christians are encouraged to be involved in national and state politics, this will help to usher in free health care services for all.

2.8       Biblical Perspective of Politics

Many Christians have approached politics as if it lies outside their primary realm of responsibilities. Politics are often viewed are part of the “world” that we ought not to love. Often times our Christian life becomes confined to personal godliness, to church activities, to attending liturgies, youth meetings, and Bible study. From this point of view, a Christian’s involvement in politics is seen as a step into the secular world. From a biblical point of view, this dualistic distinction between church and world, between the sacred and the secular, is mistaken.

Purpose of Government: – To enforce the Law…”Government is the servant of God to execute wrath on the wrongdoer” (Rom 13:4), since most people cannot be ruled by love, they must be ruled by law. That is inevitable in an imperfect world. So God has ordained that there should be ruling authorities to keep law and order. 

Origin of Politics: – Government is an institution designed by God (like marriage) “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God and those who resist will bring judgment on themselves” (Rom 13:1-2). Daniel says said: ‘Blessed be the name of God forever and ever, For wisdom and might are His…He removes kings and raises up kings; He gives wisdom to the wise And knowledge to those who have understanding'” (Dan 2:20-21).

You, O king, are a king of kings. For the God of heaven has given you a kingdom, power, strength, and glory; and wherever the children of men dwell, or the beasts of the field and the birds of the heaven, He has given them into your hand, and has made you ruler over them all” (Dan 2:37-38).

Christians Duties to the Politics: – Praying for our Government “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence, For this is good and acceptable in the sight of God our Savior” (1 Tim 2:1-3). Believer are urge to be subject to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all humility to all men (Tit 3:1-2).

Submit and Obey the Authorities: – “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mt 22:21). “Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme, or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do well. For this is the will of God, that by doing good you may put to silence the ignorance of foolish men…Honor all people. Love the brotherhood. Fear God. Honor the king” (1 Peter 2:13-17).Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves…He is God’s minister…Therefore you must be subject, not only because of wrath but also for conscience’ sake. For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. (Rom 13:2-6).

Times of Disobedience: – Should Christians uncritically support all actions of all governments? The Holy Bible teaches us that there are times when it is right to disobey when its commands are in contradiction to God’s commands. Like Peter and the other apostles answered and said:  “We ought to obey God rather than men” (Acts 5:29). But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge” (Acts 4:19).

Midwives disobeyed Pharaoh for God’s sake “Then the king of Egypt spoke to the Hebrew midwives, of whom the name of one was Shiphrah and the name of the other Puah; and he said, ‘When you do the duties of a midwife for the Hebrew women, and see them on the birth stools, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.’ But the midwives feared God, and did not do as the king of Egypt commanded them, but saved the male children alive. So the king of Egypt called for the midwives and said to them, “Why have you done this thing, and saved the male children alive?” And the midwives said to Pharaoh, ‘because the Hebrew women are not like the Egyptian women; for they are lively and give birth before the midwives come to them.’ Therefore God dealt well with the midwives, and the people multiplied and grew very mighty” (Exodus 1:15-20).

2.9       How Christian should be involved in Nigeria national politics

            Political participation refers to citizen’s political consciousness and involvement in the process of governance (Weitz – Shapiro and Winters, 2018, 4). Political participation in a democracy can take many forms, ranging from voting for representatives at regular intervals to voting on politics in referenda, forming political groups, and engaging in legal or illegal protest. The individuals engaged in such participation likely expected at least hope that these actions will have some impacts on the content of government policies. Giving further insight to the concept of political participation (Klein 2015, 1) iterates “political participation can take many forms, the most notable of which is voting in elections, but also including joining a political party, standing as a candidate in an election, joining a non-governmental advocacy group, or participating in a demonstration”. Citing the UN’s 1948 Universal Declaration of Human Rights, and 1976 International covenant on civil and political rights, (Klein 2015) argues that political participation is a fundamental citizen’s right that permits them to seek to influence public affairs. Further still, Klein distinguishes between general and specific forms of participation in public affairs such as “the activities of civic association, neighbourhood groups, social involvements, and social clubs, as well as formal procedures of governments” (Klein, 2015, 2), the specific form involves participation in elections.

Drawing from the above, we can conclude that it is the responsibility of the church and its members to engage in all or some of the following:

• Forming or joining political parties,
• Standing as a candidate in elections,
• Joining non-governmental advocacy group or civil society groups,
• Participating in lawful and peaceful demonstration,
• Voting during elections and referenda, and
• Discussing politics.

However, believers’ orientation in politics needs to change. Invariably, our theological institutions should commission our pastors and the leadership of the church should give direction to her members.

Nigerian political system identifies aspects of the Nigerian political culture that appear to have dissuaded the church from getting involved with politics. These include: 

• Do-or-die politics: Political actors of all political persuasion in the country have been seen to undertake acts of violence in the quest for political position. Many aspirants are ready to do anything including killing their perceived political opponents to ascend to positions of leadership. Politically motivated assassinations are therefore common occurrences during electioneering campaigns.
• Politics of bitterness: A situation where politicians begrudge one another is a common practice in the country. As a result, many politicians exhibit psendo-loyalty. You will often hear the common phrase, “I am loyal” when indeed there is no measure of loyalty in the one speaking.
• Money politics: It is a generally held notion that money answereth all things. This view has been misapplied to mean that votes can be purchased with money. As a result, politicians exploit the economic downturn in the country to offer money for votes.
• Politics without ideology: Politics is supposed to be practiced based on ideologies. This does not however seem to apply in the country. The political parties in the country can hardly be distinguished by their ideological persuasions.
• Politics of god-fatherism: There are those who have been elevated to positions of demi-gods in the political arena. These persons break the rules of engagement with impunity and single handedly determine those to be appointed into positions of authority with no consideration for the tenets of democracy. When their benefactors get into positions of authority, they are made to pay “royalties” from the common wealth of the masses to the end that development is jeopardized.

Looking at these antecedents of the Nigerian democratic experience, one is likely to conclude that the undemocratic practices in the polity are the results of the moral decadence in our society. These have grave consequences for the national development and it is therefore the responsibility of the church to attempt to transform the Nigerian political culture by (Dr. Dawari IBIETERA George, 2014, 202-203):

• Praying for political systems and leaders: The role of the believers in praying for transformation cannot be emphasized enough. Believers are admonished to pray for those in authority (I Timothy 2: 1-2).
• Displaying integrity and decorum in all facets of life: Transformation cannot happen in this nation without the display of godly example by believers in all fields of endeavour. In Romans 12: 1-2, Paul admonishes believers not to conform to the patterns of this world; we must not let our lights go dim.
• Being exemplary in the conduct of the business of the church: We often complain of the violent tendencies in the political arena but are we not exhibiting similar tendencies in the church denominational meetings? How do we conduct our business meeting in or local assembly meetings with all the “points of order” that at times take us out of order? We must, therefore remove the log in our eyes before attempting to remove the speck in the eyes of others (Matthew 7: 3-5).
• Demonstrating love: Our society is hungry for love – agape love. We believers need to demonstrate sincere love in our heart for all, and living an exemplary Christian life. Most of the blight of the Nigerian political space can be overcome in our nation and it will no longer gain access in the mind of those in political space with the sins of pride, selfishness, malice, hypocrisy, killing, envy, lying, etc.

2.10     Socio-Economic and Political Decay: A Challenge to the Church

The Church should rise and face challenges of political thrauma in Nigeria. If the Church forgets that she is the light of the world, the evil of corruption continue in Nigeria Ojo, (2004: 7). The Church should feel uneasy at the sight of poverty, hunger and suffering in the presence of wealth. Nigeria is said to be a very wealthy nation, blessed with both human and material resources with altra modern markets and Industries. but the paradox is that at present, She is still plagued with the problems of widespread poverty, large scale unemployment, technological backwardness, low-capacity utility, inadequate and decayed social and physical infrastructure, illiteracy, low life expectancy, high cost of living, low standard of living, high incidence of disease, environmental degradation, high crime rate, ailing economy, among others (Ulu, 2017: 128). The contemporary Nigeria condition is the empirical indicators of the degree of socio-economic and political decay she found herself.

The Christian Association of Nigeria (CAN), being mindful of the necessity of the task at hand, Mbachirin (2016: 191) wrote:

The autonomous churches in the service of Nigeria, mindful of the challenges to the churches of the need for overall development in the country on the spiritual, moral, social, political and economic levels, determined that the church in the nation should increase rather than decrease the opportunities to play a diagonal and prophetic role for the development of the people, convinced that, without prejudice to the autonomy and freedom of action of any fully constituted church group, only a massive joint church approach to national development issues can enable the church to make a worthy contribution to the improvement of the quality of life among the people in the period that lies ahead         

CAN recognized that the problems that retard both the Church and the national development demands determined, persistent and concerted efforts by the Church. In practice however, it has been very difficult for CAN to respond effectively to the problems of corruption that hinders the progress of the State. Key to the impotence of CAN is the reluctance of the Church to take part in any meaningful activities that are organized by State. Indeed, the Church has the challenging role of inculcating the right values in her members so as to influence what they do in their professional and vocational lives. Agang (2017: 2) in his work “Repositioning religion, faith and ethics for a sustainable economic transformation of the Nigerian people” said that:

In monotheistic religion (Christianity) as a creator of moral values has the capacity to encourage social and economic order, freedom and justice. Hence there is the need to re-instill value system, particularly, character virtues such honesty, truth telling, trust, hardwork, selfless service, moral rectitude, integrity, Godfearing, compassion, love and justice. The Nigerian people need to grasp the symbiotic relationship between faith and economy.  

    He further added that “the gospel is the great resource; inspiration and grace for transformation from which both the roots for change can grow deeply and the fruitful trees can grow over time and be a source of health for many”. Matthew 5:14-16 pictured Christians as “the light of the world”, and adjured them “let your light so shine before men, that they may see your good works…” instead of clouding the society with darkness (evils) Christians are challenged to illuminate the society and overcome evil with good works, so as to bring glory to God. In rising to this challenge, Elfon (2014: 7) wrote that:

We must be content to chant our hymns and say prayers while the crisis deepens… There must be a change of thinking and attitude towards life and our responsibility for the condition of our nation and society. The great need of Christians in Nigeria is to realize that they are responsible for the present crisis because of their indifference and inactivity when they have the mighty gospel to solve the crisis

Just like the Pentecostals and charismatic’s in Nigeria being concerned about the socio-economic and political decay in Nigeria Elfon continued that “Africa‟s deliverance does not lie in shrewd politicians, renowned economists or learned educationist, but in humble men and women, who would revert to the old but most potent strategy of evangelism”. The Pentecostals and charismatics in Nigeria should be mindful about its spiritual role in the state. The Church should practically seek the face of the Lord. For example, the passage “if my people shall pray and seek my face, and turn from their wicked ways; then I will forgive their sins and will heal their land” (II Chronicles 7:14). It is in search for a solution to corruption in Nigeria that Igwe (2005: 233-247) cried out thus:

Indeed, Nigeria has romanced with many economic policy and programmes such as Structural Adjustment Programme (SAP) in 1985, liberalization, deregulation and privatization programmes, as well as the National Economic Empowerment and Development Strategies (NEEDS) in 2004 etc., were all economic policies and programmes for the revampment of the Nigerian economy or salvage it from decay, yet, no positive result was realized from them. Instead of improving the economy, it has helped the more to peripheries our economy with its attendant consequences.

The Church in Nigeria has got to play the role of regulating and championing the implementation of this new policy process in Holiness and righteousness. Furthermore, the Church should intervene in the political sphere of this State and checkmate the trend of events and the excesses in Governance among the political leaders. We mean that the church should make her voice heard out of the thick clouds off political and bureaucratic corruption that are now deep seated in the state.

To this, the Church should stand on her grounds and be the voice of the voiceless and question the salary and allowances that the leaders are allocating to themselves, even when the masses are not sure of their daily three square meal.

This mediatory role of the Church will go a long way in striking a balance between the government and the governed and to a reasonable extent reconcile the seeming irreconcilable interest and agitations of the upper and lower cadres in public service. Importantly, since the psychological and the spiritual dimension of the humans species are crucial factors in the analysis and determination of his actions, the issue of change of attitude (attitudinal change mechanism) becomes an indispensable mechanism in dealing with corruption (Chuta, 2014: 83). The Church should use the instrument of the gospel (the word of God) for character remoulding and attitudinal change of Nigerians, especially, the political leaders towards their excessive desire for wealth and love of money.

Whatever that is unlawfully gained, cannot be comfortably used. All bribes, gratification, inducement, extorted money, kickbacks, proceeds from 419, graft etc should be seen as “bread of deceit” which is said to be “sweet to a man”, but with the waning that “afterwards his mouth shall be filled with gravel” (Proverbs 20:17). This implies that ill-gotten wealth attracts sorrows and does not last. Where, however, greed turns out to be the instigator to bribery and dishonest riches, we have the following warning. “A greedy man brings trouble to his family, but he who hates bribe shall live” (Proverbs 15:27). In Ecclesiastics 7:1, we are reminded that, “a good name is better than precious perfume”. Considering the enormity of the challenge facing the Church in redeeming the nation from socio-economic and political decay, and being fully aware that a corrupt church cannot heal the country, the principle of “the physician must first heal himself” must be applied. The battle against political corruption should be properly and impressively waged by the Church. The Church should wake up to do it.

CHAPTER THREE

METHODOLOGY AND PROCEDURE

This chapter presents the methodology adopted by the researcher in carrying out the study. This will be discussed under the following: the design of study, area of the study, population of the study, sample and sampling techniques, instrument for data collection, validation of the instrument, method of data collection, and method of data analysis.

3.1       Research Design

            This study adopted descriptive survey research design which aimed at finding out The Role of the Christians in National Politics: The Nigerian Experience in 2023electionn.  According to Maduabum (1999) survey design is a design in which data are collected from a relatively large number of people or items considered to be representative of the whole population or group. This design was used in this study because it tends to investigate the condition that is already in existence without manipulation. 

3.2       Area of the Study

            This research work was carried out in Plateau State. Two hundred questionnaires were printed and distributed, however, the questionnaires were randomly distributed. The researcher distributed the questionnaires in person for the reliability and validity of the questionnaires.

3.3       Population of the Study

The research was carried out to examine the Role of Christians in National Politics; The Nigerian Experience in 2023 election. The desired need for the political spectrum of Nigeria. Basically, the researcher approached many Pentecostal Christians and few orthodox Christians for this survey, Two Hundred respondents will be used in the study.

3.4       Sample and Sampling Techniques 

            The sampling technique used in this study was the simple random sampling. This was used to ensure that every element from the target population has an equal chance of being selected to constitute the sample of 200 respondents. Sampling is a process whereby a portion of large population is selected and carefully taken as a representation of the population. Hence, the researcher selected a proportion of the total number of the possible respondents in the study.

3.5       Validity and Reliability of the Instrument

            Two measures are used in validating the test instrument as following:

First the questionnaire was taken to a lecturer in the department who read through for proper screening and some corrections were made where necessary on the set up of the questionnaire.

Secondly, the questionnaires were given to the project supervisor who read through and made further corrections. It is after validation that the final copy was produced and for administration to the respondents.

Reliability of the research will be used in distributing and collecting of data in the whole area of the study. This will comprise of all the selected schools.

3.6       Instrument for Data Collection

The instrument used for data collection in the study was a structured questionnaire.  The questionnaire was used because it enabled the researcher to gather accurate information from a large number of people in a short time. The instrument was divided into two section A and B section. Section A was designed to collect information on personal data, while section B contained the questions for the study based on the research questions. It was sub-divided into question 1, 2, 3, and 4. Each sub section has 5 items and was used to answer a research questions. The response option adopted is a modified likert scale on a four-point scale with assigned values as followings: 

Strongly Agree            (SA)    – 4points

Agree                          (A)       – 3points

Disagree                      (D)       – 2points

Strongly Disagree       (SD)   -1point 

3.7       Method of Data Collection

            A letter of introduction which is given, is to introduce the researcher to the appropriate authority. Where the questionnaires are issued by the researcher himself waits for responses within specific periods of time. Also the researcher is of an advantage because he ensures that questionnaires will be filled by the right respondents with the correct instruments. The direct delivery techniques also help to avoid misplacement of questionnaires on the way.

3.8       Method of Data Analysis

The data collection was organized and analyzed based on simple means and standard deviation. This was used to analyze the respondents’ responses to the items on the questionnaire. A mean score of 2.5 and above was regarded as accepted indicating agreement with the statement, while any mean above below 2.5 was regarded as not accepted and shows disagreement. 

CHAPTER FOUR

DATAANALYSIS AND DISCUSSION OF FINDINGS

4.1       DATA ANALYSIS

Table 1; Christianity Class of Respondent

The table shows that 16 respondents representing 8% are Church General Overseer, 36 respondents representing 18% are Elders (minimum of 5 years), 58 respondents representing 29% are other church workers, 36 respondents representing 18% are Elders (minimum of 5 years), 90 respondents representing 45% Church Members. This shows that church member has the majority of the respondents.       

Table 2; Education Qualification of Respondents

Table above shows that 38 respondents representing 19% of the respondents pass university degree, 14 respondents representing 7% had post graduate, 44 respondents representing 22% had HND,42 respondents representing 21% had OND/NCE, 40 respondents representing 20 had Post-Secondary,

while 22 respondents representing 11%, has other qualifications. This indicate that majority are adequately educated, who, through their intellectual competence can provide comprehensive information regarding tons of the subject matter of the research work.

Table 3; Respondent year of Worship Experiences

Table 4; 3, Shows that 46 respondents representing 23% of respondents have spent between 10-15 years in Active  membership of the Church, 60 respondents representing 30% between 16-20 years, 22% between 20-30 years , while 24% have put in over 31 years in Active service, this indicates that a large percentage of respondents can be described as experienced Worshippers, and from these years of experience, they are in position of providing comprehensive information on carrying the subject matter of the research.

4.2       Answering Research Questions

Research Question 1: What are the levels of Christian Participation in politics in Nigeria?

Table 4: Mean Response of Respondents on the level of Christian participation in politics in Nigeria.

Table 4 above shows the responses of the respondents on items 1-5. It is observed that the item 1 with a mean of 3.12 showed that the respondents agree that Many Christian prefer to fold their hands and watch instead of rising up to support and participate in politics that is obvious to everyone as a good and desirable thing. Item 2 with a mean of 3.07 the respondents agree that Christians haven’t been able to step in to change the political narrative is that the average Nigerian Christian loves to fast and pray more than getting involved in the political affairs, item3 with a mean of 2.79 the respondents agree that Nigerian Christians must change their perception about politics and lean over to save Nigeria from the hands of professional politicians, item 4 with mean of 2.87 the respondents agree Christian awareness of political participation is low and most of them don’t like politics, item 5 with mean of 2.95 the respondents agree that Many Christian prefer to fold their hands and watch instead of rising up to support what is obvious to everyone as a good and desirable thing.

Research Question 2: What are the factors limiting Christian participation in politics in Nigeria 

Table5: Means Response of Respondents on the Factors limiting Christian Participation in Politics in Nigeria.

Table 5 above, indicates the responses of the respondents on items 6 to 10. Item 6 with a mean of 2.87 shows that the respondents agree that Some Christian believes that politics is dirty and should be avoided like a plague. They claim that politics is so bad that it will be very difficult for any genuine or practicing Christian to successfully navigate the terrain of politics without soiling their hands in sin. Item 7 with a mean of 3.34 indicates that the respondents agree that Some Christians abhor politics is because of human sacrifices that politicians are perceived to allegedly engage in because of their morbid desire to win and to be ‘fortified’ against their political enemies and rivals; item 8 with a mean of 2.87 shows that the respondents agree that Christians shun politics is due to their conviction or conclusion that politics in Nigeria is conducted in darkness, item 9 with a mean of 1.98, the respondents disagree that Most Christian belief is that politics is diabolism and occultisms are endemic amongst Nigerian politicians, item 10 with a mean of 2.84 the respondents agree that Some Christian allude to it that politics is full of corruption and deceit. Corruption and deceit exist in politics in Nigeria because corruption and deceit exist in abundance in the Nigerian society as a whole.

Research Question 3: What are the prospects of Christian’s active participation in politics in Nigeria 

Table 6: Means Response of Respondents on the prospects of Christian active participation in politics in Nigeria.

Table 6 above indicates the responses of the respondent items 11 to 15. It was observed in the item 11 with a mean of 2.87 that the respondents agree that, The terrible state of politics in Nigeria is an opportunity beckoning at Christians and all people of good and living conscience to step in and show the way, items 12 with a mean of 2.87 shows that Christians can join politics to uproot all the vices and redefine how the game is played, item 13 with a mean of 2.95 indicate Christians can create a new pathway in politics in Nigeria by establishing a new party based on Godly principles and foundations, item 14 with a mean of 1.98 the respondents disagree that Christians in Nigeria would rather not get involved in politics but remains preaching of Jesus Christ, item 15 with a mean of 2.87 the respondents agree Christian can sanitize the system also by pouring into an existing political party in their large number as an army of occupation to subdue all the evil elements.

Research Question 4: What impact did Christian participation in Nigeria National have on 2023 general election?

Table 7: Mean Response of the Respondents on the impact of Christian participation in Nigeria national have on 2023 general election

The table above indicates the responses of the respondents in items 16 to 20. Item 16 with a mean of 3.12 indicates that respondents agree that Pastors and churches have played a very significant role in voter education and mobilization before and during the presidential election; item 17 with a mean of 3.07, the respondents agree that The Christian Association of Nigeria (CAN)—which represents Protestant, Pentecostal, Catholic, and independent churches—pledged to oppose the Muslim-Muslim ticket, outraged at the breach of religious-political protocol, Item 18 with a mean of 2.79, shows that the respondents agree that Many Christians are concerned that in transferring power from one Fulani to another, Muslims will continue to dominate the nation’s top offices. Item 19 with a mean of 2.87, the respondents agree that the church played greater role in political awareness and directing her members on how and who to vote for in presidential election, item 20 with a mean of 2.95 agree that The role of the church for promoting political participation this election cycle. Despite what some described as a “cumbersome” registration process, most found the government to be a neutral actor and said Christians have extensively mobilized.

4.3       Discussion of Findings

        The discussion of this study is made from the findings from the proceeding chapters. It will be discussed under the following sub headings;

• Level of Christian participation in Nigeria national politics
• The factors limiting Christian participation in politics in Nigeria
• The prospects of Christian’s active participation in politics in Nigeria
• The impact of Christian participation in 2023 general election

The level of Christian participation in politics considering the moral concerns in contemporary Nigeria. The average mean of items in table 1 is 2.75 which is greater than 2.50, thus Many Christian prefer to fold their hands and watch instead of rising up to support and participate in politics that is obvious to everyone as a good and desirable thing with mean score of 3.12: Christians haven’t been able to step in to change the political narrative is that the average Nigerian Christian loves to fast and pray more than getting involved in the political affairs with mean score of 3.07, Nigerian Christians must change their perception about politics and lean over to save Nigeria from the hands of professional politicians with mean score of 2.79, Christian awareness of political participation is low and most of them don’t like politics with mean score 2.87, Many Christian prefer to fold their hands and watch instead of rising up to support what is obvious to everyone as a good and desirable thing with mean score of 2.95. These findings go in with, (Leicester 2012) these societies are united by certain political values, closely associated with Christian doctrines and ethics as it relates to justice, morality, freedom, equity, (Alfold 2011). However, B. Alford suggests that there is a possibility of effective and successful governance if Christians are actively participating in politics. Christians in Nigeria would rather not get involved in politics but the fact remains that Jesus Christ did not discourage political participation for the faithful’s. In Judaism, which provided background to Christianity, the God of Israel, Yahweh is the God of war (Josh. 6:20ff), economy (Ex. 16) and God of obedience and moral virtues (Num. 21:4-8).

The analysis of data presented in table II revealed the factors limiting Christian participation in politics in Nigeria with the average mean of items in table 2 which is 2.65 is greater than 2.50. Therefore, the asserted factors militating Christian political participations, Some Christian believes that politics is dirty and should be avoided like a plague. They claim that politics is so bad that it will be very difficult for any genuine or practicing Christian to successfully navigate the terrain of politics without soiling their hands in sin with mean score of 2.87, Some Christians abhor politics is because of human sacrifices that politicians are perceived to allegedly engage in because of their morbid desire to win and to be ‘fortified’ against their political enemies and rivals with mean score of 3.34, Christians shun politics is due to their conviction or conclusion that politics in Nigeria is conducted in darkness with mean score 2.87, Most Christian belief is that politics is diabolism and occultisms are endemic amongst Nigerian politicians with mean score 1.98, Some Christian allude to it that politics is full of corruption and deceit. Corruption and deceit exist in politics in Nigeria because corruption and deceit exist in abundance in the Nigerian society as a whole with mean score of 2.84. In agreement to these assertion, (Kukah 2018) opines that Christians have always present argument based on the statement of Jesus Christ that “Give unto Caesar what is Caesar and unto God the things that are God’s” (Matt. 22:17-22). This phrase has often been used to exclude Christian participation, Christians and clergymen, who want to venture into politics. (Kukah 2018)However, disagrees with this school of thought, with an exegesis on this passage. He writes that what Jesus really meant was not that Christianity and politics do not mix, nor did He mean that Christians should not participate in politics, the coin was representation of the power of Caesar and that was why the coin had Caesar’s sign.

The analysis of research question 3 revealed that the prospects of Christian’s active participation in politics in Nigeria with average mean of 2.73 which is greater than 2.50 thus; The terrible state of politics in Nigeria is an opportunity beckoning at Christians and all people of good and living conscience to step in and show the way with mean score 2.87, Christians can join politics to uproot all the vices and redefine how the game is played with mean score of 2.87, Christians can create a new pathway in politics in Nigeria by establishing a new party based on Godly principles and foundations with a mean score of2.95, Christians in Nigeria would rather not get involved in politics but remains preaching of Jesus Christ with mean score of 1.98, Christian can sanitize the system also by pouring into an existing political party in their large number as an army of occupation to subdue all the evil elements with a mean score of 2.87. This assertion was supported by (Klein 2015) who argues that Christian political participation is a fundamental right that permits them to seek to influence public affairs of the nation.

From the analysis of data presented in table 4 revealed the impact of Christian participation in Nigeria national on 2023 general election. Pastors and churches have played a very significant role in voter education and mobilization before and during the presidential election with mean score 3.12, The Christian Association of Nigeria (CAN)—which represents Protestant, Pentecostal, Catholic, and independent churches—pledged to oppose the Muslim-Muslim ticket, outraged at the breach of religious-political protocol with mean score 3.07, Christians are concerned that in transferring power from one Fulani to another, Muslims will continue to dominate the nation’s top offices with mean score of 2.79, Church played greater role in political awareness and directing her members on how and who to vote for in presidential election with mean score 2.87, The role of the church for promoting political participation this election cycle. Despite what some described as a “cumbersome” registration process, most found the government to be a neutral actor and said Christians have extensively mobilized with mean score 2.95. This is in line with the assertion of (Sarah 2023) The Christian Association of Nigeria (CAN) has directed all churches in Nigeria to advise their members to vote against presidential candidates who have been linked to hard drugs, Boko Haram, corruption or any violent religious groups before.

CHAPTER FIVE

                        SUMMARY, CONCLUSIONS AND RECOMMENDATIONS

• Summary of the Study

            The aim of this study was to find out the role of Christians in national politics; the Nigerian experiences in 2023 election. Four research questions where formulated to guide the study which was in line with the purpose of the study. The reviewed of related literature were reviewed. The study adopted descriptive survey research design, the study used sample size of 200 respondents. Instrument used for data collection was structure of questionnaire which was validated by three experts. Presentation and analysis of data was done through the use of simple mean. The study found among others Level of Christian participation in Nigeria national politics, the factors limiting Christian participation in politics in Nigeria, the prospects of Christian’s active participation in politics in Nigeria, The impact of Christian participation in 2023 general election.

5.2       Conclusion

            The findings of this study revealed some factors associated with Christian participating in Nigeria national politics; thus Many Christian prefer to fold their hands and watch instead of rising up to support and participate in politics that is obvious to everyone as a good and desirable thing. Christians haven’t been able to step in to change the political narrative is that the average Nigerian Christian loves to fast and pray more than getting involved in the political affairs,

            Some Christian believes that politics is dirty and should be avoided like a plague. They claim that politics is so bad that it will be very difficult for any genuine or practicing Christian to successfully navigate the terrain of politics without soiling their hands in sin.

Christians can join politics to uproot all the vices and redefine how the game is played, Christians can create a new pathway in politics in Nigeria by establishing a new party based on Godly principles and foundations.

Christian leaders have a great role and a divine call to politics in teaching their followers the biblical standard expected in leadership position and also to inspire and motivate followers to get involved in politics and political process which include voting and supporting other Christians in political positions.

5.3       Recommendations 

       The following recommendations were made based on the findings of the study;

1. That all Christian leaders should encourage their members to participate in election processes and good leadership wherever they find themselves encouraging and supporting (with prayers and other area) the few with political vision.
2. That all Christian leaders should continue to pray for spiritual guidance and illumination for all leaders.
3. To teach and continuously teach it that any human aspiring to lead should take the first step of accepting Jesus Christ, becoming his disciple until the full image of Christ is formed in them before stepping into the leadership or political arena. “all leaders must first be good followers” Jesus Christ.
4. The church must emphasize the dismantling of structures of injustice and corruption, promoting inclusiveness in government

5.4       Limitations of the Study

The limitations of this study are as follows: 

1. The reluctant and poor attitude of the respondents limits the study. Some respondent’s a times refused to fill or give their view on the study.
2. The problems or stress encountered by the researcher in the administration of the questions and collection also hinder the development of the study.
3. Financial Constraint also hinders the wide spread of this research work, because this work would have covered the whole Nigeria but because of money constraint, it was limited at FCE Pankshin undergraduate students.

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Appendix A

Letter of Introduction

Federal College of Education,

P.M.B 1027, Pankshin.

School of Art and Social Sciences,

Department of CRS,

16^th February, 2023.

LETTER OF QUESTIONNAIRE RESPONDENT

Dear Sir/Ma,

Greetings in the name of our Lord Jesus Christ, I will be highly appreciated if you can assist me to complete the attached questions in this circular. The questions are basically for research purpose; therefore every information given will be confidentially treated.

This project is centrally based on “The role of Christians in National Politics; the Nigerian Experience in 2023 Election”.

Your sincere and valuable contribution to this work will be immeasurable as you faithfully respond to the attached questions and oral interview, thanks.

Yours Faithfully

Dalong Elisha

APPENDIX B

RESEARCH QUESTIONNAIRE

SECTION A

Please mark the appropriate

BIO-DATA

Name: _______________________________________________________

Sex:     Male                    Female   

Age:    26 – 35                 36 – 50                 51 above

Highest level of Education: SSCE               BA/BSC/HND               

Post Graduate and above

Church category:  Independent e.g One man’s church                  Organizational, CAC 

SECTION B

SECTION B                                                           

Please tick as appropriate (√)

Key: SA= Strongly Agreed, A=Agreed, DA Disagreed, SD Strongly Disagreed

Research Question 1: What are the levels of Christian Participation in politics in Nigeria?

Research Question 2: What are the factors limiting Christian participation in politics in Nigeria 

Research Question 3: What are the prospects of Christian’s active participation in politics in Nigeria? 

Research Question 4: What impact did Christian participation in Nigeria National have on 2023 general election?