Publications & New Testament Research

This paper provides a theological examination of the biblical imagery of Christ as the Redeemer Lamb of God and evaluates how the Christian church should respond to structural and violent persecution. Set against the background of lingering religious hostility and communal insecurity in Northern Nigeria, the article analyzes biblical motifs of sacrificial endurance, non-violent resistance, and ultimate divine justice. It formulates an ecclesiological model guiding Christian communities in preserving faith, fostering peace, and protecting human dignity during persistent social crises.

The parable of the unfaithful servant in Luke 16:1-12 has been a subject of scholarly debate. There is no consensus among scholars regarding its meaning and socio- economic context. Some scholars argue that the parable reflects a critique of the wealthy exploiting the poor, while others see it teaching shrewdness in financial matters. This paper examined the socio-economic implications of the parable so as to establish its economic and social realities. It analysed the parable's historical, social, and economic background. Data was collected from existing literature on the parable and related topics. Content analysis was used to identify key themes and patterns in the data. The study found that the parable reflects the economic realities of the first-century Greco-Roman world, where the wealthy landowners exploited their tenants and servants. The parable criticises this system and emphasises the importance of wise financial management. The findings also indicated that the Parable remains relevant today because it challenges individuals and institutions to act in ways that promote the common good and contribute to sustainable development due to its call for justice and equity and the importance of debt forgiveness, responsible stewardship, ethical decision-making, accountability, and a shift in values towards relationships and justice. The study has contributed to knowledge by shedding light on the historical and social contexts of the parable and provides a 'nuanced understanding of its message. It recommends that scholars of Christian ethics should pay closer attention to the socio-economic context of biblical texts to better understand their message.

In the last two decades there has been a serious dethronement of peace in Nigeria due to sharp increase in religious-based terrorist activities. This scenario excited the rise of many peacebuilding organisations to restore peace, but their efforts have so far failed. This study set out to establish the basis for the present situation and the way forward. Employing historical and ideological analyses for the crisis situation and exegetical analysis for a biblical theological solution to it, the study discovered that:the organisations have erroneously ignored or misunderstood the ideological basis of the crisis, hence the needfor a theological solution. They have all along emphasised this-worldly transient public relational peace instead of the sustainable internal (emotional and mental) personal "peace of God", thereby missing the mark in solutions so far being proffered.

The author of Luke-Acts presents a ―messianic kingdom theology‖ – a synthesis of Christology and ecclesiology woven with the chord of soteriology. This theology has often been reduced in many a study by isolating Christology or some other aspect of Luke‘s theology as his focus. Reading Luke-Acts from a language-in-life-situation hermeneutic reveals that Luke weaves the ideas of a people of God in unfavourable condition with those of a community messiah concerned with the wellbeing of his people in presenting the Jesus story. He projects two prongs of this theology: Prompted by his royal theology, Jesus Messiah challenged the dehumanisation and oppression of the vulnerable of his society through campaigns to create a new society built on respect for human dignity and the rights of the people (Luke). His commissioners after him continued his liberation and human rights advocacies and completed the formation of his messianic countercultural community (the ἐκκληζία), in spite of fierce opposition from a coalition of Jewish parties and Roman imperial officials (Acts).

Matthew's Jesus announced the dawn of God's kingdom which by Jewish royal ideology was the Davidic Kingdom. The crowds followed him but Jewish authorities saw him as a power swindler, opposed him, and masterminded his execution for treason. Analogous royal ideology apparently explains the web of armed conflicts in much of today's world. This study ideologically analyses the dynamics undergirding the conflict between Jewish leaders and Jesus and draws implications for today's societies, with Nigeria in focus. It divulges crossing points among three constructs: politicization of religion, sacralisation of politics, and economic control, and advocates respect for human dignity, in place of religionism and veneration of ideologies, for peaceful coexistence.

Throughout her national life, Nigeria has been engulfed in leadership-related crises. This study has diagnosed lopsided conception of leadership as the basal Nigerian leadership problem. For a solution, the study proffers reorientation of the Nigerian leadership conception on the servant-shepherd model which is built from Jesus' and pre-colonial Nigerian leadership frameworks of service and shepherding. The study describes ServantShepherd leadership and characterises its mode of operation in concrete situations. It also provides a means of evaluation of the model to test its efficacy and reveal its shortcomings and so generate implications for policy and practice. The role of the Church in fostering the praxis of this model for its ultimate utility in nurturing good interpersonal relationship necessary for authentic living is emphasised.

Contemporary scholarship recognises Luke‟s Gospel and Acts of the Apostles as two volumes of Luke‟s one book. This has greatly improved understanding of Luke‟s literary contribution to Jesus‟ story. One gulf yet impedes better knowledge of Luke‟s contribution. For some two centuries now, majority of scholars adopt either the TwoDocument Hypothesis or the Two-Gospel Hypothesis in explaining the composition of Luke‟s Gospel. Observably, the Two-Document Hypothesis ignores, and to some degree, the Two-Gospel Hypothesis glosses over Luke‟s rhetorical concerns and narrative goal in writing, which is central to any utterance. This paper examines the usefulness of these approaches and then presents an alternative one.

the biblical perspective, the universe of existence is a result of God's creative activity. At the summit of F this "very good" creation (Gen 1: 31), God placed man, made in his own image, to ensure its harmony and development. Man, the only being with intellect, as God's image-bearer, has rightly understood his position in the material universe as responsibility to use his intellectual capacity to control the created worldfor "man's good" (Gen 1: 26-31). One however, observes thathuman creativity oozingfrom man's desire to live up to his responsibility, is in discord with humanity's "authentic good", which is central in God's charge to man. Nature has been reduced to a mere object to be manipulated and exploited. This improper application of man's great advances in science, technology, the economy, and the liberal arts to the various fields ofhuman life apparently threatens rather than enhances the dignity ofman and planetary sustainability. This paper serves as a reminder and warning concerning the adverse consequences that abuse and damage made to the material universe have caused and are causing on planetary living and sustainability, and to suggest a wayforward. For a methodology, the paper employs theological analysis ofthe biblical teaching on creation as the basis of assessment ofissues involved in man's relationship to the environment.

A Biblical-Christian examination of family planning and population control requires navigating a complex intersection of ancient scriptural principles, church history, and modern technological developments. Because modern contraceptive methods did not exist in biblical times, Scripture is silent on specific devices or medications. Instead, Christian ethical frameworks are shaped by broader themes of stewardship, the value of life, and the theological purpose of marriage. Historically, Christian denominations universally opposed artificial birth control. However, contemporary Christianity is divided into two primary camps: those who strictly reject artificial intervention based on natural law and divine sovereignty, and those who affirm it as an exercise of godly wisdom and responsible stewardship.

The Church of Christ is seemingly misreading Revelation 9:11.This has apparently promoted levity among Christians toward obeyingChrist's command for the Church to back out of the world's political ideology of imperialism that is today sadly championed by the predominantly Christian West. Revelation is a political tract. John composed it with various literary genres, one ofwhich is fable-employing metaphorical creatures to powerfully drive home his theopolitical message. John writes about a star that had descendedfrom heaven to earth. It receives the key to the passageway of the abyss, opens it and lets out a horde of locustarmy which torments rebels in God's government. In John's fable the locusts have a commander, "the Angel of the Abyss," most likely linkinghim with the Star that is given the key to the abyss. Parodying,John calls him Apollyon-Destroyer-indicating his function in God's war against evil powers usurpinghis world government.