An Address Presented at the Appreciation of the Outgone Provost, Rev. Prof. Julius B. Lawal and the Installation of Rev. Stephen Oluwarotimi Y. Baba as the new Provost of ECWA Theological Seminary, Igbaja on 15th March, 2014. Presented by Rev’d Stephen Oluwarotimi Y. Baba

The ECWA Executive,                                                                                                                                                                             The Chairman, Board of Governors, ETSI, Elder Dr. S.A Opaluwah, FNSE                                                                                         Other Members of the Governing Board,                                                                                                                                       Education Director,                                                                                                                                                                                The Former Provosts of ETSI ,                                                                                                                                                         Management Members,                                                                                                                                                                           Her Excellency, the Wife of the Deputy Governor of Kwara State.                                                                                                      Royal Highnesses Present,                                                                                                                                                                         ECWA Men Fellowship International                                                                                                                                                         Esteemed ECWA Church Members Worldwide                                                                                                                                          All Lecturers of ETSI .                                                                                                                                                                          ECWA Chairmen and Secretaries in the South West,                                                                                                                               All Minsters of God Present.                                                                                                                                                                    All other Denominations Present.                                                                                                                                                        Heads of other Theological Institutions,                                                                                                                                                  The Student Body Executives .                                                                                                                                                        Esteemed Student of ETSI.                                                                                                                                                                    The Press Crew.                                                                                                                                                                            Distinguished Ladies and Gentlemen.                                                                                                                                                     

Let me start this address by going a little bit into the Vatican History. It all started with Apostle Peter, and today we are having Pope Francis, the 266th Pope in the History of Roman Catholic Church. From past records, this Seminary is having the twelfth leader. Rev W.G. Crouch, an American Missionary, was the first principal of this Institution (1941-1957). He was succeeded by other Missionaries- AL. Classen (1957-1960), H. Budd (1960-1963), Norman Lohrenz (1963-1964) and a friend of my late father, Larry Fehl (1964-1978). By 1978 however, the baton of leadership shifted to Nigerian indigenes. Rev Dr. Nathaniel Olutimayin (1978-1982) was the first indigenous principal, followed by Rev David A. Buremoh (1982-1993), Rev Cornelius Abiodun Olowola (1993-1996), Rev Dr. Julius B. Lawal (1997-2002), and Stephen O. Asonibare (2003-2006). Julius B. Lawal was appointed the second time (2007-2013). Today, by the grace of the Almighty God, we have the last son of the Biblical Jesse but the third born of an SIM/ECWA Pastor, late Pastor Samuel Yaya Baba of Idoba-Araromi in Ile-Ire District, Ifelodun Local Government Area, Kwara State, as the twelfth leader and the fifth provost of ECWA Theological Seminary, Igbaja. I am Stephen Oluwarotimi Y. Baba

My appointment came as an act of God, a divine recruitment exercise, which in deed came to me as a surprise. I did not lobby for it like many politicians in Nigeria would have done for cheap popularity. My ambition is to serve God in ECWA, especially in my alma mater. I stand before you today by the grace of God, grateful for the honour of this hour, for the opportunity you all-the ECWA Executive, the ECWA Trustees, the Board Chairman and the Governing Board, the South West Leaders from Various DCCs of ECWA, past leaders of this great Institution present, Heads of other Theological Institutions, my colleagues both in the church and in ETSI-have given me to make history. I am equally grateful for the opportunity that we have together to achieve this historic greatness for our Institution. I receive a handover note from Professor J.B. Lawal dated 22nd January, 2014 after he has briefed me on the development in the school on 2nd January, 2014 when I resumed work. We thank the Lord for giving the Institution this dynamic man with great vision, especially in the area of fundraising. We thank the Lord for the success of the appreciation done for him today. I want to appreciate, also, the committee headed by Rev A.M. Amodu for a job well done. I stand determined to fulfill the oath that I have just taken and you have witnessed. I am resolved however, that my oath, taken before God today will be defined, not by just the words I use on this occasion, but by what we do in the next three years. Let me once again salute my Provost and teacher, Prof. Julius B. Lawal and the late Rev. Dr. David A. Buremoh. Their impact on my life cannot be measured. I salute also the SIM/ECWA Church Worldwide, whose action and vision brought this school into existence. I wish to salute the founding fathers of our Church, and this great Institution, whose wisdom and determination have brought us thus far. I shall endeavor to build on the good aspect of their life and administrative success.                                                                                                                                                                                                 

My slogan since I came into this office remains SIM by Prayer, ECWA by Prayer, ETSI by Prayer. I give glory to my Lord Jesus Christ for making us the generation that stands here today at the honey side of history, where we can look back at the good part of history written for us by great past leaders of this school. I must thank my Kabiyesi, the Onidoba of Idoba-Araromi in Ile-Ire District in Ifelodun Local Government Area of Kwara State and my community leaders present. I equally thank Egbe Omo Ibile Ile-Ire and other people from the 13 towns in Ile-Ire, I salute you my people for supportive roles you have played in my life. I express my gratitude to all other Obas from Ile-Ire, Igbomina land, and Kwara State at large for your fatherly advice. I equally thank all Men Fellowship Leaders from the national level, DCC level, the fellowship which I am also a leader in one of the DCC of ECWA. I equally appreciate my people from Idoba-Araromi, my people from Ile-Ire District and the Okuns and the Nupes. I appreciate the following local churches in ECWA: ECWA Igbaja, ECWA Fate/Tanke, Ilorin; ECWA Chapel Igbaja, ECWA Idoba-Araromi, ECWA Seminary Church Jos, First ECWA Ilorin, ECWA Wuse II Abuja, ECWA Church Maitama Abuja and ECWA Kubwa Abuja, ECWA Omu-Aran, 2nd ECWA Yoruba Minna, ECWA Angua Muazu Kaduna, ECWA Goodnews Erunshe Street Benin, ECWA Bishara II, Keffi and ECWA Central Area Abuja, 2nd ECWA Amilegbe, Ilorin and ECWA Mushin, Lagos. I equally recognized the support of Men Fellowship International and its leaders at the national, District Church councils levels and the South West Leaders.                                                                                                                    

My appreciation also goes to my mentors, Dr. Scott Cunningham, Professor Yusufu Turaki, Dr. Wolfgang Bluedorm, Rev Prof. George Janvier, Dr. George Folarin, Rev Ted Kayser and Dr. James Crouch, my Supervisor, Rev Professor Zamani B. Kafang, Rev Dr. Cephas Tushima, Rev Dr. and Mrs. Omidiji, Rev M.T. Babaleke and my mother Dr. Mrs. Eunice O. Abogunrin. I must thank my wife, Cecilia O. Baba, (a trained counsellor) who prayerfully encouraged me to accept this offer of a leader of God’s people in ETSI. Thank you my wonderful wife and my lovely children. She just completed her M. Ed with the University of Ilorin and has the PhD grade. Distinguished ladies and gentlemen, I am aware that what I have is an opportunity that no other administration since the inception of this school has ever had, a guru in internet and website information technology. I am resolved that by grace of the Lord, I will not waste that opportunity.                                                                                                                                                                                            

Yes I cannot but remember and pay special tribute to seven enduring pillars in my life:-Late Rev Dr. David A. Buremoh, Late Rev Samuel Ihimodu, Late Pastor Samuel Yaya Baba, Late Mrs. Elizabeth Wuraola Baba, Late Rev J. Ade Bello, Late Elder J.K. Obaro (a very close friend of my late father) and Late Elder (Engr.) John Sunday Baba (my brother, and former maintenance Officer, ECWA Theological Seminary, Igbaja).These seven representing the rest, will never be with us again on this planet earth. I salute their truthfulness, loyalty to God and ECWA, and their straightforwardness. While they were here with us, they absolutely eschewed the divide and rule tactics in their Christian lives. May God almighty be gracious to their families. My vision is to equip the Church with shepherds it desperately needs. I want to provide open doors for the world’s next generation of Church leaders through scholarship in Igbaja Seminary.                                                                                                                                                                                         

I am praying that our faculty will influence our students positively and that the students in turn will impact others in their local Church throughout a lifetime of ministry. I urged ECWA Executive to please increase the annual grant for all Theological Institutions in ECWA. I observe that today is celebration of victory roundabout for ETSI and for us all. In concluding this installation address, I say Thank you, I believe in God’s sovereign rule.

Humbly Submitted by the Provost,
ECWA Theological Seminary, Igbaja
Rev Stephen O. Baba.

The Address of the New Provost at the Matriculation of Doctor of Ministry Student, ECWA Theological Seminary Igbaja, Kwara State, Nigeria

PROVOST ADDRESS PRESENTED AT ECWA THEOLOGICAL SEMINARY IGBAJA ON THE MATRICULATION OF DOCTOR OF MINSTRY STUDENTS HELD ON 9^TH JANUARY 2014

By

 Rev Stephen Oluwarotimi Y. Baba

The President of ECWA, the Chairman and members of the governing Board, the Former Provosts of this great institution, Rev’d Professor J. B. Lawal and Rev’d Professor S.O. Asonibare, the management, faculty, staff of ECWA Theological Seminary, Igbaja, our Fathers in the Lord present, other Special Guests, visiting lecturers, the matriculants, the Student Body of ETSI, the Press, Distinguished audience, Ladies and gentlemen. I count it a great privilege to welcome you to this unique matriculation ceremony of the Doctor of Ministry students in this “Great institution.” Truly, great is God’s faithfulness to us in this institution. ECWA Theological seminary Igbaja has been a Light Bearer in Nigeria since 1941 producing and releasing light Bearers into the dark world in order to illuminate it.                                                                                                                                                                                               In the past seventy two years, ETSI has extended the luminous rays of Theological Education to every part of Nigeria. I took over the mantle of leadership as the twelfth Provost of this institution on 2^nd January, 2014. By the Grace of God, we have been building on the foundation laid by my predecessor, Rev Professor Julius Bamidele Lawal, and today we celebrate with joy the doing of the Lord for the matriculation of another set of the Doctor of Ministry students.

OUR JOY

Seventeen Doctor of Ministry students will be matriculating this morning. With great joy, we in ETSI celebrate you. The school administration is sowing this seed of preparing men for future harvest in Christian ministry. I am persuaded that these men who are matriculating this morning have been empowered by the same God who commanded light to shine out of darkness, to go as light bearers and repel and expel the darkness that is enveloping  our world. I want to urge you not to pitch tent with the corrupt people in this nation as lot did in Sodom and Gomorrah (Genesis 13, 19). The end of wicked people that I read about in the Old Testament is disastrous (See people like Ahab, Ahitophael). I urge you not to do Pastoral work like the Gamblers and the Magicians but as a priest of the living God.   

OUR MISSION:

            Our mission is to advance, transmit and sustain high quality of Theological and Biblical Knowledge and understanding through the conduct of teaching the whole counsel of God, academic research, moral, spiritual development and scholarship at the highest standards for the benefits of the universal Church and humanity.

 OUR ASPIRATION:                                                                                                                                                                                   In ETSI, we aspire to make this community a model of modern Theological Seminary that will be relevant to both Christian and Secular communities. It is only here in Igbaja that you can get a qualitative education in a serene environment where good lecture rooms, good library, chapel are found we hope to improve on our accommodation before the year runs out God helping us.

OUR CHALLENGES:                                                                                                                                                                                    It is natural that wherever there are aspirations, there will also challenges. We do not focus on the challenges, yet we do not pretend they do not exist. Our vision and unique developmental strategies call for huge amount of financial resources. Our philosophy continues to be, “WITH GOD ALL THINGS ARE POSSIBLE”. In case the Church where the Lord has placed you to shepherd wants to help this institution, do not hesitate in calling on me. I will come down.

OUR APPRECIATION                                                                                                                                                                      Distinguished ladies and gentlemen, permit me to acknowledge men and women who have been instrumental to the success we are celebrating today. I thank your wives and your denominations for being partners in our task of moving you and ECWA Theological Seminary Igbaja forward to a higher level. I humbly appreciate the contribution of the DGS, and all faculty and Staff for making this matriculation a success. My thanks go also to my dear wife, Mrs. C.O. Baba (great counsellor) and our lovely children. They have been very supportive.                                                                                                                                                                Distinguished ladies and gentlemen, I want to close with words on Marble

1. The Most Important thing you need is knowledge and you cannot have knowledge unless you have relevant information
2. The Punishment of wise men who refused to take part in the affairs of government or politics is to live under the government of the unwise (Plato 428 BC-347 BC).
3. Silence is a crime in an unjust Society
4. Silence in an unjust Society is a sin against humanity

The matriculants, I congratulate you and wish you divine direction as you matriculate this morning and I pray that the journey will be successful till the ends and for the period of your stay in ECWA Theological Seminary, Igbaja you will shine as light in your world.

Thank you all.

 

                                                                                                                              Rev. Stephen O. Baba,                                                                                                                                  Provost, Prestigious ECWA Theological Seminary.

PROVOST ADDRESS PRESENTED AT ECWA THEOLOGICAL SEMINARY IGBAJA ON THE MATRICULATION OF DOCTOR OF MINSTRY STUDENTS HELD ON 9TH JANUARY 2014 by Rev Stephen Oluwarotimi Y. Baba

ECWA Theological Seminary Igbaja gets New Provost

ETSI GETS NEW PROVOST

          A New Provost has been appointed for the Evangelical Church Wining All (ECWA) Theological Seminary, Igbaja (ETSI) Kwara State. He is Rev’d Stephen Oluwarotimi Baba. A Mature and highly respected Minister of the Lord, Rev Baba hails from Idoba-Araromi in Ile-Ire District, Ifelodun LGA of the State. He succeeds Professor Julius Bamidele Lawal who had served meritoriously as Provost for seven years in the second instance.                                                                                                                                                      Rev. Baba son of a highly respected SIM/ECWA Pastor, Late Pastor Samuel Yaya Baba, obtained both the B.A. Theology and Master of Divinity Degrees of ECWA Theological Seminary, Igbaja in 1994 and 1999 respectively and defended his PhD dissertation in 2013 at ECWA Theological Seminary Jos (JETS). He was first appointed Lecturer at ETSI in August 1999, and he rose to the post of Senior Lecturer before his appointment as the Chief Executive of the Institution. He had earlier served, at various times as pastor of 3^rd ECWA Church, Oko, Irepodun Local Government Area, Kwara State; acting Deputy Provost Academics; Dean of Student Affairs; member, ETSI Computer/Internet Committee; Chairman ETSI Journal Committee, and Secretary of the Institutions Capital Development Fund-Raising Committee, among many others.                                                                                                                                     Both as a student and lecturer, the new Provost had distinguished himself in several academic and scholarship areas. For five consecutive semesters he won the Institutions overall Best Academic Award. He also won the Graduation Award for the Best Student in Old Testament Studies and Biblical Exposition in his graduation year.                                                                                                    The New Provost has been severally described as a self-contended individual, a very visionary young man, highly resourceful, a master planner, and an effective mobilize and manager of both human and material resources. He has also been described as a peaceful, open and considerate administrator who eschews violence, injustice, ethnicity or partisanship of any form, but rather cuddles godliness, harmony and kindness.                                                                                                                                                          Rev Baba is the current Secretary of the West African Association of Theological Institutions (WAATI, Nigerian Zone). He is a member of Nigerian Association of Biblical Studies, and the International Council for Higher Education. He is also acknowledged as a prolific writer, very innovative, and given to both academic and spiritual details. He has authored four (4) Books, fourteen (14) scholarly articles in reputable journals, and contributed chapters in some other books as well as articles in a number of Christian magazines.           Rev’d Baba, a physically and emotionally balanced personality, is happily married to a one woman wife and blessed with Children.                                                                                                        

REV. STEPHEN OLUWAROTIMI Y. BABA’S MISSION AND VISION FOR THE TRANSFORMATION OF ECWA THEOLOGICAL SEMINARY IGBAJA, NIGERIA (Posted 24th December, 2013)

REV. STEPHEN OLUWAROTIMI Y. BABA’S MISSION AND VISION FOR THE TRANSFORMATION OF ECWA THEOLOGICAL SEMINARY IGBAJA, NIGERIA (Posted 24th December, 2013)

Preamble

            ECWA Theological Seminary Igbaja was established to be a centre of excellence in learning, research and to meet the needs of the immediate community and ECWA at large. The Seminary is poised to be a world class Seminary and contribute to national development by offering excellent courses, producing leaders of excellence and undertaking researches that will promote development and which will impact positively on the economic, social, military, political and other areas of our society. The Seminary has enjoyed tremendous progress, stability and peace since 1941 when it was established. Through the good leadership of professor Lawal the Seminary has witnessed rapid infrastructural developments, accelerated staff development of which I also benefited.                       

All of these achievements are largely attributed to the Godly visionary leadership, dynamism and dedication, selfless service and commitment of ECWA Leadership and Professor Julius Bamidele Lawal who the Lord has used to pilot the affairs of ECWA Theological Seminary Igbaja for 13 years. He has been able to set an enviable standard administratively and academically, which I am praying to sustain to maintain and improve upon with God’s guidance.

My Mission and Vision                                                                                                                     

Mission                                                                                                                                             

In view of the laudable contributions of Rev’d Professor Julius B. Lawal in the development of this great Institution that I am also a witness  as an insider, I want to make myself available to serve the Institution in maintaining and sustaining the standards which he has laid. My mission is to make ECWA Theological Seminary, Igbaja to become a world class Institution of higher learning in building up human capacity and providing visionary and disciplined leadership in integrity and godliness.

My Vision                                                                                                                                                      

These are the core of my vision and mission for bringing transformation to the Seminary so as to make it become a world class:

1. With the help of God, I will carry all the stakeholders along by providing and enabling environment and room for active participation by all (ECWA Leadership, ECWA DCCs, the entire ECWA Family and those God had enabled to pilot the affairs of this Seminary since inception.
2. I consider the area of fundraising which Professor Lawal provided to be excellent. I will try to sustain this by increasing the internally generated revenue of the Institution, God helping me.  
3. I will strive to make the lecturers happy in line with the Institutions’ condition of service so that many other competent lecturers will be attracted to ECWA Theological Seminary, Igbaja to lecture. Equally, the staff will be given opportunity of further studies so as to have sound academic qualifications and necessary skills in their various areas of work.
4. I hope to maintain the peace and Harmony principles of Professor Lawal if appointed. I will vigorously work to maintain peace, harmony, godliness, and discipline with due process.  
5. If appointed, I carry out the policy directives of the Board of Governors of ECWA Theological Seminary, Igbaja with the best of my ability.
6. In the area of Academics, my vision is to promote the advancement and transformation of ECWA Theological Seminary towards a world-class status where our students will be of world standard and are well equipped academically through provision of an avenue for an uninterrupted academic programme, the expansion of academic programmes as approved by the statutory bodies.
7. I will try to improve on the Library as the centre of academic advancement of the Seminary, standardize our website, be connected with academic organization/Institutions like ATLA, JSTOR and improve on the e-library provisions. Efforts will also be made in promoting ICT to make the students current globally. I will struggle to see that the activity of this great Institution continues to be ICT-driven, upgrade the internet facility in the campus to make it more appealing and user-friendly, and make all lecturers to upload their CV and publications on the Seminary website to make this great Seminary known globally.
8. If appointed, by the Grade of God, I will make this Seminary improve in revenue generation through workshops, seminar for pastors, more guest houses and provision of a food canteen.
9. I will equally promote Seminary-Igbaja Community relationship by encouraging the Lecturers and Staff to show commitment by providing services to the society through their training.
10. If appointed, one of my missions is to secure the Seminary land by preventing the Land from external encroachment.
11. I will equally provide spiritual empowerment, mentorship and Godly training to the students so that they can be practising Christians and agents that will transform the society.
12. If appointed, just as Professor Lawal provided a dynamic leadership, I promise to provide an Administration that will be prompt and proactive in the treatment of lecturers, Staff and Students welfare issues and medical care.

Summary                                                                                                                                                            

This is the kind of visionary and dynamic leadership I intend to provide coupled with the usual dedication and co-operation of the Proprietor, Board of Governors, visitor, lecturers, Staff students and other stakeholders that will enable global relevance. In view of this, just as Professor J. B. Lawal has set the standard. I promise to assist in transforming the Seminary to a major player in Knowledge generation and dissemination through excellence in research and teaching. I also promise to direct the affairs of the Seminary in such a way that it will be a research leader and model among other Seminaries in Africa.                                                      

If appointed, I will provide an enabling environment, offering excellent and relevant courses, producing leaders who will turn things around doing excellent research and impacting positively on ECWA as a denomination worldwide and on the Society at large.               

In order to actualize the mission and vision of the founding fathers, I am making myself available to provide leadership, as earlier stated to actualize the dreams for establishing this Seminary. This is because there is a need to move ECWA Theological Seminary, Igbaja higher to a world class status and attain the lofty height and goal it was set to achieve. I, therefore, promise with the help of God to provide an honest, sincere, visionary, committed, transparent and disciplined leadership required for the upliftment of this Institution.                                                                                                                      Thank you.

                                                                                         WITH GOD ALL THESE SHALL BE POSSIBLE

                                                                                                  Rev. Stephen Oluwarotimi Baba                                                                                                                                                (Senior Lecturer)                                                                                                                                                                           ECWA Theological Seminary, Igbaja.

Idoba-Araromi People, Ile-Ire District, Ifelodun L.G.A. Kwara State, Nigeria

This article is all about the People of Idoba-Araromi in Nigeria. The Idoba Araromi poeple originated from the Ancient Oyo Kingdom. The People of Idoba-Araromi settled at Idoba Orioke near Oke-Oyan. The Idoba-Araromi people are Igbomina origin of the Yoruba of Nigeria. The people settled in Idoba Orioke for many years before they moved to their present location near Owode Offaro. The people were governed by a king who has the title of Olu in the ancient time but now Odoba of Idoba. The community was a very big town in the past, but with the coming of the various wars the community was reduced. As a result of the ancient wars some left the community and fled for refuge in some other places. The current location of the Idoba-Araromi people is found in Ile-Ire District of Ifelodun Local Government Area of Kwara State, Nigeria. The Lord blessed the community with dynamic people, the first of them is the late Pastor Samuel Y. Baba, he was a teacher, a politician and towards the end of his life a Pastor with the Sudan Interior Mission later Evangelical Church of West Africa, and now Evangelical Church Wining All. He studied at the prestigious ECWA Theological Seminary Igbaja. The Idoba Araromi community in Ile-Ire District  also produce people like Mr Samuel Olayioye, he was a labour leader in Kwara State until his death. Other notable scholars in the Community are Mrs. Mosunmola Ajileye, a PhD student with the University of Ilorin, Mrs Jolayemi, an SSO (School supervisor officer with Ifelodun Local Government) Elder John Sunday Baba, a trained motor mechanic and the maintenance officer with ECWA Theological Seminary, Igbaja in Nigeria and Rev Stephen Oluwarotimi Y. Baba who is also a graduate and a Senior Lecturer with of ECWA Theological Seminary Igbaja, Nigeria. The Community has three royal families, the family of Olayioyes, the Elemoshos or the Oyebanjis (the current ruling family) and the family of Baba-Adeboye. The Chairman of Ifelodun Local Government gazetted the appointment of the New Odoba of Idoba Araromi, he is Elder Sunday Oyebanji. He is an educated Christian Oba, he is married and have Children. Since the inception of this King, the community is progressing. The Federal Government gave the community, a motorized borehole and a transformer in 2013, check the internet to see that the two things from the federal government are for the Idoba-Araromi community and not for any other village around Idoba. The people of Idoba Araromi are peaceful, law abiding, and God fearing, we have Christian, Muslim and Idol Worshippers.

This article was posted on September 3, 2013

Communique of WAATI (West African Assosiation of Theological Institutions, 2012 (Nigerian Zone

COMMUNIQUE OF THE 2012 WAATI BIENNIAL CONFERENCE

I. INTRODUCTION

We members of the West Africa Association of Theological Institutions WAATI (Nigeria Zone) held our Biennial Conference from 28^th to 31^st August 2012 at the Nigerian Baptist Theological Seminary, Ogbomoso, Nigeria. WAATI is composed of Seminaries, Theological Colleges, Faculties as well as University Departments of Religious Studies and Theology. With slight improvement from the previous years, participants were drawn from diverse denominations, namely, Catholics, Evangelicals and Pentecostals. Although there is still room for improvement.

The theme of the 2012 Conference was “Theological Education and the Challenge of Excellence” Three (3) commissioned papers and 18 (eighteen) voluntary papers were delivered. In all, having looked at the state of the nation, the presenters underscored the fact that challenge of excellence is real and urgently needed today. Our contemporary society is saturated with stories about the menace of the Boko Haram sect, a spate of kidnappings and bloody tragedy, mind-polluting pornography, often featuring sadism and masochism, fuel subsidy scam, inept police pension scheme, to mention just a few. Accordingly, we are constantly bombarded with the opposite of the true, noble, right, pure, lovely and admirable virtues which the Apostle Paul admonishes Christians to meditate upon. In this regard, they called for a good understanding of excellence as a conditio sine qua non for every Christian to excel in life and ministry. Particularly those in leadership positions must experience and integrate excellence since “nemo dat quod non habet” (Nobody can give what he/she does not have). The conference called for principles of excellence to be understood, emulated and put into practice on daily basis. Since the virtue of excellence is not a magic wand attained in a day or a month but an on-going process, the clarion call is for every Christian to work towards achieving it.

II. OBSERVATIONS

• The conference observed that there are factors inhibiting the realization of theological excellence in the ministry today. Among them are ignorance, finance, lack of unity and collaboration.
• Some pastors have abandoned the ministry and turned into personal palace prophets, mere errand boys for corrupt politicians and sycophants for any government of the day.
• It further observed that commitment to excellent leadership is seriously lacking in both the church and the state. As such, the Nigerian society is crying for excellent leadership to move the country forward to the next level.
• It was observed that there is no educational provision for the physically challenged.
• It was observed that mediocrity has become the order of the day. It has stunted our national growth in the political set-up. In the church, minimal syndrome pervaded how we worship God. Some worshippers are easily satisfied with doing the barest minimum, to attend the service without living out the fruits of the celebration in their life-style.
• The conference also observed that the handling of Christian religious instructions in schools is deficient.
• It was also observed that in our seminaries and college of theology, there is a continuous brain drain because the most academically and spiritually qualified persons seek for green pasture elsewhere.
• We also observed that many of our leaders are not gender sensitive.
• The conference also observed the existence of mushroom theological institutions in the country.

 

III. RECOMMENDATIONS

On the basis of the above observations, we make the following recommendations with concrete ideas on how to revive the culture of excellence in the church and the society:

• Curricula of theological institutions should be result-oriented to help Christians live lives worthy of the gospel of Christ and thus stand firm at all times, in season and out of season.
• That the curricula should include the education of the physically challenged and the training of instructors.
• The Holy Bible is filled with a plethora of Biblical characters of excellent leadership qualities to be emulated. Among them are Daniel, Nehemiah, Deborah, Ruth, Caleb, Timothy and Paul.
• Those in leadership positions both in the church and state should demonstrate a team excellent leadership quality embracing careful planning, team-work, problem-solving and the courage to get work done properly.
• Theological educators should also teach pastors in-training and pastors in the field to under study the culture of the people and keep anthropological field notes for effective and efficient appraisal.
• As language is an important vehicle of communication, Christian gospel propagators should learn the language and the traditional religious/literary genre like the forms of oral tradition such as story-telling, folk tales, legends, songs, riddles, proverbs, audience participation, gestures, dance-drama and mimicking to bring the best in a people whom they minister.
• It is the duty of theological education to provide models for structures, teaching learning style and curricula development in our schools.
• There should be appropriate and adequate administrative structures in our theological institutions to evolve an excellent result in the academic affairs, administrative and public relations and funding for development of the schools.
• In view of the mushroom of theological institutions, the conference strongly recommends that a body should be established for harmonization, supervision and accreditation of the institutions.

 

IV. CONCLUSION

We hope that insights from this year’s 2012 WAATI Conference on “Theological Education and the Challenges of Excellence” will help to enthrone the culture of excellence in our theological institutions, institutions of higher learning, the church and indeed the society at large. Paradigm shift is needed for excellent results both in the affairs of the church and the state.

 

NOTE: See below address of the Institutions who attended 2012 WAATI Conference at the Nigerian Baptist Theological Seminary Ogbomosho.

Address Book for Institution and Individuals

1.  Head of Institutions and Addresses           

1. Professor Julius B. Lawal, Provost, ECWA Theological Seminary, .P.O. Box 20, Igbaja, Kwara State, Nigeria
2. Rev Professor Deji Issac Aiyegboyin, the President, Nigerian Baptist Theological Seminary Box 4008, Ogbomosho, Oyo State, Nigeria
3. Rev. Peter O. Awojobi, the Provost, United Missionary Church Theological College, P.O. Box 171, Ilorin, Kwara State, Nigeria.
4. Dr. G.F.N. Aghaewu, President Baptist Theological Seminary, Box 98, Eku, Delta State. Email-info@baptisttheologicalseminary.com
5. The Rev’d A. A. Oladeji, the Rector Trinity College of Theology, P.O. Box 37, Ogbomosho, Oyo State, Nigeria
6. The Rev’d Sunday O. Olajide, Provost, International Institute of Missions & Biblical Studies, P.O. Box 11334, Enugu. Email-revsundayolajide@yahoo.co.uk. Phone: 08062269040.
7. Rev’d Dr. E. E. Nihinlola, President Baptist College of Theology, Lagos, P.O. Box 4054, Oshodi, Lagos.
8. Rev’d Dr. J.O. Eyinnaya, President Baptist College of Theology, Obinze, P.O. Box 79 Owerri, Imo State, Nigeria
9. Pastor Dr. Tayo Bangbose, Provost, Christian Theological Seminary, Ibadan, P.O. Box 3304 Agodi Gate, Ibadan. Phone: 08073870863
10. Pastor Dr Paul F. Akinwumi, Provost Leadership Christian College & Seminary, G.P.O. Box 3168, Kaduna, Kaduna State, Nigeria. Email-paulaeagle@yahoo.com. Phone: 08037002517.

 

1. B.     Names , Address , Email and Phone Numbers of WAATI Members who attended 2012 C0nference at NBT Seminary, Ogbomosho.

 

1. Rev Emmanuel O. Oyemomi, Chairman, WAATI Nigerian Zone. A lecturer at the Nigerian Baptist Theological Seminary, Ogbomosho. Email-revdoyemomi2005@yahoo.com Phone number: 08037172581
2. Rev Stephen O.Y. Baba, Secretary, WAATI Nigerian Zone. A Senior Lecturer with ECWA Theological Seminary, Igbaja, Kwara State. Email-babasceo@yahoo.com or baba.stephen@gmail.com Phone: 08035828543
3. Rev. Dr Mrs Hellen I.O. Oyekanmi, Treasurer, WATTI Nigerian Zone, she is a lecturer with Baptist College of Theology, Oyo. Email-mankind_ho@yahoo.com Phone: 08068717377.
4. Rev Dr. Michael O. Oyetade, Business Manager WAATI Nigerian Zone. A Lecturer with United Missionary Church of Africa Theological College. Email-revaiyelademich@yahoo.com Phone: 08034958631.
5. Venerable Dr. Ayodele A. Atowoju, Public Relation officer, WAATI Nigerian Zone. A lecturer with Immanuel College of Theology, Ibadan, Oyo State, Nigeria E mail-                               . Phone: 08036726849
6. Rev Prof. Samuel Peni Ango, Chief Editor, WAATI Nigerian Zone. A Lecturer with United Missionary Church of Africa Theological College. Email-angosamuel@yahoo.com Phone: 08035782647
7. Rev Sister Dr. Mary A. Monye, Osf,. A Lecturer with Catholic Institute of West Africa, Port Harcourt. Email-bridsmoy@yahoo.co.uk Phone: 08036724631
8. The Rev Sunday O. Olajide, Provost International Institute of Missions and Biblical Studies, Enugu. Email-iimbse@yahoo.com Phone: 08062269040
9. Rev I.O. Adisa, Provost Trinity College of Theology, Ogbomosho. Email-                                         Phone: 08032899098
10. Rev. Father Dr. Emmanuel C. Anagwo,  A Lecturer with Catholic Institute of West Africa, Port Harcourt. Email- ecanna2011@gmail.com Phone: 08034072064.
11. Rev Yayi J. Aremu, A Lecturer with the Nigerian Baptist Theological Seminary, Ogbomosho. E mail-jajire201@yahoo.com Phone: 08035702245
12. Dr Moses Goddey, A Lecturer with Christian Theological Seminary, Ibadandrmosesgodey@yahoo.com Phone: 08056331463.
13. Dr. E.O. A. Ajani, A Lecturer with the Nigerian Baptist Theological Seminary, Ogbomosho. Email-ezekielnikeajani@yahoo.com  Phone: 08033588168.
14. Rev Tamunoibi Rogers Miller, A Lecturer with Baptist College of Theology, Obinze, Imo State. E mail- revrandymiller@yahoo.com Phone: 08037718335
15. Pastor Paul Akinwumi, A lecturer with Leadership Christian College and Seminary, Kaduna. Email-paulakeagle@yahoo.com Phone: 08037002517
16. D. A. Adekunle, Registry Department, Kwara State Polytechnic Ilorin, Kwara State. Email-                                           Phone: 08067406030
17. Joy O. Adekunle, A Lecturer with Kwara State College of Education, Ilorin. Email-adekunlejoy@gmail.com Phone: 08055771118
18. Dr. S.F. Kehinde, A Lecturer with Baptist College of Theology, Oyo, Oyo State. E mail- ksfdidaske@yahoo.com Phone: 08024148046
19. Rev’d Silent A.F. Ajoku, A Lecturer with Baptist College of Theology, Obinze, Imo State. Email-silentajoku@yahoo.com Phone: 07064939454
20. Olusola O. Ayo-Obiremi, A Lecturer with the Nigerian Baptist Theological Seminary, Ogbomosho, Oyo State, Nigeria. Email-solaobi13@yahoo.com Phone: 08034381369
21. Gideon Adedayo Tayo, A Lecturer with the Nigerian Baptist Theological Seminary, Ogbomosho, Oyo State, Nigeria. Email-dayotayo@life.com Phone: 08033042291 0r 2.
22. Rev. Dr S. Ola Ayankeye, A Lecturer with the Nigerian Baptist Theological Seminary, Ogbomosho, Oyo State, Nigeria. Email-stephenoayankeye@yahoo.com Phone: 08028892122.
23. Rev’d Samson U. Iwuchukwu, A Lecturer with Baptist College of Theology, Obinze, Imo State.
24. Simon A. Ishola, A Lecturer with the Nigerian Baptist Theological Seminary, Ogbomosho, Oyo State, Nigeria. Email-simaishola@yahoo.com Phone: 08037146558.
25. Joshua B. Boyi, A Lecturer with United Missionary Church of Africa Theological College, Ilorin, Kwara State. Email-boyijoshua@yahoo.com Phone: 08067506168.
26. Oyebode Paul Jegede, A Lecturer with United Missionary Church of Africa Theological College, Ilorin, Kwara State. Email-                                        Phone: 07031890773.
27. Rev Issac Jesuvi Julius, A Lecturer with United Missionary Church of Africa Theological College, Ilorin, Kwara State.  Email- isaacjesuvijulius@yahoo.com Phone: 08033980033.
28. Rev Dr J.O. Ojo, A Lecturer with Baptist College of Theology, Lagos. E mail-                                                     Phone:
29. Rev Dr. Mrs. Elizabeth A. Bolaji, A Lecturer with Baptist College of Theology, Lagos.      E mail-lizzybolaji@yahoo.com Phone: 08035810628.
30. Rev Dr. Mrs Esther O. Ayandokun, A Lecturer with Baptist College of Theology, Lagos. E mail-                                                         Phone:
31. Rev’d Dr. J.O Asha, A Lecturer with Baptist College of Theology, Lagos. E mail- ashafemi82@yahoo.com Phone: 07062523772.
32. Rev Dr. Stephen O. Ogundipe, A Lecturer with Baptist College of Theology, Lagos. E mail- soluogundipe@yahoo.com Phone: 08032148967

 

Students who registered during the 2012 WAATI Conference in Ogbomosho

1. Rev Dr. T. A Alabi, a PhD Student with the Nigerian Baptist Theological Seminary, Ogbomosho. Email-theonike18@ovi.com phone: 08062355219.
2. Rev’d D. Olu Adeosun, an M.Th Student with the Nigerian Baptist Theological Seminary, Ogbomosho. Email-davidolawumi74@yahoo.com Phone: 08057922586.
3. Rev’d Kenneth Enyubare, a PhD Religious Education Student at the Nigerian Baptist Theological Seminary, Ogbomosho. Email- revkenyubare@yahoo.com Phone: 08060141123.
4. A.O. Odesola, a Doctoral Student at the Nigerian Baptist Theological Seminary, Ogbomosho. Email –dayod2006@yahoo.com Phone: 08062476857.
5. I. O. Udo, a Student with the Nigerian Baptist Theological Seminary, Ogbomosho. Email-iniobong_udo@yahoo.com Phone: 07036265636.
6. Aribasoye E. Adeyinka, a Student with the Nigerian Baptist Theological Seminary, Ogbomosho. Email-aribasoyeyinka@yahoo.com  Phone: 08036265636.                                                                                                                                                     This information was made available by Rev Stephen O.Y. Baba, General Secretary, WATTI, Nigerian Zone. See babastepheno.wordpress.com

The Tradition of Go’el in the Story of Ruth in Relation to Widowhood Problem in Nigeria, A Pepaer writtne by Rev Stephen Oluwarotimi Baba (Senior Lecturer, ECWA Theological Seminary, Igbaja, Nigeria

The Tradition of a Go’el in the Story of Ruth in Relation to Widowhood Problem in Nigeria
Introduction
The study of theology goes back as far as the time when man began to find out something about the creator. Without a doubt theological enquiry originated from both the eastern and western church, but most of the written materials today are from the western perspectives. Those writers use various methodologies in doing theology and hermeneutics, ranging from the Bible exposition or interpretation to philosophy and systematic arrangement in the study of biblical doctrine, historical and practical theology. Their methodologies, however, are not without problems. There are a lot of problems and challenges. The main problem arises from the selfishness of the western theologians who exclude other people’s methods. There are some other theologians from Latin America, Asia and Africa who feel they are marginalized or cheated. These people have also started a reactional engagement in form of liberation or ethno-cultural identity theological methods of theologizing in their respective domains. The study of the Old Testament is not new among the African scholars. It began in Alexandria and continues till the present. One observes that there are different ways of doing theological and biblical studies. One still observes that the way some of the African theologians do theological studies rally around the western approach. Two African scholars, Dorcas O. Akintunde and Chris Manus shared their experiences as African scholars concerning the way the Bible was been used in the past. The former shared her experience, especially from the western male perspectives. She opined that adequate attention was not given to the issues that give specific reference to the issues affecting the women. Also, the later, Chris Manus observes that there is a need for a development of African methodology for biblical research. He opined that “the exegete must however ensure that the story that is co-related suits the text under study and readily touches the soft spot of African readership.” It is in response to their call for African writers to address biblical issues pertaining to women that this researcher considers the book of Ruth in the Old Testament. The challenge of facing crisis, especially widowhood is still one of the theological problems facing the Church in Africa and the issue of crisis is part of human experience which does not exclude any gender. It is in view of these dynamic observations that this researcher brought to bear the interpretation of Book of Ruth by reading it with an African mind. This paper therefore addresses the issue of facing a crisis predominantly from the women’s perspective and provides educative insight on how women in Africa, especially in Nigeria, using Ruth’s situation, can move forward in the time of crisis with the reading and exegeting of the Bible as African women. Thus it is the intention of this writer to relate Biblical interpretation of the book of Ruth to the current life situation of Christian women in Nigeria who are going through widowhood problem.
A Review of Previous Studies on Ruth `The study of the book of Ruth has been in existence for some period of time. There has been a literal critical attempt to find the main motif of the book. Many scholars have different claims as to their understanding of the line of the story of the book. There have been various methodological approaches used in the engagement of Ruth since the time of Hermann Gunkel. One of the scholars portrayed the book as an example of loyal living. Another opines that the book has no purpose other than entertainment while some others focus on the providence of the God of Israel who rewards everyone who takes refuge under his wings. A review of some other scholars’ view focuses on how to deal with the post exilic problem of how to live with those outside of ethnic boundaries and take a tolerant stand. Still in the recent time some others observe that the book has a political purpose of telling the readers about “. . . acceptance and continuity of Yahweh’s guidance in the lives of Israel’s ancestors and David,” while another scholar sees the book as a liberation of God’s people from a kind of oppression and death. In view of the fact that many scholars before the researcher in their interpretation of the book of Ruth differs in their positions as earlier observed there is need for another lens in order to find out what other message could this book give to women in Africa who are going through crisis. This work offers a new and fresh look at Ruth facing crisis and a new situation in life but making adequate use of the crisis in her pilgrimage to produce a positive change. She recognized the sovereignty of God, moved forward and realized the role of God through an existing tradition of Go’el that gave her hope for the future. She realized that even in the time of crisis, even when one expects the unexpected, God is in control and He walks between the scenes. His plan is always good. The book produces, through Ruth’s story, guidelines for facing crisis which could be of help for women in contemporary faith community (church) and the society at large.
The Period and Catastrophic Nature of the Narrative The book is historical and the genre is narrative. The narrator shows the readers that the incident occurred at a specific period in time. The first verse tells the period in the time of the history of Israel. The opening phrase of the book revealed an important historical time frame of the narrative. The time when the incident happened was linked to the time when the judges ruled. The narrator begins the plot of the narrative with dialogue markers in order to let the readers know the movement of the narrative. The narrator, who had earlier, revealed the cultural and historical situation of the time when the book was written points to the circumstance that sets the narrative in motion which is famine in the land. He observes two catastrophes, famine and death, but the first one has to do with famine. This famine led to the migration of a married couple from Bethlehem in Judah. This man had a one-woman-wife and two sons yet moved together with the entire family to sojourn in another country called Moab. The narrator in this book was specific about the bio-data of the family in verse two. He specifically mentions the man’s name as Elimelech, meaning “God is King” and his wife’s name Naomi, meaning “joy”, “good”, “pleasant” “or beautiful.” He also gave the names of the two sons as Mahlon and Kilion. They all came from the tribe of Ephrathites from Bethlehem of Judah and were on pilgrimage in Moab because of the famine in Bethlehem. Elimelech and his wife Naomi left their godly homeland to live in a gentile land. They all lived in gentile community and their sons married gentile wives. The narrator had already told the readers about a catastrophe, but here again, the narrator also reveals the second catastrophe which sets in the life of the family (Ruth 1:3-4). This catastrophe was no longer famine but death and widowhood. The narrator does not tell the readers what brought about the death of Elimelech, it may be sickness, it may be the famine earlier mentioned in verse one, or old age. Whatever caused the death, Elimelech was dead and the wife became a widow with two sons, but later the two sons died after they had lived in Moab for ten years (Ruth 1:5). This shows that Naomi lost not only husband but her sons too and became so depressed that she felt there was a need for a change of name from Naomi (joy) to “mara” (bitter). She felt God had deserted her in such a tragic circumstance but despite all these she was a testimony to Ruth in her normal everyday living that Ruth wanted to follow her back to her homeland and embrace her God.

The New life: A Mixture of Good News and Catastrophe The First Good News amidst a Catastrophe The story started with Elimelech but here, there was a beginning of a new life so to say, for Naomi. She became the key character in the act following the death of her husband. The woman who was with a husband at the beginning of the narrative is no longer having one, her only concept of consolation are the two sons and the Lord of Israel. The first good news in the time of crisis was that Naomi became a mother-in-law in the time of grief and crisis situation. But even in this situation there was rejoicing, though she was not a grandmother but she was a mother-in-law. The researcher wants African women to learn from this narrative. Naomi’s sons got married to Moabite women (gentiles), one named Orpah and the other Ruth. The wedding was successful, it had a life span of ten years and they were together in Moab when another catastrophe set in. Then, Naomi’s two sons like their late father also died. Here Naomi was left without husband (widow) but later the two sons died and left their wives behind (1:5). Now in this family there are two kinds of widows, Naomi, the elderly and old widow and Ruth and Orpah, the newly widowed. The catastrophe was very serious because the two young childless widows were left without any living brother-in-law which makes their staying with Naomi look hopeless. The Second Good News in the Time of Crisis The narrator reported that Naomi, while she was sojourning in Moab (1:6), heard that the Lord had come to the aid of His people by providing food for them. This shows that there was still a line of communication with her people back at home. The researcher does not know what the source of the information was because there was no fax, telephone or modern day information and communication technology (ICT) or the global system of mobile communication (GSM). One thing is that the era also had her own method of information dissemination. She heard that the Lord was in control of the famine situation in Bethlehem, and that He was in control of His people. One could see how the narrator is very dynamic in his literary artistry. He began that story in chapter one with famine and a departure, but here he ends it with harvest and a return, helping readers to understand the time of reference to the situation in Bethlehem. Now, Naomi thought in herself that this was the time to go home, not her alone but also with her daughters-in-law. So they determined to go back to Bethlehem (1:6-7). In line with their mother-in-law’s decision, they left and set out to their land on the road to Judah. In that period there was no means of transportation like aeroplane, no car, probably save transport by horse, Carmel or trekking. The narrator did not indicate the means of transportation back to Bethlehem. The narrator just said they set out on the road which shows they went through the road. Naomi could take decision for herself but she could not take decision for her daughters-in-law. She observed that they were mature enough and must be able to make decision on their own in time of crisis, yet she urged them to go back to their pagan parents in Moab (1:8). She blessed them and prayed for successful remarriage because they were still young and could re-marry. She expressed her farewell in the culture of the Jews by kissing them and prayed that Yahweh, the God of Israel, would show them covenant-loyalty (chesed) as they had shown to the dead and her. This however brought a loud cry because separation was about to take place. One could see what Naomi was going through. This is clearly seen in her discussion with the two daughters-in-law when she persuaded them with every persuasion to return to Moab and to their kindred. She had no more sons who could marry them; she could not marry another husband; even if she had one, she would not be able to give birth to sons who could marry them. This was a message of persuasion for the two to return to their people. The response was kissing; weeping and a time of making personal decision (1:7-9)
Ruth and A New Life with a Choice (1:15) In the previous verse one of the daughters-in-laws made her own decision, but the other, Ruth, clung to Naomi. Verse 15 was a time of reminding Ruth about Orpah’s decision. Naomi reminded Ruth about her sister-in-law, Orpah who made a decision of going back to her people and to a continuation of serving her gods (v 1:14). But despite the persuasion, and that the future that was bleak, it was said of Ruth that she decided to move forward, not going backward. She clung to Naomi. This is clearly seen in her response to Naomi’s persuasion, when she decided in her heart not to return neither to her people nor to her gods. Her decision was to follow Naomi wherever she went (vss 15-16). Her decision which was sealed by oath entailed following Naomi till death in the following statement she made, “where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried” (vss-16-17a). In verse 17b the urge to persuade her stopped when Naomi realized that she had a determination of following her for life, whether alive or dead. She took a definite step of faith of following the God of Israel.
The Pilgrimage Back to Bethlehem: Naomi and Ruth Since Naomi was not able to persuade Ruth to go back to her people because of Ruth’s determination to go with her, she started another pilgrimage, a journey back to Bethlehem (1:19). Remember, that when Naomi was going to Moab, she had her husband and two sons. When she started her second catastrophic journey, they were three on board, but now only two women, one elderly widow and second, a new widow came back to Bethlehem. They finally arrived in Bethlehem (1:19-22). In the figurative expression of the narrator their return attracted the whole town. The question is, was the writer talking about the whole town or is this an idiomatic expression to show that people noticed her return? Clearly this is a figurative expression of expressing a part for a whole.

Ruth’s New Job and the Intervention of God in the use of a Go’el in Her Crisis Pilgrimage

One should not forget what the narrator is doing. He is linking the first story with the second in chapter 2. Their period of return was a harvest time (2:2). Naomi had a relation from her husband’s side, a dynamic, rich and successful farmer whose name was Boaz. The description of the man as “a man of standing” shows that “the Lord had come to the aid of His people by providing food for them” (cf. 1:6). All of these are the narrator’s means of showing the relationship between Naomi and Boaz. When the relationship has been established Ruth acted in a chaste manner; she did not want to suffer in silence. She suggested, “I cannot continue watching let me go to the fields and pick up the left over grain behind anyone in whose eyes I find favour” (2:2). In the Old Testament there is the practice of gleaning. It is a custom from the stand point of the Old Testament law that a Jew put aside twelve percent of the reminders of his crop for some people like the Priest and the poor people in the society. It was a well known ancient legal custom in Israel. She is to glean but her statement “anyone” shows that she is going to pick from a person not already known to her. The permission was granted by her mother-in-law. Though this is a tradition in the land but how a gentile Moabite got to know about such tradition of picking the left over in a farm the researcher does not know; probably, Naomi told her of course. She was still faced with two problems. She knew that one could pick leftover, but she knew no man’s field, she being a stranger (a Moabite). This researcher observes that what she received seemed as a favour. Yes, it was a favour, a favour from God and favour from men. But beyond that, this researcher observes that the report of Ruth’s dedication and faithfulness to her mother-in-law even in the time of crisis earned her dignity and added favour (vss 10-12). This should be worthy of emulation by married women in the Church in Africa. Ruth recognized that Boaz honoured her but she asked God to continually grant her favour in the eyes of Boaz, which was attested to in verse 14, even at the meal time (vs14). In verse 15, she received the favour prayed for because Boaz gave order to his men to treat her in a kind way (15-16).

Ruth and a New Job in a New Season in Life Ruth was able to reach the stage of acceptance. She did not accept defeat in crisis. She stood on her feet and acted in a chaste manner. She was confident in her new job even though she was going through crisis. She worked from morning till evening (a hard working lady) and returned home to her mother in law with an ephah of barley. An ephah of Barley today is an equivalent of twenty two litres in measurement. She ate and gave to her mother in law (vv 17-18). When she returned from the farm, her mother in law was not quiet about her situation. She wanted to find out how she managed to gather all of these. She knew that Ruth was chaste and hardworking, but beyond this, she realized that it was a favour from God in which a man actually noticed Ruth. Ruth opened up; she told her mother in law about the man who showed favour to her and revealed his name to Naomi (2:19). Naomi’s response shows that the Lord had not stopped showing his loving kindness/covenant-loyalty (chesed) to both the living and the dead. The narrator is doing a kind of flash back to the origin of Ruth. The researcher observes that up till this point the narrator still refers to Ruth as “Ruth the Moabite.” This is because he doesn’t want the readers to lose her nationality. Here, Naomi revealed to Ruth that the man was a Go’el, a kinsman redeemer (2:20). One thing this researcher observes is that Naomi gave Ruth advice and she listened and heeded Naomi’s advice. She stayed with the servant girls of Boaz when gleaning and she lived with Naomi, her mother-in-law waiting patiently for a way forward out of this crisis (v 23).
Ruth and a Search for a new Home in her life Crisis Pilgrimage The previous chapter shows the catastrophe in Naomi-Ruth crisis and their pilgrimage and how Ruth faced that crisis. Though, she planned but even with her planning the crisis continued. Her crisis necessitated that she began a new faith life. Ruth has been tested and she passed successfully. She was seen as an industrious woman. Now, Naomi noticed that Ruth needed a new home since she was a little bit settled with a new job (3:1). Don’t forget that Ruth is in a new culture different from her gentile culture. She is now in a new faith of the God of Israel, a working faith. It is clearly stated in her response that she knew no one, she only decided to pick in anyone’s farm in whose eyes she finds a favour. Naomi gave her concept; she went and began to work at picking the leftover behind the professional harvesters. In the process of gleaning, two things happened. The first remarkable thing was that she found herself in the farm of a Go’el that came from the same clan as her mother-in-law. In the second place, as she was gleaning, the owner of the farm came, greeted the harvesters, blessed them but noticed a strange person. This was clearly stated in his statement in his question to the foreman “whose young woman is that?” The response shows that though Ruth was a Moabite but she was a daughter-in-law of Naomi. It should not be forgotten that Boaz was a relative of Naomi on her husband’s side (cf. 2:1). One could see the hand of God in the recognition of Ruth. This gave her a continued gleaning opportunity in the field of Boaz. Not only this, Boaz protected her from the hands of men; probably there was a possibility of men harming young and beautiful girls on the field in those days. Boaz protected Ruth and did not himself molest her like what is also common in the present generation where some men harass women before giving them assistance. The narrator was dynamic in his literary artistry, he did not tell the readers there was possibility of being harmed until here in 2:22 revealed in Naomi’s statement. Naomi’s statement shows that she wanted protection and more comfort for Ruth when she mentioned, “. . . a home for you, where you will be provided for” (3:1). She functioned as a match-maker. She suggested Boaz, one of the kinsmen and she provided, through suggestion, the strategy of how Ruth could catch up with Boaz (v 2). Her description was dynamic and clear. Probably it had been laid down in the tradition of Go’el in Jewish culture. The connectedness of Ruth’s faith made her dressed for success and went as directed in her secret visitation to the threshing floor. She as an obedient wife to her mother-in-law listened and heeded her mother-in-law’s advice. She went down and did everything her mother-in-law told her to do (vv3-7). But something happened in the middle of the night. Boaz discovered that a woman was lying at his feet. With a thorough inquiry, he recognized that it was Ruth. She gave one request to Boaz, urging him to perform his kinsman redeemers’ role to her (v 9b). Even with this request, one could see how Ruth’s decent character was displayed. Boaz asserted that Ruth had waited perfectly and had not run after young men for money (3:10). He also observed that the whole community knew that she was a woman of good or noble character (3:11). Boaz knew he was a kinsman redeemer, and would do all she asked for but in his words he gave two conditions because “there is a kinsman-redeemer nearer than I” (3:12). That is to say there was a kinsman redeemer that was nearer than Boaz. In the first place, he suggested waiting till the following day before presenting the issue to the family in accordance with the custom of the day and the fulfillment of the tradition. But if the other man was not willing, Boaz vowed to redeem Ruth (v 13). Secondly, he gave her the permission to lie till the following morning but should not allow anyone to recognize that she came to the threshing floor (v 14). He gave her more provision and sent her away so that she would not go to her mother-in-law empty handed. The mother-in-law who knew the tradition was expecting the result of her good schemes. She asked “How did it go, my daughter?” This is a question in anticipation of a result. Ruth narrated her experience, gave Naomi the grain gifts which was given to her so that she would not go back home empty handed. The match making trick of Naomi put the man on his toes (v 18) to act quickly so that a new home would be provided for Ruth.
Ruth, A New Life in a New Home in her Crisis Pilgrimage One could see that the word of Naomi actually came to pass here. Remember she said, “. . . the man will not rest until the matter is settled today” (3:18). Remember too that the narrator said Boaz accepted that she should sleep that night and go early in the morning so that no one would recognize her. This she did. The following day the man was on his toes though the Bible does not say the time when Boaz went to the city gate but it may have been early the following morning. He woke up and went to the city gate, sat there, waiting for the nearer kinsman redeemer. The man finally came and sat down. Boaz summoned ten other elders of the town as witnesses. They all sat at the city gate and the discussion started. This was not a new culture in the Old Testament. For a deal to be sealed there must be one or two witnesses. Though the issue of the return of Naomi was mentioned but the central point of this discussion was the cultural tradition which existed in that vicinity and had to do with levirate marriage and as it relate to the widow, Ruth who returned back to Bethlehem with Naomi. The narrator did a very creative presentation of the issue of discussion. The discussion was well presented in a parable in the light of the custom in the land. It began with Naomi who came back from Moab and she was selling a piece of land that belonged to their late brother Elimelech. The calling of other members of the family was an ancient custom and a legal process at the gate. It revealed that this matter was not for an individual consumption. It was for the entire members of the whole clan who were eligible for redeeming it. Therefore anyone who had interest could show up. Though there were many people in that clan who could redeem, but the narrator artistry makes the readers to understand that Elimelech had an unnamed kinsman redeemer nearer who had the right to be the kinsman redeemer (4:4b) and he must do this in the presence of witnesses (v. 4). There is an existing tradition of Levirate marriage. Levirate marriage simply means the brother-in-law marriage. This method of marriage is found both in Israel and the Ancient Near Eastern. Levirate marriage obliged that a man marry the wife of a diseased brother (Deut. 25:5-10; Gen 38:8) or close kinsman (Ruth 2:20; 4:5-6) in order to continue the brothers name but one should realize that even in the Old Testament it was a provision to cover a desperate necessity. It was sanctioned but for raising an offspring for a diseased brother alone. This is because the dead man’s name lived on in Israel. In his narration the author revealed that there was an unnamed kinsman redeemer who was nearer to Elimelech than any other person sitting at that gate or in that clan but if he refused there was opportunity for those who were not as near to do so (v. 4b). It was only when this unnamed nearer kinsman redeemer refused that Boaz could act as a kinsman redeemer (cf. 3:12). With regards to the tradition, Katherine Doob Sukenfeld sees orderliness in the handling of the matter when she says “Boaz ensures that all matters are handled decently and in order; there is uprightness in the meeting at the gate.” This showed that there was no rush in redeeming the estate, or property of a dead person. Everything in the process of redemption must go in the way the law and cultural tradition put it, which is called due process of redeeming and changing. This is clearly stated in Boaz’ response that there is an established tradition that “on the day you buy the land from Naomi and from Ruth the Moabite, you acquire the dead man’s widow.” The purpose of this cultural tradition of a levirate marriage in the words of the narrator was “to maintain the name of the dead with his property” (v. 5 cf. v. 10).

The Presentation and Response of the unnamed nearer Go’el (4:4d, 6, 8) The Presentation of the Matter The matter has been presented. The unnamed Go’el or kinsman-redeemer had two responses. He was convinced that he has the right to redeem the land which he agreed “I will redeem it” (4:4d). At the initial stage of the presentation, the narrator presented an opportunity which the nearer Go’el accepted. In the process there was an addition of some requirements in the transfer of sandal which has to do with responsibility for any kinsman redeemer who might want to acquire the land. This was probably part of the existing custom in the land (4:5). One could see the way the narrator narrated the story by joining two major motifs together, the redemption of land and the levirate marriage, in achieving his purpose. On hearing this, the unnamed kinsman redeemer responded the second time (4:6). He realized the fact that there was no force in redeeming a wife or an estate of the late brother. This is clearly seen in the unnamed kinsman-redeemer response this second time to the cultural tradition and his function as go’el. I love his response; he was very frank in his decision. The unknown kinsman redeemer’s change of mind was made clear in Ruth 4: 6. He says, “ . . . I cannot redeem it because I might endanger my own estate. You redeem it yourself. I cannot do it.” (v. 6). He declined because he would not be able to legally acquire the property that belonged to Ruth’s dead husband.

The Cultural Method of transfer of and sealing of Property The cultural method of transfer of property of a late brother refered to as “khalitsah,” is a custom of removing of ones sandal and splitting in ones face and the renouncing of everything as a person who was unwilling to establish a name for his brother in Israel was performed. This was in consonance with the culture of the people using the ceremony of the exchange of sandal in finalizing a deal. It was a strong method of legalizing any transaction in ancient Israel. There were three things that signified that the deal had been concluded and that Boaz had acquired Elimelech’s property in the narrative. In the first place, Boaz signified the acceptance of the property and the estate of his late brother through the exchange of sandal; the second was the official announcement before the elders and the third was the entire people who were witnesses that the properties which included Naomi and all that belonged to Boaz late brother, Elimelech, and that of his late children have been bought by a kinsman-redeemer. This also included the acquiring of Ruth, the Moabite, the childless widow of one of Elimelech’s son as Boaz’s wife purposely for the maintenance of the name of the dead-alongside his property (vss 9-10). One could see the emphasis on continuity of the family line which was clearly stated in the text, “so that his name will not disappear from among his family or from the town records . . .” (v. 10). Then the elders who were with him at the gate who bore witness to the transfer blessed the go’el (4:11). When such a cultural tradition is completed Boaz could take Ruth and go into her. Though the narrator did not tell the readers that there was mating or sexual relationship but he revealed that Boaz went into her and the Lord enabled both of them, Boaz and Ruth to be blessed. As a result of this relationship Ruth conceived and gave birth to a son (4:13-14). The story of Naomi, Boaz and Ruth became the talk of the town. The People in that community reiterated the goodness of a faithful God who is sovereign, and too faithful to fail. In the words of the women God demonstrated this again in the life of Naomi, “. . . he has not left you without a kinsman-redeemer . . .” (4:14).

Conclusion Throughout the world there are challenges with regards to widowhood and crisis in life situations. Precisely in Africa, there are challenges facing widows. Just as in Africa the Ancient near east is a male-dominated region and women need protection and provision of husbands for security. There are challenges facing the widows in Africa such as finding a security in the midst of a system that has little or nothing to offer women whose breadwinners are no more or dead. The book of Ruth is a dynamic literary master piece. It opens with a catastrophe, in the beginning; the entire family was in crisis and grief but it ended well, from tragedy to comedy. The world is full of crisis, the country Nigeria included. A lot of women in Nigeria are facing new situation which demands answers to the question ‘How should widows in Nigeria live successfully in a crisis situation. The story of Ruth in her real life crisis pilgrimage speaks to women in the Church in Nigeria, Africa and the world at large who are going through problems and how to handle them. A look at Ruth’s condition in this paper may help and give insights on how Nigeria women who are going through widowhood crisis face crisis in the faith community and the society at large. Though Ruth was going through crisis and grief she never gave up nor stay put. The life of Ruth in crisis pilgrimage is a lesson for widows in the Nigerian churches who are going through crisis. She made the right decision to follow her mother-in-law and the Lord of Israel. Secondly, when her problem called for a change she didn’t wait for someone to show her that she needed a change to address her situation. Similar measure is expected of Nigerian women who may be going through widowhood problem. They should emulate the life of Ruth who decided not to prostitute herself around but made the decision on her own to be chaste. Ruth decided to work so that her labour might heal the grief of bereavement. There are several lessons derived from this book that help in moving the Nigerian women, especially those who are going through widowhood crisis, forward. When widows are going through crisis, grief and sorrow they should remember that quitters never win and winners never quit. Our faith may be characterized like that of Naomi and Ruth but our diligence must be in the security of faith in God’s presence. The theological power of the story of Ruth in a community of faith is very important in the time of crisis for Nigerian women. The book of Ruth tells the readers that God is in control even when one is in a situation one cannot change (unchangeable). God is in control when circumstances are uncontrollable, and God is in control when things are unexpected, even in job search, expect the unexpected. The Nigerian women should no longer be downcast in time of crisis. They need to recognize like Ruth that even in all of these unexpected situations God is in control. He is walking behind the scenes and that His plans are good. Therefore, Nigerian and African women should expect God to be in control of every step, likewise like Ruth have faith in the living God and should be chaste in making decision that can move them forward in widowhood situation. The faith and action of Ruth had a greater result in that she was numbered among part of the lineage of Christ which is a blessing to our generation (4:17-22; cf. Matt. 1:1-6).
Suggestion for Further Research

In studying the book of Ruth a lot has been done. The writer’s observation shows that different lenses have been used. However, up till the present, there are more areas that have not been looked into or developed. One of such areas that is still a virgin land for exploration is scholar’s failure to note the minor characters in the book. Therefore, a research into the contributions of the minor characters like Orpah and the unnamed kinsman redeemer will be a huge contribution to scholarship in the present dispensation of theological studies.

Temperamental Compatibility and Christian Nurtrue by Rev Stephen Oluwarotimi Baba

Temperamental Compatibility and Christian Nurtrue by Rev Stephen Oluwarotimi Baba.

Temperamental Compatibility and Christian Nurtrue by Rev Stephen Oluwarotimi Baba

Temperament Compatibility and Christian Nurture

            A Paper Presented by Rev Stephen O.Y. Baba, Senior Lecturer                                    (a lecturer with ECWA Theological Seminary, Igbaja                                             Venue: ECWA Igbaja DCC Youth Camp, 3^rd August, 2012.

What is Temperamental Compatibility?                                                                      Temperament is the unseen forces underlying human action, it is a force that can destroy a normal and productive human being unless it is disciplined and directed. It provides each human being with the distinguishing qualities that make each as individually unique as the differing designs God has given to snowflakes (Lahaye,1993, Intro, v).                                                                                                About four hundred years ago, Hippocrates, the brilliant Hebrew physician and philosopher propounded the theory that there are basically four types of temperament. (Lahaye, 1993, 11). In view of this there is need for the youth to put into consideration temperamental compatibility. I observe that there are four basic temperaments but no person has a single temperament type. The four basic temperaments are listed by Lahaye, (1993) as:                                                                1. Sanguine (lively, fun-loving temperament who has mouth trouble) – in Yoruba Language it means Oloyaya ). This person never lacks friends. Their strength is in their mouth. They are good at selling and buying. They can be advertisers, comedians, as well as hotel managers, master of ceremonies, politicians and television producers. A Sanguine can also be an author, a cartoonist, composer, musician, stage director and a poet. The weaknesses of a Sanguine are that he talks too much and he/she is not a faithful friend (e. g he/she collects many friends’ phone numbers and addresses but may not even call or visit them).                                                                          2.  Choleric (very active – in Yoruba Language it means Akoni). He can work; he is workaholic. They are self-sufficient and very independent. They are physically strong, unsociable, aggressive and do not want to depend on any person. His strength is in his hand.                                                                                                               Weakness: He does not sympathize easily with others, nor does he naturally show or express compassion. If you tell him you are sick and you will not be in your work place, he/she sees you as a lazy person. He can only work perfectly well with a melancholic. Love is not usually high on his priority list (why? because he loves work not persons). He will be suitable in vocation like airplane mechanic, construction inspector, electrician, filling station attendant, locomotive engineer and plumbing.                    3. Melancholy (introvert- he/she is not outspoken but a perfectionist- in Yoruba Language he/she is called Onironu or Osonu). He/she does not have many friends like a Sanguine does. He is quiet and may sometimes withdraw from discussions. They chose a difficult life vocation involving great personal sacrifice. His strength is in his/her brain because he/she thinks a lot.                                                             The weakness of a melancholic is failure to forgive others, ever him/herself.  He/she finds it difficult to believe that God can forgive past sins. The works they can do: Aeronautic engineer, doctor, chemist, physicist, mathematician, computer programmer and laboratory technician.                                                                                  4. Phlegmatic (the slow and lazy Phlegmatic).                                                           This person has a well-balanced temperament. He/she is cool, calm and slow, as well as easygoing. He never cracks a joke unlike a Sanguine who enjoys cracking joke in order to make people lively. They can imitate the way other people walk and talk. He seldom explodes in anger but keeps his emotion under control. He may or may never come late to a meeting. If he/she is to attend a wedding ceremony in Ilorin by 10:00am he/she may take off from Igbaja by 8:00am, even though the duration of traveling from Igbaja to Ilorin may not take more than one hour.                                          Though slow but they are naturally peacemakers. His area of vocation includes bookkeeping, budget planner, typist, tax expert, accountant, timekeeper, secretary, receptionist and traffic policeman. This is because his strength is in his mind.                        The area of weakness, they are slow, selfish, stubborn and tend to be spectators in life.                         

Things to Know

1.The Temperaments theory is more practical and true to life.                                  2. Each person as we are sitting down in this camp has one temperament or the other.                                                                                                                                                3. Each camper should realize that one temperament predominates the other (that is to say one is dominant and the other is recessive-or manifesting one in a while).                                                                                                                                        4.Each person should try to identify himself/herself in one of the four basic temperaments.                                                                                                                          5. Each person who is sitting here will one day marry if he/she wants to. It is then that the strengths and weaknesses discussed in this paper will now surface. Therefore, I suggest that youths present in this camp and the would be husband and wife should be aware of their temperaments. They should critically look into both the dominant and the recessive before and during their courtship and marital life.              This is because temperamental compatibility is one of the essential factors for marital stability.  Temperament should be seen as one of the personality disposition needed to consider for marital stability. It is an aspect of human personality to note whether or not a person (husband or wife) gets angry quickly, easily upset, or cool headed, slow and calm. Since husband and wife may be exhibiting differences due to their temperamental diversity. It is therefore incumbent for would be couples to learn how to understand each other patiently and bear with each other. This is because sometimes a person often marries someone with a temperament opposite his or her own. That is one of the reasons God gives couples such partner. This is to provide them with mates who can be strong where they are weak and mates who are weak where they are strong.                                                                                                             Now that we have studied the basic temperaments, I want to conclude by urging the campers by the mercy of God to allow the Holy Spirit to transform their temperaments. Let us read together Galatians 5:22-23 and read about the fruit of the spirit. Be filled with the Holy Spirit in order to become the kind of person God wants you to be. Let the Spirit of God transform your temperament.

 

Sanguine as Dominant but Choleric as Recessive=SanChlor

Sanguine as Dominant and Melancholy as Recessive=SanMel

Sanguine as Dominant and Phlegmatic as Recessive= SanPhleg

Choleric as Dominant and Sanguine as Recessive=ChlorSan

Choleric as Dominant and Melancholy as Recessive=ChlorMel

Choleric as Dominant and phlegmatic as Recessive=ChlorPhleg

Melancholy as Dominant and Sanguine as Recessive=MelSan

Melancholy as Dominant and Choleric as Recessive= MelChlor

Melancholy as Dominant and Phlegmatic as Recessive=MelPhleg

Phlegmatic as Dominant and Sanguine as Recessive=PhlegSan

Phlegmatic as Dominant and Choleric as Recessive=PhlegChor

 Phlegmatic as Dominant and Melancholy as Recessive=PhlegMel

Material Prepared by Rev Stephen O.Y. Baba, Senior Lecturer, ECWA Theological Seminary, Igbaja, Nigeria. Posted on 4^th August, 2012. https://babastepheno.wordpress.com

Temporamental Compatibility

A Discussion of the Basic Temperaments and How the Holy Spirit control each