Mipo Ezekiel Dadang
Mipo E. Dadang is a proactive and progressive person with a responsible experience in academics per excellence in the fields of biblical studies, theological, missiological, and historical theology and teaching with economic empowerment strategies. He is a faithful and hardworking Christian, who strives for personal discipline in the faith and helping emerging leaders discover their potentials. Mipo is a participatory policy maker/implementor, who seeks to exhibit professionalism through his vocation towards fulfillment of God’s divine plan while here on earth.
EDUCATION
Diploma of Theology, ECWA Theological Seminary Igbaja, 1985-1988.
Bachelor of Theology (Pastoral Studies), ECWA Theological Seminary, Jos, 1989-1991. “The Concept of Redemption in Miship Traditional Religion” Supervisor: Dr. Paul Todd.
Master of Theology (Biblical Studies) ECWA Theological Seminary, Jos, 1995-1997. “The Concept of the Day of the Lord in the Old and New Testaments” Supervisor: Mr. John Hunt.
Master of Divinity, The Seminary of Eastern University, (EBTS), Philadelphia Pennsylvania, USA, 2002-2004.
Doctor of Philosophy, Ph.D, Concordia Theological Seminary, Fort Wayne, Indiana USA, 2011-2014, “RELIGIOUS VIOLENCE: An Examination of the Version of Violent Response Among Evangelical Christians in Northern Nigeria: A Missiological Problem” Supervisor: Professor Klaus Detlev Schulz.
SPECIALIZATIONS AND INTERESTS
•Pastoral Studies: Marriage & family, Church/Society
•Biblical Studies: Interests- Theology/Hermeneutics
•Master of Divinity- Interests –Church History I &II, homiletics, & leadership
• Doctor of Philosophy - Interests: theology and missions
EDUCATION
Diploma of Theology, ECWA Theological Seminary Igbaja, 1985-1988.
Bachelor of Theology (Pastoral Studies), ECWA Theological Seminary, Jos, 1989-1991. “The Concept of Redemption in Miship Traditional Religion” Supervisor: Dr. Paul Todd.
Master of Theology (Biblical Studies) ECWA Theological Seminary, Jos, 1995-1997. “The Concept of the Day of the Lord in the Old and New Testaments” Supervisor: Mr. John Hunt.
Master of Divinity, The Seminary of Eastern University, (EBTS), Philadelphia Pennsylvania, USA, 2002-2004.
Doctor of Philosophy, Ph.D, Concordia Theological Seminary, Fort Wayne, Indiana USA, 2011-2014, “RELIGIOUS VIOLENCE: An Examination of the Version of Violent Response Among Evangelical Christians in Northern Nigeria: A Missiological Problem” Supervisor: Professor Klaus Detlev Schulz.
SPECIALIZATIONS AND INTERESTS
•Pastoral Studies: Marriage & family, Church/Society
•Biblical Studies: Interests- Theology/Hermeneutics
•Master of Divinity- Interests –Church History I &II, homiletics, & leadership
• Doctor of Philosophy - Interests: theology and missions
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Drawing from the examples of communities which had consistently walked and stood firm in their generation can shape the church’s language in today’s era. Just as theology and historical theology are not done in a vacuum, church history involves real people, events and places. Names like Augustine, Anslem, Aquinas, Luther and Calvin remind us that they did not just sit down to concoct theology. There were issues that simmered for centuries that finally came to a boil in their lifetimes that needed to be addressed. Since those issues simmered for centuries, it meant that they were deeply rooted in their past. Solomon says, “There is nothing new under the sun.” So, when a church historian or anyone else reads a systematic theology by Hodge, Berkhof or Calvin, they are reflecting on Scriptures written through the centuries.
They built on works of those who had gone before them. Listening to conversations with the past is an encounter with real, ancient individuals in history. This is crucial because they give meaning to our contemporary setting. Examining their examples can be a process for our world to expand and see how our age sits on the shoulders of past ages. James Nuechterlein, editor of the journal, First Things, reminds historians and offers guiding principles thus: “The first duty of the historian…is to understand the past on its own terms. Second, as church historians, good history requires an empathetic imagination: (the ability to understand those of other times and other places and see the world as they saw it). Third, is to have sympathy for that other world.”
Agreeing to the same point of view may not necessarily be possible. Yet, judgments of the past carry weight and are marked with imaginative understanding. CHRITIAN: Footprints of the Founding Fathers is an attempt to recount the lives of heroes who lived long ago so that the lessons learned from them may be applied today. While we converse with the past, we are challenged to play a part in the church history our own age. What we do, say, think and write will have an impact on future godly generations in an ungodly age. There may be someone reading this book today whose name will feature prominently in a church history book that will be written fifty to a hundred years from now, if the creator of the universe tarries. C.S. Lewis cautions church historians against tendencies towards two extremes. He calls the first, “chronological snobbery.” This is an idea that one’s age is absolutely the best age. It holds on to a view that everything in the past is a lead in our noble selves. Past ages have nothing of value to teach us. This idea dismisses the past simply because it has gone out of date for no reason. There is a need to understand that truth and error have nothing to do with the clock or the calendar.
The second mistake is to treat the past as a whole, or some part of it, as a golden age, where everything went right and nothing went wrong. The truth is that, compared with the past, we think today is better in some aspects, and worse in others. Lewis puts his finger on the importance of history. He writes:
Since we cannot deceive the whole human race all the time, it is most important to cut every generation off from all others; for where learning makes a free commerce between the ages there is always the danger that the characteristic errors of one may be corrected by the characteristic truths of another. But thanks be to Our Father and the Historical point of view, great scholars are now as little nourished by the past as the most ignorant mechanic who holds that history is bunk.
Generally, history is an inquiry focusing on past human experience in a society with a view towards the production of significant and comprehensive narratives embracing human actions and reactions in respect to the whole range of natural, rational and spiritual forces.
and missiological treatment to religious violence. Hence, the Christian trait portray Christians as belonging to heavenly citizenship and the God’s identity in Christians compels them to live in peace and calmness even in the face of violence.
Drawing from the examples of communities which had consistently walked and stood firm in their generation can shape the church’s language in today’s era. Just as theology and historical theology are not done in a vacuum, church history involves real people, events and places. Names like Augustine, Anslem, Aquinas, Luther and Calvin remind us that they did not just sit down to concoct theology. There were issues that simmered for centuries that finally came to a boil in their lifetimes that needed to be addressed. Since those issues simmered for centuries, it meant that they were deeply rooted in their past. Solomon says, “There is nothing new under the sun.” So, when a church historian or anyone else reads a systematic theology by Hodge, Berkhof or Calvin, they are reflecting on Scriptures written through the centuries.
They built on works of those who had gone before them. Listening to conversations with the past is an encounter with real, ancient individuals in history. This is crucial because they give meaning to our contemporary setting. Examining their examples can be a process for our world to expand and see how our age sits on the shoulders of past ages. James Nuechterlein, editor of the journal, First Things, reminds historians and offers guiding principles thus: “The first duty of the historian…is to understand the past on its own terms. Second, as church historians, good history requires an empathetic imagination: (the ability to understand those of other times and other places and see the world as they saw it). Third, is to have sympathy for that other world.”
Agreeing to the same point of view may not necessarily be possible. Yet, judgments of the past carry weight and are marked with imaginative understanding. CHRITIAN: Footprints of the Founding Fathers is an attempt to recount the lives of heroes who lived long ago so that the lessons learned from them may be applied today. While we converse with the past, we are challenged to play a part in the church history our own age. What we do, say, think and write will have an impact on future godly generations in an ungodly age. There may be someone reading this book today whose name will feature prominently in a church history book that will be written fifty to a hundred years from now, if the creator of the universe tarries. C.S. Lewis cautions church historians against tendencies towards two extremes. He calls the first, “chronological snobbery.” This is an idea that one’s age is absolutely the best age. It holds on to a view that everything in the past is a lead in our noble selves. Past ages have nothing of value to teach us. This idea dismisses the past simply because it has gone out of date for no reason. There is a need to understand that truth and error have nothing to do with the clock or the calendar.
The second mistake is to treat the past as a whole, or some part of it, as a golden age, where everything went right and nothing went wrong. The truth is that, compared with the past, we think today is better in some aspects, and worse in others. Lewis puts his finger on the importance of history. He writes:
Since we cannot deceive the whole human race all the time, it is most important to cut every generation off from all others; for where learning makes a free commerce between the ages there is always the danger that the characteristic errors of one may be corrected by the characteristic truths of another. But thanks be to Our Father and the Historical point of view, great scholars are now as little nourished by the past as the most ignorant mechanic who holds that history is bunk.
Generally, history is an inquiry focusing on past human experience in a society with a view towards the production of significant and comprehensive narratives embracing human actions and reactions in respect to the whole range of natural, rational and spiritual forces.
and missiological treatment to religious violence. Hence, the Christian trait portray Christians as belonging to heavenly citizenship and the God’s identity in Christians compels them to live in peace and calmness even in the face of violence.