CHAPTER ONE: INTRODUCTION

1.1 BACKGROUND TO THE STUDY

The family is seen as the primary source of learning values, the values are what make the
family to be tightly held together, humans’ beings cannot survive without traditions or
without believe and values that have special meaning to people that have their origin from
the past. Family is the basic unit that needs to play a big role in either sustaining an
established family value or degrading it.1

Olusegun Aluko Explains

The Yoruba constitute the majority of People in Nigeria and are also
found scattered in diverse countries all over the world, Religion is a
very important aspect of this Yoruba people before the advent of
foreign religious (Islam and Christianity) in Yoruba, the Yoruba
people have been involved in the traditional form of religion which has
now metamorphosed into Yoruba indigenous religion. The advent of
Islam and Christianity into the Yoruba scene in the 14 th and 19th
centuries respectively has brought about a new way of life to the
people.
These two religions have affected the traditional religion of the people
in all realms. The family being the first point of call for an identity and
learning of values was also influenced. Islam and Christianity have

Adashade and Kaiser sees marriage as the original institution, uniting man and woman in
genetic reproduction and household production.3

According to Chekki marriage is regarded as a social duty towards the family and
community, and individual interest is regarded as subordinate to the family. 4 The ideal
values stress the need for virginity, chastity, abstinence and marital fidelity.5
Nwazar opines such values are chastity and retainment of virginity before marriage are still
upheld by religion organization. Values regarding virginity and chastity are changing as a

1
result of diffusion of lifestyles. Virginity is a mark of purity and honour to a girl and a
family and the family a criterion for getting married.6

In some Yoruba land pregnancy before marriage is frowned at because they use this as a
means of examine if the bride is productive or barren, even to an extent that some groom’s
family will not allow their son marry a lady if she has not conceived, but Christianity does
not permit such. Labeodan agrees that “It is a common occurrence for the bride to be
pregnant before the wedding; this is frowned upon by the Christian sect and could lead to
excommunication of such person or couple involved from the local church. This is
believed to be an assurance that the bride is not barren.”

Christianity has been a prenatal faith that has encouraged bearing and rearing of children in
the faith, Christianity has lead to the creation of Christian hospitals, orphanages, adoption
agencies, youth oriental organization. A major study of the effect of religion on American
teenagers the great majority of whom identified as Christian were somehow religion found
out that the more religious youth fared better than the less religious youth on nearly every
indicator of well-being tested.7

Christianity has greatly improved the quality of marriage for billions of people and has
promoted sacred virtues such as love, forgiveness, peace, joy, kindness, patience and
fidelity. The Christians parent being instructed to love their children and help them to learn
about Jesus and Christian teachings helps to promote parental concern for children.

This study intends to study the analysis and impacts of Christianity on families in Lagos
State. This study examines the concept of marriage and families in Old and New
Testament, the concept of families in Islamic religions, and concept of families or marriage
in traditional religions. Furthermore, the origin of Christianity in Nigeria, the challenges of
Christian home and the impacts of Christianity will be extensively studied, lastly this study
will torchlight on the brief history of Lagos State, the applications of biblical principles on
family’s challenges and lastly the impact of Christianity on families in Lagos state will be
analyzed.8

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1.2 Statement of Problems
The family is one basic unit that needs to be given attention. A number of studies have
examined the impacts of religion on families.

Oluwasegun in his journal emphasized greatly how Christianity has promoted respect for
elders held marriages, thereby preventing the rate of divorce, prevented unwanted
pregnancy; he stressed less on how Christianity has demoralized cultism among teenagers
and youth in the family.

Another scholar, David mention how Christianity has promoted well being of America
youths and kicked against secularism, child abuse, slavery, human trafficking but no
emphasis was placed on how Christianity demoralized cultism among family members.9

Also, Wicox emphasized on how Christianity has promoted proper nurturing of children,
spending time with one’s family and preaching against domestic violence. 10 but he also
stressed less on discouragement of cultism among family members.

The researcher in the course of study shall extensively explain how Christianity
demoralized cultism among family members or this is the gap this work intends to bridge.

1.3 Purpose of Study

 To give insight to members of the society on the roles of Christianity on families
 To awaken the consciousness of parents into inculcating the Christian values into their
children
 To give insight on how Christianity frown at cultism

1.4 Scope of the Study

This work intends to study the analysis of the impacts of Christianity on families in Lagos
State.
The tentacle of this work will spread among members of churches within Lagos which
include both leaders and members of Lagos society.

3
1.5 Methodology of the Study
The researcher will interview various church leaders and members of Lagos state. Some
questionnaires shall be sent out for data collection. Historical and observation method will
be embarked on for detail information

1.6. Research Objectives

The broad objectives of this study are to analyze the effect and impacts of Christianity on
families in Lagos State. The specific objectives include
i. To examine how Christianity has affected the family life
ii. To analyze ways to improve communication skills between parent and the
children
iii. To inspect ways to promote the Christian family
iv. To examine how the Christian family can be an agent of gospel promotion

1.7. Limitations of the Study

The time frame within which the study is to be completed is short therefore its is limited
for intensive investigation. The members of the society who ought to be good source of
information for the research work turned non-challant attitude towards the research and
fund is another basic issue in this work.

1.8 Significant of the Study

The significance of this thesis, is that a number of studies has examined the role of
Christianity on religion in holding a family together, many believe that being part of an
organized faith may offer community and emotional stability to families, helping the
members support one another in difficult times and giving the parents guidance about their
marriage and parental responsibilities in general, Christianity participation appease to
foster an authoritative, warm, active and express style of parenting parents who attend
Christian religious services are more likely to enjoy a better relationship with their children
and the more likely to be involved with their children education and general well-being.

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 END NOTE CHAPTER ONE
1. Oluwasegun Peter Aluko. 2015. Journal of University Scholars. Jemilah Publisher.
Kaduna Nigeria Pg. 753.
2. Oluwasegun Peter Aluko. 2015. Journal of University Scholars Jemilah Publisher –
Kaduna Nigeria Pg. 754.
3. Adashade E. Marina and Kaiser. 2008. The Origin of the Institution of Marriage.
Queens Economic Department working paper No. 1180.
4. Chekki A. Don. 1996. Family values and family change. Journal of comparative
family studies.
5. Nwadzor. A. Adaku 2014. Changing values in contemporary Nigeria Education
Research International. Vol. 3
6. Labeodan Morire Oreoluwapo. The family lifestyle in Nigeria n.d. Johannesburg.
Online Pg. 5
7. Browning S. Don and David A. Clairmont. 2007. America Religious and Family.
Columbia University Press. New York. pg. 3
8. Oluwasegun Peter Aluko. 2015. Journal on University Scholars. Jemilah Publisher.
Kaduna Nigeria
9. David C. Dollalite 2016. Christianity and Families.
10. Wicox w. Brad ford. 2002. Religion Convention and Parental Involvement Journal
of Marriage and Family.

5
 CHAPTER TWO: RELATED LITERATURE REVIEW

2.1 The Concept of Marriage/Families in Old Testament

A definition to marriage given by R. K Bower and G. L Knapp defined marriage as “A
lifelong and exclusive state in which a man and a woman are wholly committed to live
with each other in sexual relationship under conditions normally approved and witnessed
by their social group or society” It is a covenantal relationship between two families thus
producing a larger kin group. (Genesis 38:8-22). In Hebrew culture so when think of
family in Old Testament1.

Marriage involves spiritual, emotional and physical closeness in Old Testament. The Bible
says “Therefore shall a man leave his father and his mother and shall cleave to his wife and
they shall become one flesh” (Genesis 2:24). Married couples are meant to be united in
every possible way.

The concept of marriage/families in Old Testament is describe as the foundational

institution of society ordained by God it is constituted by marriage and it comprises of
persons related to one another by marriage, blood or adoption2.
The family is fundamental institution of human society. The family is constituted by
marriage.

A Christian altitude entails that marriage and families should be sphere of love,
stewardship, self-denial and obedience to God. Love manifest itself in terms of family life
as a responsible partnership between husband and wife as well as in parenthood and
childhood.
From biblical record, it is established that God established marriage in the beginning. He
instituted it in the garden of Eden with our first parent Adam and Eve. The first marriage
was based on covenant promise (Genesis 2:24).
The act of marriage constituted of three things, leaving, cleaving and becoming one flesh.

The word marry and marriage appear only six times in the entire volume (see Genesis
38:8, Exodus 2:10, Numbers 36:6, Deuteronomy 25:5, Psalm 78:63, Isaiah 62:5) with such

6
apparent paucity of information on marriage in general the Old Testament would seem
even less likely to reveal much concerning eternal Marriage3.

The marriage in Old Testament opens chapters of the book and start with the narration of
creation of first husband and wife Adam and Eve. The story was undoubtedly mention that
the practice was monogamy patriarchs in line with Seth follow this practice (Genesis 7:7 –
Noah and family) but the line of Cain was Polygamous Genesis 4:19. Lamek). Abraham
had Sarah as his wife, but Sarah being barren, she readily gave her maid Hagar to
Abraham to have a polygamy. We learnt that when Isaac was born to Sarah, Hagar with
Ishmael was deserted by Abraham as per the directives of Sarah so that children of a maid
or concubine will not have the right of children of a wife. Abraham took Keturah as a wife
after the death of Sarah4.

2.2 Concept of Marriage / Families in New Testament

Marital love belongs to the husband only as a function of his priority or “headship” in the
marriage; The husbands do the loving and wives do the submitting or fearing, wives, the
author admonishes are to be subject to your husband as you are to the Lord.5

In New Testament Jesus taught that marriage is holy and essential to God’s plan from the
beginning of creation. God made them male and female for this cause shall a man and
woman leave his father and mother and cleave to his wife and the two shall become one
flesh, so then they are no more two but one.

The New Testament teaches that He who loves his wife love himself for no one ever hated
his own flesh but nourishes and cherish it just as Jesus Christ does to the church Ephesians
5:33, However each of you also must love his wife as he loves himself and wife must
respect her husband.
We must be faithful partners to each other Ephesians 5:25-29 says “Husband love your
wives as Christ loved the church and gave himself up for her.”
Matthew 19:4-6 says “Havent you read; He replied that at the beginning the creator made
them male and female and said for this reason a man will leave his father and mother and
be united to his wife and the two shall become one flesh

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The book of Matthew 19 stated that anyone who divorce his wife except for marital
unfaithfulness and marries another woman commit adultery but his disciples said to him
“if this is the situation between husband and wife, it is better not to marry.

The institution of the family forms an important complex back drop to the New Testament
and Christian origins. The family house or household is both the context for many
activities of early church and the subject of diverse New Testament teaching, after the
resurrection, followers of Jesus Christ met to worship in homes in gatherings called “house
churches” that would have included a host family joined other individual and families.
Christian worship developed within this household is both the context for many activities
of the early church and subject of diverse New Testament Teachings. The resurrection of
our Lord Jesus Christ.6

Christian worship developed within the household setting and members of the faith
community used familiar imagery and terminology to describe themselves, believers were
like brother and sisters and the church long before it constructed building.

The gospel of Christ spread through networks of houses, kinship relations and other social
connections and sometimes entire household converted together (Act 16:15, 34)7
Among Jesus teaching and stories that early Christians remembered retold and recorded
were many that related to the household setting, family relationship, marriage and wedding
feasts.

New Testament perspective of one families and marriage, some perspective will be family
such as the commandment to honour one’s father and mother, warning against sexual and
immorality or teaching that marriage is ideally permanent part of divine plan from the
beginning.8
Family and marriage as conceived in the ancient Mediterranean world if New Testament
reflected the circumstances, traditions and altitude of that time and place, some of which
would be quite uncomfortable or even morally offensive to modern readers, lack of

8
privacy, physical violence slavery male authoritarianism and misogamy were cultural
relatives.9

The church of Jesus Christ of Latter-Day Saint Currently emphasizes that marriage is “a
partnership of equal, with either person exercising dominion over the other” yet two New
Testament passage state “the husband is the head of the wife.”
(Ephesians 5:23, see 1 Corinthians 11:3) and another describes the wife as “the weaker
vessel” (I Peter 3:7).

The voices of women are to be valued and sought in the modern church but two New
Testament passages instruct women to remain silent at church (1 Corinthians 14:34-25; 1
Timothy 2:11-12) but more recently church leaders have opted not to quote them but rather
to cite passages that emphasize equality and partnership over male domination in the
home. Some passages in the gospel firmly uphold the institution of the family with its
attendant loyalties in his conversation with the rich young man.

Jesus listed “Honour thy father and mother among the commandments to keep in order to
inherit eternal life (Matthew 19:16-22, Mark 10:17-22, Luke 18:18)

In New Testament some races seem to tell us of a time when family structures were so
rigid that they needed to be challenged, some voices teaching of a time when family
structures were so rigid that they needed to be challenged. And some testimonies proved
that even apart from family relationship the individual follower of Christ holds a role of
dignity and honour as God child and an heir in the eternal household of God.

2.3. Concept of Pauline Epistle in Marriage

Paul stated “I wish that all men were as I am but each man has his own gift from God. One
has this gift, another has that. Now to the unmarried and the widows Apostle Paul said “If
they cannot control themselves, they should marry for it is better to marry than to bun
passion” 1 Corinthians 1:2
Paul says “it is good for a man not to touch a woman. Nevertheless because of sexual
immorality, let each man have his own wife and let each woman have her own husband.10

9
Marriage is honourable in all (Hebrew 13:4) Paul wrote “neither is the man without the
woman, neither the woman without the man. In the Lord” (1 Corinthians 11:11).
Priesthood leaders, Paul counselled, such as bishops, were to be married.
Ephesians 5 wives submit to your husband as to the Lord. For the husband is the head of
the wife as Christ is the head of the church his body of which He is the saviour. Now as the
church submit to Christ; so also, wives should submit to their husbands in everything.

As first described in Genesis and later affirmed by Jesus. Marriage is a God ordained
covenant relationship between a man and a woman. This life long sexually exclusive
relationship brings children into the world and this sustains the stewardship of the earth.

Bruce R. Mc Conke interpreted Paul’s statement that if all men were even as myself, Mc
Conke interpreted if to mean “I would that all men understood the law of marriage, at that
all had self-mastery over their appetites, and that all obeyed the laws of God in this
respect.

Paul was of the opinion that those currently unmarried rather than those never married and
widows. It is good for them not to marry, but if they cannot, let them marry that is better
for them to marry than committing sins.

Some student of New Testament frequently raised the question as to whether Paul married
or not from the view point of Latter-Day Saints who understand that marriage and family
are central to God’s plan of happiness.

Paul teaching on marriage are themselves indirective of his conviction to the importance of
marriage in God eternal plan wrote “neither is the man without woman neither the woman
without man and sexual desires are to be fulfilled only within the board of legal union.
Paul embraces total fidelity in marriage as first principle after marriage and to avoid
temptation after marriage is trust, commitment, intimacy.

10
“Inconsistency” Elder Bruce R. Mc Conke noted “is lack of restraint and failure to bridle
one’s passion particularly where sex desires are concerned”

President Kinbali concluded “sexual relations in marriage are not unrestrained. Even
marriage does not make proper certain extremes in sexual indulgence.

2.4 Concept of Marriage/ Families in Islamic Religion

In Islamic, Nikai is a contract between two people both the groom and the bride are to
consent to the marriage of their own free will as a formal binding contract. Both man and
woman are the progeny of Adam and this both have the same soul.

Susan A. Opined the purpose of Marriage according to the holy Quran is therefore, the
union of the two souls which are on in essence1.
Islam recognizes the value of sex and companionship. It advocates marriage as the
foundation for families and channeling the fulfillment of a base need. Marriage is highly
valued and regarded as being half one’s faith according to a saying of Muhammed the
messenger of Allah said: Abu Wahat Sunah opined Marriage is part of my Sunnah and
whoever does not follow my Sunnah has nothing to do with me.

Get married for I will boast of your great numbers before the nations whoever has the
means let him get married. And whoever does not then he should fast for it will diminish
his desire”

The holy Quran says:

“And marry those among you who are single and those who are fit
among your male slaves and your female slaves. If they are needy,
Allah will make them free from want out his grace, and Allah is ample
giving knowing” (Surah an-Nur 24:32)

The above Ayat begins with the words wa Ankehoo (And Mary) the imperative form of the
word “Nikah” implies that either it is obligatory or highly recommended according to

11
scholars, thou marriage is a highly recommended act, it becomes obligatory when there is
choice of falling into sin.

The prophet Mustapha A. R. stated “No house has been built in Islam more beloved in the
sight of Allah than through marriage.2
On another occasion the prophet said Mustapha A.R. “The best of my nation (Ummat) are
those who get Married and have chosen their wives and the worst people of my nation are
those who have kept away from marriage and are passing through lives as bachelors.3

Imam Ali (A.S) exhorts, “marry because marriage is the tradition of the prophet (s) “The
prophet (s) also said “whosoever like to follow my tradition, then he should know that
marriage is from my tradition.4

In Islam, marriage is not restricted to a platonic relationship between husband and wife,
nor it is solely for procreation. The Islamic term for marriage is “Nikah” literally means
sexual intercourse.5
The holy prophet (s) and the holy Imams (AS) also encourage their followers to marry and
to fulfill their sexual urge in lawful ways as can be seen from the following.

The prophet (s) said “O you young men! I recommend marriage to you”6.
Imam Reza (AS) said “three things are from the tradition of messenger of God (AS) using
perfume, removing the (excessive) hair and visiting one’s wife.7

Islamic is totally opposed to monasticism and celibacy. Uthman Bin Maziun was a close
companion of prophet (s) one day his wife came to the prophet (s) and complained “O
messenger of God (s) “Uthman fast during the day and stand for prayer during the night”
in order words she meant to say that her husband was avoiding sexual relationship during
the night as well as the day. The prophet (s) was angered. He did not wear his slippers. He
went to Uthman’s house and found him praying. When Uthman finished his prayers and
turned towards the prophet (s) he said “O Uthman! Allah did not send me for monasticism
rather he sent me with a simple and straight (Sharriah) I fast, pray and also have intimate

12
relations with my wife. So, whosoever likes my tradition then he should follow it and
marriage is one of my traditions.8
Islamic religion allows polygamy (many wives). Polygamy is accepted in Islam as
“Sunnah”

2.5 The Concept of Marriage / Families in Traditional Religion

Traditional religion marriage ceremony is a marriage ceremony that has been conducted in
accordance with the custom of the bride and grooms’ families. In Nigeria, this could
involve the paying of bride price, giving of gifts etc.

The wedding is exceptionally respected tradition within Africa due to their deeply rooted
appreciation for the notion of the family.

Al. Bukhari stated that many African communities believe marriage is primarily about
procreation and providing for children as this is seen as the foundation of society.
Biblically a traditional marriage has been defined by “a state instituted and ordained by
God for the life long relationship between one man as husband and one woman as wife”

A family procreation describes one formed through marriage. These distinctions have
cultural significance related to the issue of lineage. Marriage is a legally recognized social
contract between two people. Traditionally based on a sexual relationship and implying a
permanence of the union.

The traditional marriage involves the bride and the groom are outfitted in full traditional
attire. The marriage ceremony is usually performed in native language. The husband pays
a bride price on the arranged day to the family of the bride, the couple families offer
prayers for fertility and long life for the bride and the groom.

Traditional marriage is primarily established form of marriage recognized in a given

country, tribe or religion or social group at a given time.

13
In that culture traditional marriage require the families of the future bride and groom to
engage in ritual visit and exchange gift and is a marriage between one man and one
woman.

When two people marry especially in Africa or traditionally they become kin to one
another. The marriage bond connects together a wide range of people too parents, sisters,
brothers, and other blood relatives become relatives of the partner through marriage
basically, family relationship has kingship groups.

Traditionally, family has been defined as two or more people who are related by blood
marriage and occasionally adoption.
Historically, the most standard version of the traditional family has been the two-parent
family.

Marriage is viewed differently from other culture some believe that the woman is inferior
to their husband, while other fought for equality within marriage. The roles within the
Hindu, Jewish, Buddhist there are similarity between the three cultures.

Traditional marriage maintains good name of the family, it brings respect, love, friendship
among families. It creates great bond truthfulness and integrity; one purpose of wedding is
to celebrate the marriage. In some cultures, that celebration can go on for a week or more.

2.5.1 Marriage Among Ifa Worshippers

The concept of marriage among Ifa worshippers; the marriage is done through Ifa oracle
consultation to approve suitability of the couple or compatibility of the couple which is
later followed by Alarena after Ifa must have approve the union of both parties.

The couple that is being united will be cleansed through two rituals, white dove that are
released for the head and sea water for the feet. The bride will be bought to the wedding
altar as a serious of songs and prayer are expressed in Yoruba language, this is the way of
calling all the spirits to come and bless this new formation of two people12.

14
When at the altar, the Oluwo will say a specific prayer to the ancestors asking for their
blessing while giving specific offering to the earth in their honour.

If the couple have writing anything specific the Oluwo would then deliver the message or
the couple may use their own voice to ask for whatever they wanted in the marriage
through the various point in the Ifa wedding ceremony. Special plates will be presented to
the couple, they will contain specific materials to strengthen the instructions for the
success of greater harmony, happiness and joy.

The plates and goblets will be passed along to all those individual attending they too will
be able to address their blessing inside the ceremonial rituals. There are several ways we
do this part of the presentation, depending on how large the party. We can have musician
playing in the background options are drummers.
During this time, we will present the rings that are actually wedding barrels one chose.

At the conclusion of the ceremony the newly wedded couple in their Ifa attire will then
visit each of the dedicated Orisa gardens to begin saying their prayers as a married
couple.13

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 END NOTE CHAPTER TWO
1. Atkinson. J. C. Biblical and Theological foundation of family, Catholic university
of America Press May 10, 2014 Page 5
2. J. Collins J. J and Meyers C (eds) Families in Ancient Israel, Louis ville Ky, West
Minister John Knox,1997, Page 45 – 103
3. Deerman, J Andrew family in Old Testament, A journal of Bible and Theology
Interpretation April 1998 Page 52.2 117 – 129
4. Blenkinsopp, J. Collins, J. J and Meyers (eds) families in Ancient Israel, Louis ville
K.Y. West minister John Knox 1997 Page 104.
5. Atkinson J. C. Biblical and Theological Foundation of family, Catholic University
of America Press 2014. Pg. 14
Garcia Bachmann, M. L; Women at work in Deuteronomistic History Atlanta SBL
2013
6. Richard L. Rubenstein “marriage and family in Jewish Tradition “Dialogue and
Alliance Journal of the International Religion Foundation 9 no 1 (Spring/summer
1995) Pg. 17
7. John Taylor The Gospel Kingdom. Ed, G Homer Durham (Salt Lake City,
Bookcraft 1987) Page 14
8. J. Colline, J. J and Meyers C. (eds) families in Ancient Israel, Lousiville, K. Y.
West Minister John Knox 1997 Pg. 47 – 49
9. Blenkinsop J. Collins, J. J and Meyer C (eds) families in Ancient Israel, Louis ville
K. Y. West Minister John Knox 1999 pg. 56 – 59
10. Islams women fish of marriage Dowry 19 – 14 Retrieved 22 Sept. 2015

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 Abu Daud Sunah, Vol 2, 227 (Nos 2051 Archived) 2014 – 07 – 09 at Way Pack
Machine
11. Ilosu E. 1994, Christian and Igbo Culture New York N. Y
12. Ugwu. Cot. 1999, Man and his Religion Chukka Education, Nzuka
13. Adibe E.G., 2008 B, Mysticism in Africa traditional Religion. Unpublished
14. Joseph F. Smith in Journal of Discourses 26 vols. (London Latter Day Saint Book
Depot, 1854 – 56) 16 – 247
15. Spencer W. Kimbali; The teaching of spencer W. Kimbali, ed. Edward L. Kimbali
(Salt Lake City Bookcraft 1982) 311 – 12
CHAPTER THREE
THE CONCEPT OF MARRIAGE / FAMILIES IN NIGERIA

3.1 The Origin of Christianity in Nigeria

Christians in Nigeria comprises an estimated 49.3% of the population. Christians are
dominant in the Southern (South East, South West, South South, West and central region
in Nigeria). According to few Research centre, Nigeria has the largest Christian population
of any country in Africa with more than 80 million persons in Nigeria belonging to the
church with various denominations.1

The majority of Christians in Nigeria is protestant. The Catholic church has an increase
follower in Nigeria.
Nigeria was once an unreached country in the continent of Africa (the dark continent) but
today some believe that Nigeria is the fourth most evangelized country in the world while
some believe that Nigeria must be the most evangelized country, but what ever position
Nigeria holds, a lot has taken place between then and now.2

The first distinct attempt, was that of Portuguese priests, who were Roman Catholic to
evangelize the people of Benin. This started with a letter written by the king of Benin
around 1485 requesting for visit from Portuguese Missionaries. The king of Benin has an
ulterior motive by inviting the Portuguese missionaries he wanted to be friendly with the
world power in order to obtain needed arms and ammunitions to prosecute his wars, but
his attempt failed, even thou the king built a church for the Roman Catholic.

17
Another era of introducing Christianity to Nigeria started with the abolition of slave trade
and subsequent settlement of some of the freed slaves in Freetown. Some Yoruba migrates
from Freetown, Sierra-Leone who had recently settled in Badagry sent an appeal to the
Wesleyan Missionary Society of the Methodist church to start a missionary work in
Badagry.3

Therefore, the Wesleyan Methodist have the honour of being the first denomination to
established a station in Badagry in 1842.
This work started under Rev. Thomas Birch Freeman who came from Gold Coast now
Ghana with Mr. and Mrs. William de-crafts who were chanakims. Rev. Freeman himself
had African Origin because his father and mother were Africans when the work prospered
tremendously after him and Willian de-craft it was reported in England and that brought
Baptist into Missionary work in Nigeria.4

The Anglicans through the Church Missionary Society (CMS) first came to Nigeria in
1840 but their work did not yield any first until 1843 when they settled at Abeokuta. The
CMS arrived Abeokuta in 1845 where they opened to schools and their work in greatly
enhanced in Nigeria because of the involvement of Samuel Ajayi Crowther a slave during
one of the inter-tribal wars in 1822.

The presbyterian came into picture in 1846 while the Nigeria Presbytery was created in
1858. Then Baptist came in from Abeokuta in 1850 under Rev. Thomas Jefferson. Bowen
who started his first work in Ijaiye and later Ogbomoso.
Other denominations involved were
- Roman Catholic Church which came to Lagos in 1862
- Qua Iboe Mission in 1881
- Sudan interior mission (S. I. M) were also operating in the North and middle belts
by this time
- Free church of Scotland (1894)
- Primitive Methodist Calabar (1894)
- United Native African church Lagos (1891)

18
 - The African Church incorporated 1901
- United African Methodist Eleja, in (1917) After the era of African churches this
was later followed by the Era of the independent churches for akduwa movement.
The churches under this heading are: -
- The Cherubim and Seraphim Church, the first indigenous church in Nigeria
- The Faith Tabernacle
- The Apostolic Church
- Christ Apostolic Church

3.2 Marriage / Families Among Three Major Tribes in Nigeria

Marriage ceremony is a ceremony conducted in accordance with the custom of the bride
and the groom families.
Nigeria families are patriarchal with extended family members having more, say than
usual in comparison to the family setup in the westernized world. Although children are
very important to Nigeria families because parents believe that their children will provide
for them in their old age, family relationship ae mostly guided by strict system of seniority
and male tended egoistic value in Nigeria, the family is extremely important.

The Nigeria families are not epitome of indestructible knit, but there is still a strong family
bond which is mostly described by saying blood is thicker than water and fueled by strong
societal traditional norms. Marriage which is a means by which a family is formed is
viewed as necessary but not sufficient condition to create a family

The Ideology that men are naturally superior than women in essence and in all areas
affects the modern-day organization of societal structures. This ideology prolongs the
attitudes of negative discrimination against women with the fast spread of education in
Nigeria especially among the Yoruba tribes, one would think that the Nigeria families and
even the society as a whole is being vastly westernized.

This is far from the truth or what would be expected. Author such as Boomie, Calawell,
Ombuloye, Ogundipe, Leslie to mention a few had in the past described the typical African
societies of which Yoruba is not excluded.

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Ogundipe-Leshe painted the picture so well in her description quoted below

From the traditional past also came nations of the physical control of
woman’s body and its product, under this issue came Purdah, genital
mutilation, the lack of control over her body is biology or its products
such as children who are viewed to belong to man’s family on the
husband side.
She is but a beast the produces the man’s children on his behalf. These

aspects of the oppression of women in Africa are very important to

African women though they tend not to wish to emphasize the quest for
sexual freedom and promiscuity which pre-occupy the western
Feminist. Nonetheless the African male fears the attainment of equal
sexual freedom for women.

Emphasis has always been placed on male especially in the family system, mainly because
the families in Nigeria are patrilineal, the males are such as continuity of both family name
and lineage and the men are supposed to be dominant with women subject to them.

The males are described with strong adjectives such as perfect, strong, fit, authoritative,
self-sufficient.
Franklin amongst many writers described the African (West) woman in non-comprising
words:
Beauty where life is marginal, as it is in much of Africa has a special
meaning. The most beautiful thing of all is to survive. That which
helps to survive is beautiful. Thus, a woman may be beautiful because
she has a strong back for farm, or the study neck and shoulders which
enables her to carry a larger and more profitable local to the market
or the endurance to fetch water as needed.

The women either as a daughter or sister has more value, authority and even in many cases
right to inheritance (Ogundipe-Leshe Aluko) stated that immediately a woman marries she

20
is treated as one of the possessions, raceless, without right, with constrained freedom and
without her own identity since she has to take up her husband’s family name and drop her
father’s family name.

A common knowledge about Nigeria is the love for children. Families can go to any extent
to have children. The extent they can go to have children include visit to divination
shrines, aladura (white garment) or even the practice of polygamy irrespective of being
educated or not.

Nowadays it is a common occurrence for the bride to be pregnant before the wedding but
this is frowned at by Christian sect or could lead to excommunication of such person or
couple involved from the local church.

Some believed that some Nigeria families lifestyle live a flamboyant life especially the
Yoruba because the society dictates their pace and this led to some families want to exceed
their limit because families and individuals are judged and ranked socially by their
material possession and achievements such as a number of houses, cars, type of dwelling
amount of money spent on occasions such as birthday parties, naming, wedding, school,
universities, etc.

In Nigeria families the responsibilities of house chore are solely bestow on women whole
women are lucky to have a good spouse who sometimes help their wife about house
chores.

3.2.1 Marriage Among Yorubas

Marriage is one of the oldest institutions among Yoruba, it marks the end and the
beginning of a new era between two different individuals who agreed to live together as
husband and wife.

Adibe A.P explains that in the recent past, marriage matters were never left in the hand of
prospective couples rather, families affairs, several steps were required before marriage
could be consummated though some have change but some of these steps are still valid.

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Steps in marriage: search for spouse imitated by the males (ifojusode) wall scratching time
(idegiri) acceptance / voice opening, family soliciting (iforo) Betrothal (Idana) Marriage
proper and bride hand over (Igbeyawo). Search for a wife begin with a man when he is of
age.

He further explains search method for getting a wife start through, market, local stream,
female centre, friends through, sibling’s female, through brother and a female friend.
Sometimes parents do the searching by looking for a well-behaved child from a reputable
home. The male spouse continued to visit the lady to seek consent this continue until the
lady accept the man proposal when the lady agrees marriage journey moves to another
important level which is called “Itoro” this is soliciting for the prospective wife from
father’s house.

Idana is the first public request of a female child for hand in marriage.
At this both spiritual and social values are presented to the bride family. These items
include;
Honey, Omosade agrees that honey symbolize sweetness, alligator pepper which comes in
pod with multiple seed symbolize multiple seed, groundnut cake (Adun) it is a local cake
symbolize sweetness, blessing and prosperous life, treasure for multiple use. Kolanut (obi)
with four halves, this has social and spiritual value in Yoruba land. Bitter Nut (Orogbo) it
symbolizes old age, prosperity, trouble free world.
Once this are presented, the wedding date is fixed and preparation goes in top gear on both
sides, once the bride parent has consented to the union.

This is followed by sending invitation letters, Aso ebi; both the bride and bridegroom are
expected to be in Aso Oke Yoruba traditional attire and beads and ipele according to
Yoruba wedding tradition.
The groom has to appear as a king so he wears an agbada a three-piece outfit Sokoto
(trousers) buba (male top) and the agbada (a robe like gown) made from aso oke with fila
damask (cap)18.

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The day of the ceremony the event is been anchored by Alaga Iduro and Alaga Ijoko
represent the bride family. At the beginning of the ceremony the groom family led by their
representative enter the venue and greet the bride family and prostrate in obeisance to his
parent and the ceremony continue, the bride is ushered in followed by her friends with
songs. She then joins the groom when he is seated, she will go to her parent for prayer and
reading of proposal letter from the groom family and a lady who will read a letter of
acceptance from the bride family, the ceremony continues with serving of drinks and food;
joining of the bride and the bridegroom in union and gifts are presented to the new couple
with dance and spraying of money until the party is over.
Yoruba wedding is one of the best and most interesting ceremony in Nigeria.

3.2.2 Marriage Among the Hausas

A majority of Nigeria’s population are Hausa. They predominantly Moslem, but some are
Christians. They speak Hausa language but different tribes with different dialects. Hausa
marriage are not as expensive as other form of marriage in Nigeria. Hausa traditional
marriage is based on Islamic or Sharia law.16

In this tradition a man seeks his parent’s consent when he finds a woman he intends to
marry after parent has given their consent the other marital rites follow. These stages
include “Na Gani so Sadaki” the wedding or Daura Aura / Shafa Fatiha

Na Gani ina so in Hausa language means “I have found and I love it” this stage the man
and his parent and family members go to the woman house to make their intention known
to her parents with items such as kolanuts, bag of salt, sweet and chocolate. If these items
were accepted by the bride’s parent which means the bride’s parent has agreed to give out
their daughter out in marriage to the groom family.

Then the family of the bride will communicate to the groom family the approval of their
marriage called “Gaisuwa.” Before this the bride family must have make an enquiry
concerning the groom to ascertain his moral, religion and moral belief and his family
background “Sadaki” this is the stage of paying the bride price of marriage amount called

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“Rubu Dinar” in Hausa ranging to the highest amount the groom can afford to pay,
because the Islamic teaches that a lesser bride paid produce a more blessed marriage. The
bride price is announced to the people present at the ceremony wedding “Fathia.” The
wedding date is called “Fathia” and women are not suppose in the wedding Fathia rather
they are to be with the bride celebrating her last day as a single with her parent, relax and
paint her finger and feet with her friends with “henna.” The bride in Hausa is called
“Amarya” while the groom is called “Ango.”17
At the wedding reception, food and drinks are been served to the guest.

In Hausa tradition, it is the responsibility of the man to rent an empty house while the
responsibility of the furnishing goes to the bride family. “Kai Amanya” after the wedding
the bride is been accompany to her husband home to be welcome by the groom family.
3.2.3 Marriage Among the Igbos (Ibo)

END NOTE CHAPTER THREE

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Religion Bulletin of West African Religion (WAR) 17 (2), 10
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Philosophy and Religions Studies Vol. 3, no 10, page 234 – 247
3. Agna, U. A 2012, Religion and Culture in a permissive society, Idika Enugu Page 8

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4. Anizoba, E. C Onyeume, A. O and Ezeanya O.C.P. 2021, Critical Examination of
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5. Henry S. Schon maker B and Beavehemin, C, 2004, The impact of rainfall on the
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7. Ugwu C. O. T, 1999, Man and his Religion,
- Chukka Education, Nsuka
8. Isaac 2016, Theology and identity. The Impact of Culture upon Christian thought in
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and Igbo culture, Nok, New York, N.Y.
10.

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