CHAPTER ONE
INTRODUCTION
1.1 Background of the Study
The belief in an ultimate supreme being has always been a way of life for Africans and the Nigerian people in particular. Religion is acknowledged as a powerful force that has a strong influence on social behavior and human interaction; it is deeply entrenched in the culture of the Nigerian people, and this is largely reflected in the various religious practices amongst the different ethnic groupings in the country.
Primarily, religion occupies a unique position in the national development programme of any nation. Therefore, it has been acknowledged as one of the bedrocks of socio-economic and political advancement of many countries in the world. Religion exemplifies morals and advocates uprightness and piety, as opposed to sacrilege and profanity. Religion is therefore one of the most powerful social institutions in the social system that is used as an instrument of social cohesion, unity and integration.
Amongst the Nigerian people of the west coast of Africa, three religions are dominant: Christianity, Islam, and Traditional religion. However, before the advent of Christianity and Islam, the traditional society had always been characterized by traditional religious beliefs and acts of worship. Every ethnic group in Nigeria at some point practices traditional religion handed down to them by their forefathers. The belief in spirits, witchcraft and extra-terrestrial beings are a common phenomenon among the Nigerian peoples which perhaps influences the belief in the invisible and supernatural world in the affairs of men, so much so that whatsoever may befall a man, be it good or evil, has always been attributed to the doings and makings of the spirit world. The various ethnic groups in Nigeria have their peculiar religions and modes of worship, and, unlike Christianity and Islam which have some forms of documented written materials (Bible and Quran), traditional religions have no written or documented material. However, they are rich in oral tradition which is usually passed on from one generation to another through the process of socialization.
The Igbo (also pronounced Ibo) of the Eastern part of Nigeria, for instance, are a profoundly religious people who believe in a benevolent creator, usually known as Chukwu, who created the visible universe (uwa). Opposing this force for good is agbara, meaning spirit or supernatural being. Apart from the natural level of the universe, the Igbo also believe that it exists on another level, that of the spiritual forces, the alusi. The alusi are minor deities, and are forces for blessing or destruction, depending on circumstances. They punish social offences and those who unwittingly infringe their privileges. The role of the diviner is to interpret the wishes of the alusi, and the role of the priest is to placate them with sacrifices. Either a priest is chosen through hereditary lineage or he is chosen by a particular god for his service, usually after passing through a number of mystical experiences. Each person also has a personalized providence, which comes from Chukwu, and returns to him at the time of death, a chi. This chi may be good or bad (Slattery, 2001). There was no shrine to Chukwu, nor were sacrifices made directly to him, but he was conceived as the ultimate receiver of all sacrifices made to the minor deities.
1.2 Statement of the Problem
Indeed, the incessant religious crises and political upheavals that have been pervasive in the country makes one wonder if, truly, religion has lived up to the expectation of engendering social cohesion and unity. One of the major functions of religion according to a great thinker and Sociologist, Emilie Durkheim, is stability and cohesion. For him, religion forms a balanced and cohesive moral community. It is a means of protecting individuals from anomie, alienation and the threats of disruptive mass movements and so maximizes the individual's potential for happiness. Shared religious experiences provide the social cement for group unity and consensus. In the light of past and present religious squabbles in Nigeria, it is rather unfortunate that religion rather than fostering social cement for group unity has led to great disunity and d1sharrnony among the people. The instrumentality of religion has been misused in different quarters of the Nigerian society. Religious bias and differences have been used as the basis for wanton destruction of human lives and property. Most of the ethnic and political violence in the country's history has been traceable to religious bias and intolerance.
1.3 Objectives of the Study
The study sought to know the effect of idols on Christians worship.Specifically, the study sought to;
1.4 Research Questions
1. Does idol practices have significant effect on Christians worship?
2. Is there any significant impact of idols on Christians worship
1.5 Research Hypotheses
Ho: Idol worshipping has no significant impact on Christians.
Hi: Idol worshipping has significant impact on Christians.
1.6 Significance of the Study
This study will be of immense benefit to other researchers who intend to know more on this topic and can also be used by non-researchers to build more on their research work.
1.7 Scope/Limitations of the Study
This study is on effect of idols on Christians worship with a review of churches in AkwaIbom State, Nigeria.
Limitations of study
1.8 Definition of Terms
Idols:An idol is an image or other material object representing a deity to which religious worship is addressed or any person or thing regarded with admiration, adoration, or devotion.
Christian:A Christian is someone that believes in the teaching of Jesus.
Worship: The act of showing respect for God or a god by saying prayers, singing with others etc.
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