The Influence of Pentecostal Activities on Religious Tolerance Among Secondary School Students in Jalingo
Chapter One
Objective of the study
- To Assess Students’ Perception of Religious Tolerance among secondary students in Jalingo
- To Examine the Influence of Pentecostal Activities among secondary school students in Jalingo.
- To Investigate the Role of Spiritual Experiences among secondary school students in Jalingo
CHAPTER TWO
REVIEWED OF RELATED LITERATURE
Explosion of the global Pentecostalism
The explosion of the global pentecostalism in Nigeria emanated naturally from the religious and political scenario of the country between 1950 and 1970. The historical context of these decades is very vital for an in-depth understanding of what I may term Nigeria spirit and hazard. The goal of self –affirmation was glaringly evident in the projects of the nationalists, seeking liberation from the clutches of the European imperialism.27 In spite of the opposition generated by this spirit there was undeniable attraction for the western system and perhaps a kind of childish longing for the “white man’s apple.” This longing and attraction will remain a constant hazard in the African culture generally.28 From the spirit of this epoch, any situation that was wholeheartedly in conformity with the pre-colonial status quo, that fostered selfesteem and cultural identity, and perhaps offered practical solutions and gave greater impetus for liberty was a welcomed phenomenon. The global pentecostalism surfaced within this context. Luke Mbefo analysing the religious scenario of the period observes that there was dissatisfaction among members of the missionary churches in the country. Their religious yearnings were not met adequately by the liturgical ceremonies of these churches. He writes: Their (members of mainline churches) expectations from the churches were not met. The missionaries of the older churches failed to address the type of questions the African situation raised for them: witchcraft, demon possession, haunting by evil spirits, the cult of ancestors; the use of protective charms, talisman; sorcery and the traditional dancing form of worship at the shrines. The tendency among the missionaries was to dismiss these questions as due to ignorance arising from a pre-scientific mentality.29 This general dissatisfaction opened door for new religious experiences among members of the mainline churches in particular and the general populace at large. The desire for a religious experience will become a constant hazard in the country, compelling people to constantly change their ecclesial affiliation base on their current and prevailing religious feelings. From his/her deep or ingrained religious psyche, God is a natural experience for an African.30 An African seeks to win the benevolence of God in order to change his/her fortune in a positive manner. It is only God that can destroy enemies and set him/her free. An African calls on God naturally in every life situations because he/she knows that God is capable of making his decision and justice known. An African therefore approaches God with his whole life – body and soul – and surrender every facet of his existence to the divine scrutiny and mercy. This religiosity of a typical African person squares up with our understanding of the religious spirit of Nigerians at the decades. Therefore in a church where theology and spirituality do not meet these yearnings, do not take into consideration these dispositions and impulses, and do not articulate them at the level of practicability and functionality, the Christian faith becomes ineffective and could be thrown away as a remnant of the colonial evil. Prophets of these churches are then not lacking in disciples when they establish healing homes for sickness, promise barren women children or an open future to the despondent. They have only to pray for you and God will solve all your problems. An attentive listening to bidding prayers reveals that for most Nigerians, prayer means a catalogue of problems for God to solve. A church that refuses to address these problems is in perpetual danger of losing members.31 It was not logical for the global pentecostalism, emphasising the experiential works of the Spirit and the Full Gospel to explode in Nigeria. According to Kenneth J. Archer: Pentecostalism began as and continues to be a complex, heterogeneous and eclectic movement in both theological and social composition. During the period that ran roughly from the American Civil War to the Great Depression, American society was caught in the vortex of change as mass immigration, urbanization, and industrialization re-sculptured the North American landscape. As a result, societal problems became much more complicated and acute. Yet ‘most public-spirited Protestants still felt that the key to a better life together lay in personal moral reform.’
CHAPTER THREE
RESEARCH METHODOLOGY
INTRODUCTION
In this chapter, we described the research procedure for this study. A research methodology is a research process adopted or employed to systematically and scientifically present the results of a study to the research audience viz. a vis, the study beneficiaries.
RESEARCH DESIGN
Research designs are perceived to be an overall strategy adopted by the researcher whereby different components of the study are integrated in a logical manner to effectively address a research problem. In this study, the researcher employed the survey research design. This is due to the nature of the study whereby the opinion and views of people are sampled. According to Singleton & Straits, (2009), Survey research can use quantitative research strategies (e.g., using questionnaires with numerically rated items), qualitative research strategies (e.g., using open-ended questions), or both strategies (i.e., mixed methods). As it is often used to describe and explore human behaviour, surveys are therefore frequently used in social and psychological research.
POPULATION OF THE STUDY
According to Udoyen (2019), a study population is a group of elements or individuals as the case may be, who share similar characteristics. These similar features can include location, gender, age, sex or specific interest. The emphasis on study population is that it constitutes of individuals or elements that are homogeneous in description.
This study was carried to examine the influence of pentacostal activities on religious tolerance among secondary school students in Jalingo. Selected secondary school in jalingo forms the population of the study.
CHAPTER FOUR
DATA PRESENTATION AND ANALYSIS
INTRODUCTION
This chapter presents the analysis of data derived through the questionnaire and key informant interview administered on the respondents in the study area. The analysis and interpretation were derived from the findings of the study. The data analysis depicts the simple frequency and percentage of the respondents as well as interpretation of the information gathered. A total of eighty (80) questionnaires were administered to respondents of which only seventy-seven (77) were returned and validated. This was due to irregular, incomplete and inappropriate responses to some questionnaire. For this study a total of 77 was validated for the analysis.
CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATION
Introduction
It is important to ascertain that the objective of this study was to ascertain the influence of Pentecostal activities on religious tolerance among secondary school students in Jalingo. In the preceding chapter, the relevant data collected for this study were presented, critically analyzed and appropriate interpretation given. In this chapter, certain recommendations made which in the opinion of the researcher will be of benefits in addressing the influence of Pentecostal activities on religious tolerance among secondary school students in Jalingo.
Summary
This study was on the influence of Pentecostal activities on religious tolerance among secondary school students in Jalingo. Three objectives were raised which included; To Assess Students’ Perception of Religious Tolerance among secondary students in Jalingo, to Examine the Influence of Pentecostal Activities among secondary school students in Jalingo and to Investigate the Role of Spiritual Experiences among secondary school students in Jalingo. A total of 77 responses were received and validated from the enrolled participants where all respondents were drawn from selected secondary schools in Jalingo. Hypothesis was tested using Chi-Square statistical tool (SPSS).
Conclusion
In a world marked by diverse religious beliefs and practices, the role of religious tolerance in nurturing peaceful coexistence and understanding cannot be overstated. This study delved into the intricate relationship between Pentecostal activities and religious tolerance among secondary school students. Through a comprehensive exploration of students’ perceptions, the study sought to shed light on the potential impacts of engaging in Pentecostal activities on their attitudes towards religious diversity.
The findings of this study reveal a nuanced interplay between Pentecostal activities and religious tolerance. The immersion in Pentecostal worship, teachings, and community dynamics has both positive and potentially challenging effects on students’ perceptions of religious diversity. On one hand, the emphasis on personal spiritual experiences and a strong sense of community fosters an atmosphere of acceptance and empathy among students. The intense worship and charismatic practices encourage a recognition of the diversity of spiritual journeys, engendering a greater openness towards differing beliefs.
Conversely, the study also highlights potential challenges arising from the insularity of certain doctrinal teachings within Pentecostalism. The strong focus on specific interpretations of faith might inadvertently contribute to an exclusivist mindset, where students struggle to engage with beliefs that deviate from their own. Furthermore, the influence of peer and community dynamics within Pentecostal circles could either amplify or mitigate the development of open attitudes towards religious diversity.
The significance of this study lies in its potential to inform educational institutions, religious leaders, and policymakers. By understanding the complex interplay of influences, stakeholders can develop strategies that harness the positive aspects of Pentecostal engagement while addressing concerns that might hinder the growth of religious tolerance. It is clear that fostering religious tolerance among secondary school students is not merely a task of counteracting potential challenges but also a matter of building upon the inherent strengths of the Pentecostal tradition.
Recommendation
- Inclusive Curriculum Development: Educational institutions should consider integrating lessons on religious diversity, interfaith dialogue, and the importance of religious tolerance into their curricula. By exposing students to different religious perspectives from an early age, schools can contribute to a more inclusive and open-minded generation.
- Interfaith Dialogues and Workshops: Schools, in collaboration with local religious organizations, should organize interfaith dialogues and workshops. These platforms can facilitate meaningful conversations among students of various faiths, fostering mutual understanding and respect.
- Promotion of Critical Thinking: Encourage critical thinking and open discussions within Pentecostal communities and schools. By providing space for questioning and exploration, students can develop a deeper understanding of their own beliefs as well as those of others.
- Exposure to Diverse Religious Practices: Facilitate visits to places of worship of different faiths. These experiences can broaden students’ perspectives and promote empathy by allowing them to witness firsthand the rituals and practices of other religions.
- Cultural Exchange Programs: Establish cultural exchange programs that bring together students from diverse religious backgrounds. These programs can help break down stereotypes, build friendships, and foster a sense of unity among young individuals.
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