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2019 JUPEB CRS – Essay Questions

JUPEB: CRS 2019 JUPEB CRS – Essay Questions

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  1. Hosea’s family life serves as a symbol of God’s relationship with an unfaithful people.

Analysis

Hosea marries Gomer, an unfaithful woman, to symbolize that God is in a marriage-like relationship with the people, who are unfaithful to God. Hosea gives Gomer’s three children names to symbolize God’s judgment of the people, but Hosea later changes the names and their meanings to promise hope.

 

 

Hosea 1:2-2:1

The Family of Hosea

2 When the Lord first spoke through Hosea, the Lord said to Hosea, ‘Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the Lord.’ 3So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.

 

4 And the Lord said to him, ‘Name him Jezreel;1 for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel. 5On that day I will break the bow of Israel in the valley of Jezreel.’

6 She conceived again and bore a daughter. Then the Lord said to him, ‘Name her Lo-ruhamah for I will no longer have pity on the house of Israel or forgive them. 7But I will have pity on the house of Judah, and I will save them by the Lord their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen.’

 

8 When she had weaned Lo-ruhamah, she conceived and bore a son. 9Then the Lord said, ‘Name him Lo-ammi, for you are not my people and I am not your God.'”

 

The Restoration of Israel

10 Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, ‘You are not my people’, it shall be said to them, ‘Children of the living God.’ “The people of Judah and the people of Israel shall be gathered together, and they shall appoint for themselves one head; and they shall take possession o r the land, for great shall be the day of Jezreel.

 

2  Say to your brother, Ammi,* and to your sister, Ruhamah.

David’s reign began the golden age of Israel. This is so called because:

 

King David wisely governed the tribes of Israel, forging them into a unified nation. Under David’s inspired Leadership, Israel soon became powerful, extending its .-northern frontiers to the River Euphrates and its southern borders to the Red Sea. “And David defeated Hadadezer king of Zobah as far as Hamath, as he went to establish his power by the River Euphrates … So David reigned ever all Israel, and administered judgment and justice to all his people” (1 Chronicles 18:3,14).

 

After centuries of Israelite struggle against the Canaanites and Philistines, it was David who finally triumphed decisively over Israel’s enemies. The ensuing peace freed the Israelites to make full use of the formidable natural resources of the area. This liberty produced great prosperity. From their humble beginning as a slave people, then as pastoral tribes, they ascended to great heights. David transformed Israel into a highly organized state that would later leave a lasting mark on Western civilization.

The following are striking differences between John and the synoptic Gospels.

  1. i. The beginning of Jesus’ ministerial career:

In. John’s Gospel, we see Jesus had already started his ministry in Judea at the same time as of John the Baptist. Whereas in the Synoptic Gospels we see Jesus ministry acid his call to the first disciples after the imprisonment of John the Baptist

 

 

 

  1. The time span of Jesus’ ministry:

In Synoptic Gospels, though it is difficult to come up with the accurate length of his ministry. There is one visit mentioned where Jesus visits Jerusalem for the celebration of the Passover. By this we may probably confine Jesus’ ministry to one year because after his visit US’ Jerusalem he was crucified there. In the Gospel of John we see Jesus is present at Jerusalem during three Basso Passover. So, extends Jesus’ ministry over two more fears.

 

iii. Cleansing of the temple:

In the synoptic Gospels, the cleansing of the temple occurs during Jesus ministry whereas in John’s Gospel, it occurs at the beginning of Jesus public ministry.

  1. Differences in the date of “the Last supper”:

 

In John’s Gospel, we see that “the Last supper” took place on the eve of the Passover (Jh. 13:1; 18:28). In Synoptic Gospels, “the Last supper” was a Passover celebration.

 

There are notable similarities when compared with the synoptic Gospels. For example

  • spirit’s anointing of Jesus as testified by John the Baptist (Mark 1:10 and John 1:32),

 

  • the difference between the baptisms of the John the Baptist and Jesus (Mark 1:7-8 and John 1: 23),

 

  • the feeding of the five thousand (Mark 6: 32-44 andJohn6:1-15,

 

  • the walking on the water ( Mark 6:45-52 and John 6:16-21).

In Mark 1:43-45 Christ commanded the leper He had healed, ‘”See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.” Jesus knew the publicity about the healing would hinder His ability to minister in the area, which is exactly what happened when the; leper disobeyed, and worse, the sensationalism caused by miraculous healings would hamper the spreading; of His message. Because of the leper’s disobedience,1 Jesus could no longer enter a city without being mobbed by those seeking healing, causing Him to abandon. His ministry in the city and keep to relatively uninhabited areas. The healing of the leper is also found in Matthew 8:1—4 and Luke 5:12-16, with Luke reiterating the reason for the command for secrecy in verses 15-16.

 

Mark 8:27-30 is another example of a statement that has led to misunderstanding about the secrecy; Jesus required. When Peter, speaking for the rest of the disciples, declared Jesus to be “the Christ,” which means “Messiah,” Jesus “strictly warned them that they should tell no one about Him.” Far from denying His identity as the Messiah, Jesus was aware that the people, and even the disciples, did not yet understand that He came to die on the; cross for sin. They were awaiting the appearance of the Messiah as the conqueror who would free the Jews from Roman oppression. If the crowds attempted to press Him into service in such a way, His mission and message would be compromised. As further proof, Jesus immediately began to teach His disciples about His true mission (Mark 8:31-33).

 

The African colony of Sierra Leone had been founded by a coalition of antislavery interests, mostly evangelical Christian in inspiration, and belonging to the circle associated with William Wilberforce and the “Clapham Sect” in England. It was intended from the beginning to be a Christian settlement, free from slavery and the slave trade. The first permanent element in the population was a group of former slaves from the New World. Following the abolition of the slave trade by the British Parliament in 180[7 and the subsequent treaties with other nations to outlaw the traffic, Sierra Leone achieved a new importance. It was a base for the naval squadron that searched vessels to find if they were carrying slaves. It was also the place where slaves were brought if any were found aboard. The Portuguese ship on which Ajayi was taken as a slave was intercepted by the British naval squadron in April, 1822, and he, like thousands of other uprooted, disorientated people from inland Africa, was put ashore in Sierra Leone.

 

It was here in Sierra Leone that Ajayi became a committed Christian. He was baptized by the Reverend Jonn Rahan, of the (Anglican) Church Missionary Society, taking the name Samuel Crowther, after a member of that society’s home committee. Mr. Crowther was an eminent clergyman; his young namesake was to make the name far more celebrated.

In 1827 the Church Missionary Society established Fourah Bay College to develop Christian leadership for Africa. It eventually offered the first university education in tropical Africa. Crowther was one of its first students.

 

The Niger Expedition of 1841, the brief flowering of the humanitarian vision of Sir Thomas Fowell Buxton for Africa1. This investigative mission intended to prepare the way for an alliance of “Christianity, commerce and civilization” that would destroy the slave trade and bring peace and prosperity to the Niger. It relied heavily on Sierra Leone for interpreters and other helpers. The missionary society representatives also came from Sierra Leone. One was J. F. Schon, a German missionary who had striven with languages of the Niger, learning from liberated Africans in Sierra Leone. The other was Crowther.

 

Sierra Leone played a key role in the evangelization of inland Africa. Sierra Leone had Christians such as Crowther to form the task force. It had among the liberated Africans brought there from the slave ships a vast language laboratory for the study of all the languages of West Africa as well as a source of native speakers as missionaries, and in the institution at Fourah Bay it had a base for study and training.

  1. Socio-Economic Factor (Unemployment)
  2. Status Consciousness
  3. Quest for Cultural Identity
  4. Over-Population
  5. Search for Security
  6. Excommunicated Members from the Mainline Churches

(a)       Socio-Economic Factor (Unemployment)

One of the major causes of the proliferation of Churches in the present-day society is the people’s excessive quest for material wealth. Materialism coupled with status consciousness and value orientations that have increased in the modern living have made jobless young men seek means of economic survival through the establishment of Churches.

 

(b)       Status Consciousness

Status consciousness has been identified as one of the major causes of proliferation of Churches in Nigeria. This is an ingredient of African culture that the Europeans called “African disease”. It is the general expectation that individuals earn respect and recognition through their performance and what they are in the society. People point to the Apostles and Patriarchs, to the Archbishops and Cardinals, to the Senior Apostles, the Vicar Generals and the Mother Superiors. Hence evidence abounds to show that some Churches have arisen out of the desire of some to be Founders and General Overseers and through it to command a congregation of followers.

 

(c) Quest for Cultural Identity

The experience of cultural pride and the urge to retain the black man’s identity urged the more courageous Christian to affirm their Africanness together with their Christianity. If the retention of this two-fold heritage meant expulsion from European form of Christianity, then they were ready and willing to found African Christianity. Hence the road to the multiplication of Christian denominations in Nigerian can be traced to identity consciousness.

 

(d) Over-Population

One of the major causes of church proliferation is over­population, some churches when established started with a very small number of people, hence as the church is developing and due to vast growing of the community due to government policies and infrastructural changes. Some churches must divide. For example, a church might divide to an English and Native chapel when the members are no more of the same language, this is prevalent in places where there is a higher institution such as college of Education, Polytechnic, and University, just to meet the immediate need of the people. This act is common within some Evangelical church.

  1. Weber defines religion as a belief in the supernatural or the superior that can’t be explained scientifically. A society can accept some beliefs as true even without proof and they are passed on from one generation to the next.

 

2. Durkheim define religion as beliefs and practices which unite into one single moral community called a Church all those who adhere to them. He defines religion :n terms of the contribution that religion provides for society, such as for the social integration of society. In this definition, a belief or organisation could provide certain functions – such as encouraging social cohesion and a collective conscience – without necessarily including supernatural beliefs.

 

3. R. Forrester Church defined Religion as “our human response to being alive and having to die”. Members of a community practice religion so as to find answers to questions relating to life after death, meaning of life and relationship between God and man.

 

4.  Cunningham, et al. argued that , “Religion signifies those ways of viewing the world which refer to (1) a notion of sacred reality (2) made manifest in human experience (3) in such a way as to produce long-lasting ways of thinking, feeling, and acting (4) with respect to problems of ordering and understanding existence” The mode of religious practices and worship reflects the mature of the society where such religions exist. In traditional African societies the practice of Ancestral worship, beliefs in magic, witchcraft, divination, secret societies and indigenous medicine are widespread. These various practices and beliefs are aimed at creating unity and solidarity among the people.

(a) Cultism can be defined as the practices or activities of a group of people who have extreme religious beliefs that are considered severe. It is a social crime which is very  rampant within the school system, although cult groups are everywhere within the; larger
society.

 

Historical development of Cultism in Nigeria

Cultism in Nigerian schools dates back to when Wole Soymka and a group of six freinds formed the pyrate confraternity at the University College, Ibadan. According to the founder of the group, the group was formed to advocate against the discrimination and oppression of poor and disadvantaged members; of the society.

 

The activities of the group back then were not violent. The members were brilliant students who respected the rights of others, unfortunately unscrupulous elements found their way into the group and thus the purpose of fighting for the right of all was jettisoned by the -group. This led to the break up of the group into various groups and the introduction of violence into the activities of cultism.

 

In 1972 the Buccanneers Association of Nigeria was founded by former members of the pyrate confraternity. By the 1980s, there was cult explosion in higher institutions throughout the country. The following are some of the common cult groups identified in Nigeria and the year they were formed. Pyrates confraternity Formed in 1952 at the University College, Ibadan.

 

Eiye confraternity Formed in 1965 at the University of Ibadan.

 

Buccanneers confraternity formed in 1972 at the University of Benin.

 

Neo-black movement (black axe) formed in 1983 at the University of Benin

 

Eternal fraternal order of the legion consortium formed in 1983 at the University of Calabar Supreme Vikings confraternity formed in 1984 at the University of Calabar

5 ways of  curbing cultism include:

 

  1. Proper campaign on the negative effects of cultism: Individuals at all levels in the society should be properly educated on the negative effects of cultism. If individuals, particularly, students learn of the effects of cultism they are less likely to want to indulge in it.

 

  1. Effective security in schools: School administrations should ensure that they provide effective security measures in school environments to protect students from harassment and intimidation from others, when this happens students will not feel the need to seek protection by forming or joining cult groups.

 

  1. Good parental upbringing: Parents should put in good effort in bringing up their children so as to ensure that they don’t imbibe bad characters that encourage violence.
    Children must be taught the values of good morals.

 

  1. Severe punishment for cult activities: Authorities at all levels must ensure that they met out severe punitive measures on acts of cultism to serve as deterrence to others.

 

  1. Encouragement of academic exploits: Everyone in the society must join hands in providing conducive learning environment For students as well as supporting activities that encourage learning, this will make students focus more on their education and be less distracted by other things such as cultism.

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