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CHAPTER ONE: INTRODUCTION
1.1: Statement Of The Problem
Nigerian society has been suffering from untold religious crises. The oneness that Nigerian constitution preaches has done us more harm than good. Amalgamation of Nigeria in 1914 has brought together people with diverse cultures, religious beliefs and tribal tendencies. Since independence in 1960, Nigeria has known no peace. Our relationship among ourselves has been characterized with maiming and blood sheds. Ethnicity has taken over nationalism. Selfishness has shattered patriotism in nation building and human engineering for the benefit of all. Disunity and unrealistic agitation for the control of federal government has left indelible marks in our social living and political interest. Insecurity of life and property are common phenomenon in the country’s sociological atmosphere.
The spirit of brotherhood and team work is lacking in our social amity, moral soundness, religious fellowship, political ideology and economic idiosyncrasies. In Nigeria, we talk more about poverty and do less about alleviating the physical ailment on the poor masses. It then behooves on the researcher, to postulate the implication of good
neighbourliness to Nigerian society using Lukan Good Samaritan as a theological paradigm.
1.2 Purpose of the Study
The purpose of this study cannot be overemphasized. Ọnwu (2004:239) stressed that “the humanity of man is most of the time being diminished by poverty and social injustice”. Based on this, the purpose of this research work is to outline and deliberate on what militates against good neighbourliness to Nigerian people and proffer solutions that will remedy the situation. It further articulates that corruption, tribalism, religious fanaticism and lack of burden are at the root course why Nigerians cannot be patriotic politically, live and reason together religiously; poised for the security of life and property and the restoration of human dignity.
1.3 Research Methodology
Thorough exegetical approach and textual criticism were adopted to contextualize the implication of good neighbourliness in the good Samaritan (LUKE 10:25-37) APA (American Psychological Association) method of citation was used for referencing.
1.4 Scope of the Study
The theology of Good Samaritan is a wide area and the implication of good neighbourliness has a wide range. The research work x-rays the implication of good neighbourliness in Lukan Good Samaritan and how it will hasten a lasting peace in solving the problems of Nigerian socio-political and religious crises. This work is clearly centered on projecting peaceful coexistence and bearing one another’s burden through good leadership and patriotism.
One of the major challenges that threatened this research work is financial constraint. The researcher would have traveled to some quarters in Nigeria for wider consultation. Secondly, the implication of good neighbourliness to Nigerian society covers a wide scope. The research focused only on the theological paradigm of the role played by Lukan Good Samaritan to Nigerian society. The crux of the study therefore bothers on what destroys our peaceful coexistence as a nation and what we should do that will enable us live as friends and not nearby enemies.
The research observed also that certain subject matters, like resource control, constitutional reformation, fundamental human rights and practical rule of law are all tentacles that hinges on the theory of
good neighbourliness to Nigerian society; but have been reserved for
further research work for lack of space, time and not to deviate from the
object of the study.
1.5 The Significance of the Study
Emmanuel (2002:278), asserted that the “thrust basically for
church’s ministry is to the liberation of commitment of the vision of
unjust, cultural, social, political and economic powers and structures of
the society”. A lot of social vices in Nigerian’s socio-economic
dimension have kept many people in perpetual bondage and politically
helpless. This is in line with what Luke expressed in the story of Good
A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half-dead. Now by chance a priest was going down that road and when he saw him, he passed other side. So likewise a Levite, when he came to that place, and saw him, passed on by the other side. But a Samaritan, as he journeyed, came to where he was; and when he saw him, had compassion on him and went to him and bound up his wounds, pouring on him oil and wine; then he set him on his own beast and brought him to an inn and took care of him.
Drawing a clue from the above assertion, the researcher indicated that Nigerian society lacks agents of social change and social well-being of the masses. Most of the time as seen from the above story, it is caused by religious inclination and lack of love; burden and understanding in solving human problems. The Christians who have experienced God’s liberation will eventually see themselves as God’s agents of redemption in the society. One of the hallmarks of the importance of this study is to present a practical guide on how our political, religious and economic leaders can become true agents of social change. When the aim is achieved, the spirit of nonchalance and tribalism will be amputated. The restoration of the dignity of man will be attended to. Everybody in Nigeria will be his brother’s keeper, vis-à-vis political, religious and economic matters. This is in line with Jesus’ assertion (John 15:12): “A new commandment I give you that you may love yourselves even as I have loved you”. When this underlines Nigeria’s socio-religious lives that love should be practicalised as a panacea; Nigeria, though a diverse whole, will become a peaceful entity.
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