Mature: Journal of Internatinal Institute of Christian Theologians, Scholars, and Professionals E-ISSN: 3027-1525

https://mature.ictsp.org/

Christianity and Educational Development: The Nigerian Experience

Dele Alaba ILESANMI, PhD

The Redeemed Christian Bible College
Associate Professor of Biblical Research and Christian Education,
Testament Theological Seminary
[email protected] +234-08062197040

Abstract

This study is an attempt to depict the contribution of Christianity to the development of Nigeria, particularly in the
area of education. The work, however, portrays the giant strides Christianity has made in other areas, such as
healthcare, language and human development, moral and spiritual development, etc. The major purpose of
enumerating the contributions of Christianity to educational development in Nigeria is to correct the bad impressions
that social critics might have generated and to disabuse the minds of some people who believe that Christianity has
no appreciable contributions to nation-building. The paper argues that Christianity is not a mere religion but a
metareligion and posits that Christian education is a systemic and veritable tool for national transformation and
development. The research work adopted a historical approach. The findings revealed that Christianity has made
more remarkable and indelible impacts in Nigeria than any other religion. The paper concludes with some crucial
recommendations that require the urgent attention of the Nigerian governments, Christians, and non-Christians.

Keywords: metareligion, christianity. education, development, christian education, Nigeria.

 Introduction
1
In the beginning God created the heaven and the earth. 2 And the earth was
without form, and void; and darkness was upon the face of the deep. And the
Spirit of God moved upon the face of the waters. 3 And God said, Let there be
light: and there was light. (Gen 1:1 – 3)1

The beginning of the biblical creation story cited above perfectly encapsulates the condition of the
geographical area now called Nigeria before the arrival of a metareligion2 called Christianity. Christianity is
not the harbinger of light; it is the light itself. Wherever it is planted, darkness disappears. If it is well
planted in a man, he becomes the conveyor and bastion of truth, light, peace, and development. If it is well
planted in a nation, the nation becomes the epicentre of truth, light, peace, and development. Dele A.
Ilesanmi (2023) describes Christianity thus:

Christianity is a representative of the Kingdom of God here on earth (in the world), but
not of this world; hence, Christians have not been fighting for their God (John 18:36).
Christianity represents the way, the truth, the life, the peace, and the light here on
earth; anyone who is of the truth, peace, and light must pay attention to the Person of
Christ (Isa 9:6; John 8:12; 9:5; 14:6; 18:37). Thus, Christianity can be seen as a Person or
belief in an ultimate Reality. Christianity begins with Christ and ends with Christ. The
word “Christianity” starts with the word "Christ." Similarly, “Christian” starts with
"Christ." Thus, the word Christ-ian-ity is a three-morphemed word of three types of
affixations: prefix (Christ), infix (ian), and suffix (ity). The suffix "ity" is belief in or the
worship of God or God incarnate, or the way of life of the Christians in relation to their
God, Jesus the Messiah, the Son of the living God. If religion is belief in a spiritual being
or metaphysical reality, then Christianity, a metareligion, is belief in ultimate Reality (the
Truth) or Jesus, the supernatural Reality.

C. Asadu (2015) asserts that Christianity is a transformative force. A critical analysis of Christianity
demonstrates how powerfully enticing it is. It has left a profound mark on every human civilisation or
institution it has entered. The moment Christianity arrived in Nigeria in 1842 through Badagery, Lagos,
when it was well planted, Nigeria experienced irresistible transformations in education, morality,
agriculture, medical science, political and economic life, and in all spheres of life. All this transformational
growth resulted in national development. This lends credence to the assertion that Christianity is associated
with development.

There are three major religions in Nigeria: the traditional (autochthonous) religion, Islam, and Christianity.
The two other religions have been groping in “the dark cactus fence” area now called Nigeria before the
advent of Christianity. For instance, Islam has been in Nigeria for over 400 years before Christianity. Islam was first
introduced to Nigeria through Borno in the northeast in the 11th century through two geographical routes: North
Africa and the Senegalese Basin (Ismail A. B. Balogun, 1969). On the other hand, Christianity arrived on the soil of
Nigeria in the 15th century (Fafunwa, A. B., 1974; Ilesanmi, D. A., 2023). Ilesanmi explains further that the first
1
Unless indicated otherwise, all biblical passages in this article are quoted from the King
James Version (KJV).
2
Metareligion is a new concept coined by this author, Dele Alaba Ilesanmi, to explain that
Christianity is not a mere religion but a supernatural religion (beyond a mere religion)
because it is the only religion whose founder is alive. For a better understanding, see
Ilesanmi, D. A.(2023). Jesus’ birth: The impact of his sonship and divinityship on humanity.
In: Mature: Journal of the International Institute of Christian Theologians and Professionals.
Christian missionary’s influence was nearly wiped out by the slave trade, which emaciated or devastated West Africa
for almost 300 years. Christianity could not make headway until the second missionary endeavour in 1842. He
stresses that this second missionary activity to Nigeria was the most popular one, which was marked by the advent of
the English-speaking Christian missions in the land of Badagry, Lagos, Nigeria, on 24th September, 1842. We can
clearly say that Islam has been on the soil of Nigeria for over 700 years before Christianity was well planted on the
same soil. It should be noted that there was no remarkable impact in the areas of education, language, agricultural,
political, and economic developments, medical sciences, motorable roads, human capital development, electricity,
potable water, etc., before the arrival of Christianity in Nigeria. Religions were superstitiously mumbo jumbo; things
were in a state of hocus-pocus and hotchpotch or higgledy-piggledy. There was no significant impact on the lives of
the people. But when God spoke, “Let there be light," the light came in 1842 when Christianity arrived on the soil of
Nigeria. No unbiased historian will briskly gloss over the remarkable and indelible marks made by this metareligion—
Christianity—in Nigeria since its arrival.

Thus, this paper is set to correct the negative impressions that some social critics might have generated about the
role and contributions of this metareligion, Christianity, in Nigeria. The paper argues that Christianity’s role in nation-
building cannot be overemphasised. And Christianity is the way to peace, truth, life, light, and progress.

Christianity and Educational Development in Nigeria

Christianity and Education

Development is a deliberate human effort to bring about change. According to the Chamber English Dictionary
(1990), to develop is “to bring out what is latent or potential in; to bring to a more advanced or more highly
organised state; to cause to grow or advance…” Development, therefore, according to the Oxford English Dictionary
(1995), means “to grow or cause something to grow gradually." What is national development? Asadu (2021) says
national development can be seen as a crucial principle that encompasses all facets of a nation’s life. He stresses
further that a nation’s economy, culture, politics, and spirituality will certainly determine a nation’s degree of growth.
Christianity is a development personified because Christianity and education cannot be divorced from each other. As
Ilesanmi (2021) pointed out in his PhD dissertation, An Evaluation of Accountability in Christian Education in the
Redeemed Christian Church of God, Nigeria, he argues that Christianity and western (Christian) education are
Siamese or conjoined twins in Nigeria. He asserts that “religion is the mother of education, while Christianity, as a
form of religion, breastfeeds formal education that grows up to be a potent ally of religious reformation and human
development in all spheres of life.” He went further to cite Theodore Greene’s concise statement on the watertight
compartment relationship between education and religion, particularly metareligion:

Education divorced from religion is doomed to spiritual sterility; religion

divorced from education is doomed to superstition…if religion is man’s search
for, and response to ultimate meaning, and if education is man’s total preparation
for a meaningful life, it follows that only religion can give ultimate meaning and
depth to man’s aspirations, intelligent, informed and creatively effective. So
defined, religion and education are both absolutely essential to man’s perennial
quest for responsible freedom and enlightened dedication

Christianity, as a monotheistic faith, is unique in many ways. Its uniqueness is found in its singular claims
about God, Jesus Christ, the Bible, and the way of salvation. 3 Although there are other monotheistic
religions, such as Islam, Judaism, etc., only Christianity claims to have a true view of God – Trinitarianism.4
Christianity is also unique because of its teaching nature. It is a teaching metareligion, and has its root in
3
Horton, David(ed.). (2006). The portable seminary,(Bethany House publisher, 2006), 421-424
4
Ibid., 421
divine revelation,5 which is the major source of epistemological reality from an ontological Reality (God)
who provides objective knowledge relevant to the large questions of this life and beyond. 6 This Christian
metareligion is characteristically engaged in education, and this has been so ever since Christ chose His first
disciples.7 Christianity and education are inseparable entities because the prime mover of metareligion is
Christ, the great Teacher/Educator. Hence, Christianity is unique among all of the religions of the world. All
religions make sweeping claims about truth and reality and yet none except Christianity can point to
historical evidence to verify those assertions8.

Prior to the time when Lagos became a British colony in 1861, Christian missionaries had worked in Yoruba land for
barely two decades. They laid the foundation of primary and secondary education in Nigeria and painstakingly bore
the financial burden of its overall development, which includes, among other things, the remuneration of teachers,
the provision of books and other writing materials, the building of physical structures, etcetera. They did this for
years without any assistance from the colonial administration. According to Fafunwa (1974), Mr. and Mrs. De Graft
founded the first known school in Badagry and called it ‘Infant Church Nursery’. Most of the 50 odd pupils were
Sierra Leone emigrant children, although some of the local converts sent their children to school as well. The
Reverend Annear and his wife were succeeded by Mr. and Mrs. De Graft in 1844.

Education, without much ado, is a polymorphous concept that cannot be pinned down to a single definition.
As we have different authors, we also we have different definitions of education. The Cambridge
Conference on African Education, 1952, defines education as “the united concern of a people for the right
upbringing of its children and the improvement of its national life.” 9 According to Phenics, “education is the
process whereby persons intentionally guide the development of persons.” 10 In his own view, Farrant defines
education as “the process of learning to live as a useful and acceptable member of the community.” 11 But
Kneller looks at education as “the process by which society, through schools, colleges, universities, and
other institutions, deliberately transmit its cultural heritage from one generation to another.” 12 Education is
originally derived from the Latin word “educare”, meaning “to educate” or “to train”. This Latin word is
also probably derived from two other Latin words, “e” and “duco”. If we combine these two words,
education means “leading out” (i.e, to lead something out of a person). 13 This word “educate” also means “to
bring up”, “to nurture”, or “to train”. This concept is in line with the Scriptures, for instance, in Ephesian
6:4: “And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition
of the Lord”, as well as, “Train up a child in the way he should go: and when he is old, he will not depart
from it” (Proverbs 22:6).14 To this end, Education can simply be defined as a process of bringing up, nurturing, and

5
Norvell, Walter H, “The Great Commission imperative of Teaching: Why Christian Education Should Be On
The Cutting Edge of the Church’s Mission Today”,Journal for Baptist Theology and Ministry Vol. 1 No. 2 (Fall
2003): 94-106, https://biblicalstudies.org.uk/pdf/jbtm/01-2 094.pdf Retrieved 4/9/17
6
Little, A. Bruce, “Christian education, Worldviews, and Postmodernity’s Challenge”, JETS 40/3 (September
1997) 433-444
7
K. Kay William, Aim of Christian Education, A Journal of WAPTE, the Pentecostal Educator,
http://biblicalstudies.org.uk/pdf/pentecostaleducation/01-0/008.pdf Retrieved 4/6/17
8
Bob Passantino. Contend Earnestly For The Faith How Far Can We Trust The Bible? Copyright 1992. See also
Ilesanmi, Dele, Reliability of Canon, unpublished work, 2020.
9
Owolabi, S.O, Political and Cultural Context of Educational Planning(Aderibigbe Publishers, Ibadan,
1987) 6
10
Ibid.,7
11
Ibid.,7
12
Ibid.,7
13
This is analytically illustrated in the work of Rev, Prof. Dr Francis Nigel Lee, The Biblical Theory of Christian
Education (3rd Edition, updated March 10th 2001), 2
14
See KJV of the Bible. All Scriptures are taken from King James Version(KJV), except otherwise indicated;
see also a brief explanation of the word “educate” from the work of Stewart, Tom, “What is the Difference
Between Christian Education and Public School Education? (1982)”,
http://www.whatsaiththescripture.com/Fellowship/Christian Education.hml Retrieved 6/2/14
developing God-given inherent potentials—gifts, knowledge, skills, and other virtues—in a person for the purpose of making him
useful to himself, his society, and primarily for the service of the Lord. Akinpelu defines education as “the human effort to bring
up children in such a way that they will be disposed to seek God, to live a godly life on earth, and to strive to progress towards
divine perfection.”15 As McGucken puts it: “Education is the organized development and equipment of all the
powers of a human being, moral, intellectual, and physical, by and for their individual and social uses,
directed towards the union of these activities with their creator as their final ends”. 16

In any way the concept of education is viewed, if it does not glorify God, it is humanistic, secular, or satanic.
It cannot be truly Christian if it does not glorify God. That is why Christian education is distinctly different
from other forms/systems of education. In a similar development, Christian education cannot be pinned
down to a single definition. There is no single universally accepted definition of Christian education. 17
Christian education can be that which is Bible-based, Christ-centred, Holy Spirit-controlled, learner-related,
and socially applied, with the Scriptures being the final authority in all situations. According to Shinn, as
cited by Taylor and Asare, Christian education is described as “the effort to introduced people into the life
and mission of the community of Christian faith.”18 In buttressing the Shinn’s view, Vieth submits that
“Christian education introduces the learner to knowledge about God, man’s relationship to God, the Bible,
the Church and the meaning of Christian living…” 19 In his own view, Case as cited by Miller and Asare,
defines Christian education as: “The effort to make available for our generation – children, young people,
and adults – the accumulated treasures of Christian life and thought, in such a way that God in Christ may
carry on His redemptive work in each human soul and in the life of man.” 20 In their own views, John, Peter,
and Eric21, look at Christian education in three ways: First, “Christian education is a process of teaching and
learning the content of which is made up of Christianity.” Second, it is a “process of teaching and learning
the content of which is Christianity and which has its purpose the fostering or deepening of the Christian
faith of the students.” And third, Christian education is seen as “that education which flows from or is
compatible with or is justified by the Christian faith.”

In any way this concept of Christian education is viewed, there are three factors that define it (Christian
education): the centrality of the written Word, the Bible; the centrality of the Living Word, Jesus Christ; and
the dependability of the Holy Spirit. In essence, Christian education is majorly designed to transform people,
bringing them to faith, developing them in their faith, and leading them to minister to other people through
the ministry of the church.22 Christian education happens when people: 1. Learn about God’s love as they
hear the stories of the Bible; 2. Accept God’s grace because knowing the Bible is not enough; 3. Grow in
Christian Faith; 4. Become part of a Christian community; 5. Answer God’s call to Christian living 23 If we
are to practice education that is truly Christian, Justin Taylor outlined ten foundational presuppositions and
principles that would shape our approach in his article titled The Great Vision of Christian Education.24

15
Akinpelu, J.A., Themes in Philosophy of Education for Teachers,(Tafak Publications, Ibadan, Nigeria, 2005) 10
16
Ibid., 10
17
Asare Emmanuel Amoah, op.cit., 49, 54.
18
Ibid.,47
19
Ibid.,47-48
20
Ibid.,48
21
These three scholars jointly wrote an article titled “Realization of the Nature and Role of Christian Education
in Modern Pedagogy” published in British Journal of Education Vol.2, No.5, pp.26-35, October 2014, by
European Centre for Research Training and Development UK (www.eajournals.org)29
22
Horton, David(ed.), The Portable Seminary, op.cit., 641
23
See “Christian education? What’s that?” for comprehensive
explanation,http://www.umc.org/resources/Christian-education-whats-that Retrieved 8/11/17
24
See Taylor, Justin, “The Great Vision of Christian Education” for vivid explanation of
his ten foundational truths, https://www.desiringgod.org/articles/the-great-vision-of-christian-education
7/11/17
Without mincing words, “Christian education is educating people about Christianity.” 25 Christian education,
not only plays a vital role in facilitating spiritual growth and discipleship of believers, it also undergirds all
ministries.26 Williams brilliantly posits that:

Christian education is Christian when teachers and learners are dependent on the
work of the Holy Spirit in the learning environment. It is Christian when the
purpose and goals are honoring to the Lord and to his kingdom. It is Christian
when the curriculum is developed from the teachings of the Word and from an
understanding of biblical theology. It is Christian when there is an overall
understanding and perspective that God is in control and that teachers and
learners are sincerely seeking to fulfill his will and purpose in all things.27

Therefore, Ilesanmi concludes that authentic Christian education should be theocentric, Christocentric,
pneumatocentric, and bibliocentric. In addition, teaching and learning should be put under the leadership and
control of the Holy Spirit which he calls pneumagogy. Teaching and learning in Christian education are
defined by a four-dimensional concept: theogogy (the way God leads or teaches His people), christogogy
(the way Jesus Christ leads or teaches), pneumagogy (the way the Holy Spirit leads or teaches), and
bibliogogy (the leading or teaching of God’s Word through the use of the Bible). Hence, Ilesanmi (2021)
defines Christian education as:

a process of initiating or introducing the heathen into the culture of the Christian
faith, transforming and equipping him through the power of the Holy Spirit, with
the sole aim of bringing him into the right relationship with God and his
neighbours through Jesus Christ to impact his society/world with the
instrumentality of the Bible.

Contribution of Christianity to Education and Nation-Building in Nigeria

In his work titled, Jesus’ Birth: The Impact of His Sonship and Divinityship on Humanity, Dele A. Ilesanmi
(2023) defines Christianity as a monotheistic metareligious faith that provides accurate meaning to life and
accurate direction to the life and teachings of Christ. No doubt, Christianity has been linked to national
development in a variety of ways. There are several reasons for this; some of them are as follows: 1.
Christianity is an agent of transformation. Christianity is transformation; and Christianity is development. 2.
The conviction that life never ends inspires people to pursue greatness and prosperity here on Earth in order
to get ready for the hereafter. People who are motivated in this way are better able to make judgements that
will benefit society as a whole as well as themselves. 3. Christian beliefs promote charitable giving within
communities, which fosters understanding between various socioeconomic groups and gives the poor in
society access to necessities like food and water. As a result, decreasing rates of poverty and promoting unity
among all groups, regardless of financial status, 4. Christianity offers a motivation for moral behaviour, such
as following laws and regulations, abstaining from personal corruption, and criticising public corruption, all

25
See Herrinton-Hodge, Beth, “A Model for 21st Century Faith Formation”, http://www.ecclesio.com/2012/10/a-
model-for-21st-century-faith-formation-by-beth-herrinton-hodge/ Retrieved 8/11/17
26
See Williams, C. Brennetta, “What Makes Christian Education Exciting” for better understanding,
http://www.theafricanamericanlectionary.org/pdf/dialogue/ What Makes Christian education Exciting.pdf
Retrieved 16/11/17.
27
Williams, Dennis E, “Christian Education” pp.639-643 in Horton, David(ed.), The Portable Seminary,
op.cit., 641-642
of which contribute to better governance overall and, consequently, to improved infrastructure and national
economic stability. 5. Christianity upholds principles of justice, equality, and human rights, which, by
shielding residents from discrimination or exploitation, can aid in a country's social and economic
development. 6. Christianity is not a religion but a metareligion – beyond religion – because it provides
light, truth, way, and peace. It is a metareligion because it is life.

The advent of Christianity in Nigeria witnessed a process of systematic and systemic growth and development.
Christian education was used as a medium and an indispensable tool of evangelisation and development. Christian
education is a systemic and vital tool for the transformation and development of man and his society. According to S.
Ademola Ajayi (2006), the early converts were taught how to read the Bible in local languages. This, in no small
measure, helped to produce the first literate class in Nigeria, particularly in Western Nigeria. Christianity promotes
national development through the vehicle of Christian education, now in the toga of western (formal) education.
Unarguably, Christianity is the prime mover and promoter of national development. No religion has ever contributed
more to national development than metareligion—Christian religion. As earlier pointed out, Islam has been in Nigeria
for over 400 years before the light (Christianity) came, but there is no remarkable achievement that is evidently
noticeable in the country. Formal education in Nigeria began with Christian education when the Christian
missionaries introduced Christ officially to Nigerians through evangelism. The purpose is to make Nigeria and
Nigerians better in all areas of life. Fafunwa (1974:61) confirms that the introduction of Christian education, called
"western-oriented education,” was exclusively due to the efforts of Christian missionaries. Emmanuel A. Ivorggba
(2006) says, “Christian Religious Education in Nigeria began with the advent of Missionaries and Mission agencies in
Mid 1800s. It was introduced in the form of Evangelism and as part of western missionary enterprise”. Those who
were receptive to Christian education were better than those who rejected it. The areas that received this type of
Christ’s education produced a more educated elite than those areas that were sceptical about it. For example, the
First Professor of Education in Nigeria, Professor Fafunwa, documented an account of this attitude in his book,
History of Education in Nigeria:

In 1853, the Reverend David Hinderer’s wife, Anna, wrote in her diary about the
response of Ibadan people to the western education taught at the day school: ‘Our
school does not increase at president, people are afraid to send their children; they
think “book” will make them coward’

Fafunwa explains further by giving reasons for the Ibadans’ attitude towards good and true education (Christian
education). He says that the Muslim parents did not absolutely support such western (Christian) education in a
Christian environment. They were afraid that their children would be converted to metareligion, Christianity, by such
an education. Christianity, as a metareligion, promotes human capital development compared to other religions.
Ilesanmi D. A. (2012) observed this in his work, Christianity and Ekiti Educational Development (1893–1943), where
he states that a state that is not dominated by Christianity is educationally underdeveloped. He compared Ekiti State
to Oyo, Kwara, and the northern part of Nigeria. He gives reasons why Ekiti produces more educated people than
other states in Nigeria. This is due to the Ekitis’ receptivity to Christianity and its accompanying tool of evangelisation,
Christian education.

The race for western (Christian) education started in 1842 in Badagery, Lagos... The Ekos (Lagosian), the
Egbas, the Ijebus, and the Oyos started the race over 50 years before the Ekitis. But surprisingly to the three
formers, who were more closed to where things were happening, at least ‘westernly’, the Ekitis overtook
them and surpassed them educationally within 30 years of western education. The latter (the Oyos) were not
receptive to western education on time, in spite of the opportunities staring them in the face. Although
Professor E. A. Ayandele, a renowned Professor of history, advanced reasons for the slow pace of the Oyos
in education when he writes:
 Indeed the Oyos were cursed not to be aware of the things which belonged to
their greatness and progress when they refused to be stimulated by the existence
in their father land of the Oyo Training Institution, later St. Andrew’s College,
which had been established I Oyo in1896, and the Ibadan Grammar School which
came into being in 1913. It was others – Ijebus, Ondos, Ekitis and Ifes – who
patronized these institutions, thereby laying the foundation of the leadership roles
they were to play in the intellectual and professional life of Yoruba land.

He further writes under the reference of the same chapter:

… There is no doubt that the contempt of the Oyos for western literacy for a long
time was the main cause of their backwardness. For the Oyos, the literate person
and enslaved himself mentally and culturally to the white man and was therefore
no longer a bonafide pure Yoruba. Hence the song in Ibadan:

Awa o mawe o (2ce) We know no book (2ce)

Oniye e o gbohun mi Custodians of knowledge hear my voice

Awa o mawe o We know no book

Enikeni to ba ma we Whosoever knows book

Ko ba oyinbo soro Let him talk with white man

A si di omo oyinbo And thereby become a child of the

whiteman

He emphasises that even if a few affluent Oyos in Ibadan were well-known for their wealth, their
disdain for literacy was evident in the song that became well-known about them and pointedly
excluded western education as something that a wealthy person should invest their income on. Hence,
they did sing:

Ohun ti o ba wu olowo ni fi owo re se

O wu agbaje, o fi owo re joye

O wu Adebisi, o fi owo re kole

O wu Arowolo, o fi tire kobinrin jo

Translation:

A wealthy person spends his money on what he likes.

Hence Agbaje spent his money on chieftaincy

 Hence Adebisi built houses with his own money

Hence Arowolo acquired wives with his own money.

Contrary to Oyo’s attitude towards education, the Ekitis place a high premium on education.
According to Professor Niyi Osundare,28:

education was the core value and driving dream of the Ekiti of my youth. And I,
standing before you today, am a grateful beneficiary of the Ekiti Ideal. Many
fathers leased out their cocoa farms; many mothers sold their favourite clothes to
fund their children’s education. It was universally seen as the worthiest
investment, as demonstrated clearly in the following song, which was one of my
mother’s favourites:
Elu o e
Elu o aaa
Ku ‘ku ba ti mo mo p’omo mi lule oko o
Mo ti a p’itan ijo mo je o
Mo ti a p’itan ijo mom un o
Mo ti a s’eye Ologun Tisa o

Translation:

Elu o e
Elu o aaa
If death does not kill my children in my husband’s house
I will one day tell the story of when I had enough to eat
I will one day tell the story of when I had enough to drink
I will be the proud mother of the Gallant Teacher

The aspiration of every Ekiti mother and father was to become “Eye Tisa” (the teacher's mother) and “Aba Tisa” (the
teacher's father). Olusola Ofi (2005), the former DVC, University of Ibadan, opines that “the Ekitis were thirsty for
knowledge, and they went headlong to acquire it. They overtook even those who had started long before them’’. The
Ekiti secret of educational development is nothing but Christ, the prime mover of Christianity. The Ekiti people were
receptive to Christian education brought by Christ through Christianity. The number of people who received Christ of
Christianity was more than 98% of Ekiti who received Allah of Islam. This, in no small measure, accounted for the
teeming population of educated people in Ekiti State. Today, Ekiti has the highest number of educated people in
Africa. According to Ishola Filani (2005), “Studies have shown that Ekiti has the largest number of educated people
per square kilometre in the black world” and, to buttress this, ‘’... Talking of professors, Ekiti State alone, just one of

28
Osundare, N (2018). Full text of Prof Niyi Osundare’s Lecture As Part Of The Inauguration
Ceremonies For The New Administration In Ekiti State. October 16, 2018.
https://www.ekitistate.gov.ng/full-text-of-prof-niyi-osundares-lecture-as-part-of-the-
inauguration-ceremonies-for-the-new-administration-in-ekiti-state/ 6/12/21
the eight predominantly Yoruba-speaking states, has more professors than virtually all the remaining 35 states put
together. (Aba Saheed, Nigeria Tribune, Monday, 17th April, 2000, p. 12). According to Professor Lucas:

The Ekiti people of Nigeria are academic-oriented people who have more professors
than any other group of people, not only in Nigeria but probably in the whole of Africa.
It is an undisputable fact that Ekiti academics help to build and develop many
universities in Nigeria, especially the University of Ife (now Obafemi Awolowo
University), the University of Ibadan, and the University of Lagos. At Ibadan, we have the
legendary contributions of Professor J. F. Ade Ajayi, the renowned historian; the late
Professor Adegoke Olubunmo, the first Nigerian Professor of Mathematics; the late
Professor T. Ajibola Taylor, the world-class entomologist; the late Professor Kayode
Osuntokun, the physician of world repute; and Professor Kolade Adeyoju, Emeritus
Professor of Forestry (Professor Lucas is of the Department of Agronomy, University of
Ibadan, Ibadan, published on June 17, 2010; The Nation)

The initial philosophy of education developed by the early missionaries is still very relevant to this day. According to
Rotimi W. Omotoye (2010, citing J. F. Ade Ajayi, 1965, p. 218), “the school was Crowther’s chief method of
evangelization." Many Pentecostal churches have nurseries, primary schools, secondary schools, and even private
universities. Christian churches are at the vanguard of national development in Nigeria. For example, 97% of
secondary schools established between 1859 and 1940 are Christian schools.

Table:
Post-Primary Institutions Establish in Nigeria (1859-1940)
No Agency Institutions Location Year of
Establishment
1. C.M.S. C MS Grammar School Lagos 1859
2. C.M.S. C.M.S. Girls’ School, Lagos (It Lagos (Later 1868
later became St. Anne’s’ School Ibadan)
Molete, Ibadan)
3. R.C.M. St. Gregory’s College Lagos 1876
4. Methodist Methodist Boy’s High School Lagos 1878
5. Methodist Methodist Girl’s High School Lagos 1879
6. Baptist Baptist Boy’s High School Lagos 1885
7. Baptist Girl’s Convent School, Abeokuta 1886
8. Church of Hope Waddell Institute Calabar 1895
Scotland
9. C.M.S. Abeokuta Grammar School Abeokuta 1908
10. Governme King’s College (First Government Lagos 1909
nt Secondary School In Nigeria)
11. Private Eko Boy’s High School Lagos 1913
African
 Institute
12. C.M.S. Ibadan Grammar School Ibadan 1913
13. C.M.S. Ijebu-Ode Grammar School Ijebu-Ode 1913
14. R.C.M. St. Mary’s Convent Lagos 1913
15. Latori High School Abeokuta 1920
16. General Murtala Mohammed Yola 1920
College
17. R. College Zaire 1921
18. Teacher’s College (The First Kastina 1921/2
Secondary School in the Northern
Region)
19. Baptist Baptist Boy’s High School Abeokuta 1923
20. Methodist Methodist Boy’s High School Uzoakoli 1923
21. Duke Town Secondary School Calabar 1924
22. Dennis Memorial Grammar School Onisha 1925
23. Government Girl’s Secondary Dada, Kano 1927
School
24. R.C.M St. Gregory’s College Obalende, 1928
Lagos
25. St. Charles Teacher Training Onitsha 1928
College
26. Ibusa Colege Ibusa 1928
27. U.M.C. Ibadan Ibadan 1928
28. Teacher’s College Toro 1929
29. Governme Government College Umuahia 1929
nt
30 Governme Government College Ibandan 1929
nt
31 Governme Government Secondary School Dekina 1931
nt
32 Teacher’s College Bauchi 1931
33 Teacher’s College Ihia 1932
34. Iruekpen Grammar School Iruekpen 1932
 35. Aggrey Memorial Secondary Arochukwu 1932
School
36. Igbobi College Yaba, Lagos 1983
37. St. Theresa’s College Ibadan 1932
38. Oduduwa College Ile-Ife 1932
39. Baptist Women’s College Abeokuta 1933
40. Community Secondary School Ohizeyin O. 1933
41 C.M.S Christ’s School Ado-Ekiti 1933

42 Government Teacher’s College Gindiri 1934

43. Holy Rosary College Enugu 1935
44. C.A.C. Secondary Commercial Ilesa 1935
High School
45 Girl’s Vocational Training Centre Umuahia 1937
46. St. Thoma’s Teacher Training Ogoja 1937
College
47. Teacher Training College Ifuho 1937
48. Teacher’s College Muman 1937
49. Women Teacher’s College Umuahia 1937
50. Edo College Benin City 1937
51. St. Patricks College Ikot Ansa 1938
52. Women Teacher’s College Kaltungo 1938
53. Teacher’s College Kangoro, Jema 1939

Similarly, the church in Nigeria has more established Universities than any other religious bodies, even
though the Pentecostal churches have the largest chunk. The following Christian Universities are owned by
Christian churches and ministries in Nigeria29 as of December, 2023:

1. Ajayi Crowther University - Anglican Communion of Nigeria

2. Anchor University - Deeper Life Bible Church

29
New Man (2023). full list of church and ministry owned universities in nigeria.
https://www.thenewman.org.ng/2021/03/nigerian-church-universities.html
3. Babcock University - 7th Day Adventist
4. Bingham University - Evangelical Churches Winning All (ECWA)
5. Benson Idahosa University - Church of God Mission
6. Bishop Godfrey Okoye University-Catholic Dioecese of Enugu
7. Bowen University - Nigerian Baptist Convention
8. Caritas University - Rev Fr Ede
9. Catholic University of Nigeria (Veritas) - Catholic Bishops Conference of Nigeria
10. Covenant University - World Mission Agency (WMA) of the Living Faith Church.
11. Dominion University, Ibadan, Oyo State - Victory International Church (Rehoboth
Cathedral).
12. Gregory University Uturu (Catholic Church)
13. Crawford University - Apostolic Faith Mission
14. Joseph Ayo Babalola University - Christ Apostolic Church
15. Kings University (Pastor Matthew Ashimolowo)
16. Landmark University-WMA of the Living Faith Church
17. Madonna University - Rev Fr Ede
18. McPherson University-Foursquare Gospel Church
19. Mountain Top University - Mountain of Fire and Miracles Ministries
20. Obong University - Church of Christ Nigeria
21. Pan African University-Opus Dei
22. Redeemers University of Nations - Redeemed Christian Church of God
23. Rhema University - Living Word Ministries
24. Salem University - Foundation Faith Church
25. Samuel Adegboyega University-The Apostolic Church
26. St Paul's University College - Anglican Convention (Eastern Nigeria)
27. Tansian University - Rev Msgr John Bosco Akam
28. Trinity University - Babawande Majekodunmi.
29. Evangel University - Assemblies of God, Nigeria
30. Kings University(Land of Dreams)-Kingsway International Christian Centre
31. Precious Cornerstone University-Sword of the Spirit Ministries
32. Hezekiah University-Living Christ Mission
33. St Augustine University-Catholic Archdiocese of Lagos.
34. Clifford University, Owerrinta, Abia - Seventh Day Adventist
35. Dominican University, Ibadan - Order of Preachers, Nigerian Dominican Community
(Catholic).
36. Spiritan University Nneochi, Abia State - The Congregation of the Holy Spirit
(Spiritans), Province of Nigeria South East (Catholic).
37. University of Mkar - Church of Christ in Sudan among the Tivs (NKST)
38. Wesley University of Science and Technology-Methodist Church Nigeria
 The following proposed Christian Universities awaiting license as at January, 2019

1. WEBIC University - The Word Evangelical Bible Church

2. Monarch University - Christ Royal Family International
3. Proposed University - WMA of the Living Faith Church
4. CROWN University - WMA of the Living Faith Church
5. Proposed University - Daystar Christian Centre
6. Moses Orimolade University - Cherubim and Seraphim
7. Proposed University - Fountain of Life Church
8. Proposed University - Christian Pentecostal Mission
9. Victory University - Cherubim and Seraphim
10. Zion University - Dr Akin Olowokere
11. Pacesetters University - Salvation Ministries
12. CHOSEN University - The Lord's Chosen Charismatic Renewal Ministries
13. Rock University - Watchman Catholic Charismatic Ministries
14. Proposed University - House on the Rock
15. TWBC University - The Word Bible Church

Whereas there are only five Islamic-owned Universities in Nigeria30:

1. Fountain University, Osun , Osogbo

2. Al-Qalam University, katsina
3. Crescent University, Abeokuta, Ogun State
4. Al-Hikmah University.
5. Summit University, Offa, Kwara State

What is more, Christianity has contributed substantially to national development in many other areas that are
too numerous to mention. The underlisted are just a few:

1. Preservation through the writing of major Nigerian languages (Yoruba, Ibo, Efik,
Nupe, Hausa, etc.) thus creates linguistic homogeneity. For instance, we have what is
called “the union Ibo,” into which the Bible was translated and synthesised into three
major indistinguishable dialects. This became a bond unifying the third-largest West
African tribe. (Ivorgbe, 2006; cited in Ayandele, 1966).
2. They also facilitated the social and moral development of the Nigerian people.
3. They made the administration create law and order in place of intertribal wars and
anarchy. They ensured the suppression of abominable crimes repugnant to Christian
morality, like Mary Slessor did in the abolition of the killing of twins in the eastern
part of Nigeria (see Ivorgbe, 2006)
4. They also facilitated mobility by ensuring the safety of travel without the risk of being
enslaved in Yorubaland, Iboland, or elsewhere in Nigeria.

30
https://www.legit.ng/education/1568976-full-list-islamic-owned-universities-nigeria/
 5. They also contributed to social and moral regeneration through churches and schools,
as well as preventing the demoralisation of society.
6. Apart from primary and secondary schools, the Christian missionaries established
other training institutions for human development in Nigeria.
7. It helps to develop science and technology.
8. Christianity promotes peace, unity, and love in Nigeria.
9. One significant contribution of Christianity to Nigeria's growth has been the creation
of human capital. The missionaries founded industrial schools to teach the
impoverished Africans a variety of skills because they were worried about their
liberation. According to Nwankiti (1996, cited in Asadu, 2021): “The first industrial
school was established in Abeokuta in 1851 … the first students who were sent abroad
by CMS went to study brick and tile making, navigation, horticulture, and industrial
management. (p. 39)”.
10. The missionaries took agriculture very seriously and educated the Africans on
commercial farming.
11. Hospitals were built, pipe-borne water and light were provided, etc.

It should be noted that the Christian missionaries made enormous financial sacrifices altruistically, not only
to convert the heathens but also to educate them without government assistance. According to Osokoya
(1989:60, cited in George Asadu, 2021), until 1865, education received no assistance from the government.
‘It was only in the year 1872 that colonial masters made available the sum of 30 pounds to each mission
society involved in education activities in Lagos’.

Recommendations

Governments at all levels should respect human dignity as laid down by Christian
missionaries.

The government should return schools to their original owners. Since the government’s
takeover of schools, the standard of education has failed, and the quality of products from
these schools has lowered drastically.

The government should support and encourage Christian organisations financially to execute
their projects that will engender national development.

The government should allot land to the church for developmental projects, as this will
enable Christianity to work for the maximum impartation in the lives of Nigerian citizens
(Asadu, 2021).

The Christian Bible should be used as a standard of judgement in the workplace.

The government should replace secular education with Christian education to have a better
and more progressive nation.

Instead of utilising coercion, religious propagandists can take a cue from Christians and
package their religions in a way that appeals to the masses.
 Since Christian education is our root and a tool for national development, there is an urgent
need to go back to it. This will help solve the present national problems that bedevil Nigeria.
Christian education is the panacea to our educational problem; it makes education relevant
and functional to the needs and aspirations of the people. Let us go back to the ancient
landmarks because God is the foundation of Christian education (1Cohr 4:22; Prov 23:10–
12).

The government and adherents of Christianity should follow the dictates of the Bible and see
the Bible as the source textbook for all subjects.

Conclusion

This research work has attempted to portray the contributions of Christianity to the development of Nigeria,
particularly in the area of education. The work, however, revealed the giant strides Christianity has made in
other areas, such as healthcare, language and human development, moral and spiritual development, etc.
Considering the huge contributions of Christianity to human capital development, language development,
education, agriculture, health care, the economy, the maintenance of peace, and moral and spiritual
development, this author is bold to say that Christianity is real and true. Christianity is ideal because its
fundamental teachings are impeccable and life-changing. The study discovered that Christianity has had
more remarkable and indelible impacts in Nigeria than any other religion. Thus, Christianity should be
preserved and embraced because it is the only religion that can be considered a metareligion whose founder
is alive and the only religion whose adherents are not troublemakers; they cannot force people to accept the
founder’s way of life. Christianity is real, Christianity is genuine, Christianity is true, Christianity is life, and
Christianity is the way to go in educational development and nation-building.

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Dictionaries

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Notes on contributor

Pastor Dele Alaba Ilesanmi, DIP. (DPIT), OND (FIN. STD.), HND (B&F), B.Ed. (Ed.
Mgmt.), PGDE (Soc.Sc. Ed.), HFC, SOD, PGDM, PGDTh., M.A., and Ph.D.) has been a
lecturer at the Redeemed Christian Bible College (Satellite Campus) for over 15 years now
and an Assistant Research Professor at Testament Theological Seminary (online) with
expertise in Biblical Research and Christian Education with a special interest in Biblical
Christian Educational Learning Theory and Practice (a field he is currently pioneering),
Christian Education, Biblical Theory, and Theology. He is a pastor and teacher of the Word.
He is a product of different learning institutions, such as Ekiti Parapo College, Ido-Ekiti,
Federal Polytechnic, Offa, Lead City University, Ibadan, University of Ibadan, Oyo State,
Redeemed Christian Bible College (main campus, Mowe, Ogun State, and Miracle Campus,
Ado-Ekiti, Ekiti State), Northwestern Christian University, Florida, USA, etc. As of 2023, he
has over 70 publications to his credit, including eight books and Christian research articles
published in different reputable and registered journals and websites. Some of these works
can be found on Google Scholar, Research Gate, Zenodo, Figshare, OSF, ChristoPress:
Journal of Christian Education and Biblical Research, African Journal of Kingdom
Education, Mature: Journal of the International Institute of Christian Theologians, Scholars,
and Professionals, etc. His bestseller is Globalising True Education: A Divine Mandate. In
2023, he developed four theories of learning for effective teaching and learning in biblical
Christian (theological) education. The theories are theogogy, christogogy, pneumagogy, and
bibliogogy. He is an editor of two peer-reviewed journals: the African Journal of Kingdom
Education and the Mature Journal of the International Institute of Christian Theologians,
Scholars, and Professionals. He serves as the President and CEO of ChristoPress Institute for
Christian Education and Biblical Research (CICEBR), an online-based research institute. To
connect with this author: https://orcid.org/0000-0002-4874-0759;.
[email protected]; +234-08062197040