Religion as a powerful impulse in human existence plays a paradoxical role in society as it both contributes significantly in shaping the spiritual, socio-political and economic lives of millions of people and also acts as a source of conflict. The sad experience of interreligious conflict in Northern Nigeria challenges the claim of Islam and Christianity to be religions of peace. However, understood as closely intertwined with culture and custom of a people, religion can be central in the establishment of peace and conflict resolution in and between communities. This text using the model of dialogue (Nostra Aetate) explores and presents the socio-political and theological resources available in Northern Nigeria (the locality) for a consistent peace building process.

Iwuchukwu examines the perennial conflicts in different parts of northern Nigeria and why they are popularly called Muslim-Christian clashes. Specifically, he examines the immediate and remote factors that are responsible for the conflicts.

Nigeria presents an enthralling case study for understanding developing architypes in interreligious encounters in Africa. The global community needs a cultural understanding and sensitivity for productive engagement with the Arab and non-Arab Muslim world. The Nigeria religious exigencies provide a requisite intelligence into the challenges facing a global community seeking to foster peace. Without a domain of tolerance, love, equity and justice, Nigeria will continually be immured by pessimism, parochialism, cynicism and mutual suspicion. Despite being the largest economy in Africa and the most populous Black country, Nigeria demonstrates incessantly an uncommon fault-line between Christianity and Islam. The significance of this goes beyond the borders of Nigeria but has become a global showcase anywhere the two religions exist contemporaneously. Nigeria is the nexus between west and central Africa. Rooted in the dusty Sahel of the north, the savannah plains, the rich rainforests of the Atlantic coast, the rocky hills of the West, and the oil-filled swamps of the Delta. Nigeria is the beauty, sound, vision, passion and the soul of the African continent. In Nigeria, the Nigeria Pentecostal-Charismatic Movement possesses a distinctive flair that demands a holistic understanding of the movement’s historical, cultural, fundamental and religious dimensions in a multifarious religious landscape. The disquisition of the movement’s political cognizance, identity, power, authority, theology, popular culture, ethics and missiological impact in northern Nigeria presents a fine embroidery of their trials, frustrations and challenges, but inveterate in faith, hope and love that opens up innovative panoramas of peaceful dialogical prospects and coexistence between Christians and Muslims in northern Nigeria. In Nigeria - Politics, Religion, Pentecostal-Charismatic Power and Challenges, Akintayo Emmanuel reconnoiters the complex missiological hindrances challenging the Nigerian Pentecostal-Charismatic Movement. Their contextual missional landslide disheveled with complicated paradoxes in the way the Christian majority have responded to Muslims in northern Nigeria is anatomized. The Nigerian Pentecostal-Charismatic Movement’s puissance to solve some of Nigeria political, ideological, cultural and spiritual dimensions of crisis and sectarian violence is achievable if the movement can mitigate her missiological hindrances. The responses of Nigerian Pentecostal-Charismatic Movement to Nigeria’s socio-political and ethno-religious complexities can construct a great future for the soul of Nigeria. They do not only have the capacity to provide the Christian alternatives to Nigeria’s peculiarities, they can also stimulate Nigeria’s deification among other nations by continuing to disentangle from unscrupulousness and atrociousness embedded within—a reproach and opprobrium to any people.

In this book, Dr. Olufemi Oluniyi takes a fresh look at Muslim-Christian violence which has become synonymous with the name of Northern Nigeria. It is fresh in the sense that he takes a historical approach to the problem, dating back to the founding of Northern Nigeria. This approach inevitably brings to the fore the culpability of the colonial government for the institutionalisation of inequality and for pursuing policies which are tantamount to planting the seeds of religious violence for post-independence fruitage and harvest. By highlighting the role of the colonial administration, he is by no means suggesting that post-independence perpetrators of violence are less culpable for their crimes against humanity. Rather, the highlight is meant to raise awareness of what was really going on, despite official cover-up.

Nigeria, a country under a military regime for several years, transitioned to a civilian regime in May 1999. Since this change, violent conflicts between Christians and Muslims have continued to erupt. They constitute one of the gravest dangers facing Nigeria, a country with a population of 189 million people. What have Nigerian religious leaders done about this situation, especially in educational circles? Have they received formal educational training to understand the causes of this violence and especially how to provide alternatives for more peaceful relations within Nigeria? Does the current educational system in Nigeria provide the main ingredients for the promotion of a culture of peace? The absence and neglect of interreligious peace education as part of a peace education core program and the lack of an interreligious curriculum for peace education in the training of religious leaders are the two problems contributing towards the lack of effectiveness of religious leaders in promoting less violent and more peaceful living. The solution to the problem is proposed in this book entitled Interreligious Curriculum for Peace Education in Nigeria. The book develops a one-year curriculum, building on Yoruba, Islamic & Christian conceptions of peace, and teaches how to create safe, caring, spiritual, peaceful and successful interfaith relationships between all Nigerian religious communities. In the long term, the book helps to educate religious leaders to contribute, in themselves and with the help of their respective religious communities, to reducing the growing religious violence in Nigeria.

Nigeria is rife with divisions, particularly between Christians and Muslims. Both groups aim at converting others, and so they are in direct conflict with each other. The bitterness came to a head when Goodluck Jonathan, a Christian, succeeded his former boss, Musa Yar’Adua, upon his death. Jonathan would serve as president from 2010 to 2015. The northern oligarchy was infuriated because they depended on rent and patronage, which they knew would not be feasible under a Christian president. They employed every tactic they could to destabilize his regime, and in 2015, he lost the presidential election to the former military head of state, Gen. Muhammadu Buhari. In this book, the author lays out how politics in Nigeria is no longer based on what politicians can do for the community. Rather, the focus is on what they can do for themselves. There is no more catching fish for God. The religion they follow is based on stealing from the people. Buhari was presented as an agent of change, but his seven years in charge have only brought pain, bloodshed, anarchy, and more turmoil. Something must be done to move Nigeria away from the precipice. Praise for Conspiracy of Silence “Azukaoma Uche Osakwe’s book is another in a growing list of sad narratives on the failure of leadership in Nigeria under the leadership of Muhammadu Buhari's Administration. The book painstakingly combs through the many ills of Nigerian society under Buhari and the collapse of such institutions as the police, army, electoral body, government officials and the various ethnic nationalities. He accuses these people of conspiring to stay mum amid terrible governance. The author charges the citizenry, as well as the Igbo Nation, which, he says, are marginalized, to buckle up and take what remains of their destiny in their own hands.” —Jude Atupulazi, editor-in-chief, Fides Newspaper, Awka, Nigeria “Conspiracy of Silence ... this book must necessarily take a long title. It would indeed, be difficult to capture the Muhammadu Buhari era as president of Nigeria with an elegantly titled book. The simple reason is that the Buhari tenure was devoid of neither elegance nor finesse. Conspiracy of Silence encapsulates this rather dark epoch in fine detail – warts and all. It’s a racy report of Africa’s giant caught in the vice grips of mediocrity and mendacity in equal measures. It's stranger than fiction!” —Steven Osuji, columnist and former member of the editorial board, The Nation, Nigeria

This detailed study by Jutta Sperber shows how the magisterium of the Roman-Catholic Church, the Pontifical Council for Interreligious Dialogue and various parts of the Muslim world from Saudi Arabia to Iran have been engaged in Christian-Muslim dialogues. The mainly anthropological topics range from tolerance and human dignity, the position of women and children, media and education, to mission, resources and nationalism. They paint an interesting picture of the position of Man before God and the world in both Christianity and Islam.

Compassion is the dynamic force of all pastoral engagement. Without it, Salvation is impossible. With it, the salvation of the human person both spiritually and materially is assured. It is a deep natural, philosophical, theological, and religious value. The proper assimilation of this value, with all its implications, marks a turning point in one's life. It opens up one, not only to love and to be loved, but also to see things, not as they are, but as they should be. It marks one's entry into the crusade of the universal- pastor-hood; a heart-driven crusade that abhors all forms of exploitation and abuses. A crusade of socio-political wellbeing realized through politics of compassion.

Given the consistent challenge of Islamist acute violence, particularly in Nigeria, this monograph attempts to respond to the question: How can Jesus's followers pattern response to violence after Jesus's model demonstrated in his triumph over death, evil, sin, and violence through staurocentric pathways? And how can Jesus's followers in Nigeria adopt the same staurocentric model in order to not only overcome acute violence within the country but also to extend hands, heads, hearts, and homes of staurocentric forgiveness, hospitality, and other practices toward Muslims? In this study, I posit that peacebuilding contextual theology be grounded on the mystery of the cross (σταυρός-stauros)--a theologico-theoretical framework that the church in Nigeria should espouse in order to position herself to extend hands, heads, hearts, and homes of staurocentric practices, whose appropriation must be undertaken through constructive and critical integration of the God-given African peacebuilding concepts autochthonous to Africa's mosaic cultural contexts. The pivotal thesis is that the staurocentric model remains the triune God's instrument for triumphing over violence, and thus should be espoused by Jesus's followers in every era and context for peacebuilding in contexts of violence through a triadic constructive and critical integration of indigenous peacebuilding concepts.