CHAPTER ONE

INTRODUCTION

1. BACKGROUND OF THE STUDY

Agbiji & Swart (2013) on the formation of Christian leadership ideology in Nigerian history and the implications and challenges that it poses for positive social transformation in present-day post-military or democratic Nigeria. The perspective that we developed was profoundly critical as we argued that Nigerian Christian leaders' historic inability to contribute to positive social transformation in Nigerian society was to a great extent the result of a negative leadership ideological orientation that has shaped the mind-set of Nigerian religious and political leadership for centuries (Agbiji & Swart 2013). We therefore concluded as follows about the fundamental present-day challenge that the Christian religious leadership, as part of the leadership at large, faces in attempting to convert itself into a force for positive social transformation in present-day post-military Nigeria:

Nigerian religious and political leaders should be reminded that they are not simply [spiritual or] political heads [respectively]: they are the divine symbols of their people's health and wellbeing. Christian religious leadership ideology should be re-orientated towards the wellbeing of the Nigerian populace, who find themselves engulfed in poverty and deplorable living conditions. This should be seen as a sacred responsibility that should be diligently carried out. As leaders, the office is the link between human rule and spiritual rule. Christian religious leaders should re-orientate their leadership ideology and practice based on the conviction that their prophetic voice and engagement are both a social and spiritual contract for which they are accountable to God and to the people of God (Agbiji & Swart 2013).

The ideal Church leader is described in 1Tim. 3: 1-7 with a catalogue of virtues, though all the qualities listed in the text are expected in any serious Christian, they are more especially necessary in the life of Christian leaders. Anyone whose moral and spiritual qualities do not commend them to their contemporaries are not going to have much influence as Christian minister. A great deal of damage has been done by those whose inconsistent living has been noticed and criticized by the non – Christian world (Carson, France, Motyer &Wenham 1994). Pastors are expected to serve as models of unfailing perseverance in faith, love, and purity. They are to maintain high moral and spiritual standards. The Overseer then must be blameless, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach; not an excessive drinker, not violent; but forbearing, not contentious, not covetous; one who manages well his own household, having his children in subjection with all dignity. He must not be a new convert; he must have a good report from those outside (1Timothy, 3:1 -7).

Christian leadership as portrayed in the Pastoral Epistles is expected to serve as a role model of faithfulness, truth, honesty and chastity. The focus of these epistles is on the organization and governance of the Christian community. The central concept is conduct that is pleasing to God; a regular and reliable ecclesiastical hierarchy with clear assignment of responsibilities (Schrage, 1988). The New Testament strives to shape Christian life and concrete conduct in detail. It is concerned that Christians be “the salt of the earth” and “the light of the world” (Matt.5:13-14) and maintain their distinctiveness even in their “good works” (Schrage, 1988:11). Christians are called upon to lead a quiet and peaceable life, godly and respectful in every way. The proven character of those who seek leadership in the church is more important than personality, preaching gifts, administrative abilities, or academic accomplishments (Stamps, 1992). A pastor whose quality of life is an illustration of the faith is absolutely essential for Christian leadership. Church leaders have the obligation to live by the norms of Christian ethics as stipulated in 1Tim.3:1-7, Tit.1:3-8. A bishop as God’s steward, must be blameless; he must be hospitable, must not be arrogant or quick-tempered or a drunkard or violent or greedy. In this epistle, much emphasis is laid on the character of prospective Church leaders rather than the position.

1. STATEMENT OF THE PROBLEM

One of the qualities expected of the gospel ministers is integrity. People will repose their trust in those who are reliable and in many cases, it does not matter the title a man is carrying in the society, once he is discovered to be a man whose character is questionable, his tendency to influence the world around him is reduced. According to Roberts (1995) character and integrity are associated word in moral vocabulary; “a person has character if he or she is characterized by such traits as truthfulness, courage, justice and compassion, especially if he or she is able to maintain virtuous action, emotion and thought despite pressures to slacken his or her measure”. In other words, “a person is said to have integrity if he or she is a complete and definite self and has the powers to resist ‘disintegration’ in the face of temptation, suffering, peer pressure, and other adverse moral influences”. Integrity is essential to every person who hopes to earn the trust and respect of those around him and more importantly is very crucial to the gospel minister if he hopes to influence his followers positively.

Trull and Carter, (2004) cited Chaucer who asked “If gold rusts, then what shall poor iron do”. If ministers whom the society looks up to fall for lack of integrity, what then should be expected of lay persons? If any person is going to misbehave, the society does not expect it to be ministers of God who are supposed to be custodians of morality and exemplary living. Ministers are expected to be people who have given themselves to serve others, to serve the needs of others through the preaching and teaching of the word of God. They must not be one against whom a just accusation can be made by any man. In the light of the above and the gaps in existing literature, the study will investigate the effects of ethical misconduct among church leaders in the 21st century society.

1. AIM AND OBJECTIVES OF THE STUDY

The aim of this study is to investigate the effects of ethical misconduct among church leaders in the 21st century society.

Specifically, the study seeks to:

1. Examine the adverse effect of ethical misconduct on the growth of churches in Benue State
2. Examine the adverse effect of ethical misconduct among church leaders on the image of churches in Benue State
3. Investigate the causes of ethical misconduct among church leaders in the 21st century society
4. Find out possible measure of solving the menace of ethical misconduct among church leaders in the 21st century society

1. RESEARCH QUESTIONS

The following research questions will be addressed in the study:

1. What is the adverse effect of ethical misconduct on the growth of churches in Benue State?
2. What is the adverse effect of ethical misconduct among church leaders on the image of churches in Benue State?
3. What are the causes of ethical misconduct among church leaders in the 21st century society?
4. What are the possible measures of solving the menace of ethical misconduct among church leaders in the 21st century society?

1. STATEMENT OF THE HYPOTHESIS

The following hypothesis will be formulated to guide the study:

H0 there is no significant effects of ethical misconduct among church leaders in the 21st century society

H1 there is significant effects of ethical misconduct among church leaders in the 21st century society

1. SIGNIFICANCE OF THE STUDY

The study on ethical misconduct among church leaders in the 21st century society in Nigeria will be of great benefit to churches in Benue State. The study will determine various types of misconduct in most churches in Benue State.

The study will educate the Christian faith on the promotion of morality in the church and ways to dissolve the issues of ethical misconduct. The findings of the will assist policy makers in the church on how to handle the issue of ethical miosconduct in churches.

Also the study will serve as a repository of information to other researchers/students that desire to carry out the same topic and it will also contribute to the body of existing literature on ethical misconduct church leaders in Nigeria.

1. SCOPE OF THE STUDY

The study focuses mainly on the investigation into the effect of ethical misconduct among church leaders in the 21st century society, specifically; the interest of the study will be restricted on Christian churches in Benue State, due to time and finance constraints. Thus, the investigation of the study will be conducted on selected churches in Wannune, Benue State.

1. LIMITATION OF THE STUDY

TIME CONSTRAINTS: One the challenges experienced by the researcher is the issue of time; the research will simultaneously engage in departmental activities like seminars and attendance to lectures. But the researcher was able to meet up with the deadline for the submission of the project.

FINANCIAL CONSTRAINTS: Every research work needs funding; however lack of adequate funds might affect the speed of the researcher in getting materials for completion of the project.

1. DEFINITION OF TERMS

Ethical misconduct means unacceptable behavior or conduct engaged in by a licensed school employee and includes inappropriate touching, sexual harassment, discrimination, and behavior intended to induce a child into engaging in illegal, immoral or other prohibited behavior.

Morality

'Manner, character, proper behavior') is the differentiation of intentions, decisions and actions between those that are distinguished as proper (right) and those that are improper (wrong).

Morality can be a body of standards or principles derived from a code of conduct from a particular philosophy, religion or culture, or it can derive from a standard that a person believes should be universal.

Doctrine

meaning "teaching, instruction") is a codification of beliefs or a body of teachings or instructions, taught principles or positions, as the essence of teachings in a given branch of knowledge or in a belief system.

21st Century Church

Christianity in the 21st century is characterized by the pursuit of Church unity and the continued ... to show mercy, according to one translation, "even to the Jews" (or "also to the Jews"), and refers to "the blindness of that people" (to Christ).

Religion

The term religion refers to faith in a divinely created order of the world, agreement with which is the means of salvation for a community and thus for each individual who has a role in that community. In this sense the term applies principally to such systems as Judaism, Christianity, and Islam, which involve faith in a creed, obedience to a moral code set down in sacred Scriptures, and participation in common practices.