Poverty and the Church in Igboland, Nigeria

By Anthony Okwudili Achunonu

The main objective of this book is to re-evaluate the true meaning of the term poverty in the world as a whole and in Nigeria in particular. From a sociological point of view, poverty is the natural consequence of economic inequity amongst social groups, a type of inequity often generated by the inability of the political class to provide and maintain basic amenities in the society. This book highlights so many complex reasons that are responsible for this type of inability, prominent amongst them being mismanagement of funds in most political setups. Our investigation from this book shows that theres a great difference between the various forms of poverty in western countries and in other countries of the world.
Poverty may be caused by individual, social, cultural, ethical and moral issues. These various causes of poverty are often correlated. In Nigeria, poverty is mainly caused by lack of moral sensitivities amongst political leaders and by lack of initiatives for cultural, social and economic empowerment of the less privileged. Most striking is the fact that there is no basic well-established governmental structure meant to assist those who languish in poverty.
This book discusses the real-life situation of those who suffer and are living in abject poverty. The book also discusses proposals that can help improve their condition. In line with this, the effective contributions the church can make in order to fight poverty will be taken into consideration. In fact, it is not enough for the church to know that the situation of long-term injustice in Nigeria is crippling the country; rather, she has also to live up to her mission vis--vis the poor and the marginalised who are living in the country.

• Language: English
• Publisher: Xlibris US
• Release date: Nov 5, 2012
• ISBN: 9781479732159

Anthony Okwudili Achunonu

Anthony Okwudili Achunonu was born in Isiekenesi in Ideato South Local Government Area, Imo State, Nigeria, on 20 April 1968. He obtained his bachelor of philosophy and bachelor of sacred theology degrees at the Seat of Wisdom Seminary, Owerri—an affiliate institute of Pontifical Urban University, Rome. He was ordained a priest for the Catholic diocese of Orlu on 19 August 2000. Following his ordination to the sacred priesthood, he was appointed as the assistant secretary to the bishop in 2000–2004. He was sent on a mission to Italy in the diocese of Tricarico in 2004. Since then, he has been the Vicario parrocchiale of Santa Maria delle grazie in Oliveto Lucano provincial di Matera. He combined his pastoral activities and studies and got his master’s degree in pastoral theology in Pontificia Facoltà Teologica dell’ Italia Meridionale San Tommaso D’Aquino–Napoli, in the year 2007, and holds his doctorate degree in pastoral theology at Pontificia Universitas Lateranensis Rome 2012. He is always sensible to the problems of his country and the ways to development, especially how to reduce the condition of the poor people who are suffering in the midst of plenty.

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Copyright © 2012 by Anthony Okwudili Achunonu.

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Contents

General Introduction

0.1 Statement of Research

0.2 Motivation and Purpose of the Research

0.3 Scope and Limitation

0.4 Methodology

0.5 Structure of Research

CHAPTER 1 Reality of Poverty in the Nigeria Context

1.1 Introduction

1.2 The Reality of Poverty in Nigeria

1.3 Poverty in the Third World

1.4 The Church and Option for the Poor

1.4.1 What is Option for the Poor?

1.5 Ideology of Poverty

1.5.1 Marxist Point of View

1.5.2 Liberal Point of View

1.6 Etymology of Poverty

1.6.1 The Meaning of Poverty

1.6.2 Kinds of Poverty

1.6.2.1 Voluntary Poverty

1.6.2.2 Involuntary Poverty

1.6.2.3 Absolute Poverty

1.6.2.4 Relative Poverty

1.6.2.5 Objective Poverty

1.6.2.6 Subjective Poverty

1.6.2.7 Spiritual Poverty

1.6.2.8 Moral Poverty

1.6.2.9 Existential Poverty

1.6.2.10 Anthropological Poverty

1.6.2.11 Human Poverty

1.7 Geographical Context of Nigeria

1.7.1 Respect for Life

1.7.2 Respect for Hard Work

1.7.3 Communalistic Life

1.8 Multiethnic Groups

1.8.1 Hausa Group

1.8.2 Yoruba Group

1.8.3 Igbo Group

1.9 Other Ethnic Groups

1.10 Sociopolitical Situation

1.10.1 Pre-Independent Era (1900–1960)

1.10.2 Independent Era and the First Republic (1960–1978)

1.10.3 The Second Republic Era (1979–1998)

1.10.4 Third Republic Era (1999 to date)

1.11 Socioeconomic Context

1.11.1 Occupations and Means of Livelihood

1.11.1.1 Agriculture

1.11.1.2 Trading

1.11.1.3 Petroleum

1.12 Socioreligious Context

1.12.1 African Traditional Religion

1.12.2 Christian Religion

1.12.2.1 Pentecostalism

1.12.2.2 Church Missionary Society

1.12.2.3 Catholic Church in Igboland

1.12.2.4 Islamic Religion

1.13 Sociocultural Context

1.14 Conclusion

CHAPTER 2 Poverty in Nigeria: Causes and Effects

2.1 Introduction

2.2 Causes of Poverty in Nigeria

2.2.1 Political Problems

2.2.2 Leadership Problem

2.2.3 Bribery and Corruption

2.2.4 The Colonial Era

2.2.5 Low Salary

2.2.6 Unemployment

2.2.7 External Debts/Borrowing

2.2.8 Ecological Setback

2.2.9 Wars/Conflicts/Violence

2.2.10 Dependency Syndrome

2.3 Effects of Poverty

2.3.1 Kidnapping

2.3.2 Human Trafficking and Prostitution

2.3.3 Drug Abuse

2.3.4 Hunger

2.3.5 Diseases

2.3.5.1 Malnutrition

2.3.5.2 Malaria

2.3.5.3 Tuberculosis

2.3.5.4 HIV/AIDS

2.4 Programmes towards Poverty Reduction

2.4.1 National Acceleration Food Production Programme

2.4.2 Operation Feed the Nation

2.4.3 Green Revolution

2.4.4 Agricultural Development Projects

2.4.5 National Agency for Food and Drug Administration and Control

2.4.6 Structural Adjustment Programme

2.4.8 Poverty Alleviation Programme

2.4.9 National Poverty Eradication Programme

2.4.10 Nigeria’s Vision 2020

2.4.11 Seven-Point Agenda

2.4.12 World Health Organisation

2.4.13 Nongovernmental Organisations and Their Activities

2.5 Conclusion

CHAPTER 3 Biblical Insight and the Church’s Attitude to the Poor

3.1 Introduction

3.2 The Poor and Poverty in the Old Testament

3.2.1 The Pentateuch

3.2.2 The Wisdom Books

3.2.3 The Prophets

3.3 The Poor and Poverty in the New Testament

3.3.1 The Poor and Poverty in the Teaching of Christ

3.3.2 The Presence of Christ amongst the Poor

3.3.3 Evangelical Poverty

3.4 The Mission of the Church as the Mission of Christ

3.5 The Poor and Poverty in the Magisterium Documents

3.5.1 Rerum Novarum

3.5.2 Quadragesimo Anno

3.5.3 Pacem in Terris

3.5.4 Gaudium et Spes

3.5.5 Populorum Progressio

3.5.6 Octogesima Adveniens

3.5.7 Justice in the World

3.5.8 Laborem Exercens

3.5.9 Sollicitudo Rei Socialis

3.5.10 Centesimus Annus

3.5.11 Ecclesia in Africa

3.5.12 Deus Caritas Est

3.5.13 Caritas in Veritate

3.6 Evangelisation and Practical Charity

3.5.1 Theology of Charity

3.5.2 The Moral Aspect of Charity

3.7 Conclusion

CHAPTER 4 Historical Review of the Church’s Attitude to the Poor

4.1 Human Promotion towards the Poor

4.2 The Poor in the Christian Community

4.3 The Dignity of Human Person

4.3.1 Enhancement of Human Dignity

4.3.2 Principles of Social Justice

4.3.2.1 Structural, not Only Personal Injustice

4.3.2.2 Principles of Solidarity

4.3.2.3 Principles of Subsidiarity

4.4 The Church Responding to the Needs of the Poor

4.4.1 Caritas International

4.4.2 Cor Unum

4.5 The Poor and the Nigerian Church

4.5.1 Catholic Bishops Conference of Nigeria

4.5.2 Justice, Development and Peace Commission

4.6 Catholic Diocesan of Orlu

4.6.1 Early Missionary Activities

4.6.2 Means of Livelihood

4.6.3 Achievements so Far

4.6.3.1 Bishop’s Pastoral Letters

4.6.3.2 Department of Education

4.6.3.3 Department of Health Care Services

4.6.3.4 Department of Communication

4.6.3.5 Human Development Service Organisation

4.6.3.6 Pious Societies

4.7 Conclusion

CHAPTER 5 Contribution of the Church and Pastoral Perspectives

5.1 Contributions as Strategy in Poverty Reduction

5.2 Workable Strategies by the Government

5.2.1 Political Stability

5.2.2 Mobilisation of Civil Society

5.2.3 Conversion

5.2.4 Conscientisation

5.3 Workable Strategies by the Nigerian Church

5.3.1 Towards a New Agenda for the Poor

5.3.2 A Self-Reliant Nigerian Church

5.3.3 More Active Prophetic Role

5.3.4 Agricultural Needs

5.3.5 Education Needs

5.3.5.1 More Human-Oriented Contents of Studies

5.3.6 Health Care System

5.3.7 Poverty Reduction through Media

5.3.8 Dialogue between the Church and State

Evaluation

Conclusion

Selected Bibliography

Appendix

To the late Mrs. Sussana Achunonu (my beloved mother)

To the late Denis Chukwudi Muolete (a man of charity)

To Dr. A. B. C. Orjiako (promoter and voice of the voiceless in Orlu Diocese). May his life continue to be marked out by spirited generosity.

Acknowledgements

This work was originally developed as a doctoral dissertation in the year 2012 with the title: Theological and practical perspective of the Church’s mission to the poor in Igboland, Nigeria.

I wouldn’t have conducted this research if not with the help of different people I encountered during this academic journey. I wish to thank them all. To God who has sustained me with incredible strength and courage at those moments, frustrations were setting in, I say to Him be all glory, honour and adoration forever and ever. Amen.

To these bishops, Most Rev. Dr. Augustine Toochukwu Ukwuoma, Gregory Ochiagha (Emeritus), Vincenzo Orofino and Salvatore Ligorio, I thank them for their invaluable support during the writing of this work. It is right to appreciate the effort of my academic supervisor Prof. Renzo Gerardi for his expertise, invaluable encouragement, inspiration and moral support in the realization of this work. This work would not have been finished without his painstaking corrections, suggestions and sacrifices. He has worked tirelessly and patiently with me even in the turbulent moments for his timely guidance and encouragement, I cannot thank him enough. I am grateful to the correctors of this work; Prof. Flavio Felice and Prof. Giovanni Manzone, whose critical remarks and contributions improved the quality of this work. To the entire staff of the secretariat and library of the University I say thank you for your services. I thank in a particular way Rev. Frs. Peter Okuma and Aloy Osy Orakwe who wrote forewords 1&2 of this book.

I extend my joyful thanks to a host of friends who have been shown me deep concern with seen my effort come true. Of particular mention are Msgrs. Basil Maduike, Obiora Ike, Rev. Frs. Gregory Umunna, Fred Nnabuife, George Chikata, Emma Achuke,Boniface Duru, Emma Madu, Festus Onyebeke, Dominic Nwuzor, Patrick Obinabu, Salvatore Acampora, Giuseppe Filardi, Matino Gennaro, Angelo Auletta, Sim Eboh, Matthew Eze, Jude Osunkwo, Longinus Odum, Joseph Maduike, Justin Odurukwe, Cornelius Onwuekwe, Thaddeus Ihebunike, Francis Ezinwa, Hyginus Obia, Charles Unaeze, Hyginus Agu, Remmy Nwabuchie, Innocent Ezeani, Alfred Okakpu, Michael Akaigwe, Jude Ezike, Innocent Nwachukwu, Uche Aladu, Anthony Ibegbulem, Elias Nwokeke, Cosmas Ajawara, Charles Enyinnia, Collins Ekwebelem, Faustinus Ibebuike, Val Ihim, Martin Osorobi, Ernest Stephen Ndukwu, Thomas Mkpume and a host of others I cannot mention here because of want of space. I will not forget to thank the great jubilee set of priests of Orlu diocese for their encouragement during my research.

I thank in a special way the families that have helped me financially and otherwise to realize this work; of particular mention are Christopher Mmirikwe, Marshall C Agochkwu, Livinus Egonu, Chief E.D. Ibeh, H.R.H. Eze G. Okwuaka, Werner Kuhn, Angelo Colombo, Enzo Chinese, Giacomo Bonardi, Cipriano Calamiello, Prospero Danzi, Nicola Nota, Luigi Rago, Luigi Abate and Pietro Bianco, Tonino Di Dio.

I express my deep felt gratitude towards the entire community of Oliveto Lucano for their tolerance, conducive atmosphere and warm hospitality over these years. My deep gratitude goes to my natural family for their support, prayers and for their been solidly behind me all these while, I say thank you all. I remain ever grateful to Dr. ABC Orjiako for his solidarity to the poor.

To my beloved mother Susana Nwugo Achunonu and my bosom friend Denis Chukwudi Muolete, O Lord! grant them eternal rest.

Foreword I

The concept of poverty is not new to academic rigorousness. From the early days of Greek thoughts through the epoch of Jesus Christ marching through the era of the fathers of the church down to the Enlightenment period, going through the modern period and arriving at the centre stage of post-modernity with its senses and insensibilities, poverty has been the in thing. It’s only the approach that has always made the difference and has put a new mark on the notice board of academic procurement.

There was Jeffrey Sachs, a professor of the Columbia University, with his avowed thoughts of ending poverty at the turn of the millennium; and recently, a more radical approach to the question of poverty is the case of the African academic and visionary Dambisa Moyo who suggested ‘no aid’ as the solution to the African quest for liberation from poverty. All these great minds and more pave the way for tackling poverty, but one needed to personally ‘see poverty’ itself and ‘experience’ it.

Coming from a humble background and growing up from a humble background in which poverty was practically in vogue was a good formation and starting point in addressing the question of ‘practical poverty’. Rev. Fr. Dr. Anthony Achunonu brought this—his Sitz im Leben and Weltanschauung—uniquely into his research on poverty from a home-based experience from Orlu in Nigeria.

Beyond the semantics and playing with words of economists, Tony knew poverty at its roots, and he tackled it from the roots. Going back to the bases of poverty and what causes poverty in Africa, and in Nigeria in particular—corruption and ‘leadership egocentricism’ inter alia—Dr. Tony X-rayed the ways and means of paddling away his people— the Igbo, and the Africans in general—from the shackles and shenanigans of poverty. His conclusion is that the church has a prophetic mission and equally a practical mission of doing something in this regard. Since the leadership has failed to live up to the expectations of the people, they need to be held accountable. The people must live and live well and never die, because they are part of the redeemed humanity of Christ. Tony’s message is clear and forceful.

Such an excellent academic work has no place in the lumber room; it’s worth reading and living. Try it and be convinced.

By Rev. Fr. Dr. Peter Chidi Okuma

Germany

Foreword II

Poverty is an age-long phenomenon experienced by many and resented by all. In this wise, efforts have been made by individuals and groups to at least reduce it. At the global level, the United Nations has rolled out so many programmes, the greatest of which is the Millennium Development Goals (MDGs), geared towards the elimination of poverty. Nations have adopted this to suit their particular situations. Nigeria, for instance, has developed her Vision 2020 that is aimed at reducing poverty by the year 2020.

The Igboland, as one of the largest ethnic groups in Nigeria, has some programmes enshrined in its culture and traditions that take good care of the poor. In fact, the name with which the poor is identified in Igboland says a lot about the effort being made to make the life of the poor better. The poor is called ‘Ogbenye’, which literally means ‘the community gives’. These programmes, however, have not eliminated poverty. They merely added something to the sustenance of the poor.

Apart from the civil and traditional societies, church organisations have equally developed programmes to tackle poverty. Various associations in the church have their own little programmes. Despite all these, it does appear that poverty has defiled every programme developed to checkmate it.

Rev. Fr. Dr. Anthony Okwudili Achunonu, in this work, has come up with a different proposal towards the elimination of poverty. What makes his proposal different is that he brings together programmes at different levels to battle the issue of poverty. This, of course, is as a result of a painstaking research coupled with his privileged ministry amongst the poor both in Europe, where he is based, and Africa, where he comes from.

Not downplaying the possible effects of Father Anthony’s proposals, it is clear that no one proposal has the key to the reduction of poverty. What works for a person or group may certainly not work for another. Thus, it demands a careful study and application both from the poor themselves and those who work towards the reduction of poverty.

Very clear in the lines of this book is the fact that poverty is a phenomenon that is experienced by people everywhere or simply a universal phenomenon. Thinking of its total elimination may be a wild-goose chase. However, at the foundation of what Father Anthony is saying is what I may call improvement of the quality of people’s lives. It is in trying to improve lives that value is added to life.

The church, the state, the poor and all have a work do for a better life. I will humbly describe Father Anthony’s effort as a timely one when many are resigning to fate in the struggle to make a better living. He has shown through his research complemented by his pastoral experience that dealing with poverty from different fronts is better than dealing with a single isolated programme. The ‘arsenals’ put together could form a dependable synergy that will be highly effective in fighting poverty.

You too can do something borrowing a leaf from Father Anthony.

Osy Aloysius ORAKWE, PhD

Sapientia Int’l Media Centre Ltd.

Radio Sapientia, 95.3 FM

Onitsha, Nigeria

General Introduction

0.1 Statement of Research

The general introduction of this work will provide an overview of the context, scope, limitations, methodology, and structure of our study. The theology of human promotion discusses poverty in relation to the image of Africans and how the world has continued to see the continent. The issue of poverty has continued to promote the Western image of Africa as a place of misery. Problems are overwhelming in the world in which we live today. To see human beings in their totality is a project which God entrusted to the church. Nigerian citizens crave to be free from hunger, exploitation, abject poverty, unemployment, human trafficking, drug abuse, bribery, and corruption, etc., irrespective of being blessed with rich natural and human resources. The situation of things in Nigeria is summarised thus: our production system is in disarray, output is low, no employment, income is poor, and prices are high (on this issue, we will give the price inflation of goods and commodities in the country in our later discussion on the reality of poverty). Nigeria, from all development indicators, has achieved the distinction of being ranked as one the worst countries in the world on the international human suffering index. Many people are suffering and dying of hunger while a very few are swimming in riches.¹ According to George Ehusani, The extreme rich have become filthy rich, the middle class, once an endangered species remains a faded class, the subsistence level poor remain stagnant and many of the ‘burgeoning’ starving poor ominously approach a state of destitution.² The challenges created by the rich and the poor in the Nigerian society are affecting the poverty situation of the people. God’s justice makes no distinction between the rich and the poor.³ These social ills and injustices in the world in which we live constitute a serious challenge to the mission of the Catholic Church towards the poor in Nigeria. The church is in the world and not of the world—that is to say that the church in performing the duty entrusted to her is called to scrutinise and interpret the signs of the times⁴ in light of the Gospel. The teaching of the church starting from the past ages have shown us the extent of helping the poor masses in her midst, which they (church) manifest in her various pastoral letters and communiqués. The image of Christ is to shine out in the society through the church so that her credibility may be made more evident to the life of the people. Unless these issues are properly challenged and addressed, we shall continue to sow the seeds of the Gospel of Christ on infertile souls.⁵ The mission of the church has to conform with the mind of Christ, who was sent to announce glad tidings to the poor, to bring the good news to the afflicted, to proclaim liberty to captives and sight to the blind, and to let the oppressed go free (cfr. Lk. 4:18). The unjust social ills and the political instability structures breed injustices that are dehumanising and so give rise to numerous crises in the country. Nigeria is a country where over 60 percent of the people live in dehumanising poverty.

The church has always placed the welfare of the human person at the centre of economic and social life. The church addresses herself relentlessly to specific areas of social concern to the people who are in a vulnerable condition. Such people include the handicapped, the aged, the sick, and those who are mentally sick; they are the poor in our midst. Therefore, in this work, we tend to expose the urgent and necessary mission of the church in her struggle to reduce poverty situation in the country. A discussion on the suffering masses and the church’s mission to the poor brings us close to the doorstep of poverty as one of the major problems confronting the people of the country. Sequel to this, therefore, John Paul II affirmed,

In Africa, the need to apply the Gospel to concrete life is felt strongly. How could one proclaim Christ on that immense continent while forgetting that it is one of the world’s poorest region? How could one fail to take into account the anguished history of a land where many nations are still in the grip of famine, war, racial and tribal tensions, political instability and the violation of human rights.⁶

As we have indicated some of the problems confronting this country are hunger, torture, violence, oppression, terrorism, and conflicts which threaten the life of the people. Nigerians are in a situation where nothing works while the general socioeconomic structure is in frightening condition,⁷ whereas the basic amenities have gradually ascended into luxury. Therefore, this work will highlight the need for a careful examination of more appropriate ways of the church’s pastoral evangelisation strategies in which she could use to reduce poverty of people. More time will be given in the later part of this work by discussing some of the problems and challenges confronting the Nigerian church with the Orlu diocese as our case study. We shall also make an attempt to discuss some factors that contribute to poverty in Nigeria. The church must not forget the poor in her midst and must not be tired in defending and protecting the poor and the oppressed of the earth. Majority of Nigerians, in spite of the great potentials at the nation’s disposal, are still living in deplorable and lamentable poverty. Many people live without shelter and food in the midst of plenty.

The basic human condition in the African continent is the issue of material poverty. Therefore, it becomes a challenge on the part of the church to make faith relevant in action. The Gospel becomes a magna carta for life: seeing Christ hungry and feeding him, naked and clothing him, thirsty and providing him water, sick and visiting him, in prison and coming over to see him (cfr. Mt. 25:35ff). Nigeria suffers from a high level of poverty and rising inequality in spite of her enormous wealth of human and mineral resources. Evidence shows that many Nigerians are suffering and languishing in poverty.⁸ This could be proven by the failure of the various programmes initiated by various political leaders. The mass media, be it local or international, oftentimes display no good news from Nigeria on the matters of the politics, economy, culture, or social life of the country. The media has given wide publicity to the nature and hazards caused by the Biafra war. This is seen in various ways such as the pictures of children who are suffering from hunger or those who have no houses. People in such condition become objects of sympathy and pity by the Western world. Nigeria is a country full of bad news.⁹ The general picture worldwide is that of war, hunger, and disease which ravage the country and make the headline news. Julius Nyerere says the real problem that causes poverty—which is also the thing that creates misery, wars, and hatred amongst men—is the division of mankind into rich and poor.¹⁰ As a matter of fact, we live in an age where good news is no longer news, but the contrast makes the headline news. However, it is more prominent in developing nations like Nigeria where their effects are so glaring. According to Stephen Ezeanya, wherever anyone goes, he sees poverty and suffering staring him in the face. Christ is suffering terribly in his members, the poor.¹¹ In the Nigerian context, poverty is a cankerworm that has eaten deep into the fabrics of the society. The church is in dire need of a Good Samaritan¹² who will come to her aid, considering her mission flows from the mission of Christ.

The Nigerian church has been aware of her mission in spreading the good news of Christ by deepening its roots in the hearts of men and witnessing to it in their lives by making it relevant to the daily concerns of their existence. Therefore, it must address herself relentlessly to the specific areas of social concern, especially on the issue of poverty.

This work seeks to recapitulate some of the vital points shown in the social teachings of the church. The poor, from the looks of things, seem not to have any hope of escaping this horrible condition in spite of the encouragement of the African bishops. The problem of poverty multiplies every day. With the unjust structures in place, the poor becomes poorer, while the rich becomes richer. The situation of the poor in Nigeria calls for an urgent attention. Apparently, a lot has been done in the past, and a lot are still to be done, but they are not adequate in solving the problem. The various governments of Nigeria at various points have tried to come up with some programmes aimed at alleviating the menace of poverty in the country, but have not been successful due to so many factors which we will discuss in the later part of our study. Suffice it to say that we will mention some of the efforts made by some governments in relation to poverty such as the People’s Bank of Nigeria, Community Bank of Nigeria, Better Life Programme, the Family Support Programme, Structural Adjustment Programme, and Petroleum Trust Fund, to mention but a few. These and various other projects set up for poverty-alleviation purposes will be discussed in details in the later part of the work. Many of these programmes have failed due to corruption, ill-preparedness, and other anomalies that characterise the governments. The leadership of the country, both military and civilian,¹³ has not given the nation adequate eloquent services for the growth of the country. There is perceived widespread dilapidation of essential services such as roads, schools, hospitals, and public utilities,¹⁴ and continued tensions, conflicts, and conflagrations based normally on ethnic and religious affiliations. However, the effort to alleviate poverty is evident also in the concern of the church as could be seen in her various teachings and actions both at the universal and local levels. At the universal level, we have the social doctrines of the church that have been so vocal and protective of the poor.

This work, thus, seeks to answer some of the research questions such as the following: How can the church in Nigeria play a specific and concrete role in reducing the poverty of the people? What are the inherent problems that contribute to poverty in Nigeria? How can she put a balance between the social and spiritual needs of the people? Has she made any remarkable influence on the condition of the poor? Can there be a way to remedy the situation? These and other similar questions will guide this research work.

0.2 Motivation and Purpose of the Research

This research is an attempt to explore more possible and practical ways in which the church will effectively realise her mission to the poor in Nigeria. This conviction emanates from the combined fact that the present researcher’s work of so many years in Italy and lived experience in Nigeria. The researcher’s involvement in Nigeria brought him face-to-face with the reality of poverty amongst the people in the towns and villages where he worked. The researcher lived and worked in some towns and villages where many people are really suffering from poverty. But having seen the impact the church has been able to achieve in reducing the poverty situation of the poor, the researcher kept wondering why and what and how best the church could do in ameliorating the poverty of the nation.

The researcher was challenged to move into this research to discover the root cause of poverty and how best the church could do to better the situation for the good of the people and the country. Without much comparison with the situation in developing nations due to the complex and challenging nature of poverty, we have to remember also that the solutions in some cases are peculiar. For what worked in the developed societies such as Europe may not work in developing nations such as Nigeria. Nevertheless, his work with the diocesan bishop of his local church took him to all the corners of the diocese where he saw firsthand the pitiable situation of the poor and how much the church is trying to make a difference. This assignment made the researcher come in contact with the poorest of the poor in his local diocese, Orlu. It exposed him to different problems of the people such as the issue of marginalisation of the poor and the less privileged, unemployment, impoverishment,