Thesis and Dissertation for the Department of Religions

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A COMPARATIVE STUDY OF THE CONCEPT OF EVIL IN CHRISTIANITY AND YORUBA RELIGION
(UNIVERSITY OF ILORIN, 2018) AKINDELE, Samson Kehinde
The problem of evil is explicit on how to reconcile the existence of the omnipotent and omnibenevolent God with the stark reality of evil in the world. Many theists have made several attempts to solve the problem but their proffered solutions are inadequate. The aim of the study was to examine the dynamics of the problem of evil in Christianity and Yoruba religion. The objectives of this thesis were to (i) define the co-existence of God in Christianity and Yoruba religion, (ii) probe into the understanding of God in Christianity and Yoruba religion (iii) examine the variables that are involved in the dynamics of the problem of evil in Christianity and Yoruba religion; (iv) Examine the meeting point of Christianity and Yoruba religion on the problem of evil. (v) Investigate the teachings of Christianity and Yoruba religion on how to cope with the problem of evil. The research methods used were interpretative, comparative and phenomenological interpretative method was adopted to explain the meaning people assigned to the problem of evil, comparative method was to compare and contrast the submissions of Christian and Yoruba religious adherents, while phenomenological method was employed to examine the events and experiences of evil in Christianity and Yoruba Religion. The findings of this study were that i. God is conceived as omnipotent, omnibenevolent and omnipresent in both religions has not changed. ii. God is an ontological Being that is fundamental to the belief systems of both Christianity and Yoruba Religion. iii. Yoruba religion synthesize the relationship between Satan and Olodumare they protect God’s Omnipotence by perceiving Satan as God’s messenger while Christianity tends to rob God of His Omnipotence by regarding Satan as God’s arch enemy who is always mounting pressure on good things created by God.; iv. The meeting point of Christianity and Yoruba religion is the willingness to accept the goodness of God in spite of evil in the world He created and that man is essentially responsible for evil; and v. Yoruba religion down play the problem of evil by their dualistic approach to it. Good and evil are not two distinct realities in isolation they are related to each other. They are dialectical. Therefore, evil does not contradict divine reality Christianity on the other hand proposes a Christ-centered, God’s Spint controlled life, as a way out of the dominance of evil experiences. The study concluded that; Yoruba religion has more convincing solution to the problem of evil than Christianity. Evil is consistent with the world as created by God. Therefore, the thesis recommended that scholars in relevant fields should consider the solution proffered by Yoruba religion and endeavour to promote African philosophy in universal scholarship.
IGBOMINA MUSLIMS AND THE DEVELOPMENT OF ISLAM IN YORUBALAND (1940-2017)
(UNIVERSITY OF ILORIN, 2018) BAMIGBOYE, Yusuf Adebola
Islam had been known to the Yoruba people centuries before the Jihad of Uthman Dan Fodio.The religion became widely spread in Yorubaland through different scholars and traders. Appreciable number of research studies had been carried out on Islam in Southwestern Nigeria, but not much attention had been paid tohow Islam developed in Igbominaland and the contributions of notable Igbomina Muslims on the spread of Islam in Yorubaland. The objectives of this study were to: (i) examine the challenges faced by the early Muslims in the spread of Islam in Igbominaland; (ii) establish how Muslims in Igbominaland aided the spread of Islam in Yorubaland; (iii) discuss the roles played by some notable clerics, Muslim philanthropists and other Igbomina scholars in the rooting of Islam in Yorubaland between 1940 and 2017; (iv) appraise the extent to which Igbomina Muslims have contributed to the growth of Islam educationally, socially and spiritually among the Yoruba Muslims; and (v) identify some aspects of life where Igbomina Muslims have not explored satisfactorily. This study employed qualitative research design using the historical method. Historical method was used to trace the history of the development of Islam in Igbominaland and to give a vivid description of the various means through which Igbomina Muslims contributed to the growth of Islam in Yorubaland. A total of eighty-one people including proprietors of Islamic learning centres, teachers, Imams, Sufis and philanthropic Muslims who were indigenes of Igbominaland were purposively selected for interview. Participants’ observations were also used for eliciting information. The findings of this study were that: (i) Igbomina Muslims encountered series of challenges from the traditionalists in their bid to propagate Islam, while the introduction of Western education for some time halted the growth of Islamic learning in Igbominaland; (ii) some Igbomina Muslims moved to Lagos not only for business or economic ventures; but to acquire Islamic knowledge, and establish schools in Lagos and other areas in Yorubaland; (iii) Igbomina jihadists and clerics openly carried their da’wah activities; while philanthropist Muslims sponsored mosque and school constructions; (iv) Da’wah on electronic media; songs on discs and recording of Qur’anic protective chapters on cassettes were used to propagate Islam and to assist the Muslims spiritually; (v) the area has also produced Sufi legends and spiritualists who have contributed greatly in the area of spiritual guidance to Yoruba people at home and in the diaspora; and (vi) the Igbomina Muslims have not explored satisfactorily in the area of establishment of hospitals, manufacturing industries and financial institutions. The study concluded that the Igbomina Muslims have indeed made indelible marks on the sand of time in the area of Islamic development in Yorubaland. The study therefore recommended that Igbomina Muslim scholars should not relent in propagatingIslam and that their da’wah activities should include the grassroots. Muslim philanthropists should also embark on funding of projects that match with the pace of developmental needs of the society.
AN EXAMINATION OF THE SALAFIYYAH SCHOLARS’ DISCOURSE ON SUFISM
(UNIVERSITY OF ILORIN, 2018-01) YUSUPH, Dauda Gambari
Tașawwuf is the process of realising the ethical and thespiritual ideals of Islam. The practice of Sufism has been generating controversies among various Islamic scholars including the Salafiyyahadvocates,who uphold that Islam should be practised the way it was in the first three generations of Islam. There is, therefore, the need to clear the air in order to liberate the Muslims from the wilderness of doubts occasioned by these disagreements. The aim of the study was to examine the discourse and the submissions of some of the Salafiyyah scholars on Sufism with a view to appraising their arguments on Sufism and determining their objectivity and faithfulness to the primary sources of Islam. The objectives of the study were to: (i) determine whether Salafiyyah should be understood as a Madhhab or Manhaj; (ii) determine the level of compliance of the Salafiyyah advocates in the modern time with the teachings of the classical Salaf; (iii) evaluate the discourse of Salafiyyah scholars on Sufism; (iv) evaluate the discourse of the scholars on the concept of Bid‘ah (innovation) in Islam; and (v) assess the relationship between the Salafiyyah and Şūfī adherents and their impacts on the Nigerian Muslims. This work adopted historical, exegetical and empirical methods. Since the contentious issues between the two groups have a strong historical base in Islam, historical method assisted in tracing the accounts of both of them. The exegetical method was used to analyse doctrinal issues in their works. Also, the empirical method availed the study the opportunity to conduct interviews, where necessary, to substantiate the facts that are contained in the works of each of the two groups. The findings of the study were that: i. theSalafiyyah is better understood and conceived as a Manhaj and not Madhhabas being demonstrated by the modern Salafiyyah scholars; ii. manySalafiyyahadvocates in the modern time are not in absolute compliance with the teachings of the classical Salaf; iii. there are many irreconcilable disparities between the submissions of the classical and the modern Salafiyyah scholars on Sufism; iv. Bid‘ah (innovation) is not a concept that is absolutely rejected in Islam and its divisibility is inevitable; and v. the relationship between the Salafiyyah and the Ṣūfī adherents in Nigeria is sour and this causes disunity among the Muslims with little or no move from anybody to address it. The study concluded that some Salafiyyah scholars are not objective in their criticism of Tașawwuf because many of their submissions are based on assumptions and over generalisations. The study recommended a re-examination of the positions of the modern Salafiyyah scholars on Sufism by themselves, and that theSufi should sanitise their members and get rid of pseudos in their midst. A further research to determine the similarities or otherwise between Sufism and groups like Shicah and Tablīgh Movements among others, is equally recommended. This will reduce misconceptions among the Muslims.
EXEGETICAL ANALYSIS OF PHILIPPIANS 2:1-11 ON THE SUSTAINABILITY OF UNITY IN ECWA ILORIN DISTRICT CHURCH COUNCIL, NIGERIA
(UNIVERSITY OF ILORIN, 2018-02) AMODU, Abraham Mosadolorun
The Church as the body of Christ comprises people who have a common bond and share life expressed in fellowship (koinonia) which is the basis and ground for mutual association and expression of the Christian relationship. Unfortunately the Church is also divided on the basis of certain factors such as nepotism and power struggle. Though this divisive situation was alien to the Sudan Interior Mission (SIM) that gave birth to Evangelical Church Winning All (ECWA), it has characterised ECWA, especially ECWA Ilorin District Church Council (IDCC) through some decades of its existence. IDCC has witnessed unity in recent years, which if guarded could be strong and durable. The main aim of this study was to examine the sustainability of unity on ECWA IDCC in the light of Philippians 2:1-11. The objectives of the study were to: (i) investigate the causes of disunity and conflicts in IDCC; (ii) assess the place of unity among SIM/ECWA missionaries and early converts of the church; (iii) do an exegetical analysis of Philippians 2:1-11 with the aim of understanding the literal and theological meanings of the self-abnegation of Christ; (iv) point out the relevance of Christ’s humility to the promotion of unity in ECWA IDCC; and (v) educate members of ECWA IDCC on continuous sustainability of unity in the church. The research methods adopted in this thesis were historical and exegetical. The historical method provided biblical and denominational records of events. The employment of exegetical method was to explain some critical biblical expressions, particularly Greek, for the right interpretation and correct applications of relevant texts to the issue of church unity. The findings of this study were that: i. conceit, sectionalism, nepotism and power tussle based on ethnic diversity were allowed to breed rivalry and jealousy in IDCC; ii. unity among SIM/ECWA missionaries and early converts was achievable because both lived up to their profession of a common bond in Christ Jesus; iii. self-abnegation of Christ is not self-disparaging but an antithesis of pride, self-conceit and selfishness that is crucial to good human relationship; iv. special endowment is a factor in the promotion of unity by paying indiscriminate attention to the needs of others as Jesus selflessly did despite his exalted position; and v. ECWA IDCC members are taught on the need to live in and sustain unity through programmes such as joint fellowship, joint board of elders’ meeting, central choir, and IDCC conference. The study concluded that unity is the bedrock of progress and harmonious co-existence in any organization. Disunity comes if such an organization loses focus and allows crises to grow unchecked because unimportant things have been given prominence over the important. But the desire of Jesus is that the church should be one and this should be the passion of every Christian, leader or follower. The study recommended that the leaders and members of ECWA IDCC needed to live in and sustain unity among themselves by following after the example of Jesus.
THE GROWTH AND IMPACT OF THE ANGLICAN CHURCH IN NUPELAND, 1903-2009
(UNIVERSITY OF ILORIN, 2018-04) SAMUEL, Zubairu Josiah
The Church Missionary Society (CMS) came as the pioneer Christian mission to Nupeland. After several years of attempts, the CMS was able to plant Churches in the nooks and crannies of the land. Despite this fact, Christianity is observed to be making a very slow progress in Nupeland after almost two centuries of its existence. The aim of the study were to: (i) identify the impact of the Anglican Church in Nupeland between 1903-2009 (ii) examine the response of the Nupe people to the Christian Gospel within the time of study, (iii) analyse the efforts of the indigenous missionaries who worked to establish the mission and (iv) explain the factors responsible for the epileptic growth rate and expansion of the Anglican Mission in Nupeland. The research methods adopted for this study were historical and analytical. These methods were utilized for enquiry into the past and to have a better analysis of the data gathered in this work respectively. The theoretical frame-work used was that of Andrew Walls: the Indigenization and Pilgrimage Principles. The findings of the study were that: (i)The arrival of the Anglican Church in Nupeland has impacted Nupeland in the areas of religion, economy, agriculture, socio-culture, politics, education and health; (ii)The response of the Nupe to the Christian Gospel is largely dependent on social and cultural factors such as the Nupe world-view, communal life, linguistic considerations, respect for elders and traditional rulers, etc; (iii) Many Anglican Churches were established in Nupeland through the efforts of the indigenous missionaries such as Samuel Ajayi Crowther, Abraham Akon, Daniel Akerele, Nda Jeremiah, Josiah Alhassan, Daniel Tijiko, Solomon Yisa, etc (iv) The Anglican Church has not been able to spread beyond its present borders due to various challenges such as sickness, death of some missionaries, socio-cultural and political factors, unfavourable environmental conditions, influence of the Pentecostal Churches, Schism within Anglican Church, among others. The study concluded that the Anglican Church in Nupeland has not paid much attention to the socio-cultural life of the Nupe people. This accounts for slow growth rate of the Anglican Church in Nupeland. The work therefore, recommended that the Nupe indigenous missionaries should be recruited more and encouraged to live among the people, among whom they ministered.
A STUDY OF SELECTED THEOLOGICAL THEMES IN THE TAFSĪR OF ’AL-’IMĀM ’AL-’ALŪSĪ’S RŪḤU’L-MACĀNĪ
(UNIVERSITY OF ILORIN, 2018-06) SURAJU, Saheed Badmus
cAqīdah (Creed) is the foundation upon which all other Islamic activities are built. This is well enunciated in the Qur’ān, with supportive proofs in the Sunnah. However, cAqīdah has been generating controversy among Mufassirūn (Qur’ānic Exegetes) of the early, medieval and modern periods. It is against this backdrop that this study aimed at studying selected theological issues in the Magnum Opus Tafsīr of ’al-’Imām ’al-’Alūsī’s Rūḥu’l-Macānī. The objectives of the study were to: (i) assess the view that ’al-’Imām ’al-’Alūsī is a controversial scholar; (ii) determine the quality and appropriateness of ’al-’Imām ’al-’Alūsī’s argument and its consonance or otherwise with the fundamental principles of Islam; (iii) investigate ’al-’Imām ’al-’Alūsī’s modes of treating theological matters; (iv) highlight the contributions of ’al-’Imām ’al-’Alūsī towards the correct understanding of the Qur’ān in general and theology in particular; (v) examine the differences in the classification of Tafsīr Rūḥu’l-Macānī; and (vi) evaluate the discussion of ’al-’Imām ’al-’Alūsī on the convergent and divergent theological verses. The study adopted historical and exegetical methods. Historical method was used in rendering the historical accounts of ’al-’Imām ’al-’Alūsī, while exegetical method assisted in analysing ’al-’Imām ’al-’Alūsī’s discussion of verses with theological connotations in the light of Qur’ān and Ḥadīth. The findings of this study were that: i) ’al-’Imām ’al-’Alūsī is an objective scholar, as his Minhaj (method) is clear from his discussions on theological issues; ii) ’al-’Imām ’al-’Alūsī always refers to the Salaf Ṣāliḥ, making his arguments to be of high quality and in accordance with the fundamental principles of Islam; iii) ’al-’Imām ’al-’Alūsī’s modes of treating theological matters were indicative of his mastery of exegesis for discussing theology-related verses clearly; iv) theological divergences were not only borne out of philosophical thinking in defence of individual sect and lack of proper understanding of the Islamic texts, but also for lack of reference to the pristine Islam; v) Tafsīr Rūḥu’l-Macānī is a class on its own for combining kinds of Tafsīr, a quality which seems rare in other Tafsīr books; vi) theological discussions of ’al-’Imām ’al-’Alūsī subsumed, to a large extent, the views of these Islamic sects: Sunnites, Shiites, Ashcarites and Muctazilites, including the Ṣūfiyyah; and vii) discussion on theological issues by the contemporary Muslims is predicated upon the stand of Salaf in order for theological differences to be resolvable. The study concluded that Rūḥu’l-Macānī is an exegetical book, which ranked among similar works by the renowned Mufassirūn, based on the understanding of the early predecessors and that theological differences are resolvable through Tafsīr if dissociated from individualism, sectarianism, shallow research, superciliousness and haste in giving Islamic verdict. The study, therefore, recommended a re-examination of the divergent theology-related issues based on the understanding of the pristine Islam that is free from extraneous philosophical thinking.
THE SURVIVAL OF AFRICAN TRADITIONAL RELIGION IN IGBOMINALAND IN THE MIDST OF CHRISTIANITY AND ISLAM
(UNIVERSITY OF ILORIN, 2018-06) ADETOYESE, John Olu
The over-all dominance of Christianity and Islam in the religious landscape of Igbominaland, and Nigeria, has made the current and future status of ATR, look precarious. The motivation, therefore, for any research work on ATR in Nigeria today, as it was for this particular research effort, would no longer be its nomenclature, practises or weaknesses. These areas had been covered in previous research works of scholars in ATR. The aim of this study was to discover whether ATR is dead or still alive, using Igbominaland as a case study. The objectives of the study were to: (i) discover how vivacious ATR is in Nigeria using Igbominaland as a microcosm; (ii) find out some of the festivals and worships that are still observed in ATR in Igbominaland; (iii) evaluate the degree of interest and participation by the current generation in ATR worships in Igbominaland; (iv) evaluate the extent to which ATR adherents co-exist with others in Igbominaland; and (v) find out if, indeed, there is hope for ATR in Nigeria using Igbominaland as a case study. The methods adopted were historical enquiry, participant observation and interview methods. The historical enquiry method was used to investigate what happened within time and space in Igbominaland. Participant observation was done to appraise the commitment of the adherents to their religion while interview was also carried out to know how ATR is fairing in Igbominaland. Since Igbominaland is too vast to be covered by a single researcher, a survey of ATR practices was carried out in ten towns and villages to draw conclusions on the true position of ATR in Igbominaland, and Nigeria at large. The findings of this study were that: (i). ATR, in Igbominaland, is very resilient and can still be reckoned with because of the attention and patronage it is enjoying even by the adherents of other religions; (ii). Ogun, Esu, Osun, Epa and Sango divinities are still being celebrated and worshipped elaborately in Igbominaland; (iii). Youths are participating interest in ATR worships, festivals and observance of culture; (iv). ATR adherents in Igbominaland are peace promoters in their various communities; and (v). There is hope for ATR in Igbominaland looking at the level of community participation, consultations and patronage in times of celebrations as well as in times of crises. The study concluded that ATR remains a major religion in Nigeria judging by what was found on ground in Igbominaland. Since ATR is still surviving in spite of the overwhelming influence of Christianity and Islam, the study then recommended that, proper mentorship be encouraged to groom the younger generation to take over from the older generation. Students are also encouraged to study ATR in elementary and tertiary schools as people study CRS and IRS. Government should give recognition to ATR in the areas of public holiday declarations and oath taking in Law Courts.
THE GROWTH AND IMPACTS OF EVANGELICAL CHURCH WINNING ALL IN ÌGBÓMÌNÀ LAND, KWARA STATE, NIGERIA (1912-2012)
(UNIVERSITY OF ILORIN, 2018-07) ABỌLARIN, Isaac Adeṣina
The Sudan Interior Mission/Evangelical Church Winning All (SIM/ECWA) was one of the mission agencies that brought Christianity to Nigeria.The Mission was introduced to Ìgbómìnà land, Kwara State, in 1912. Prior to the coming of SIM/ECWA, into the land, significant development was a mirage. The aim of this study was to document the impacts of this mission in Ìgbómìnà land, Kwara State, Nigeria. The objectives of this study were to: (i) examine how SIM/ECWA penetrated Ìgbómìnà land; (ii) investigate the level of development of the mission in Ìgbómìnà land over the period of one hundred years (1912-2012); (iii) document the various impacts of the mission onÌgbómìnà land; (iv) appraise the contributions of Nigerian converts to the spread of SIM/ECWA in Ìgbómìnà land; (v) examine the ability of ECWA to sustain the legacy passed to her by SIM; and (vi) assess the impact of SIM/ECWA as an agent of socio-economic transformation of Ìgbómìnà land. This study employed qualitative research design using the historical method. Historical method was used to trace the history of the development of SIM/ECWA in Ìgbómìnà land and to give a vivid description of the various means through which the Church penetrated the towns and villages in the area. A total of thirty-two people including clergymen, elders, chiefs and members of SIM/ECWA who were indigenes and non-indigenes of Ìgbómìnà land were purposely selected for interview. Participant observations were also used for eliciting information. The findings of this study were that: (i) SIM/ECWA came into Ìgbómìnà land through Òrò-Àgọ́ in 1912 via Rev. GuyWilliam Playfair and penetrated other towns and villages in the land through house to house preaching, friendship with traditional rulers and healing strategies; (ii) SIM/ECWA that started with only one mission station and one local church in 1912 had spread widely with five mission stations, three District Church Councils and over one hundred Local Church Boards all over Ìgbómìnà land; (iii) SIM/ECWA had tremendous impacts on Ìgbómìnà land in the areas of education, economy, social, medical, etc; (iv) Nigerian converts like Ìjẹ̀sà cloth traders (Òṣómàáló), and persons like Jamu Adeniyi, Abraham Buremoh, and many more had contributed greatly to the spread of SIM/ECWA in Ìgbómìnà land by establishing SIM/ECWA Local Church Boards; (v) ECWA has not been able to sustain all the legacies passed on to her by SIM, specifically, in the of aspect medical services in the land; and (vi) SIM/ECWA was an agent of socio-economic transformation in Ìgbómìnà land as its Radio Eternal Love Winning All (ELWA) in Igbaja boosted the social status of the land and helped greatly to transform the people. The study concluded that the growth of SIM/ECWA Mission in Ìgbómìnà land has not been static asits impacts have been felt all over Ìgbómìnà land. The study recommended that ECWA should work hard to sustain and improve upon SIM legacies in Ìgbómìnà land and that it should make efforts to resuscitate Radio ELWA for gospel broadcasting.
A STUDY OF THE APPROACH OF SHAYKH ABDUL-HAMĪD KISHKIN HISFĪ RIHᾹBI-T-TAFSĪR
(UNIVERSITY OF ILORIN, 2018-07) HUSEIN, Mohammed Sani
Ever since the completion of the revelation of the Qur’an more than fourteen centuries ago, many eminent scholars have embarked on the interpretation and explanation of its meanings, from the prophetic period up to the present time. FīRihābi-t-Tafsīr,a book on the interpretation of the Qur’an, written by Kishk, is unique in its approach of relating the meaning of the Qur’an to contemporary issues. It is to this end that this work studied the various approaches and styles adopted byShaykhKishk in the interpretation of the Qur’an. The objectives of this work were to:(i) examine the approach of Shaykh Abdul Hamid Kishk to Tafsīr; (ii) discuss the characteristics of some chapters contained in the work of FīRihābi-t-Tafsīr; (iii) examine the uniqueness of FīRihābi-t-Tafsīr; (iv) highlight Kishk’s historical milieu and environmental challenges which influenced his Tafsīr; and (v) evaluate some socio-political issues raised in the Tafsīr with a view to appraising Kishk’s positions on them. The research methods adopted were historical, exegetical and descriptive. Historical method was adopted to highlight the profile of Shaykh Abdul Hamid Kishk, while exegetical method was used for thorough explorative discourse of the selected themes in the Tafsīr. Descriptive method was equally adopted for the clarification of verses selected to address some socio-religious issues and relate them to contemporary life. The findings of the study were that: (i) ShaykhKishkadopted simple and logical style in the interpretation of the Qur’an; (ii) Interpretation to every chapter of the Qur’an has a preamble, consisting of some significant information that connect directly to the lessons of the Qur’an; (iii) FīRihābi-t-Tafsīris unique due to its frequent use of poetry in buttressing any given issue; (iv) the author of FīRihābi-t-Tafsīr went through numerous and severe challenges, persecution and imprisonment which made him stronger than ever; and (v) Kishk raised the issue of leadership in Islam to point out the relationship between the ruler and the ruled, and thiseffort landed him into problems. The study concluded that, Kishk’stafsir is relevant to the society because of its ability to deploy verses of the Qur’an to solving socio-political problems in contemporary society. The unique feature of the work is more exposed in its discussion on verses of the Qur’an that relate to marital and other social Issues. The study therefore recommended that, contemporary scholars should follow suit so that the Qur’an will no longer be seen as a mere literature but a document that provides solution to contemporary problems.
The Impact of the United Missionary Church of Africa in Kebbi South Senatorial District, Kebbi State, Nigeria.
(UNIVERSITY OF ILORIN, 2018-07) ZAKA, Ahuche Peter
The United Missionary Church of Africa (UMCA) was introduced to Kebbi South Senatorial District (KSSD) of Kebbi State in 1925. Though the Senatorial District is a predominantly Christian community, Islam, Christianity and African Traditional Religion are being practiced by different members of the same family without prejudice. Being the first Christian organization in the District, her impacts on the people of the area have not been properly documented. The aim of the study was to assess the activities of UMCA in KSSD from 1925 to 2017 and document some of her significant contributions in the socio-economic development and promotion of peace and harmony in the region. The objectives of the study are: (i) to give a concise history of UMCAas it relates to her role in establishing the Christian faith in KSSD; (ii) examine the contributions of UMCA to the socio-economic life of the people of KSSD;(iii) analyze the contributions and activities of the leaders of the denomination as it affects the growth of UMCA; (iv) examine the influence of other religions and other Christian denominations on the activities of UMCA in KSSD; and (v) access the challenges and prospects of UMCA as a denomination in KSSD. Historical and Descriptive methods were adopted for the study. Historical method was used to dig into historical antecedence of UMCA and KSSD, while descriptive method assisted to give the description of various contributions of the UMCA to social changes in the area of study. Data were collected through interviews, observations and archival and library consultations. The findings of the study were that: i. UMCA is the first Christian denomination in KSSD and it came through the United Missionary Society (UMS) from Salka; ii. UMCA played leading role in the socio-economic life of the people by establishing educational institutions, hospitals and introducing modern mechanized farming in KSSD; iii. Some leaders of the denomination are sustaining the legacies of the founding fathers, though denominational hierarchy and internal squabbles impeded its growth in some places; iv. Influx of religious fanaticism from some religious groups impacted negatively on the activities of UMCA in KSSD as this bred suspicion, intimidation and jealous in the area; and v. UMCA was affected by many challenges including lack of funds, ethnic crisis, media propaganda, religious bigotry, syncretism and leadership tussles. The study concluded that the UMCA had contributed immensely to socio-economic life of in spite of numerous challenges facing it. The study therefore recommended that the UMCA denominational leaders should be more proactive for greater achievements by reaching out to donor agencies and solving the problem of leadership within members of UMCA. It should also explore the information and communication technologies (ICT) to harness her potentials; establish more schools, cybercafés, hospitals, and seek other viable sources of income.

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