Biblical Restitution and the Nigerian Church
| dc.contributor.author | Michael Oladele Olorunnimbe Ph.D, | |
| dc.contributor.author | Olumuyiwa Aduralere Ajetomobi, | |
| dc.contributor.author | Sunday Elijah Iyanda | |
| dc.date.accessioned | 2026-04-21T11:19:16Z | |
| dc.date.available | 2026-04-21T11:19:16Z | |
| dc.date.issued | 2025-12 | |
| dc.description.abstract | Restitution has been one of the controversial issues among the Nigerian Christian Church. Many Christians accept it; many do not accept it, while many are indifferent about it. To those who accept and practice it, they believe that, if one claims to have repented from his past sinful ways and failed to restitute for his past errors, he has not repented from his sins. The antagonists believe that, once you are forgiven by GOD, restitution is needless since we cannot restitute in all cases. The third group however, does not oppose nor support it. This has created and still creates misunderstandings among various Christian’s denominations today. This paper aims to examine biblical restitution and the Nigerian Church. Some lessons. Its objectives are; to shed light on what restitution was practiced in the biblical days; the types of restitution. How it is being practiced now; and what some selected Churches teach on restitution. The methods adopted in this paper were comparative and empirical. The findings of this paper show that: restitution had been practiced in the Middle East before the formation of the Israelite nation and religion, restitution was introduced to the Israelite when the Mosaic laws were given to them; it was also practiced in the New Testament days and being passed down as doctrine; there are two types of restitution namely, voluntary and involuntary; and restitution as a doctrine has been subjected to various debate in various Churches in Nigeria. The paper concluded that restitution. If it is observed honestly and sincerely, can create avenues for proper reconciliation; but that it can also create problems if not properly and adequately handled as we cannot restitute for all our misgivings. Restitution, instead of causing division among Christian Churches should be used to unite and reconcile the victims and their assailants, as was done by Paul while returning Onesimus to Philemon. | |
| dc.identifier.issn | 2714-3090 | |
| dc.identifier.uri | https://uilspace.unilorin.edu.ng/handle/123456789/17505 | |
| dc.language.iso | en | |
| dc.publisher | Akwam ibom State University. | |
| dc.relation.ispartofseries | Vol. 5 (2); 221-241 | |
| dc.subject | Biblical | |
| dc.subject | Restitution | |
| dc.subject | Nigeria | |
| dc.subject | Church and Lessons | |
| dc.title | Biblical Restitution and the Nigerian Church | |
| dc.title.alternative | Some Lessons | |
| dc.type | Article |