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Citation:  Elekwa, Darlington Ejikeme. “Ministry Context Exegete, Leadership Philosophy, and a
Model for Teaching Pastors the Pure Gospel in a Prosperity Gospel Context.” D. Min.,
Tyndale University, 2020.


***** Begin Content ******

Tyndale University

Ministry Context Exegete, Leadership Philosophy, and a
Model for Teaching Pastors the Pure Gospel in a Prosperity Gospel Context

A Research Portfolio

Submitted in partial fulfillment
of the requirements for the degree of

Doctor of Ministry
Tyndale University

By

Darlington Ejikeme Elekwa

Toronto, Canada

May 2020
Copyright © 2020

by Darlington Ejikeme Elekwa
All rights reserved

iii
ABSTRACT

This portfolio consists of three key parts. Part one focuses on the exegetic
consideration of the researcher's ministry context and ethno-cultural
autobiography. The second part comprises the researcher's leadership philosophy
and preferred leadership model. The third part researches strategies for training
pastors to preach the pure gospel of Christ in a prosperity gospel context. Lack of
seminary training and other remote factors outside the scope of this portfolio,
biblical misinterpretation and preaching of a different gospel continue to hold
sway in Jos, Nigeria. After signing the on-going consent letter, ten pastors were
chosen to participate in the research based on their age, residential status, and
number of years in ministry. The research data were gathered from the
participants at a two-day research workshop, participants' observations and
participants' interviews, and workshop evaluations. Extra information was
volunteered by two participants. Data were subjected to open coding, selective
coding, axial coding and in-vivo coding approaches. Analyzed data strongly
suggested that the dinner table training model, cell phone correspondence course
model, and customized coaching and mentoring were prominent among other
training models suggested by participants. Although two out of ten participants
did not see the need for pastors training, but evidence from analyzed data points
to the contrary. The collective wisdom of most participants was deployed to
develop strategies for training pastors to become preachers of a Christ-centered
pure gospel rather than preachers of a different gospel (Galatians 1:6,7).

vi

DEDICATION

	This work is wholeheartedly dedicated to the Almighty God, King of
kings and Lord of lords, who was, who is, and who is to come. To Patrick and
Janet, Joseph and Cecilia, Dr. Tola and Lizzy. They touched my life in many
ways along my life's journey. They have translated into glory and are awaiting
our reunion when the trumpet sounds.

vii

ACKNOWLEDGEMENTS

	The journey of life is never made in a straight line. To some individuals,
life's journey could be dreary and very lonely but to others there is never a dull
moment along the way. Colleagues, family, and friends keep journeying along
with me. They journey along with me shoulder-to-shoulder, side-by-side to make
my journey delightful. Several individuals such as the late Rev Festus Amobi with
whom I worked for several years, have made my journey very bearable for which
I am deeply grateful. Space may not allow me to acknowledge all of you by name.
Please know that even if your name does not make the list below, you are also
greatly appreciated.

	I am indebted to Dr. Paul Bramer, a pastor, a teacher and a humble servant
leader. Dr. Mark Chapman, a thorough, painstaking, patient and passionate
teacher, Dr. Michael Krause, a pillar of sorts, Dr. Bill Thornton, an encourager,
Dr. Peter Schuurman, Dr. Tim Jacobson, Dr. Lucas Van Boeskoten, Mrs.
Catherine Yeung and all my peers from cohorts four through cohort eight,
Tyndale University Toronto, Canada.

	My gratitude also goes to my cousin Mr. Emeka M. Akubueze and his
family, Rev. Moses and Gloria Onwubiko, Debby Hagar, Richard Hays and the
Grace Evangelistic Ministries family. I must mention Rev. Adeleke and his
family, Eugene Kosasih and his family, Mr. Praveen and his family, members of
my connect class, the leadership and members of Richmond Hill Baptist Church,

viii

Calgary, and my men’s prayer group at Coco Brooks Pizza, Southeast Calgary,
led by a humble business man and servant of God, Richard Osowei.

	This acknowledgment would be incomplete without expressing my
profound gratitude to the wife of my youth, Ngozi Elekwa, for her unflinching
support. One of Ngozi's love languages is food. I learned that lesson from my
youngest daughter a year ago. Her food has kept my energy level normal all these
years. She constantly nudged and encouraged me to complete this project. I am
also indebted to my four amazing children, Grace, Joshua, Victoria Etaje (Nee
Elekwa), Gloria and my grandchildren Amarissa and Madonna. Thank you all for
being there for me.

ix

TABLE OF CONTENTS

LIST OF TABLES .... xii

LIST OF FIGURES .... xii

CHAPTER I: INTRODUCTION .... 1

Overview of Chapters .... 4

Opportunity .... 5

Innovation .... 7

Definition of Key Terms .... 8

Prosperity Gospel .... 8

Christ-Centered Pure Gospel .... 10

11 .... Research

CHAPTER II: EXEGESIS OF RESEARCHER'S MINISTRY CONTEXT .... 12

Brief Background of the Researcher .... 12

Personal Assessment and Family Life of Researcher .... 18

Ethnocultural Context of the Researcher .... 21

Spiritual Context of Research .... 24

CHAPTER III: THE RESEARCHER'S PHILOSOPHY OF LEADERSHIP .... 26

The Need for Leadership Paradigm Shift .... 26

Servant Leadership .... 30

Definition of Servant Leadership .... 31

Sources of Leadership Authority .... 35

Philosophy of Leadership .... 37

CHAPTER IV: FIELD RESEARCH DETAILS .... 39

Methodology and Methods .... 39

Research Field .... 40

Research Scope .... 42

Research Limitations .... 42

Power Differential .... 43

The Research Theological Rationale .... 44

Methodology .... 47

Methods .... 47

Participant Observation .... 50

Interview Response Data Analysis .... 60

Pre-Interview Evaluation Analysis .... 67

Findings .... 68

Interpretation .... 70

Outcome .... 73

x

CHAPTER V: CONCLUSION, IMPLICATIONS, FURTHER RESEARCH,
AND LESSONS LEARNED .... 80

Conclusion .... 80

Implications .... 82

Further Research .... 83

APPENDIX I: PARTICIPANT'S INFORMATION LETTER .... 86

APPENDIX II: RESEARCH ONGOING CONSENT FORM .... 89

APPENDIX III: INTERVIEW QUESTIONS .... 91

APPENDIX IV: CONFIDENTIALITY AGREEMENT .... 96

APPENDIX V: RESEARCH TIMETABLE .... 98

APPENDIX VI: WORKSHOP PROGRAM .... 100

APPENDIX VIII: DIAGRAM OF THE RESEARCH .... 103

APPENDIX IX: DATA ANALYSIS PLAN .... 104

APPENDIX X: RAW DATA CODING DIAGRAM .... 105

REFERENCE LIST .... 106

xi

LIST OF TABLES

Table 1. Sources of Research Data .... 49

Table 2. Data Collection Schedule With Dates .... 59

Table 3. Raw Data Categories, A-G, and Related Themes .... 62

Table 4. Compressed Categories After Cycles of Open and Selective Coding .... 64

Table 5. Overarching Categories and Corresponding Themes .... 65

Table 6. In Vivo Coding Outcomes .... 66

Table 7. Pre-Interview Evaluation Summary ....68

LIST OF FIGURES

Figure 1. Diagram of Training for Pastors and Church Leaders in my Ministry
Context following Ezra Principle .... 77

Figure 2. Diagram of the research .... 103

xii

CHAPTER I:

INTRODUCTION

	After an evaluation of brands of the gospel preached in the researcher's
ministry context in Jos, Plateau State of Nigeria over the years, the researcher
came to a startling conclusion that lack of training among pastors has been
contributory to preaching a different gospel or the prosperity gospel (Galatians
1:6) rather than a Christ-centered pure gospel. Preaching a different gospel has
tended to eclipse the Christ-centered pure gospel of God's grace. Hence the
urgent need for this research to develop contextualized training strategies for
pastors in Jos. The assumption is that when pastors and church leaders are trained,
they can preach the Christ-centered pure gospel, and pattern their leadership
models after Christ's servant leadership model. However, in my view, mentoring
and coaching might help to achieve the above goal.

A review of relevant literature and direct interactions with key church
leaders in Jos strongly suggested a growing concern over the gross
misinterpretation and application of some scriptural texts of the Scripture by some
prosperity gospel preachers. Additionally, there was a growing discontentment by
some pastors who do not preach a different gospel over the negative impact of
preaching a different gospel to lives and behaviour of young people in the church
in Jos. A prominent church leader in Jos noted, "The church holds ministers of the

1
gospel in very high esteem. Their speech and manner of communication are
important in influencing the attitude and behaviour of young college students who
are targets of prosperity gospel preachers" (Para-Mallam 1999, 13). William
Simpson (2007, 64) has observed that a staunch prosperity gospel defender,
named Andrew Perriman, conceded "wealth and health theological concepts,
hermeneutics, and ethics are questionable." Femi Adeleye, a Nigerian Bible
scholar and author, termed the prosperity gospel "a gospel of champagne, and a
misleading gospel that must be rejected by the church in Nigeria" (Adeleye 2011,
21). Most of the pastors in Jos who do not preach a different gospel expressed
concern over the menace of preaching a different gospel largely because the
preachers of a different gospel target the youth. Generally, the value system of
young people is influenced by what they hear and observe. Considering the rate at
which young Christians in Jos are changing their focus from the Christ-centered
pure gospel to the misleading material and a money-focused prosperity gospel, the
future of the church in Jos is concerning. Additionally, further observation in Jos
revealed a lacuna in the action plan to tackle the training problem of pastors.
David Livermore (2006, 9) noted that there are over three million untrained
pastors worldwide and that close to 85% of churches worldwide are led by
untrained pastors (Livermore 2006, 9-10). Therefore, this project was designed to
close that training gap. Furthermore, the researcher intends to partner with the
body of Christ and empower pastors to present the Christ-centered pure gospel in
a prosperity gospel context. The enormity of the problem of lack of training
contributory to preaching a different gospel is further elaborated below using

2
statistical data found in the World Facts Book (Central Intelligence Agency [CIA]
2018,1).

	The enormity of the problem created by lack of training of pastors in Jos
calls for urgent intervention in order to secure the future of Christian orthodoxy.
According to the CIA's World Facts Book, Nigeria has an estimated population of
203, 452, 505 million. Catholics make up 11% of that population while
Evangelicals and Pentecostals have a combined estimated total percentage of
35.7%, African Traditional Religion and others 1.4%. As of 2018, the literacy rate
in Nigeria stood at 59.6% (CIA 2018, 7). Nigeria has a "compound interest
poverty level" (Alder 2019, 4). Based on the figures above, the problem in Jos is
not only a compound type, it is a complex problem. Poverty and illiteracy play
key roles in preventing some pastors from obtaining much desired training.
Therefore, a well thought out and affordable training program would hopefully
proffer a solution to the problem of lack of training, ignorance, and
misinterpretation as well as misapplication of certain scriptural passages and stem
the tide of falsehood. Personal experience of the researcher working with pastors
in Jos strongly suggested that untrained pastors and preachers in Jos often use
poorly interpreted scriptural passages to justify preaching a different gospel such
as prosperity gospel. Some of these passages were examined during this research
workshop. These passages are shown and discussed in Chapter III. Most of the
research participants admitted that sustained training would liberate many pastors
in Jos from error and provide the enabling power for teaching Christ-centered
pure gospel, devoid of selfish interests and inordinate ambitions. Details of

3

training models suggested by participants are presented in Chapter IV of this
portfolio report. The following research questions guided this entire research
process:

	1.	What effective strategies can be developed to train pastors to preach the
		pure gospel in a prosperity gospel context in Jos?

	2.	How could trained pastors imbibe the mindset of Christ as servant leaders?

	3.	What impacts do lack of training, culture, tradition, poverty, and personal
		ambition have in prosperity gospel preaching?

	4.	How could pastors be trained to cultivate habitual personal Bible study,
		become obedient servants of God, and become more impactful in Bible
		teaching and preaching?

	5.	In what fruitful ways would the training strategies developed from this
		research be deployed to train pastors in order to uplift the church and
		inject credibility into the often-faulty biblical interpretation of some
		prosperity gospel preachers?

Overview of Chapters

	Chapter I is the introductory chapter. It outlines the study background,
research context, problem statement, research purpose statement, research
questions, conceptual framework, and significance of this research, the knowledge
gap discovered, and how to close it. In Chapter II, part one of this portfolio report,
the researcher’s ministry context in Nigeria and other African countries, and his
ethnocultural autobiography are presented. This chapter is placed immediately

4
after the introductory chapter in order to demonstrate the personal connection of
this researcher with the topic. The third chapter, part two of this portfolio presents
the researcher's philosophy of leadership, as well as why training pastors has
become a lifelong passion. Various leadership styles are also briefly examined in
this chapter. Chapter IV discusses a detailed report of the research including the
field, scope of research, methodology, methods, and data gathering approaches,
data analysis and research results. Chapter V concludes this portfolio report. In
Chapter V, the implications of the research, personal development and growth are
presented. Additionally, further research openings from this research, research
outcomes and the researcher’s future ministry plans are addressed.

Opportunity

	The theological credentials of most prosperity preachers in Jos are
questionable. Evidence through observation of the life and ministry of most
prosperity preachers strongly suggests that a great number of these preachers lack
theological training and often twist scriptural passages to suit personal interests
(Adeleye 2011, 3). Untrained pastors are prone to preaching a different gospel
rather than Christ-centered pure gospel. Some observers are of the view that,
poverty and not self-interest is a motivating factor for the prosperity gospel.
Although greed, lack of understanding, poor knowledge of scriptural textual
interpretation, poverty and get-rich-quick syndrome are contributory factors to the
prosperity gospel preaching, there seems to be no doubt that selfish interest could
constitute the primary motive. William Simpson (2007, 64) observed that the

5

"spread of prosperity gospel is impeded by prevalent culture and church tradition
in countries like the United Kingdom." On the other hand, he added "prosperity
gospel has found a wide and unimpeded spread and acceptance in the developing
world such as Nigeria due to poverty as well as the appeal and prospects of
acquiring wealth rapidly and enjoying uninterrupted good health." According to
Simpson (2007, 64), Nigeria has proved a "fertile soil" in which the prosperity
gospel could flourish because it possesses a strong appeal to the poor and
ignorant, and its zeal mixed with greed resonates well with African traditional
religion, which supposedly provides blessings of the womb, fertility of the soil
and abundance harvests from their farms, increase their longevity and bestows an
abundance of wealth for faithful adherents. It is imperative therefore to develop
sustainable training strategies for pastors in my ministry context in Jos in order to
solve the problem of lack of training and possibly reduce the preaching of a
different gospel. Adeleye (2011, 6-7) noted that "these are strange times when
church members follow strange teachings and philosophies of men, times when
church members succumb to seducing spirits." It is sad that mainline traditional
Church members, termed "drifters" Adeleye (2011, 36), who are in search of
miracles and high-powered entertainment often abandon their sound liturgy and
drift towards churches that preach the prosperity gospel. Adeleye (2011, 36-37)
observed that splinter groups and drifters who abandon Christian orthodoxy for
prosperity gospel are seduced by syncretic practices of prosperity preachers. And
many times, for fear of continued loss of members, some traditional churches are

6

now subtly joining in on preaching what Bowler (2013, 7) terms "soft prosperity"
gospel.

Innovation

	The idea to develop training strategies for pastors in my ministry context
was largely informed by the researcher's observation of a lack of training and its
negative impact on the overall image of the church. Ten pastors who met the age
criteria, location and years of ministry experience were recruited from Jos to
participate in this research. They participated in a two-day workshop. Each of
them answered some interview questions during the data-gathering phase of this
research. Details of the research piece of this portfolio are presented in Chapter
IV.

	Hopefully after two to three years of intentional training combined with
mentoring and coaching, the participants will have a better understanding of the
meaning of precision and accuracy in the presentation of Christ-centered pure
gospel and what it really means to "preach the word" just as Paul charged
Timothy (1 Timothy 4:15). It was hoped that after receiving the training, most
participating pastors would embark on a paradigm shift by imbibing the attitude
of Christ and subscribe to a servant leadership model in their leadership approach.
Furthermore, it is assumed that when some pastors receive adequate training, they
would become obedient to Paul's injunction in his letter to the Philippian church
to let their attitude be the same as that of Christ Jesus who was so humble that he

7

paid the ultimate price of dying on the cross to save humankind (Philippians 2:1-
7).

	Paul alludes to the humility and servant leadership attitude of Christ and
advises ministers of the gospel to emulate Christ's humble disposition. With
humble disposition, preachers would jettison a common perception that servant
leadership constitutes weak leadership. Servant leadership cannot possibly be a
sign of weak leadership. For instance, the servant leadership style did not
diminish the power of Christ throughout his earthly ministry. As an epitome of
humility, Christ who exemplified servant leadership remained an embodiment of
God's power throughout his earthly ministry as he fully operated with two power
systems, the power of the word of God (Matthew 4:1-11, 28:16-20) and the
power of the Holy Spirit given to him without measure (Matthew 3:16, John
3:34). Both power systems are made available to pastors, church leaders and
believing members (Acts 1:8). Therefore, it would be misleading to assert that
servant leadership signifies weak leadership.

Definition of Key Terms

There are key terms used in this portfolio report. Some of such terms are defined
in subsequent paragraphs.

Prosperity Gospel

	Bowler (2013, 7-8) is of the opinion that the prosperity gospel, also called
wealth and health gospel, eludes a single definition. Therefore, she chose a
multifaceted definition approach. Wealth and health gospel, she writes, has been

8
defined as "the teachings of Evangelical and Pentecostal streams of Christianity
that intermingled with 'New Age Thought' a movement that emphasizes the
power of the mind to rearrange matter, and claims that humans share in divine
ability to create wealth" (Bowler 2013, 8). Wealth and health gospel, she added,
teaches that "Christians could look to the cross not as a promise of things to come
but as a guarantee of benefits already granted. And that Jesus' sacrifice entitled
believers to full and immediate access to God's generative healing might, though
one needs to invoke the Savior's name" (Bowler 2013, 17). Bowler also brought
into focus the hard and soft prosperity gospel brands. She explained that while a
hard prosperity gospel teaches that circumstances of life reflect the state of one’s
faith, soft prosperity gospel highlights the relationship between spiritual and
material reality. Again, in Bowler's definition, both Pentecostals and Evangelicals
share the commonality of preaching a wealth and health gospel, though the latter
might not be as vocal as the former.

	Christopher Wright (2010, 99) defines prosperity gospel as "the teaching
that believers have a right to the blessings of wealth and health and can obtain
these blessings through positive confessions of faith and 'sowing of seeds'
through faithful payment of tithes and offerings and generous donations to the
church."

	Prosperity gospel has also been defined, as "a theological belief among
some Christians who hold that financial and material blessings and wellbeing are
the perfect will of God for them. These blessings of God's favour can be obtained
through naming them and claiming them, visualizing them, positive confession of

9

faith, and generous donations to the church" (Para-Mallam 1999, 17). These
definitions shall apply throughout this report each time the term is used unless
otherwise stated. However, it is interesting to note that both Pentecostals and
Evangelicals preach how to deploy the power of the mind to create wealth and
remain healthy, share a common belief that wealth and health belong to the
children of God by right and that it is God's will for his children to be rich and
enjoy good health.

Christ-Centered Pure Gospel

	The word Gospel means "good news." It is good news that centers on the
redemptive work of Christ. The good news about Christ must be Christocentric.
Pure gospel in this context means pure and unadulterated good news proclaimed
without add on. In (1 Peter 2:2), the apostle Peter charged, "Like newborn babies,
long for the pure milk of the word that by it you may grow in respect of your
salvation." According to Green et al. (1992, 282), good news "designates Jesus'
message of the appearance of God's Kingdom and liberty for those held captive
by all forms of affliction. In many instances, it encompasses the entire story of the
life, death, and resurrection of Christ." The apostle Paul adds, "I am not ashamed
of the gospel (good news) because it is the power of God for the salvation of
everyone who believes: first for the Jews, then for the Gentile" (Romans 1:16).
Paul expressed worry about the infiltration into the church of preachers of a
different gospel other than the pure gospel he and other apostles preached
(Galatians 1:6, 8; 2 Corinthians 11:4).

10

Research

	Sharan Merriam (2009, 4) defined "research as a systematic process by
which we know more about something that we did not know much about before
by engaging in the process in order to address a particular localized problem." On
his part, Ernest Stringer (2007, 1) defined research as "a systematic approach to
investigation that enables people to find effective solutions to problems they
confront in their everyday lives." Philip Adu (2016, 1) is of the view that research
is "designed to address professional practical problems that are directly or
indirectly experienced. It improves professional practice by bringing fresh
awareness and shining more light on the problem or phenomenon studied within a
particular context," adding that participants could be involved from the start to the
finish of the research. In sum, research involves an iterative systematic process
designed to solve a localized problem.

11

CHAPTER II:

EXEGESIS OF RESEARCHER’S MINISTRY CONTEXT

	This section examines the researcher's background including the
researcher's personal experiences, ethno-cultural autobiography and the extent of
the researcher's involvement with both the Pentecostal and Evangelical streams of
Christianity. Additionally, this chapter includes an exegete of the researcher's
ministry context in Jos presented in a chronological order to demonstrate how all
these early experiences coalesced to inform my decision to embark on this
research.

Brief Background of the Researcher

	The researcher comes from a rich background of Christian heritage. The
researcher never met his paternal grandfather, but oral tradition communication
has it that he was a wealthy businessman and community leader. The legacy of
Christian heritage began with the researcher's father, Patrick Elekwa, the third
among several children in his family. Church records showed that my father was a
personal assistant to Bishop J.C. Ejiofor, founder of an African independent
church named Abosso Apostolic Faith Church of Jesus Christ located at the
researcher's hometown, Amaba Isuikwuato, Abia State, Nigeria. He held that
position most of his adult life and vacated the position when the bishop passed
away in the 1950s. The researcher's mother, Janet, on the other hand, served in an

12

Evangelical church as a treasurer until she died in Nigeria at the age of ninety-six.
The researcher's parents provided their children with a lovely environment in
which to thrive. The late Rev. Sam Ukeka, who was the researcher's nephew,
served as Director of the Scripture Union (SU) in Nigeria from 1979 till 1989.
During his tenure as SU director, he was instrumental in establishing the first
Scripture Union campground named "Camp of Faith" in Okigwe, located in what
is today Imo State, Nigeria. Rev. Ukeka had his theological education in the
United Kingdom. Upon completion of his theological education, he was ordained
a Venerable in the Church of England, Anglican Communion, and posted back to
Nigeria. Rev. Ukeka held that position until he passed into glory in 2015. Two of
Rev. Ukeka's six surviving children are serving as priests in the Anglican Church
in Umuahia, Nigeria. In line with such rich legacy, I answered the call of God at
the peak of my secular career in 2002. I enrolled in the Master of Divinity
program at the Jos ECWA theological seminary, Nigeria. The researcher's
background in the core human and applied sciences, along with a quick rise to the
prestigious fellow of the academy of sciences at an early age, provided the
researcher with an additional advantage at work and in my context. This is
because these combinations afforded me with a wider leadership horizon and a
greater circle of influence. In some ways, these also bestowed on me early
leadership roles and responsibilities both in church and public service in the
researcher's secular profession as the researcher remained a tent maker.

	The researcher is the fifth of eight children. All eight children love and
care deeply for each other. The researcher's spiritual journey started quite early

13

when Uncle Peter, the researcher's father's brother took him to the Apostolic
Faith Church in Port Harcourt and enrolled the researcher in the children's
Sunday school. Growing up, the researcher was very active at church and
participated in the children's Sunday school activities, including Bible
memorization, recitation, and the children's choir. Even though the researcher did
not quite understand the full import of participation in the children's church at
that time, the researcher was totally committed to the activities of the Sunday
school. The researcher's commitment and dedication soon started to draw the
attention of church leaders and soon the researcher received several awards.
Leadership qualities were discovered in the researcher quite early in life. While in
elementary school, the researcher was appointed a class monitor. The researcher's
responsibility at that time was noise control. The researcher was tasked with
writing down names of noisemakers in class and submitting these names to the
class teacher. The researcher also reported other behavioural problems in class to
the class teacher. The researcher's role as the class monitor was diligently
performed.

	It was not until the researcher's high school years that the researcher
encountered Christ and made a commitment to follow him. It happened at a
crusade organized by the Scripture Union at a Methodist church compound in
Amaba, a village in Abia State, Nigeria. This was during the Easter celebration in
my village. The researcher decided to attend this crusade with two other friends.
The purpose of us attending this crusade was to stand at a distance from the
crusade ground and make fun of worshippers who cried while praying. Before the

14

sermon, the lyrics in one of the songs sang at the crusade ground got me thinking.
Part of the lyrics was, "Where will you spend eternity?" The researcher was
gripped with fear as he listened to the song because he was uncertain of where he
would spend eternity. Instead of making fun of worshippers who cried while
praying, the researcher started making his way to the front of the crusade ground,
where he made the decision to accept and to follow Christ. The researcher's
friends tried to hold him back from making this decision, but the researcher had
decided to make the commitment to follow Christ. The researcher's decision to
follow Christ that day gave me unspeakable joy that will not be forgotten for the
rest of my life. After the researcher's born-again experience, the Scripture Union
programs, Assembly of God church programs, and International Correspondence
Institute courses were instrumental for my discipleship and initial spiritual growth
and development. The Scripture Union officials also quickly designed a follow-up
and discipleship plan that was a perfect fit into the researcher's high school
timetable. The Bible passages he memorized while in kindergarten and his
activities in Sunday school started making more sense to him. Immediately, the
researcher started taking his spiritual journey and spiritual disciplines more
seriously. The Scripture Union discipleship program was intense because
Scripture Union teaches uncompromising faithfulness to the text of Scriptures.
Soon officials of the Scripture Union began to delegate teaching and preaching
assignments to the researcher while in high school. The researcher preached and
taught in community small groups and other high school Scripture Union groups
formed after gospel campaigns in such schools and communities. Each weekend,

15

as part of the researcher's hands-on assignment cum training, he would be sent to
facilitate Bible study either in a community or at a high school other than his own
high school. This model of hands-on training proved very effective as evidenced
in those of us who received it. Before graduating from high school, the researcher
was appointed the chapel prefect in charge of spiritual welfare of other boarding
and day students. Under a supervisor, the researcher was saddled with the
responsibility of conducting early morning prayers, school general assembly
prayer before and after classes and Sunday morning services on the school
campus.

	A good number of God-fearing men and women influenced my spiritual
growth and development. The late Rev. Charles Okemiri Jr. was the researcher's
first peer mentor. During the early days of the researcher's spiritual journey, he
was the first to show up for the researcher and treated him like he would his
immediate younger brother in every sense of the word. The researcher
accompanied him on his evangelistic outreaches and door-to-door gospel
ministry. Rev. Okemiri Jr. introduced and guided the researcher to the Assemblies
of God Mission (AGM) in Nigeria where his parents attended. The researcher
later worked for AGM and planted at least two churches for them in Jos district,
Nigeria. In recognition of the researcher's leadership skills, he was appointed the
director of missions at AGM. Not satisfied with the slow rate of spiritual growth
and development at AGM, the researcher started searching for meaning and
purpose in life from different resource materials. The researcher's search
culminated in asking some philosophical questions about purpose and meaning

16

that were not answered at that time. The researcher's search for a more
meaningful Christian life continued until the late 1990s when a close friend, Rev.
Moses Onwubiko introduced the researcher to the works of the late Rev. (Col.)
R.B. Thieme Jr., a Dallas Seminary graduate who majored in biblical languages
and history.

	The researcher's initial reaction to Rev. Thieme's teachings was an
outright rejection because he did not have enough frames of reference to
determine the veracity of the teaching. Therefore, he considered Thieme's
teaching as heretical, and, even tore one of the books written by Thieme. After a
more objective study of Rev. Thieme's teachings, the researcher finally
discovered some of the missing links in his spiritual life and growth: the doctrine
of grace. Over twenty-two years ago Rev. Moses Onwubiko invited the researcher
to pioneer the work of Grace Evangelistic Ministries (GEM) in Africa, as the
organization's first African chapter president. GEM has credible board members,
but a leadership team was inaugurated in June 2017 after the researcher made a
submission for establishing an effective leadership team for GEM. The
researcher's role in GEM has expanded to include Training Director of the newly
formed Global Missionary Institute GMI. He is saddled with the responsibility of
designing training manuals and coordinating pastors' and church leaders' training
in Africa, in collaboration with partners.

	Other prominent men of God who positively influenced the researcher's
life include Rev. Gideon Para-Mallam who upon graduation from Ahmadu Bello
University, Zaria, Nigeria, left everything to serve God. Rev. Para-Mallam has

17

worked with students across Africa for over forty years (Nigeria Fellowship of
Evangelical Students NIFES, and International Fellowship of Evangelical
Students IFES). His wife, Professor Funmi Para-Mallam, is an exceptional social
crusader cum innovator, and a woman of God from whom the researcher has
learned more about women's equality. C.C. Okemiri, the late Rev. Charles
Okemiri's father and the researcher's high school religious studies teacher,
adopted and treated the researcher like one of his own five children. Tyndale
Doctor of Ministry faculty, staff, and students from cohort four to cohort eight
with whom the researcher took classes have all positively impacted my life.
Working with the Assembly of God Mission and Grace Evangelistic Ministries
Inc. has exposed me to two theological persuasions, namely, Pentecostal and
Evangelical theology. It is a huge privilege to be the product of a combined
Pentecostal zeal and Evangelical knowledge. The researcher considers himself a
conservative Evangelical Christian who believes that the text of scriptures must
be accurately interpreted and contextualized by making the text come alive in the
present living conditions of church members. At the same time, the researcher
would like to retain the burning zeal of my Pentecostal experiences in my service
to God and humanity.

Personal Assessment and Family Life of
Researcher

	A combination of my 360-degree report analysis, Meyers-Briggs
personality test, and team dimensions results afforded me a clearer understanding
of my leadership potentials and skills based on analysis by (Emsick 2012, 2018).

18

This research and my experiences at Tyndale combine to hone my organizational
skills, teamwork skills, transparency and vulnerable in leadership, ability to
delegate duties and responsibilities to direct reports and many more. The pre-
graduation 360-degree report (Emsick 2018) indicated significant improvements
in different areas of my leadership skills. However, he needs to improve more in
the areas of accepting differing opinions and delegating responsibilities to others.
The researcher was identified as intuitive, sensing, thinking, and judging (ISTJ),
according to Myers-Briggs Test Indicator (MBTI) He was repeatedly identified as
a refiner and an executor in team dimensions conducted twice over a four-year
period with exactly the same outcome. He is also an avowed change agent and an
astute administrator. After a long search for self-identity, the researcher can
confidently say that he is sufficiently self-aware and self-differentiated to
understand his ministry context in Jos. This is because the researcher has
developed the skills set of planning, project development and implementation
through constant practice, making mistakes and learning from them and avoiding
the same mistakes in subsequent assignments. Some senior minister friends also
taught the researcher the importance of networking and teamwork in ministry.

	The researcher met his wife in Amaba village, and we were wedded in Jos
twenty-six years ago, at one of the Pentecostal churches. When the young family
relocated to a different part of the city, they became members of the University of
Jos chapel and later members of the Evangelical Church of West Africa (ECWA),
now called Evangelical Church Winning All. At ECWA, the researcher was
elected elder in charge of Christian education. Sudan Interior Mission (SIM)

19

missionaries founded the ECWA church in 1954. Exposure to the two mainline
religious worldviews, Pentecostalism and Evangelicalism, provided him with the
opportunity to weigh the theology and biblical interpretations of both Christian
streams including their leadership styles. Most of the two Christian worldviews
adopt the top-down or traditional hierarchical leadership styles probably because
that model of leadership resonates with the patriarchal leadership in the home in
the researcher's ministry context that views the leader as a strong and dependable
person who knows everything.

	The researcher started nursing the idea of training other pastors while in
Jos ECWA Theological Seminary where two other pastors who were struggling
financially with their seminary fees benefited from the researcher's personal
scholarship. Additionally, during the researcher's tenure as International Director
for GEM Inc. between 2002 and 2011, more than twenty-five pastors from
Nigeria and Cameroon benefited from GEM pastors training scholarship.
Thankfully, all the trained pastors are now engaged in active ministry in both
Nigeria and Cameroon.

	After reviewing the book Preachers of a Different Gospel by Femi
Adeleye (2011), a Nigerian Bible scholar and author, who lived and worked in Jos
most of his adult life, the urge to take a positive step towards pastor's training
heightened. Adeleye and Para-Mallam called the attention of pastors and church
leaders in Nigeria to what the latter named "the devastating influence of
prosperity gospel on the youth" (Para-Mallam 1999, 18-19). But these two
respected church leaders, either inadvertently, or because intervention fell outside

20

the scope of their work, omitted proffering any concrete solutions to the problem
of theological illiteracy which in part is responsible for twisting the pure gospel
and presenting it as a different gospel or prosperity gospel.

	However, support from both of these respected church leaders has been
compelling enough to strengthen the researcher's resolve to embark upon this
research, with the hope of finding solutions to a gigantic problem: lack of training
and biblical misinterpretation resulting to sub-cultures enumerated above that
negatively impact the youth and the church. The amount of time this researcher
spent in Jos and experiences accumulated from working with pastors and church
leaders have sufficiently equipped him with organizational skills to undertake this
research project. The researcher's historical and training background, and an
appreciable level of understanding of ministry context have positively impacted
his skills set (George et al. 2011, 165).

Ethnocultural Context of the Researcher

	The researcher's parents are of Igbo extraction. Oral tradition posits that
Igbo people are a major ethnic group out of the three major ethnic groups in
Nigeria: Hausa, Yoruba, and Igbo. According to oral tradition and Achebe (1996,
11), Igbo people enjoy a very rich cultural heritage, with a unique language full of
proverbs, rich cultural dances, rich enterprising spirit, ability to think
independently, and a wealth generation and distribution system that is akin to
what is found in Numbers (31, 25-54). Igbo people occupy most of the eastern
and southeastern parts of Nigeria. They are known for a strong oral tradition that

21

has transmitted historical information from one generation to another for
thousands of years. Igbo people are also known for their resilience and industry.
Therefore, they are more daring and confident to travel to any part of the globe
and mix with people from all walks of life without any qualms at all (Adichie
2007, 3-15; Isichei 1976, 63).

	According to Achebe (1996, 13), Igbo people are industrious and hold the
commercial and industrial backbone of Nigeria. They are well educated, and they
promote and celebrate individual achievements. Generally, the Igbos love to
worship God and they recognize deity or deities in different forms, including
special locations such as trees where inexplicable occurrences took place. Igbo
people according to Achebe (1996, xxi) "believe in a supreme god called
Chukwu." Igbo people respect their ancestors and pour libations during special
occasions in honour of ancestral spirits. Superstitions form part of the belief
system of the Igbo people (Achebe 1996, xxi-xxii). They practice patriarchal
hierarchy. Thus, the father in Igbo land serves as the chief priest, the leader and
also determines who marries their daughter and who their sons would marry. He
also decides what course of study each child undertakes. These are factors that in
my view contribute to certain unilateral decision-making attitudes of some
prosperity gospel preachers. Igbo people also recognize the concept of household
gods (Genesis 31:30-35), and their desire to worship is reflected in every aspect
of their culture to the extent that Igbos practice the provisions of the Old
Testament as an integral part of their culture. Children are taught ethics, morals,
and responsibility through narrative stories passed along through oral tradition.

22

Oral tradition is a recognized information transmission from one generation to the
other in Igbo land; this is vividly captured in a history of the Igbo (Isichei 1976).
In a typical oral traditional story telling scenario, children sit around adults in the
evenings after work, at times under the moonlight, and they are told stories.
Animal characters such as the lion represent courage and boldness, while the
tortoise represents shrewdness, wisdom, and caution. Many other reptiles and
mammals are used to teach the varying lessons of real life.

	Igbo people are aristocrats by nature, but they also have a valid way of
redistributing wealth and alleviating poverty. At the micro level, Igbo people who
are rich in livestock give away one or two of their female goats, hens or sheep to
young energetic people to care for. The agreement is usually for the young person
to feed and provide shelter for the livestock under their care. When the livestock
starts reproducing, for every two young ones, the caretaker retains one and returns
one to the original owner. The young person builds up the number of their own
livestock until there is enough livestock in their herd and then a decision would be
reached on either keeping the original goat or sheep or returning them to the first
owner. This practice parallels how Jacob raised a herd of livestock for himself
through his uncle and later father-in-law Laban (Genesis 30:25-43). I refer to this
Igbos wealth distribution model as a continuous compensation plan. There are so
many other practices found in Igbo land whose origin can be traced back to the
Old Testament. Igbo people have an insatiable quest for high-quality education.

	The entrepreneurial skills of the Igbo people are unequalled. Anokwute
(2019, 20) puts it this way: "Love them or hate them, there is no gain saying the

23

very fact that Igbos are a visionary and enterprising people." He adds that they
"thrive very well under adversity" (Anokwute 2019, 20). Igbos who successfully
built their businesses accepts younger family members or distance relatives as
apprentices. After serving and learning the business over a period of six to seven
years, the apprentice would graduate and be assisted with funds and materials
support to start up his or her own business. And the circle of wealth redistribution
continues.

Spiritual Context of Research

	Jos is often regarded as a mini-Nigeria because its clement weather
attracts people from a variety of religious persuasions. Prominent among the
various religious groups are Roman Catholics, Evangelicals, Pentecostals and
several others. Simpson (2007, 64) alleged that Pentecostal's biblical
interpretations are seriously flawed and need review. For that reason, there exists
a slight schism among the diverse religious groups in Jos. This uneasiness,
however, appears more obvious between the Evangelicals and Pentecostals due to
disagreement on doctrinal issues and biblical interpretations, particularly the
prosperity gospel. Additionally, a lot of questions have been raised regarding the
bogus lifestyle of prosperity gospel preachers (Adeleye 2011, 37-38). This
continues to raise the eyebrows of those who are concerned about accurate
biblical interpretation and application. It is noteworthy however, that not all
Pentecostals such as my friend, Reverend Festus Amobi preach prosperity gospel.
Amobi was general secretary of the Pentecostal Fellowship of Nigeria, Jos

24

branch, but never believed he would get rich by preaching the prosperity gospel.
Ironically, some Evangelicals are beginning to preach the prosperity gospel.

	Among all the religious persuasions, the researcher's observations suggest
that Roman Catholics exert more influence on the society in my ministry context
through their schools, hospitals and other social institutions in Jos metropolis.
Evangelicals and Pentecostals are now building private schools and hospitals to
compete with Catholics. On the other hand, radical Islam has gained a lot of
grounds over time and has had an ugly influence in recent years through acts of
terrorism. Also, the African Traditional Religion, which predates the advent of
both Christianity and Islam in Nigeria, is growing and pushing for recognition.
And the diversity of spiritual, cultural, and traditional concepts underpins the
interpretation of reality in Jos. However, prosperity gospel preaching, adopted in
the main by most Pentecostals has given rise to deviant sub-cultures such as “"hero
worship, celebrity culture, greed, discontentment, avarice and get-rich-quick
syndrome" (Adeleye 2011 22). And because a majority of those who engage in
prosperity gospel preaching in my context have little or no seminary education,
there is need to intervene with a well-thought-out strategic training, coaching and
mentoring plan for pastors in the hope that when pastors receive the training they
need, they will be in a better position to present the Christ-centered pure gospel.
In the subsequent chapter, the researcher's philosophy of leadership shall be
presented. The presentation shows how this has influenced my thinking and
interpretations of my research results.

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CHAPTER III:

THE RESEARCHER’S PHILOSOPHY OF LEADERSHIP

Chapter three begins with a discussion on the need for leadership paradigm shift
in the researcher's ministry context. This is of essence because the current
leadership model contradicts Christ's counterculture teaching on servant
leadership. And the rate at which top-down leadership model has permeated the
mainstream church leadership in my context is discomforting.

The Need for Leadership Paradigm Shift

	The researcher gained a lot of experience growing up in a traditional
hierarchical leadership context. I actively participated in and had a fair share of
the positive as well as negative consequences of traditional hierarchical
leadership. Based on the researcher's personal experience, the domineering power
and control nature of the traditional hierarchical leadership model in my context
resonates with the leadership of the prosperity gospel for several reasons:
prominent prosperity preachers and prosperity gospel church leaders, exercise
power and control over their members. Such leaders are unable to submit to
anyone for accountability, and every member is at the mercy of the leaders.
Having had a firsthand experience serving under traditional hierarchical
leadership, it has been a struggle for me transitioning from a purely traditional
hierarchical leadership context to embrace servant leadership model. Becoming an

26

advocate of the servant leadership approach in my ministry context in Jos is a
herculean task.

	Based on the researcher's experience in Jos, traditional hierarchical
leadership is in the main driven by expectations and influence from members of
the society, and to a very large extent the prevailing culture. Sometimes, cultural
expectations are so strong and are either put at per with, or in difficult times be
allowed to supersede biblical injunctions. In Jos, a leader must be ready to take up
the mantle of leadership and lead from a position of power. Any leader that
compromises this societal expectation attracts disrespect for not only the office,
but also the office holder. One must be ready to dress and behave like a chief
executive officer, speak with an air of authority, and issue orders in ways that
sometimes frighten the followers.

	Furthermore, one must be able to put others at one's beck and call and
keep their fate in each organization at the whim and caprices of the leader. A dose
of sarcasm and at times feigned arrogance by the hierarchical traditional leader
are norms rather than exceptions. A leader's carriage and comportment must
depict that of one who has power and authority to call the shots and to unilaterally
dictate the direction of the organization. I recall that when I was to be appointed a
deputy mayor in one of the local governments of Abia State, Nigeria, the first
training I received was on my dress code. I was also taught how to attend to
visitors with a disposition of superiority and how to demonstrate that my office
was important. George Janvier and Bitrus Thaba (2001, 24-27) affirm these

27

claims and gave some scenarios of a typical traditional hierarchical leader in my
ministry context,

	A new district church council secretary was passing through an area where
	a Bible school was located. As he entered the school compound in an
	official vehicle assigned to his office, the teaching staff in excitement went
	out to greet and express their support for him. The newly appointed
	education secretary refused to get out of the left rear corner seat of his
	official vehicle. Instead he spoke to the teaching staff through the window
	of his car comfortably seated in the back seat of his official car. (Janvier
	and Thaba 2001, 24-27)

	Janvier and Thaba (2001, 24-27) hold the view that based on the context,
people are in some ways conditioned by the circumstances around them and they
also develop an image of how they expect a leader to behave. The societal
expectation and pressure at times force the leaders to behave in ways that meet the
societal expectations. To the researcher, this kind of behaviour is obsolete and
could become counter-productive. Furthermore, in Jos, a proper leader must be
chauffeur driven. There is a special owner's corner reserved for a leader in both
his personal and official cars. The rear far left corner inside the car must be
reserved for the leader. Janvier and Thaba write,

	An overseas trained administrator was appointed as director of education.
	In my context a director's office is considered a very high and important
	office. The expectation attached to his office was for him to behave like a
	very serious administrator by wearing a ten-yard flowing gown called
	"Baba Riga" and a befitting cap to the office each day under temperatures
	of twenty-five to thirty-five degrees Celsius. Instead he wore t-shirt and
	trousers to the office in the habit of westerners. Soon, because of his dress
	code, he was accused of abuse of his high office and removed from his
	position as education director. (2001, 25)

In order to be considered for an important office in Jos, one's dress code,
marital status, personal disposition and loyalty to the expectations of the society

28

are vital factors to be considered by those in charge of appointments. Any
behaviour contrary to societal expectations is usually considered a letdown and
disrespectful to the office and to those who made the appointment.

	The researcher recalls an occurrence in August 2017 when he arrived in
Port Harcourt, Nigeria, for a GEM-organized Bible conference for pastors and
church leaders. The driver assigned to pick the researcher up from the airport to
the hotel and conference venue was scared to death when the researcher opted to
take the front seat of the vehicle. The idea of taking the front seat was meant to
engage the driver in a conversation during the nearly two-hour trip from the
airport to the hotel. The driver became very uncomfortable with the gesture and
was literally shaken and begged the researcher to please take the so-called
"owner's seat" because he could lose his job if his boss found out that the
researcher shared the front seat with the driver. The researcher later found out that
taking a front seat in the vehicle meant a demotion for the "big man of God"
arriving from Canada. The expectation of the society on a leader is for the leader
to rise up and be a boss or leave the position to another gutful leader.

	Christ conceptualized and practicalized the servant leadership model. In
the book of Matthew, Christ said he did not come to be served, but to serve and to
give his life as a ransom for many (Matthew 20:28). Additionally, in Luke chapter
twelve, Jesus Christ temporarily brushed aside Peter's question and gave a parable
regarding servant leadership. "Who then is the faithful and wise manager whom
the master puts in charge of his servants to give them their food allowance at the
right time?" (Luke 12:42). The word "servant" in that passage of Scripture is

29

translated from the Greek word doulos which means a bondservant or a slave.
Christ refers to a servant who supervised other servants. The concept of servant
leadership is demonstrated in the above passage. In most of Apostle Paul's
epistles, he introduces himself as a bondservant or a slave of Christ. "Paul, a
servant of Christ Jesus called to be an apostle and set apart for the gospel of God"
(Romans 1:1). The same Greek word doulos in the book of Luke is repeated in
Romans as above. It is also found in the books of James and Jude. Although there
are other leadership models in the Bible, but evidence abounds in the New
Testament to demonstrate that a servant leadership model trumps other leadership
model.

Servant Leadership

	Having lived and worked under a traditional hierarchical, top-down
leadership model for several years, the difference between servant leadership or
bottom-up model and the former is obvious. The researcher considers the servant
leadership model as the ideal model because, among other things, Christ taught
and practiced this type of leadership model in an impactful way (Matthew 20:25).
Based on Christ's teaching, the researcher views servant leadership to be services
rendered under God, a servant-oriented relational leadership process that deploys
a God-given capacity, to seek to influence others towards their God-given
direction and kingdom-honouring purposes or goals. Thus, servant leadership is
going beyond the call of duty and prioritizing rendering services above self. It is
about being an authentic servant-oriented person.

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Definition of Servant Leadership

	Servant leadership according to Northouse (2016, 225), is a "paradox, an
approach to leadership that runs counter to common sense." He adds, "Although
servant leadership seems contradictory to and challenges our traditional beliefs
about leadership, it is an approach that offers a unique perspective to leadership
models" (Northouse 2016, 225). In my context, a leader is traditionally regarded
as the boss or the person with all the answers. Everyone looks up to that person.
The uniqueness of servant leadership lies in the fact that the servant leader serves,
skillfully articulates and harnesses the opinions of all team members irrespective
of their status in the organization for the benefit of the group. Servant leadership
originated from the writings of a foremost leadership scholar, Robert Greenleaf
(1970, and 1977). Greenleaf (1977) stated that, "one of the marvelous things
about servant leadership was that there was no easy definition for it." He
attributes the lack of simple definition of servant leadership to the fact that
leadership scholars are yet to agree to a single definition of leadership, but he is
strongly of the opinion that servant leadership "means to use and share power
wisely with the eye on making the world a better place resulting in followers who
are healthier, wiser and freer servants themselves." Quoting Greenleaf, Northouse
(2016, 226) offered a more elaborate definition of servant leadership as follows:

	The difference manifests itself in the care taken by the servant first to
	make sure that the other people's highest priority needs are being served.
	The best test, and difficult to administer is: Do those served grow as
	persons? Do they, while being served, become healthier, wiser, freer, more
	autonomous, more likely themselves to become servants? A servant leader
	focuses primarily on the growth and wellbeing of people and the
	communities to which they belong. While traditional leadership is

31

	different, the servant leader shares power, puts the needs of others first and
	helps people develop and perform as highly as possible. (Northouse 2016,
	226)

	Northouse (2016, 227-229) delineated ten characteristics of a servant
leader. These include active listening, effective communication, empathy, healing
or making whole, awareness, persuasion, conceptualization, foresight,
stewardship, commitment to the growth of people and building community. These
characteristics including selflessness, sacrificial service, and other-focused were
modeled by Christ the ultimate leader, who taught and exemplified servant
leadership (Matthew 20:25, John 13:1-17). Let us consider two examples of
servant leadership from the Bible, one in the Old Testament, the book of
Nehemiah and the other in the New Testament, Matthew 10:35-45, 20:24-28.
Nehemiah exemplified servant leadership. Nehemiah was a wealthy statesman,
yet he was a very humble man who strongly depended upon God. He identified
with the grief of his people about the destruction of Jerusalem. He prayed, wept
and fasted; and his body language (sadness while on duty), put him at a risk
before the king. Nehemiah was a big thinker, a master strategist, humane yet firm
in dealing with internal and external opposition. Against all odds, he successfully
rebuilt the walls of Jerusalem in fifty-two days. He led the children of Israel back
to their one true God, Yahweh, through a leadership style known today as servant
leadership. Nehemiah's life and work reveal a panorama of all the characteristics
and competencies of servant leadership. Barna (2003, 23) made a list of the
characteristics of a servant leader, all of which can be found in the life and work
of Nehemiah.

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	Some of these characteristics listed by Barna (2003, 23) include "humility,
integrity, firm and fair to all, boldness, visionary, generosity," just to mention a
few. Regarding humility, Nehemiah could have remained in the fortress of Susa
as a wealthy statesman without bothering about Jerusalem, but he did not. Instead,
to demonstrate the high quality of his character and his humble disposition, he
inquired about Jerusalem. The feedback he got brought him to tears, several days
of mourning, fasting, humbling himself before God, and confessing his sins, and
the sins of his people (Nehemiah. 1:1-4). Nehemiah's integrity was impeccable.
Unlike previous governors, Nehemiah did not take wages or allowances, nor did
he acquire land or property of any kind (Nehemiah 6:14-19). He demonstrated the
highest form of self-discipline. In his generosity, Nehemiah fed one hundred and
fifty Jewish people from his own pocket, and because he feared God, Nehemiah
did not tax or levy the people of God (Nehemiah 5:14-18). I also believe that
Nehemiah demonstrated a significant level of emotional intelligence while
dealing with people and responding to those who were opposed to his work
(Nehemiah 4:1-12; 6:14). This is evident in the professional way Nehemiah
handled the indignation and mockery of Sanballat (Nehemiah 4: 1-2), derision
and reproach of Tobias the Ammonite (Nehemiah 4:3).

	The other example, from the New Testament shows Christ explaining
servant leadership to his indignant disciples as follows:

	You know that those who are regarded as rulers of the Gentiles lord it over
	them, and their high officials exercise authority over them. Not so with
	you. Instead, whoever wants to become great among you must be your
	servant, and whoever wants to be first must be slave of all. For even the

33

	Son of Man did not come to be served, but to serve, and to give his life as
	a ransom for many. (Mark 10:35-45)

	The phrases "lord it over" and "exercise authority" are terms that paint a
picture of imposition and the use of power and control in a situation where the led
are servants to the leader rather than the leader serving the led as exemplified by
Christ. This is the counter-cultural and unique aspect of servant leadership. The
phrase "not so with you" contrasts power and control and engenders selfless and
sacrificial service, "whoever wants to become great among you (leader), must be
your servant." Jesus Christ did not only teach servant leadership, he demonstrated
his teaching by taking up his towel and washing his disciples' feet (John 13:1-
17), thus setting the stage for a biblical leadership model now commonly called
the bottom-up or servant leadership.

	Historically, washing of feet was a menial job reserved for slaves in Israel
though the slaves must not be oppressed, mistreated or hurt carrying out their
duties (Deuteronomy 23:16; 1 Samuel 25:41). Then, men and livestock interacted
and shared a lot of facilities in common, including dusty roads and wells from
which both received their drinking water. Walking along the streets of Jerusalem
with sandals meant stepping in animal dung and droppings. Since there were no
chesterfield, chairs, or love seats, every visitor sat on a matt spread on the floor.
Therefore, before entering the home of a host, a (doulos), servant or slave was
stationed at the door to wash each guest's feet and clean the sandals (Luke 7:44).
This act was the lowliest of all services rendered in Israel (1 Samuel 25:41). Jesus
demonstrated servant leadership by assuming the role of a slave. Peter understood

34

Christ's gesture and protested, "No, you shall never wash my feet," (John 13:8). It
is profound that Christ said he did not come to be served but to serve and to offer
up his life as a ransom for many. Though Christ is an embodiment of God's
power, he in part demonstrated God's power in selfless service. He expressed his
love through selfless service and paid the ultimate price with his life. From my
perspective, servant leadership is one of the greatest gifts given to the world by
the Judeo-Christian community.

	Furthermore, servant leadership characteristics and competencies can be
gleaned from Christ's interaction with his disciples and others. According to
Maxwell (2003, 155), Christ's call is for "a higher and purer level of lifestyle" far
beyond the normal level lifestyle of the rest of the world. This counter-cultural
level of lifestyle is achievable through the servant leadership model. Admittedly,
there might be various sources of leadership power and authority, but only one
sovereign source underpins my leadership philosophy and that is God. In Romans
(13:1) Paul writes, "Everyone must submit himself to the governing authorities
for there is no authority except that which God has established."

Sources of Leadership Authority

	According to Paul, all leadership authority is delegated authority from
God (Romans 13:1). Rick Langer (2014, 68) corroborates Paul's submission that
there is no authority that is not from God. If all authority is from God (Romans
13:1), then it means that leaders lead with the delegated authority from God even
if they fail to recognize or accept that fact. Langer (2014, 71) further observed

35

that "human leadership is deeply entwined in the narrative of the Salvation
history." It is difficult to extricate the God who has ultimate authority and his
redemptive plan from any leadership discourse. In other words, it is difficult to
imagine how those who reject God's redemptive plan would accept the substance
and the implications of a servant leadership model.

	In the book of Daniel for instance, a pagan king, Nebuchadnezzar,
acknowledged God as the ultimate authority after a miraculous encounter (Daniel
2: 20-21, 2:42, 3:2 9-30). However, there is no evidence that Nebuchadnezzar
changed his tyrannical leadership model after his encounter and his
acknowledgement of God's ultimate power. Nebuchadnezzar described his
experience in the book of Daniel this way: "His (God’s) dominion is an eternal
dominion; his kingdom endures from generation to generation. All the peoples of
the earth are regarded as nothing. He does as he pleases with the powers of
heaven and the peoples of the earth. No one can hold back his hand or say to him:
What have you done?" (Daniel 4:34-35). Therefore, in the researcher's view, the
possibility of those who reject God's redemptive plan to accept the principles of
servant leadership model is very slim.

	The life of Christ exemplified the servant leadership concept (Mark 10:
35-45). Therefore, church leaders ought to make a commitment to live and teach
the servant leadership model. One can only imagine how the disciples who lived
under the top-down leadership model of Roman rule felt when Christ called them
(Luke 2:1-3). How did they feel listening to Christ explain and watching him
practice servant leadership? Having spent most of my adult life in a similar setting

36

and, having acquired a better understanding of servant leadership, my philosophy
of leadership is being shaped by the latter. My philosophy of leadership is also
underpinned by the nobility of an altruistic stance; a situation where every team
member has a voice and is free to contribute meaningfully to the organizational
policy and programs. Every team member could grow, develop and serve to the
best of their ability.

Philosophy of Leadership
	
	Rooke and Torbert (2011, 137) noted that leaders are not necessarily
differentiated by their philosophy of leadership, rather by "their internal action
logic, meaning how they interpret their surroundings and react when their power
or safety is challenged." A positive response to the environmental stimuli and
contextual challenges based on the researcher’s inner resources and strength, and
the teachings of Christ combine to influence and determine his philosophy of
leadership. Additionally, self-awareness, awareness of occurrences in my ministry
context and my ability to accurately identify and objectively evaluate these
occurrences and respond appropriately contributed significantly to my Bible-
based philosophy of leadership. Despite sustained global demand, the researcher
lived and worked in a context where leaders made unilateral decisions and sought
order through power and control. He therefore yearned, as did Wheatley (1999,
5), for "more freedom, more participation, and a more learning community that is
working in a more open organization in which each worker is a team member who
has a voice irrespective of status." Equipped with a deeper understanding of

37

Bible-based servant leadership and its profound potentials, the question I must
grapple with is, how could a paradigm shift in leadership model be achieved in
Jos, my ministry context? My proposition is that persistence; sustained teaching,
training, mentorship and coaching could provide opportunities for pastors and
church leaders to accept the Christ-centered pure gospel as the norm. Such
teaching, training and coaching would probably alter the perspectives of pastors
and church leaders regarding prosperity gospel. At the same time, pastors and
church leaders in Jos would be able to embrace servant leadership for better
productivity and ministry effectiveness (2 Peter 1: 9-11).

38

CHAPTER IV:

FIELD RESEARCH DETAILS

	In Chapter III, the researcher's ministry vision, mission and philosophy of
leadership were outlined and discussed. In this chapter, a brief description of the
field of research, scope, research limitations, power differential, theological
rationale of the research, methodology and methods are presented. This chapter
also outlines and discusses the field and scope of this research. It also includes a
discussion on the researcher’s intervention strategy to solve a church community
problem in Jos as suggested by participants. Additionally, this chapter outlines
some reasons participants gave as to why some pastors in Jos focus more on
prosperity gospel rather than the Christ-centered pure gospel.

Methodology and Methods

	Having observed pastors and church leaders in Jos, my ministry context
for over twenty years, it seems the main preachers of the prosperity gospel are
pastors who have little or no theological education. Some participants who
participated in this research also alluded to this observation. Poverty, greed and
other factors as noted in earlier chapters seemed to be fueling the rapid spread of
the prosperity gospel. It is necessary then to develop training strategies that would
allow these pastors obtain the required training needed. Motivated by the truth of
the word of God, pastors should feel comfortable in their ministries and not have

39

drastic changes made to their routine schedules as they undergo such training. The
assumption is that sustained and intentional training would equip the pastors with
the right tools to preach and teach the Christ-centered pure gospel rather than the
prosperity gospel.

Research Field

	The research took place in Jos, a plateau state in the middle belt of Nigeria
over a period of four weeks. The Jos metropolis, a typical cosmopolitan city, is a
strategic gateway between the southern and northern parts of Nigeria. Jos plays a
key role in Christian growth in the northern and middle belt areas of Nigeria).

	To demonstrate the importance of Jos to Christianity in Nigeria, it has
been noted that about 90% of religious organizations headquarters in Nigeria are
hosted by Jos (Danladi 2016, 14). Some of the Christian organizations in Jos
include, but are not limited to, Wycliffe Bible Translators, SIM, Power to Change,
Lutheran Church Nigeria Region, Evangelical Church Winning All (ECWA),
Church of Christ in Nigeria (COCIN), Great Commission Movement, Fellowship
of Evangelical Students/International Federation of Evangelical Students
(NIFES/IFES), Fellowship of Christian Students (FCS), Grace Evangelistic
Ministries Inc. (GEM), and several other national and international ministry
organizations.

	As a very diverse society, Jos is also a city where animists, African
traditional religion (ATR) adherents, deeply spiritual but non-religious people, all
live and work together. According to the World Fact Book (2018, 2), Nigeria’s

40

estimated population is 203 million people. Christians make up 47% while others
constitute 53%. Of the Christians, Evangelicals and Pentecostals are 36% of the
population while Catholics make up 11%. The literacy rate in Nigeria is put at
55%. That puts the illiteracy rate at an appalling 45%.

	Participants in this research were drawn from a mix of the Christian
groups and church organizations in Jos. National Bureau of Statistics (2018) pegs
the poverty profile of the middle belt where plateau state is located at 72.6%. That
means that out of everyone hundred people in Jos and other middle belt states in
Nigeria where this research took place, approximately seventy-three of them live
in poverty. The latter point corroborates Simpson's (2007, 64) submission that
poverty is one of the driving forces behind the spread of prosperity gospel in
developing countries such as Nigeria.

	Additionally, as noted in Chapter II of this portfolio report, the patriarchal
nature and superstitious belief system of the society in Jos also contribute to the
rapid growth of the prosperity gospel. Jos, the capital and administrative seat of
Plateau State, is located on a plateau approximately 1,832 meters above sea level
(Dimka 1986, 27). The researcher's observations show that Plateau State is dotted
with undulating hills; delicate natural rock formations and mini waterfalls that add
aesthetic value, scenic beauty and serenity to the state, which has earned it the
name "home of peace and tourism" (Bentu 2009, 13). Jos is a tourist haven for
many European and North American visitors due to its clement weather,
hospitable and peaceful people.

41

	This research is intended to explore the possibility of developing training
strategies and to partner with pastors and church leaders to provide a much-
needed training to pastors in Jos. The scope, limitations, power differential,
theological rationale, methodology, methods and sources of data are discussed
below.

Research Scope

	The main thrust of this research was developing strategies that could be
employed to train, mentor and coach pastors within the wealth and health gospel
context. Ten volunteer pastors were recruited to participate in this research to
assist in developing contextualized training strategies for pastors in Jos. Some
limitations were encountered during this research. These challenges and how the
researcher overcame these challenges are discussed in the next paragraph.

Research Limitations

	The researcher's location in Calgary, Alberta, demands that he made
effective use of communication resources available such as telephones, e-mails,
and WhatsApp calls and also made trips to Jos. Traveling to Jos afforded me the
opportunity to interact and spend time with research participants, to observe and
participate in research related activities, conduct a workshop with participants and
to conduct a face-to-face interview with participants. Face-to-face interviews were
conducted separately with each participant. During the interview, the researcher
noted bodily gestures of each participant. While data gathering, the researcher
identified and bracketed his belief systems, theological convictions, sentiments,

42


pre-conceived ideas, and idiosyncrasies. Identifying and acknowledging my
convictions and pre-conceived ideas without denying them formed the first step
towards bracketing and not allowing them to mix with participant's subjective
experiences. In addition, the researcher recorded the participant's views verbatim.
One way the researcher did this was to repeat what participants have said so
participants could confirm or refute their views and experiences. This is to ensure
accuracy and objectivity in the data collection. That way the limitation posed by
my convictions and prejudices was overcome. The next limitation was the
reaction of pastors who have benefited from preaching prosperity gospel over the
years. This would have constituted a strong pushback on the progress of this
research, but I leveraged my insider status as a previous Pentecostal lay preacher.
Leveraging my insider status, these pastors were somehow at ease and understood
that what this research is about and the need for a solution to the current
prosperity gospel problem in Jos. Funding was also another limitation. The
researcher felt the need to spend more time with participants in Jos, but financial
limitation made it impossible to. Regardless of the researcher’s inability to spend
more time with participants, the researcher looks forward to spending more time
with most of participants during the teaching, training, mentoring and coaching,
and, also through frequent communication lines and sponsored mission trips.

Power Differential

	The role the researcher played during this research was dual, one as a
pastor and the other as a researcher. Although most of the research participants

43

are older, richer, and have also served longer in ministry than the researcher, they
agreed to participate in this research. A reason they agreed to participate in this
research is because of the researcher's ministry work among these pastors.
Additionally, the researcher's exposure, professional training and access to
Europe and North America have indirectly conferred on the researcher a certain
amount of power and a wider circle of influence. I reciprocated the respect these
pastors accorded me by ensuring that I addressed these pastors by their
appropriate titles. Their facial expression each time I did that indicated that my
gesture was appreciated. My voice tone was greatly modulated to avoid any kind
of yelling. In some cases, I answered some of the participants by the title "sir."
This gave them an aura of seniority status.

The Research Theological Rationale

	Apostle Paul identified inspiration of the Holy Spirit as the source of the
Scriptures in Timothy (2 Timothy 3:16) and addressed the purpose and benefits of
preaching and teaching the Scriptures accurately. He further pointed out that God
is interested in the accuracy of preaching and teaching (2 Timothy 2:15). It
behooves all preachers and teachers of the Scriptures to meet best practices of
preaching and teaching ministry. In his letter to the church in Ephesus (Ephesians
2:20-22), Paul reveals that the church has been raised on a solid foundation of the
preaching and teaching of the prophets and the apostles of Christ. The church has
been gifted with those who must continue with the sound teaching and preaching
for the purpose of edifying, encouraging, and building up the church (Ephesians

44

4:11). Anyone who deviates from the example of the prophets and apostles is
labeled a preacher of a different gospel. Paul discusses this in Galatians (1:6-9).
The call to preach is by God's mercy and preachers must not distort the word of
God or use the word of God to defraud others. Preachers must match their
lifestyles with their preaching. Preachers must not preach for gain or avarice. The
gospel of Christ is not peddled for profiteering and self-aggrandizement, but for
edification and exhortation of the church (2 Corinthians 2:17, 4:1-2). In his first
letter to Timothy, Apostle Paul admonished the young pastor along the following
lines,

	If anyone teaches false doctrines and does not agree to the sound
	instruction of our Lord Jesus Christ and to godly teaching, he is conceited
	and understands nothing. He has an unhealthy interest in controversies and
	quarrels about words that result to envy, strive, malicious talk, evil
	suspicions and constant friction between men of corrupt mind, who have
	been robbed of the truth and who think that godliness is a means to
	financial gain (ITimothy 6:3-5)

	The above instruction is strongly worded, even though the apostle Paul did
not explain the extent of withdrawal from preachers of a different gospel.
However, a total rejection of such false teachings might be what apostle Paul was
alluding to the advice he gave Timothy to withdraw from such false teachers.
Apostle Paul also instructed the Corinthian church that there must not be
backhandedness or hypocrisy in our preaching and teaching ministry (2
Corinthians 4:1-2). Paul himself modeled his preaching and teaching. He was a
bi-vocational preacher. He made and sold tents to provide for himself and his
associates. Paul presented himself for scrutiny before he left Ephesus after three
years of intense ministry (Acts 20:33-34; 1Thessalonians 2:5). The apostle

45

invited his followers to testify about his truthfulness, his sincerity, and hard work
among them adding that he never defrauded any individual or group of
individuals in the Ephesian church.

	Jude also instructs believers not to sit back and watch false preachers and
heretics destroy the foundation of our faith, which is a sacred trust. In declaring
the purpose of his writing, and reiterating the assailable stance of enemies of the
gospel of Christ, Jude writes, "Dear friends although I was very eager to write to
you about the salvation we share, I felt I had to write and urge you to contend for
the faith that was once and for all entrusted to the saints” (Jude 3). Though the
word "contend" means to fight for, do not back down, do not give up, to assert or
to defend. It does not necessarily imply a declaration of war against wealth and
health preachers, scoffers, and enemies of Christ, as stated earlier. Instead, it is a
call to live exemplary lives, pursue accurate knowledge of the word of God, and
live in ways that glorify God in ways that will challenge the lives of preachers of
a different gospel. "Faith" translated from the Greek word pistis in this context
refers to the body of what Christians believe. Preachers of the true and pure
gospel are invited to live in ways that challenge the character and audacity of
preachers and teachers of a different gospel. According to Tim Gilles (2006, 5),
security agents learn to identify counterfeit paper legal tenders by thoroughly
studying the authentic currency. In line with that concept, learning to teach and
preach more accurately would perhaps checkmate preachers of a different gospel.

46

Methodology

This research harnessed the collective wisdom of participants to proffer
solutions to a common problem in the church located in my ministry context.
According to Stringer (2007, 11), this research was "collaborative, liberating, and
life-enhancing." In the researcher's view, lessons learned from action research
also provided an opportunity for participants to give their voice to innovation and
to own part of the research process in ways that will facilitate smooth
implementation and sustainability of positive outcomes. "This research also
proffered solutions to professional practical problems, and improved professional
best practice" (Adu 2016, 2). The current practical professional problem of
preaching a different gospel as a result of improper understanding of the
Scriptures and lack of theological training that this collaborative research aims to
solve is beneficial to the Christian community in my ministry context in Jos,
Plateau State. Data were gathered through open-ended interview questions,
participants' observation, and a workshop. The research questions were answered
through the analysis of participants’ stories and subjective experiences. This
research method is outlined below.

Methods

	Before the commencement of data collection, preparations were made in
collaboration with an acquaintance the late Rev. Festus Amobi who resides in Jos.
This associate, in turn, recruited two pastors as his assistants to help him create
effective awareness, arrange for venues, secure accommodation, discuss feeding

47

arrangements, maintain direct constant contact with other research participants
and work out other logistic details for a successful workshop and face-to-face
interviews. The two assistants recruited by the researcher's associate participated
in this research. Collaboration with the researcher’s associate and his assistants
contributed immensely to the success of the research workshop and interviews.
The researcher needed the help of an acquaintance and his assistants in Jos since
the researcher lives in Calgary thousands of miles away from Jos. The
acquaintance and his assistants were as the researcher's contacts in Jos. Prior to
visiting Jos, the researcher maintained communications with his key contacts
through emails and WhatsApp phone calls and chats. Before the researcher's
arrival in Jos, each participant was emailed an information letter outlining the
problems of Christianity in Jos, the nature of the intended intervention, the
significance of the research and the roles participants were expected to play. The
researcher's associate in Jos took a further step by printing out the information
letter (see Appendix 1) and personally handed the letters over to each participant.
Upon arrival in Jos on the early morning hours of July 22, 2019, the researcher
handed out consent forms to the key acquaintance for distribution to all
participants so that they would have a minimum of twenty four hours to read and
sign the consent letter (see Appendix 2). Only those who signed the consent letter
participated in the research.

	The researcher had decided at the planning stage of this research that data
would be sourced from participants' observation, workshop evaluation, face-to-
face interviews using open-ended interview questions, and personal reflections.

48

The researcher chose these sources of data outlined by David Coughlan and
Teresa Brannick (2010, 9-14), and Sharan Merriam (2009, 87-139) because data
were qualitatively analyzed. Also, part of this research aims to use collective
wisdom from participants to solve a church community problem of preaching and
teaching a different gospel of prosperity due to lack of theological training. At a
thank-you meeting organized for the participants, two participants offered
additional information thus bringing the sources of data to five instead of four.
The table below shows the sources of data.

Table 1. Sources of Research Data
[ Please contact repository@tyndale.ca for Table 1 details. ]

49

Participant Observation

	According to Merriam (2009, 131), there are five key areas of
observations. These are workshop venue and setting, the participating individuals,
activities at the workshop, extent of individual participation and body language of
the participants, as indicated in the first row of Table 1. The venue chosen for this
research workshop was the Catholic Center for Renewal, which also serves as a
Convent and a conference and retreat center. It is in a very quiet neighbourhood in
Jos, away from the hustle and bustle of the city of Jos, yet with easy access by
major metropolitan transport systems. The high wall and not so attractive entrance
gate hide the exquisite structures and modern facilities behind the olive-green
high walls. Meeting halls, rooms for small groups, and for spiritual direction
programs, dining hall, well-equipped kitchen, uninterrupted electricity supply
partly powered by solar panels and a giant electricity generating plant adorn the
center. The center is operated by very friendly serving and retired Roman
Catholic Nuns. The center has well equipped spacious accommodations open to
groups and individual utilization. These facilities made the venue ideal for this
research workshop, participant’s observations and interviews.

	The researcher contacted and informed the key acquaintance, a pastor
friend who lives in Jos regarding this research. Both of us stayed in constant touch
throughout out the research. He became the researcher's consultant and assistant.

50

The researcher consulted with him before taking some vital decisions about this
research including the right time for the research workshop. Ten pastors out of
those the key acquaintance recommended were chosen to participate in this
research making sure that all the participants met predetermined criteria; namely,
aged forty years and above, a resident of Jos, and in active ministry service.

	The researcher started each day of the two-day workshop by self-
introduction after an opening prayer and allowed research participants to
introduce themselves. He went ahead to emphasize the dearth of trained pastors
and church leaders and demonstrated the importance of biblical interpretation
using Bible passages often misinterpreted by some preachers of a different gospel.
Scriptural interpretation exercises, discussion at breakout sessions and
interactions were included to ensure active participation.

	A pre-interview evaluation form was designed to weigh the impact of the
value and workshop, perspectives of the research participants regarding their view
on leadership models, the value of pastor's training, their expectations and the
prosperity gospel. It was not meant to determine the success or failure of the
research. The open-ended questions used at the face-to-face interview were
designed following Stringer's (2014, 110) and Merriam's (2009, 87-96) models.
Throughout the research process the researcher reflected on several issues at the
planning stage, during the field research stage and throughout the data gathering
and analysis stages. Some of these thoughts and reflections were recorded in the
researcher’s diary and some on the left and right margins of the researcher's field

51

notes. These jottings informed part of the commentaries and arguments presented
in this portfolio report.

	More information was sourced during a two-day workshop schedule. The
workshop schedule is displayed in appendix six of this document. The first day of
the two-day workshop started on a very good note because, participants arrived at
the venue ten minutes before the schedule time. This was good because of the
assumption that Africans are not time conscious. The researcher noted this in the
field note as a positive sign of how enthusiastic the participants were. Participants
sat around a rectangular table, directly facing each other in a very well-ventilated
hall equipped with washroom facilities and shielded sufficiently from exterior
noise. The researcher introduced self and explained the purpose of the research.
The researcher then distributed the consent forms to participants, who endorsed
consent forms and took turns to introduce themselves. The ratio of female to male
pastors was one to five, which represents a huge plus in my context because, in
similar workshops, female pastors were usually left out. Attendance of women at
the research workshop for two consecutive days and their full participation in the
face-to-face interviews demonstrated a remarkably profound interest in this
research. The researcher together with the participants came up with rules for the
workshop and the subsequent face-to-face interviews. Together, it was agreed that
that during our meetings all cell phones would be turned off. This is to provide a
serene atmosphere for each participant to focus on the workshop.

	We spent time discussing the differences between the prevalent African
leadership styles, which is a traditional hierarchical or top-down leadership model

52

and the bottom-up leadership models. his form of leadership can be traced back to
the patriarchal family setting where the father is the head. The father is the chief
priest of the home, the chief decision maker and must be consulted for all matters
affecting their children and every other family and extended family members
(Achebe 1996, xix-xxv). The fathers at times decide such things like who marries
their daughters or who gets married to their sons. Also, the father at times decides
what discipline each child in the family pursues at school. That tradition is often
carried over into the church. The Church and church-related organizations would
typically have a chief executive officer, and a handful of executive officers as
chief decision makers, who often lord it over all others, a leadership model that
contrasts sharply with Christ's initiated and demonstrated servant leadership,
which allows leaders to learn in a community, give voice to all, and provide
leadership without exploiting their followers.

	The key to becoming servant leaders like Christ is adequate training,
understanding, and consistent application of the word of God in our lives (Janvier
and Thaba 2001, 76). Servant leadership model is not completely new to these
research participants though it is hardly implemented in the real-life situations and
leadership practice (Janvier and Thaba 2001, 77). The side comments by some of
the participants such as "we never perceived servant leadership this way" suggests
that they began to view servant leadership from a totally new perspective as a
result of the training they received at the research workshop. Most of the
participants were satisfied that servant leadership was not a display of weakness
in leadership as alleged by some; instead, servant leadership models humility in

53

leadership. Servant leadership also enables leaders to render selfless service.
Christ offers a self-sacrificing, rather than a self-aggrandizing use of his enormous
power (1 Corinthians. 1:17-27). This is a clear indictment of the top-down
leadership approach in Jos.

	At the workshop, we discussed the importance of personal Bible study as
described in the researcher's training model in Chapter I of this report (study,
understand, apply, and sustain as shown by Ezra's model (Ezra 7:10). Together
with the participants, we examined some reasons pastors and some Christians do
not study the Bible for themselves. The major reason proffered by participants
was lack of time. We also discussed the importance of studying the Bible for
spiritual growth, spiritual maturity, and ministry effectiveness (2 Peter 2:1-2;
Hebrews 5:11-14; 2 Timothy 3:16-17). Then, the workshop proceeded with a
review of the genre of the sixty-six books of the Bible. After that, there was a
discussion on how to interpret some aspects of the Bible through observation,
interpretation, and application. Observation entails discovery of grammatical
structures, literary structures, literary forms, and cultural settings. Basically, this
part focused on the four steps of personal Bible study such as reading, reflecting,
interpreting, and applying the biblical principles (Hendricks and Hendricks 1991,
19-63). Then, the researcher and the participants did a few biblical interpretation
exercises. Before the prayer session, the researcher decided to lead a discussion
on Isaiah 45:11-13. Many pastors in Jos often misinterpret this Bible passage to
mean that God wants humans to command him while praying. This error arose as
a result of the version of the Bible preferred by pastors in Jos. The Authorized

54

King James Version or the New King James Version, neither of which renders
this passage properly with a question mark is the Bible version of choice by many
pastors in Jos. A question mark found in other renditions that are closer to the
original Hebrew made a huge difference. Below is Isaiah 45:11 rendered by four
different versions of the Bible:

	New King James Version:

	Thus, says the LORD, The Holy One of Israel, and his Maker: "Ask Me of
	things to come concerning my sons; and concerning the work of my
	hands, you command me." (Note: No question mark).

	King James Version:

	Thus, said the LORD, the Holy One of Israel, and his Maker, ask me of
	the things to come concerning my sons and concerning the work of my
	hand command ye me. (Note: No question mark).

	Revised Standard Version:

	Thus, says the LORD, the Holy One of Israel, and his Maker: “Will you
	question me about my children, or command me concerning the work of
	my hands?” (Note: The question mark is included).
	
	New International Version:

	This is what the LORD says—the Holy One of Israel, and its Maker:
	Concerning things to come, do you question me about my children, or give
	me orders about the work of my hands? (Note: The question mark is
	included).

	We examined the passage context, read it from different versions of the
Bible, and then applied the simple principles of observing, interpret, and apply. It
became clear from the original Hebrew text that the Revised Standard Version
and New International Versions correctly included the question mark. It also
became obvious that God did not tell us to command him regarding the work of
his hands. The question mark, when included or omitted, made the difference in


55

the interpretation of that passage. The observation made during the discussion of
this passage was that the question mark was omitted in both the King James
Version and New King James Versions and that a seemingly simple omission
could inadvertently become a source of error, capable of misleading so many
unwary readers. In addition, we learned the importance of punctuation marks in
the Bible to the extent that Christ stated that not even a jot (yod in the Hebrew
alphabet) in the law will go unfulfilled, "{I tell you the truth, until heaven and earth
disappear, not the smallest letter, not the least stroke of a pen will by any means
disappear from the law until everything is accomplished" (Matthew 5:18, 24:35).
The other lesson from this passage is that every jot in the Bible is inspired and
requires the detailed attention of serious Bible scholars. The response to this
understanding caused the faces of most participants at the workshop to glow and
beam with happiness. Many were elated and started chatting away lightheartedly.

	There were also discussions in groups of two and three as we proceeded
for our late lunch break and breakout session. The feeling was like a heavy burden
had been lifted off each of the participant's shoulders. Clustering, chatting
vigorously about the workshop topics, laughing or even frowning told different
stories some of which I might never know their meaning. Few expressions were
captured after the study of Isaiah 45:11 together from different Bible translations.
Some participants literarily busted out and shouted in unison "Ewoooo," meaning,
"So we have been commanding God in error." One participant added, "No
wonder our frequent all-night prayers are hardly yielding results." Based on such
feedbacks, the researcher was convinced that the second day of the workshop

56

would address some unanswered questions that might linger in the participant's
minds after the first day of the workshop. The first day of ended with each
participant delivering a ten-minute sermon on the chosen text for the day. A forty-
five-minute prayer session finally wrapped up the first day and everyone departed.

	The second day of the workshop was also very successful. It started with a
prayer session led by one of the participating pastors. The pastor volunteered to
lead the group in prayer. After the prayer session, the group then reviewed the
first day's lessons and allowed time for feedback from each participant. Each
participant then prepared a sermon from (Luke 6:38). The researcher chose this
passage because it is often used to justify extortion of money from church
members in Jos. Wealth and health gospel preachers in Jos ignore the context of
this passage. Prosperity preachers use the passage to promise generous givers and
donors that God will return their monetary gifts many times over. Each
participating pastor was allowed five to ten minutes to present his/her sermon
taking into consideration the context of the passage. Next, we had another
breakout session and discussed each participant’s sermon, applying our learning
regarding biblical interpretation on the first day of our workshop. Seven out of ten
of the participants agreed that, based on the larger picture and the context of the
passage, Luke 6:38 is not just about giving and receiving money; instead, it is
about giving and receiving judgment while three participants claim that the
passage is for giving money to the church.

	In addition to Luke 6:38 we also examined 3 John 2. Like Luke 6:38,
prosperity preachers use 3 John 2 to justify the doctrine of wealth and health.

57

Most participants, who indicated that their perspectives about these passages
changed after the workshop, agreed that 3 John 2 could not be used to build a
doctrine of wealth and health. A few others disagreed with most research
participants, holding that the word "giving" means giving money. Acts 1:8
received proper explanations when we reconvened after lunch break and
participants presented their sermons for the day. Together we studied the book of
Jude, reviewing hierarchical leadership styles as each participant experiences it.
We then turned our attention to Christ's recommended servant leadership style
(Matthew 20:25ff; John 13:5-10), and at the same time examining the examples
from the book of Nehemiah. Each participant was given time to complete and
submit an evaluation form to my point man. The workshop ended with a prayer
session led by one of the participating pastors. During the prayer session, the
participants formed a circle around the researcher and prayed for him and his
family. The participants also gave the researcher a letter expressing their
appreciation. Participants then signed up for interviews and indicated the most
convenient day and time, morning or evening sessions, for their personal face-to-
face interviews.

Participant Interview Procedure

	The interview schedule was prepared to make room for two interviews per
day. One participant was interviewed in the morning and the other participant in
the evening. This gap allowed the researcher enough time to carefully type out
each verbatim long-handwritten response. This ensured that the researcher did not
forget any detail from the interview. Each typed out transcript was labeled with a

58

corresponding number on each participant's hand-written response. This was done
to avoid using names of participants thus protecting their privacy as agreed upon
before the commencement of the research. As each interview progressed, the
researcher constantly repeated interviewee's words to ensure that the researcher
was writing down the interviewee's own words and experiences verbatim without
interjecting the researcher's own experiences. The researcher ensured that the
researcher's words and ideas did not taint the interview transcript and, in many
cases, he struggled with the temptation of editing the interviewee's sentences
while typing out each respondent's experiences for fear that if he did, that would
no longer represent a verbatim record of the interviewee's own views and
experiences (Sensing 2011, 192). The interview sessions were completed in five
days. Then, the researcher started to read the recorded and typed interview
response. Table 2 illustrates how the research data were collected and the dates
they were collected.

Table 2. Data Collection Schedule with Dates 
[ Please contact repository@tyndale.ca for Table 2 details ]

59

Interview Response Data Analysis

	Data analysis refers to distilling raw data to make sense out of the field
data transcript (Creswell 2003, 190; Stringer 2014, 139). Data analysis also
involves reducing the data transcript to a manageable size without losing the
meaning (Adu 2016, 2). Distillation and reduction are achieved through coding.
Stringer suggested categorizing, and coding, analyzing key elements and
experiences as two main approaches of data analysis (Stringer 2014, 165). But the
researcher used open coding, axial coding, and in vivo coding for this data
analysis as good fits for my data sources (Merriam 2009, 178-179; Saldana 2016,
5-9). The typed-out data was typed out on Microsoft Word backed-up in three
separate files. The researcher read the transcript repeatedly for up to ten times to
have a general feel and overview of the data. This step was followed by clicking
on the review icon and using the comment application on the right side of the
screen to "identify key elements" on the typed-out data (Stringer 2014, 139-150)
containing participants' subjective experiences and to highlight in pink colour and
label or open code them throughout the typed data. This open coding in pink
colour was designed to reduce the raw data to a manageable size without losing

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the overall meaning. It was printed out and the researcher again read the open
coded data transcript several times taking note of related categories and themes.
The researcher then used coloured highlighters to further apply axial coding by
further breaking down the core themes. The differences and association between
the emerging themes were noted. Repeated words and phrases were then grouped
together under appropriate category based on their frequency. The researcher used
green highlighter to represent words and phrases that dealt with the fear of God or
lack of it. An orange coloured highlighter was used to represent any phrase or
word regarding salvation, and assurance of salvation or lack of both. A yellow
highlighter was used to represent words and phrases that described the miss-
interpretation of the Bible. Additionally, participants' direct quotations (in vivo
coding) were recorded. During the coding exercise, the researchers' reflections
were noted on the typed-out data margins including the legend of coloured
highlighters used.

	While typing out this manual-coded data on Microsoft Word, it became
clear that after the second cycle coding two main categories emerged; namely,
reasons and factors responsible for prosperity gospel preaching and training
strategies that could be used on a sustained basis to over time reverse the deep-
seated trend.

	The open-coded data yielded categories or abstract concepts and themes
from which strategies for training pastors were derived. The categories and
themes were then compared and interpreted. Inductive and deductive means were
employed to construct a narrative, assigning meaning to the data after further

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content analysis to capture participants’ subjective experiences. Table 3 shows
categories and themes derived from open coding of data transcript.

Table 3. Raw Data Categories, A-G, and Related Themes 
[ Please contact repository@tyndale.ca for Table 3 details. ]

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	The researcher noted the frequency of words and phrases during coding
and concluded that the categories could be simplified (see Table 4). The
researcher took some quotes out of the minor themes (Themes E to G) and
presents them in the outcome section of this portfolio report. Participants'
personal impressions and general comments that were outside of the scope of this
research have been omitted.

	Upon further review, the researcher concluded that categories A, B, and C,
as shown in Table 4, were addressing similar issues. Using axial coding, the
researcher identified relationships between the categories and themes, noted the
frequency of the themes and decided to merge the first three categories (A to C)
into one, labelled factors and reasons for preaching prosperity. Training strategies
remained its own category, giving two major categories that addressed the
research questions. Table 5 shows the two overarching categories and several
themes that emerged after breaking down and reassembling the data using axial
coding.

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Table 4. Compressed Categories After Cycles of Open and Selective Coding 
[ Please contact repository@tyndale.ca for Table 4 details. ]

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Table 5. Overarching Categories and Corresponding Themes 
[Please contact repository@tyndale.ca for Table 5 details. ]

	Category 1 shows some possible reasons and factors allegedly responsible
for prosperity gospel preaching in my ministry context (see Table 5). The
researcher uses the word allegedly because the factors and reasons suggested
might require further investigation. Category 2 shows training strategies
suggested by participants who believed if suggested training models were
sustained, a strong case for the pure gospel could be made.

	In vivo coding approach was used to identify and note direct quotations by
participants that can be quoted while constructing a narrative for the report of this
research (Saldana 2015, 106). These were chosen and underscored on the data

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transcript. The researcher further grouped the in vivo coding into two major
categories namely the personal views of participants about prosperity gospel and
their general impressions. The groupings are arbitrary, but they enabled me to
know where each quotation fits in my research narrative. The researcher has also
chosen the quotations without including the bulky field research transcript side by
side in order to make the narrative more reader friendly. In vivo coding of the
original typed out raw data yielded phrases and quotations shown in Table 6. The
relationship between categories and themes that emerged from the data were
noted. (See Appendix 10 for coding flow chart diagram.)

Table 6. In Vivo Coding Outcomes 
[ Please contact repository@tyndale.ca for Table 6 details. ]


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Pre-Interview Evaluation Analysis

	The workshop evaluation as a source of this research data was designed to
weigh the importance of the workshop to the life and ministry of participants. It
was also to check if there was any significant shift in perspectives regarding
prosperity gospel and the type of leadership model that aids and abates the two.
There were seven different areas covered by the evaluation. The researcher
wanted to know if the participating pastors learned any new thing from the
workshop, and whether the research workshop met the expectations of the
participants and if there was any shift in their perspective regarding prosperity
gospel preaching. The entire evaluation form is included in Appendix six. Most of
the participants indicated that the research workshop was useful in their lives and
ministry and are considering a shift in their perspectives regarding prosperity
gospel.

While two out of ten did not see anything wrong with the prosperity
gospel, they indicated that the church and the gospel need funds and one way to
raise such fund is through prosperity gospel preaching. Others commented on how
pastors should emphasize on building up their members spiritually rather than

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developing structures to accommodate more members. Some also commented on
the need for pastors to focus more on accurate biblical interpretation, soul
winning and discipleship. Some participants expressed fear that prosperity gospel
preachers have gone a step further by seeking external cultic powers for the
purpose of manipulating their members and extorting money from them.

Findings

	Data for this research were collected from ten participants. Two female
and eight male pastors participated, representing a ratio of one to five. Table 7
below shows the summary of the workshop evaluation by participants who
completed the evaluation form and expressed their views freely. Some changed
their views regarding the prosperity gospel and were willing to focus on the
Christ-centered gospel. Others did not see the need for seminary education or
more theological training.

Table 7. Pre-Interview Evaluation Summary 
[ Please contact repository@tyndale.ca for Table 7 details. ]

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	Table two above displays sources of data and the dates they were collected
and table seven shows the workshop evaluation statistics indicating the number of
participants and the pattern of their responses to evaluation questions.

	Based on the responses from research participants, most of whom have a
Pentecostal background, it was found that there is both cultural and cultic twist to
Prosperity gospel preaching. The cultural twist has to do with the role fathers play
in traditional Nigerian homes where fathers function as the custodian of wisdom
and makes all the decisions. This aspect of cultural twist is discussed in the
ministry context and ethnocultural autobiography section of this research. This
understanding of the role of the father in the homes somehow influences the
Pentecostal church set up and administration. Fathers are said to be answerable
only to God, so are Pentecostal pastors.

	The cultic twist corroborates McConnell's (2012, 148) allegation of cultic
association of some Pentecostals, as well as Adeleye (2011, 37-39) and Bowler's
(2013, 40) hypnotic accusations of Pentecostalism. Also, this practice follows the
role of fathers as priests in the home who must make all necessary consultations,
pour the right libations in order to pacify ancestral spirits and expel bad omen
thereby avoiding other calamities from befalling their families. Pentecostal
pastors, however, took that role a step further by using extraneous powers for
crowd gathering, control, manipulation, and extortion.

	The research participants further revealed that emphasis within the
Pentecostal circles was always on structural development rather than human
development. And less so on building and discipleship of new converts. This

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attitude has become systemic and would require time and sustained training and
"deep prayer" to reverse the trend and make a strong case for the gospel of Christ.
From the research workshop evaluation, participants indicated that Prosperity
gospel preaching gave rise to the numerical growth of the church in my context.
But little attention is given to training and discipleship contrary to Peter's advice
in (1 Peter 2:2). Research participants, therefore, suggested reasons prosperity
gospel continues to enjoy popularity and put forward training strategies that
would encourage preaching the gospel of Christ.

	It must be pointed out that a critical evaluation of the research process
revealed that throughout the workshop and the interview sessions, participants
were not gagged rather they freely expressed themselves without fear or favour.
The researcher also noticed that some respondents gave very long answers,
sometimes veering off the subject of the interview. This was perhaps some of the
questions were ambiguous. Should the researcher design this research again, the
researcher would design a more precise interview questions and, remind
respondents on the issue under discussion should participants veer off. In the next
paragraph, interpretation of the analyzed data is discussed.

Interpretation

	Most of the participants agree with McConnell (2012, 11) that prosperity
gospel is "misleading." Participants also suggested that those who preach
prosperity gospel rather than the pure gospel either as a result of their flagrant
disobedience to God, ignorance of his word, selfish interests, or lack of adequate

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training and preparation for the ministry (Romans 8:26-27). Research participants
are also of the opinion that several pastors who preach the prosperity gospel are
either not born again, or they lack personal and genuine experience of God. Some
participants argued that if prosperity gospel preachers had truly encountered
Christ and are assured of their salvation, they would not distort and peddle the
word of God for gain (2 Corinthians 2:17). They would instead renounce
"disgraceful, underhanded ways," and "refuse to practice cunning and reject
tampering with God’s word" (2 Corinthians 4:2 [RSV]). Instead, they would in
truth and sincerity "commend" everyone to God as encouraged by Paul the
apostle. Some participants admitted that they have lived their entire ministry lives
in error; however, with fresh understanding and insights into the scriptures from
this research workshop, their perspectives have been challenged and that they are
willing to return to their congregations and begin to repair whatever damage they
did in the past due to ignorance. This was a very humbling experience for me.
One participant, in particular, took a vow before all other participants as witnesses
to start working with young people until they are able to present the pure gospel
adding that the wealth and health gospel was "his life and ministry" before he
attended this research workshop. This participant strongly recommended training
for pastors expressing his willingness to participate in a Bible training program.

	On the other hand, some participants believed that if prosperity gospel was
well balanced with Christ-centered gospel, it could not be labeled heretical. This
is because, participants, in part, regard the wealth and health gospel as a means of
breaking the poverty circle plaguing Christians in Jos. Prosperity gospel is "God’s

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way of blessing his people" a participant confidently asserted. Most of the
participants, however, maintained that a wealth and health gospel is indeed a
different gospel based on the strength of Paul's observation (Gal. 1:6-7; 2 Cor.
11:1-10). Poverty, culture, and tradition as well as superstition seemed to be key
factors in the spread of prosperity gospel as earlier observed by Simpson (2007,
64).

	There were two overarching categories and several themes derived from
open coding of this research data (see Table 5). The first category examines some
reasons why some pastors preach the prosperity gospel. The second category
specifically focused on training strategies for pastors in my ministry context. Then
after in vivo coding, some of the participants' impressions and direct quotes were
captured. The two categories are related in some ways. One reason suggested by
participants why some pastors preach the prosperity gospel was because they lack
proper training. Others alleged that such pastors probably lack genuine salvation
encounter with God. Therefore, providing adequate training would not only solve
the problem of lack of training but could provide a deeper understanding of God
and a genuine salvation encounter with God.

	The following expressions represent a synthesized participants' views
about the prosperity gospel: "It is misleading, deceptive, ill-intentioned, and
fraudulent." These views corroborate Adeleye's submission that wealth and health
gospel preaching is "misleading" (Adeleye 2011, 3-4). He adds that "prosperity
preachers have shifted from a Christocentric gospel to a gospel that promised to
satisfy immediate appetites; it is adulterated, fraudulent, and a gospel of greed, a

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different Gospel" (Adeleye 2011, 117). Prosperity gospel is a "phony gospel," he
concluded (Adeleye 2011, 118).

	Some have argued in favour of a good justification of the prosperity
gospel, claiming that it yields immediate visible results. But such results alone
cannot be used as the only valid criteria to prove the veracity of a concept. After
all, the fact that the Egyptian magicians of Moses' era in the Old Testament of the
Bible produced visible results as well did not prove their authenticity (Exodus
7:8-12). And the Egyptian magicians' results proved inferior and succumbed to
the miraculous power of God through Moses' rod. Although there was no 100%
consensus opinion on the prosperity gospel, but 90% of the participants agree that
training in preparation for ministry was important. Interaction with the research
participants gave me a deeper appreciation of the need that pastors in my ministry
context have. From the strategies suggested by participants, training programs
shall be drafted to effectively address the various issues from lack of training to
assurance of salvation. A detailed discussion on how the training plan would be
implemented is presented in the outcome section of this report.

Outcome

	Based on the research findings, the need for training of pastors and church
leaders and making a strong case for the pure gospel in a prosperity gospel
context has become imperative. The researcher would, therefore, take the
following steps towards providing much-needed training for pastors and church
leaders in Jos. This research opened the eyes of the researcher to the paucity of

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trained pastors in his ministry context. This has led to the formation of a prayer
and Bible study group in Jos that meets twice a month. It has also strengthened his
resolve to develop a training curriculum into which strategies from this research
are part of. Below is a training plan:

	>	The first two years of training, three cities Jos, Lagos and Port
	Harcourt would be selected for pastors training. Twenty-five or
	maximum of thirty pastors shall be enrolled to participate in each of
	the three study centers strategically selected

	>	The researcher plan on spending two weeks of intensive Bible study
	with each group twice each year.

	>	A two-week retreat format is being considered. Adopting the retreat
	format training shall be contingent on availability of resources.
	Otherwise, a seminar-training format would be a viable alternative.

	>	Study at the retreats or seminars shall focus on, in addition to themes
	listed in Chapter IV what Christians believe, Soteriology,
	Hamartiology, Apostasy (the book of Jude), from the book of Jude we
	gain understanding of the nature of apostasy, the consequences of
	degeneracy with examples of Kora and friends, the fallen angels and
	Sodom and Gomorrah, New Testament and Old Testament surveys,
	and contemporary issues confronting the Christian faith today among
	other relevant themes.

	>	Lessons shall be drawn from the following resources, New
	International Version of the Holy Bible, Systematic Theology by

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	Sperry Chafer, Biblical doctrine of Salvation, and many other
	resources. After spending two weeks with each group, most of the
	lessons shall continue through affordable social media until the next
	visit by the researcher

	>	Already there are about one hundred and twenty power point slides
	prepared for training purposes. Also available are over one hundred
	and fifty-five hours of exegetic studies on the book of Jude taught by
	R.B Thieme 111 and additional one hundred and twenty power point
	slides on soteriology and spiritual growth prepared by the researcher.

	>	After studying together at a retreat for two weeks, the training gap
	between the retreat and my next visit shall be filled with prepared
	lessons sent to trainees through daily correspondence using cell phones
	and emails.

	>	At the end of the two years training, most of the graduating trainees
	found eligible through intermittent evaluations and assessments shall
	be encouraged to recruit their peers and start a new training center.
	Among the eligible trainers also, mentors, coaches shall be selected.

	>	The researcher intends to maintain correspondence with all levels of
	training and use desire to learn (DETOL) or learn-dash students'
	learning management system to keep track of each student’s progress.
	Registration of trainees would be through online simple registration
	process. This training program would be a precursor to a larger Bible
	training institution proposed for Abuja, Nigeria. It will be established

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	four years from 2019 in partnership with two Korean churches and
	London City Mission.

	Partnership opportunities with existing pastors training centers would be
fully explored. After two years of sustained and intentional investment of time
and Bible study resources and prayer, it is hoped that trainees would have become
sufficiently matured to stand on their own and to start fresh circles of training of
their peers. They shall be encouraged and empowered to choose twenty-five
pastors at a time and to use the same curriculum to train them. At the end of the
first year, there would be a peer review of the format, the timing, contents of
lessons and lessons delivery method. Feedback from the peer review shall
determine changes that would need to be made to make the training more
effective able to reproduce the understand" "incarnate' and "communicate"
principle of Ezra 7:10 (see Figure 1). 
[Please contact repository@tyndale.ca for Figure 1 details.]

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	Figure 1. Shows a diagram of training for pastors and church leaders in my
ministry context following Ezra Principle. First, trainees shall be made to clearly
understand their identity in Christ and become fully assured of their salvation.
Secondly, a sustained Bible study method shall be taught to each trainee until they
understand the principles and concepts, including the big picture of the Bible.
Thirdly, each trainee shall be encouraged to consistently live by what has been
learned and allow the lessons to reflect in their private and public lives. Fourthly,
trainees shall be encouraged to teach others (2Timothy 2:2). "For Ezra had
devoted himself to the study and observance of the Law of the LORD and to
teaching its decrees and laws in Israel" (Ezra 7:10).

	The researcher's choice of the three main cities in Nigeria, namely Jos,
Lagos, and Port Harcourt are strategic. Jos represents a mini Nigeria. It was a
center of mining solid minerals and the mining activities attracted people from
different parts of Nigeria to Jos city. Currently, educational institutions in Jos
attract thousands of youth to Jos each year. Port Harcourt is in the oil-rich Rivers
state in Nigeria. Again, oil prospecting and its associated industries attract many
people from all walks of life to settle and work in the city. Lagos houses the
largest number of industries and was Nigeria’s former capital. That means
training pastors and church leaders at the three locations would aid a rapid spread
of the pure gospel across Nigeria. Apostle Paul successfully employed similar
strategic outreaches by choosing important cities where people gather to trade or a
popular seaport. Such cities include Rome, Corinth, Athens, Macedonia,

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Jerusalem, Damascus, Antioch, Ephesus, and Galatia among other important
cities of his time.

	Martin Sanders (2004, 18-19) outlined five reasons why mentoring in
leadership development is critically important today. These reasons are "loss of
heroes; loss of common sense; societal mobility; MTV or a visual age; and
delayed maturity." Sanders also identified certain dynamics present within group
models that were equally present in Christ's mentorship relationship with his
disciples. He cautioned that one must be prepared to handle the issue of "inner
circle" syndrome, "clique formation" and "dissensions." A close relationship with
"each participant in the group" would help curb clique formation. According to
Sanders (2004, 63), "the training and developmental process are far more than
skills acquisition. They also are concerned with the issues of the heart, character
and integrity, and personal, emotional and spiritual development."

	Coaching would also be incorporated into the researcher's ministry
curriculum because of its value in the overall development of a well-rounded
leader. Undoubtedly, coaching in my context is mostly limited to sports and
soccer. Personal coaching or group coaching is not necessarily a popular subject.
But with my understanding of its usefulness and biblical basis, coaching will
become an integral part of my ministry training curriculum. Coaching can be
likened to an intentional and directive acquisition of practical life skills for a
sustained ministry work. The apostle Paul reminded his protege Timothy, "All
scripture is inspired by God and it is profitable for teaching, for reproof, for
correction, for training or instruction in righteousness that the man of God may be

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mature and thoroughly furnished unto all good works" (2 Timothy 3:16-17).
Teaching in that passage refers to a means of getting knowledge. But for
knowledge to be useful, in my opinion, it must be translated into skills that can be
applied. The instruction piece in that passage accomplishes the application aspect
of competency, and skills acquisition is comparable to coaching principles which
"mediate thinking" and allows "coachees" to tap from their inner resources and
solve their own issues. Paul's reason for combining teaching, training, and
instruction is that the man or woman of God may become first mature, and
secondly, thoroughly equipped to fulfill his/her ministry work. It is hoped that, the
training circle would spiral and snowball into a huge sustainable non-formal
theological establishment in the future. In addition to consultation with existing
pastors trainers, here is a short list of some resources from which the training
curriculum shall be drawn, The Holy Bible, Systematic Theology, Volumes 1-7 by
Sperry Lewis Chafer (1976); Foundations: Building in the faith (2001); The
Basics a categorical Bible study manual by Gene Cunningham (1990), Bible
lessons taught by Rev R.B. Thieme Jnr and R.B. Thieme III, Berachah
church.org. Teachings from GEM publications available at gemworldwide.org
and lessons from personal Bible study materials and reflections.

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CHAPTER V:

CONCLUSION, IMPLICATIONS, FURTHER RESEARCH, AND
LESSONS LEARNED

This portfolio report shall be concluded in this chapter. Additionally, the
implications of this research, further research areas and some lessons learned
while doing the research shall be presented.

Conclusion

	Appropriate evaluation and understanding of the researcher's ministry
context in Jos, led him to the discovery of an important need of training for some
pastors and church leaders. Lack of training among other factors, has resulted in
the wide spread of a different gospel including the prosperity gospel in my
ministry context. Therefore, this research set out to use the collective wisdom of
participants to answer some of the research questions posed in Chapter I and to
develop effective training strategies for pastors and church leaders in Jos. The
problem of theological illiteracy is persistent, and the researcher is of the opinion
that intentional, sustained training, mentoring programs and coaching would
address the theological illiteracy problem.

	This research designed intentional positive steps to sustain training,
coaching, and mentoring for pastors and church leaders in Jos, thus, proffering a
long-lasting solution to the problem of biblical illiteracy. The researcher hopes

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that the problem of wrong biblical interpretation that often leads to preaching of a
different gospel might be redressed. There was a direct non-confrontational
engagement with most of the prosperity preachers through the biblical interpretive
workshop, one-on-one interviews, and participant observation from where data
were sourced for this research. Research participants expressed gratitude to the
researcher for including them in the research. Most of the participants indicated to
the researcher that the research exercises challenged them to rethink the
prosperity gospel preached in Jos.

	Data, subjected to open coding, selective coding, axial and in vivo coding
approaches of analysis yielded two overarching categories namely, possible
reasons why some pastors preach the prosperity gospel (a different gospel), and
secondly, training strategies that could be intentionally implemented to solve the
problem of theological illiteracy over a given time frame. Workshops, seminars,
and Bible conferences are common in Jos, but these approaches do not seem to
have produced the desired results of transformation and change in the life and
ministry approaches of pastors and church leaders in Jos, most probably because
the mentoring and coaching pieces are absent. Therefore, training strategies and
mentoring as described in the outcome section in this portfolio report are being
implemented in Jos in order to make a strong case for the Christ-centered pure
gospel and reduce theological illiteracy.

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Implications

	As a result of completing the doctorate in ministry leadership program at
Tyndale, the researcher received an appointment as a director of Global
Missionary Institute, the training arm of GEM, Nashville Tennessee USA. The
objective of GMI is to partner with the body of Christ and other Bible training
institutions, and train pastors all over Africa including Nigeria utilizing training
strategies developed from this research. Additionally, GMI exist to train
missionaries in the west who desire to go overseas for mission work. Pastors'
training would be a combination of classroom work, cell phone and online study
delivery methods.

	Pastors who enroll for study over the two-year period shall be exposed to
Bible foundational courses in order to offer them solid frames of reference.
Additional themes of study would include, but are not limited to, the grand
narrative of the Bible, Bible study methods, rules of biblical interpretation, and
Bible doctrines. Depending on availability of funds, the entire group would
occasionally camp at an affordable retreat center and have Bible studies most of
the day for two weeks of their annual vacations. Each day of the two weeks would
include a devotional from the book of Jude. This is because the book of Jude
mirrors the level of apostasy in the church today. At the end of two weeks, the
researcher would continue to utilize available free social media applications to
stay in touch with the trainees, answer their questions and provide explanations to
various issues trainees may raise. The same program as described above would be
initiated in two other cities in Nigeria, Lagos and Port Harcourt as stated earlier.

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Each eligible participant at the end of the two-year training would be encouraged
to recruit more pastors and transfer the skills learned to them. From the reservoir
of trained pastors, mentors and coaches would be appointed to oversee some of
the training centers.

Further Research

	It has been noted that research of this nature requires a lot of time. Given
more time this researcher would like to explore why claims of pastors' trainers
who post 250,000 trained pastors in Africa have little or no impact at all.
Additionally, he would like to find out if incorporating training with mentoring,
coaching and practical exercises would be more impactful and yield greater
dividend in the church ministry. Based on this research question four, the
researcher would like to further explore the relationships between culture,
poverty, and prosperity gospel.

	There are other aspects of the wealth and health gospel that need attention.
Its salvation story, the deification of human beings, the denial of the deity of
Christ, and the "snubbing of the efficacious and atoning self-sacrificed and
substitutionary work of Christ on the cross" remain to be properly investigated
(McConnell 2012 66-68). Also, allegations and charges that the wealth and health
gospel evolved from syncretism, that it has cultic connections and that it is
heretical and performs counterfeit miracles akin to those of Egyptian magicians of
Moses' day, remain to be investigated. There are also issues about poverty,
culture and other factors that influence leadership models and prosperity gospel

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preaching in my ministry context. These need further investigation. The scope of
this research did not cover all the above-mentioned areas. McConnell (2012, 68)
has also alleged that prosperity preachers engage in "subversion of the doctrines
of historical Christian orthodoxy, promotion of the doctrine of dualism, and a total
rejection of the Bible as final authority" in every matter concerning faith and
practice are aspects of the wealth and health gospel that need further investigation
(McConnell 2009, 68).

Lessons Learned

	Conducting this research has giver the researcher the opportunity to work
with people of diverse backgrounds. It was a very humbling experience. A higher
dimension of patience, longsuffering and the skill to not only acknowledge, but
also to validate the other person's opinion, even if such opinion differs from the
researcher's opinion. The researcher has learnt that claims, charges, and
allegations must be adequately substantiated. Passing judgment and condemning
others without considering all available pieces of evidence of an issue cannot be
right. Value judgments can only be made if all facts are provided. Throughout this
research and the researcher's study at Tyndale, the researcher had developed new
skills. The researcher has become more aware of his have spiritual and cultural
contexts and equipped with the skills to evaluate them.

	The researcher's project planning, implementation, and evaluation skills
have improved as a result of this research. Also, the researcher had learnt to build
cases and articulate y thoughts logically. In addition to the above, he must
establish a rationale that underpins his work including the how and why of

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making choice of research methodology. His specific role in a team is now
evident. The researcher had gained more insights into leadership philosophy, and
ethnocultural autobiography. These coupled with his childhood experiences
impacted the researcher’s leadership style. Finally, based on his experience, he
concludes "character" precedes "conduct" and "being" must precede "doing."
Loyalty and integrity are two key characteristics that produce fruitfulness and
reward in ministry. These are hallmarks of servant leadership, which the
researcher intends to promote alongside the researcher’s teaching, training,
coaching and mentoring ministry.

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APPENDIX I:

PARTICIPANT’S INFORMATION LETTER

	This action research was reviewed and approved by Tyndale University
Ethics Review Board. The title of my research is, "Ministry Exegete, Philosophy
of Leadership and a Model for Teaching Pastors the Pure Gospel in a Prosperity
Gospel Context" My name is Darlington Ejikeme Elekwa, Tyndale University
Toronto. My email and phone number are, [email address, phone number]. I invite
you to participate in this important study. The purpose of this research is to
develop strategies that will be utilized to train pastors in wealth and health gospel
context in Jos to become servant leaders like Christ. Church ministry in my
context currently appears to be operated like private business enterprises and each
pastor, with little or no theological education, tends to be building his own private
business empire and pay little or no attention to the purpose of the church to grow
believers for the work of ministry stipulated in the Scriptures (Ephesians 4:11-
16). Worse of all, none of the pastors seem to be accountable to anyone.
Consequently, Christianity is fast losing her savour, respect, positive influence,
and relevance in the society. There is therefore an urgent need to reverse the trend
beginning with each pastor. Quinn (2004, 24) said, "When we change ourselves,
we change the world." It is anticipated that two action research cycles shall be
completed in 2018 over a period of four to twelve weeks.

	In order to accomplish this task, I would need your on-going consent
through the enclosed consent form as well as your active participation at any

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meetings convened to discuss the project topic for purposes of clarification and
awareness creation as your schedule allows so that we can together set in motion,
strategies that will bring about change in the ways of doing ministry in Jos over
time.

	Your role as participant will be to meet based on your availability every
month in Jos for awareness creation, frankly, discussing issues arising from
wealth and health gospel in Jos, and learning together as a community. After
reading and understanding this information letter and endorsing the consent form,
you will be required to answer a few interview questions tailored to address the
subject matter of the research topic. You will also be invited to attend a
hermeneutics workshop where we shall together examine few passages of
Scripture that are often quoted out of context by certain preachers. A workshop
evaluation form will be handed over to you to independently evaluate the
usefulness and relevance of the hermeneutics workshop to your ministry.

	This study shall be conducted under the permission and supervision of Dr.
Mark Chapman, the Director of D.Min program Tyndale University, Dr. Mike
Krause Assistant Professor, Tyndale University Toronto and my mentor Dr. Lucas
Van Boeskoten, Retired Community Pastor Center Street Church Calgary and
Spiritual Director.

	This research process strictly conformed to all the requirements of the
Ethical guidelines as clearly outlined in the document, Tri-Council Policy
Statement: Ethical Conduct for Research Involving Humans and the Tyndale
Research Ethics Policy Manual and Nigerian National Policy on Ethics in

87

Medical Research (Exemption Clause). Your voluntary participation, and
contributions from your rich experiences are deeply appreciated. Each of you had
the leverage to withdraw your on-going consent or opt out from the research at
any time you choose without explaining why you took such decision. You were
assured that your withdrawal of on-going consent would not attract any adverse
consequences. In addition, you were also not required to waive any of your legal
rights throughout the duration of the research.

	The outcome of this study is being made available to all participants at a
post-research gathering. You received assurances that there will be no risk of
losing a position in your church, no social, emotional or psychological risk to
your person for participating in this research. Your privacy and confidentiality
were maintained by using pseudonyms in this research to represent your
contributions without mentioning your real names.

	If you have any further questions regarding more information about this
research, please direct such questions to me, Darlington Ejikeme Elekwa, through
Telephone number [telephone number] or personal email, [email address]. You
are free to direct any ethical questions to the chair of the General Research Ethics
Board at Tyndale University through reb@tyndale.ca.

	Thank you very warmly and kindly for participating in this epoch-making
study as we join our efforts to bring about much needed change and
transformation in our practice of ministry in Jos.

88

APPENDIX II:
RESEARCH ONGOING CONSENT FORM

PROJECT TITLE: Ministry Exegete, Leadership Philosophy and a Model for
Teaching Pastors the Pure Gospel in a Prosperity Gospel Context in Jos, Nigeria.

Name (Please Print)

	1.	I have taken time to read and understood the attached letter of
	information outlining details and delineating the purpose of this study.
	I have also had the opportunity to ask clarification questions and
	satisfied with answers provided.

	2.	I do understand that I shall freely and voluntarily share my experiences
	in ministry and answer other demographic questions. I am satisfied
	with the researcher's explanation of the extent of my participation in
	the research project.

	3.	I fully understand that my participation in this project is purely
	voluntary and that I am free to withdraw from the study at any time
	without consequence or legal obligation. I also understand that every
	effort shall be made by the researcher to maintain my confidentiality in
	all areas of the project.

	4.	I understand that data gathered from this project may form the basis of
	a report or other forms of publication or presentation.

89

	5.	I understand that my name will not be used in any report, publication
	or presentation and that every effort will be made to protect my
	interest and confidentiality.

	6.	I am aware that if I have any questions about my participation, such
	questions should be directed to Darlington Ejikeme Elekwa, Telephone
	[telephone number] or [email address]. And that any question
	regarding Ethical issues should be directed to the chair of General
	Research Ethics Board, at reb@tyndale.ca.

	7.	I have read the above statement with full understanding and freely

c	onsent to actively participate in this study: YES______ NO________

	Signature_       _Date

90

APPENDIX III:

INTERVIEW QUESTIONS

	As stated on page fifteen, this research is exploratory. I have therefore
chosen to use semi-structured interview questions for the study. According to
Stringer (2007, 69), interviews provide opportunities for participants in a study to
describe the situation in their own terms. Furthermore, he added that it is a
reflective process that enables the interviewee to explore their own experiences in
detail and to reveal the many features of the experiences that influence the issue
being investigated. The interview process does not only provide a record of
participant's views and perspectives, but also symbolically recognizes the
legitimacy of participants' experiences. Interview questions are therefore
designed to answer the research question and to allow participants to say what
they know, what they think, and what they feel about the phenomena under study.
Semi-structured questions also allow fresh ideas to emerge naturally or
organically.

Project Interview Questions Numbers & Protocol sheet:

A Research to Develop Model for Training of Pastors in the Pure Gospel in a
Prosperity Gospel Context in Jos Nigeria

Name of interviewee--               - Title-

Male-- Female -Age-- Name of Church

91

Education.
Prim  -Second  -Tertiary --Seminary- -Highest level attained

Date of interview----  -Time  -- Venue  -Duration---

Interviewer-----

[Table for written responses to interview questions inserted here. Numbered from 1 to 10 ]

Instructions to interviewee: Please note that Researcher shall take notes
throughout the duration of this interview. However, your real name will not be
mentioned, as stated in the research information letter, even if your answers are
quoted in the final report of this research.

Interview Questions

Entry: (Exchange of pleasantries, ice breaker, a common joke)

Question # 1: (Introductory question)

92

You have been in the ministry for over twenty-five years. Briefly describe your
outstanding ministry experiences over the years. Describe a typical Sunday
service in your church.

Question # 2: (Probing question)

You have heard so much about wealth and health gospel. To what extent are you
involved in this brand of preaching; tell me more about what you know and how
you feel about it?

Question # 3: (probing question)

Some scholars have faulted wealth and health gospel hermeneutics and leadership
style of wealth and health gospel preachers. What is your take on this?

What do you think can be done about wealth and health gospel hermeneutics?

Please explain more and give examples?

Question # 4: (probing questions) briefly talk about Christian leadership in Jos.

Describe the extent of your involvement in wealth and health gospel. If you
promote it, tell me how and if you discourage it, tell me your strategies?

Question # 5: (Specifying question). What is your view about pastors training and
servant leadership?

Scholars believe that prosperity gospel is heretical due to lack of training and poor
hermeneutics. Tell me what you think about this? Follow-up, if yes, suggest
remedies and strategies to apply such remedies. Suggest training strategies for
busy pastors.

Question # 6: Specifying question

93

Describe what you envision an ideal gospel from ideal hermeneutics to be? Tell
me what could be done to achieve your envisioned ideal gospel?

Question #7: (clarifying question)

Question # 8

Question # 9 (General question)

Describe how you have been affected physically and emotionally by wealth and
health gospel. Suggest strategies that can remedy theological illiteracy in Jos and
provide proper biblical interpretation to preachers of prosperity gospel?

Question # 10

Would you confidently say that wealth and health gospel preaching has
significantly contributed to church growth over the years? Please explain.

What exactly do you think and believe about wealth and health gospel? If I visited
your church next Sunday what would I likely see you and your members doing in
church?

Would you recommend theological education for all busy pastors in Jos, to
improve their hermeneutics? Why? And how?

As we wrap up this interview, do you have something else you would like to add
regarding the theological illiteracy and its effects in Jos? Comment briefly on the
prosperity gospel?

Closing remark at the end of interview session: Thank you very much
for your time and willingness to participate in this vital research, an important
step in an attempt to evolve strategies for training pastors and bring appropriate
hermeneutics to the church ministry in Jos, Nigeria.

94

Interviewer's note: Immediately after each interview session (50-
60mins), notes taken during the interview shall be developed to capture interview
questions responses ready for coding and categorizing and grouping into themes
for content analysis and constant content comparisons and interpretation. There
will be room for follow up questions particularly for further explanations and
unpacking of ambiguous responses to interview questions.

95

APPENDIX IV:

CONFIDENTIALITY AGREEMENT

Project Title: A Research to Develop Models for Training Pastors in the Pure
Gospel in Wealth and Health Gospel Context in Jos Nigeria.

	The plan for this study has been reviewed for its strict compliance to
ethical guidelines and approved by Research Ethics Board of Tyndale University.

	For Questions regarding your rights as participants and ethical conduct of
this research, please contact the Ethics Board through this email-REB@tyndale.ca

Name (Please Print Legibly) -

Your Role:

I agree to the following:

	❖	Keep all research information shared with me confidential by not
	discussing or sharing the research information in any form or format
	(e.g. Flash drives, transcripts) with anyone other than Darlington
	Elekwa or the authorities of Tyndale University Leadership
	department.

	❖	Maintain confidentiality by not discussing or verbally sharing with
	anybody one-on-one apart from Darlington Elekwa or Tyndale
	Leadership Department

	❖	Maintain strict confidentiality during our workshops, participant one-
	on-one interviews.

96

	❖	Keep secure all research information in all forms during or after
	meeting sessions

	❖	Return all research information in your possession in any form or
	format (e.g. Flash drives, field transcripts) to Darlington Elekwa when
	my research task has been completed.

	❖	After consultation with Darlington Elekwa, delete and or erase/shred
	all research information in any form or format that cannot be returned
	to the researcher (e.g. information stored in your cell phone, computer,
	notebooks or journals.

	❖	Return all research information in your possession in any form or
	format (e.g. Flash drives, field transcripts) to Darlington Elekwa when
	my research task has been completed.

	❖	After consultation with Darlington Elekwa, delete and or erase/shred
	all research information in any form or format that cannot be returned
	to the researcher (e.g. information stored in your cell phone, computer,
	notebooks or journals.

97

APPENDIX V:

RESEARCH TIMETABLE [Please contact repository@tyndale.ca for table details. ]

98

Notes

	Creswell (2003, 196) suggested some theoretical and practical steps to
ensure validity of qualitative research results. The practical steps shall be applied
to this research. Here are the eight steps, Triangulation of data, checking coded
manuscripts with participants for accuracy, the use of rich-thick descriptions,
clarification of bias, inclusion of negative or discrepant information, spending
time with research participants, use of peer debriefing and use of external auditor
to review the entire work.

99

APPENDIX VI:

WORKSHOP PROGRAM [Please contact repository@tyndale.ca for table details. ]

100

	All workshop participants read the information letter and duly signed the
on-going consent letter prior to participation in the workshop.

	After the above workshop, researcher booked appointment with each
participant and conducted an hour one-on-one interview with them using
interview questions on Appendix 3. Interviewee and researcher jointly decided
venue and time of the interview.

	Note: Researcher have had over twenty years' experience in conducting
workshops, seminars and Bible conferences for pastors and church leaders in
Nigeria, Gambia, Sierra Leone, Burundi, Rwanda, Uganda, Ethiopia, Zimbabwe
and Botswana. The researcher chose the workshop passages because they are
often misquoted in wealth and health gospel preaching due to lack of training.

101

APPENDIX VII:

PRE-INTERVIEW EVALUATION SHEET

1.	Did you learn any new thing from the research workshop?

Yes.... No.... If yes, what? What would you have done differently?

2.	Did the workshop meet your expectations? Yes.... No.... Why? Or
Why not?

3.	Did your views about wealth and health gospel change?

Yes..... No.... If yes, why? If no, why not? Pastors are busy. Suggest
how they can receive training?

4.	Which part of the workshop surprised you? Why?

5.	On a scale of one to ten in terms of its value to your ministry, score
the workshop, 1-2-3-4-5-6-7-8-9-10. Pastors' training is not really
necessary! Do you agree?

6.	Do you think anything needs change in the church with regard to
wealth and health gospel preaching and current leadership model?

7.	Please list the things you think need change in the church with
respect to wealth and health gospel and pastors training.

8.	What church leadership models do you know? Which preference
do you have and why?

102

APPENDIX VIII:

DIAGRAM OF THE RESEARCH

Figure 2. Diagram of the research.
[Please contact repository@tyndale.ca for Figure 2 details. ]

Source: Designed by researcher, inspiration from Dr. Philip Adu, NACAE,
Chicago School.

103

APPENDIX IX:

DATA ANALYSIS PLAN

>	My participant action research is exploratory, therefore; interview
questions, workshop and participant observations shall be used to generate
data Stringer (2014, 105). My research question is ontological, seeking to
tap into participants' realities. Therefore, attributive, narrative, in-vivo,
process and value coding shall be used, Saldana (2015, 68).

>	Data analysis shall be continuous and simultaneous as data is being
collected as recommended by Merriam (2009, 178). Data shall then be
coded both inductively and deductively for themes, and themes
categorized, from data to categories or abstract concepts Saldana (2015,
14).

>	I shall draw comparisons of categorized themes, these shall be used to
determine relationships between categories and to construct a narrative,
and assign meaning to data based on answer(s) to my research question.

>	I shall use interpretative questions why, what, how, who, where and when
to enrich my analyzed data interpretation Stringer (2014, 149, 165).
Inductive and deductive processes shall also be applied in my data
interpretation, Merriam (2009, 175).

>	Researcher shall interpret thoroughly analyzed data and write a
comprehensive report of research findings.

104

APPENDIX X:

RAW DATA CODING DIAGRAM
[ Please contact repository@tyndale.ca for Figure 3 details. ]

105

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