2021 JUPEB CRS

2021 JUPEB CRS

CRS 001: OLD TESTAMENT STUDIES

  1. Examine the rise of prophetic ministry and its relevance in ancient Israel.

  2. (a) How did Saul emerge as King of Israel?

(b) What are the factors that led to the failure of Saul as the King of Israel?

CRS 002: NEW TESTAMENT STUDIES

  1. Examine the origin and state TEN reasons for the writing of the gospel.

  2. (a) What do you understand by the Synoptic problem?

(b) Show a diagram of the two documentary Hypothesis.

© What are the arguments in favour of Markan Priority?

CRS 003: HISTORY OF CHRISTIANITY IN WEST AFRICA

  1. Narrate early Christian missionary activities and impact in the Gold Coast.

  2. Discuss the rise of Pentecostalism in Nigeria.

CRS 004: RELIGION AND CHRISTIANITY

  1. Attempt the definition of religiosity and critically analyse SIX ways of measuring it in an individual.

  2. (a) What do you understand by Homosexuality?

(b) What is the Biblical response to this controversial issue?

ANSWERS

CRS 001: OLD TESTAMENT STUDIES

Question 1 — Rise of Prophetic Ministry and Its Relevance in Ancient Israel

The prophetic ministry in ancient Israel emerged gradually, reaching its height during the monarchy period. Prophets functioned as God’s spokespersons, delivering divine messages to individuals, kings, and the nation at large.

Origin and Rise:

The earliest forms of prophecy in Israel included ecstatic groups of prophets (1 Samuel 10:5–10) and individual figures like Moses, who is regarded as the prototype prophet (Deuteronomy 18:15). Samuel marked a turning point — he was both judge and prophet, transitioning Israel from the tribal era into the monarchy. As the monarchy developed, the prophetic office grew more defined. Court prophets like Nathan served kings directly, while independent prophets like Elijah, Amos, Isaiah, and Jeremiah confronted royal and national sin boldly.

Relevance of Prophetic Ministry in Ancient Israel:

  • Prophets served as intermediaries between Yahweh and the people

  • They challenged moral corruption, social injustice, and idolatry

  • They guided kings and held them accountable to the covenant (e.g., Nathan confronting David — 2 Samuel 12)

  • They preserved and renewed Israel’s covenant relationship with Yahweh

  • They foretold future events, including judgment and restoration

  • They gave hope to the oppressed and called the nation back to righteousness

  • They recorded and interpreted significant events in Israel’s history

Question 2(a) — How Saul Emerged as King of Israel

Saul’s emergence as king came in response to Israel’s demand for a human king “to be like other nations” (1 Samuel 8:5). The elders approached the aging Samuel, and despite Samuel’s warning about the dangers of monarchy, God instructed Samuel to honour their request.

God directed Samuel to Saul, a Benjamite, son of Kish — a man described as tall, handsome, and humble (1 Samuel 9:2). Samuel privately anointed Saul with oil, signifying divine selection (1 Samuel 10:1). The public confirmation came through casting lots at Mizpah, where Saul was chosen (1 Samuel 10:20–24). His kingship was further cemented by his military victory over the Ammonites who had besieged Jabesh-Gilead (1 Samuel 11), after which the people formally acclaimed him king at Gilgal.

Question 2(b) — Factors that Led to Saul’s Failure

  • Disobedience: He spared King Agag and the best livestock after being commanded to destroy everything in the campaign against the Amalekites (1 Samuel 15)

  • Unauthorized sacrifice: He intruded into the priestly office by offering a burnt offering at Gilgal without waiting for Samuel (1 Samuel 13:8–14)

  • Pride and jealousy: He became consumed with envy toward David after the people praised David above him (1 Samuel 18:8)

  • Rejection of prophetic counsel: He repeatedly ignored or disobeyed God’s instructions delivered through Samuel

  • Spiritual decline: He resorted to consulting the witch/medium of Endor, which was forbidden (1 Samuel 28)

  • Lack of self-control: His fits of rage and paranoia made him unstable as a leader

  • Looting war spoils: He allowed his troops to plunder goods instead of following divine instructions to destroy them entirely

CRS 002: NEW TESTAMENT STUDIES

Question 3 — Origin and Ten Reasons for Writing the Gospel

Origin:

The gospels emerged from oral traditions about Jesus’ life, miracles, teachings, death, and resurrection. For decades after Jesus’ ascension, these accounts were passed on verbally within Christian communities. As eyewitnesses began to die and the church grew, the need to record these traditions in writing became urgent. Scholars place the writing of the gospels between approximately 65–100 AD.

Ten Reasons for Writing the Gospels:

  1. To preserve an accurate record of Jesus’ life and teachings before eyewitnesses died

  2. To strengthen and deepen the faith of existing believers

  3. To provide instruction and guidance for new converts

  4. To counter heresies and false teachings circulating in the early church

  5. To give an authoritative historical account of Jesus’ ministry

  6. To serve as a tool for evangelism and spreading the faith

  7. To unify Christian communities under a common understanding of Christ

  8. To provide comfort and encouragement to persecuted Christians

  9. To establish and affirm the divine identity of Jesus as the Son of God

  10. To demonstrate the fulfilment of Old Testament prophecies in Jesus

Question 4(a) — The Synoptic Problem

The Synoptic Problem refers to the scholarly challenge of explaining the extensive similarities and notable differences among the first three gospels — Matthew, Mark, and Luke — collectively called the Synoptic Gospels (from the Greek synopsis, meaning “seen together”). These three gospels often share identical wording, common stories, and similar structure, yet they also contain unique material and contradictions. Three core questions arise:

  • If the writers were independent, why are they so strikingly similar?

  • If they copied from one another, why do discrepancies exist?

  • If they shared a common source, what was that source?

Question 4(b) — Diagram of the Two-Source (Two-Document) Hypothesis


[MARK] [Q - Sayings Source]

| /

| /

[MATTHEW] [LUKE]

Explanation: Mark is the primary source used by both Matthew and Luke. In addition, Matthew and Luke independently drew from a hypothetical sayings source called Q (from German Quelle, meaning “source”), which contained mainly the teachings of Jesus not found in Mark.

Question 4© — Arguments in Favour of Markan Priority

  • Mark is the shortest gospel, suggesting it was the base that Matthew and Luke expanded upon

  • About 90% of Mark’s content is found in Matthew, and about 50% in Luke

  • Where Matthew and Luke agree in order and wording, they tend to follow Mark’s sequence

  • Mark’s language is rougher and less refined; Matthew and Luke smooth out difficult or awkward Markan passages

  • Mark contains vivid, eyewitness-like details that Matthew and Luke omit or simplify

  • Mark sometimes portrays Jesus in a way that later writers appear to have toned down (e.g., Jesus’ emotions, limitations)

  • It is more logical for shorter, simpler material (Mark) to be expanded than for longer works to be condensed

CRS 003: HISTORY OF CHRISTIANITY IN WEST AFRICA

Question 5 — Early Christian Missionary Activities and Impact in the Gold Coast

Early Activities:

Christianity first arrived in the Gold Coast (modern Ghana) through Portuguese missionaries in the 15th century, inspired largely by the explorations of Prince Henry the Navigator. In 1482, Don Diogo Azambuja led a Portuguese expedition of over 600 men to Elmina on the Gold Coast. Their aims were threefold: commercialization (trade), Christianization (spreading the faith), and political expansion. The first Christian service on record was held under a mango tree that same year. They later engaged inland chiefs, received land, and established a trading and worship centre — São Jorge da Mina (St. George’s Castle at Elmina). However, this early missionary effort declined due to lack of continuity, poor follow-through, and the dominance of the slave trade.

A more sustained revival came in the 19th century through organized European missions:

  • Basel Mission (1828) — focused on education and local language development

  • Bremen Mission (1847) — worked mainly among the Ewe people

  • Wesleyan Methodist Mission (1835) — began through Thomas Birch Freeman

  • Roman Catholic Mission — expanded formal Catholic presence

Impact of Christian Missionary Activities:

  • Establishment of Western-style schools and promotion of literacy

  • Development of indigenous clergy and local Christian leadership

  • Construction of hospitals and health facilities

  • Translation of the Bible and other texts into local languages

  • Rise of African Independent/Indigenous Churches

  • Cultural transformation, including changes in marriage, burial practices, and social norms

  • Erosion of some traditional religious beliefs and practices

Question 6 — Rise of Pentecostalism in Nigeria

Definition:

Pentecostalism is a charismatic movement within Protestant Christianity that emphasizes a personal encounter with the Holy Spirit, speaking in tongues (glossolalia), divine healing, and the born-again experience.

Historical Background:

The roots of global Pentecostalism trace to the Azusa Street Revival (1906) in Los Angeles, led by William Seymour, who was influenced by Charles Parham. In Nigeria, early stirrings of charismatic Christianity began around the 1890s when Dandeson Crowther (son of Bishop Samuel Ajayi Crowther) led a revolt within the Anglican Church, protesting racism and doctrinal rigidity, eventually severing ties with the CMS. This gave birth to the Niger Delta Pastorate — one of the earliest expressions of African Christian independence.

A landmark moment came in 1930 when Joseph Ayo Babalola led a major revival that sparked the Aladura (“prayer people”) movement and birthed the Christ Apostolic Church (CAC). The movement emphasized prayer, divine healing, and rejection of medicine. Later waves of Pentecostalism came through university campus fellowships in the 1970s (e.g., Scripture Union, NIFES) and the emergence of mega-ministries in the 1980s–90s (e.g., Living Faith Church, Redeemed Christian Church of God, Winners’ Chapel).

Causes of Pentecostalism’s Rise in Nigeria:

  • Racial discrimination and leadership tussles with European missionaries

  • Desire for self-governance and indigenous worship styles

  • Doctrinal differences with mainline denominations

  • Socio-economic hardship and desire for healing and prosperity

  • Banning of African cultural practices (e.g., polygamy, drumming) by Western churches

Features of Nigerian Pentecostalism:

  • Emphasis on divine healing and miracles

  • Prosperity gospel (health and wealth theology)

  • Use of mass media — television, radio, social media

  • Large crusades and open-air revivals

  • Speaking in tongues and spiritual gifts

  • Born-again conversion experience as central

CRS 004: RELIGION AND CHRISTIANITY

Question 7 — Definition of Religiosity and Six Ways of Measuring It

Definition:

Religiosity refers to the degree or depth of an individual’s commitment, devotion, and engagement with their religious beliefs, practices, and community. It measures how seriously and consistently a person lives out their faith, not merely their nominal affiliation with a religion.

Six Ways of Measuring Religiosity:

  1. Ritual Practice (Church/Mosque/Temple Attendance): The frequency with which an individual participates in communal religious services reflects their level of devotion and commitment to the corporate dimension of faith.

  2. Prayer and Devotional Life: The regularity and seriousness of personal and family prayer reveals the depth of an individual’s private spiritual engagement beyond public worship.

  3. Scripture Reading and Study: How frequently and earnestly a person reads, meditates on, and applies their sacred texts indicates their intellectual and spiritual commitment to their faith.

  4. Adherence to Religious Ethics and Moral Code: The extent to which a person’s lifestyle, decisions, and behaviour conform to the moral teachings of their religion is a practical indicator of genuine religiosity.

  5. Religious Knowledge and Doctrinal Understanding: A person who actively seeks to understand the teachings, doctrines, and theology of their faith demonstrates deeper engagement than one with only surface-level belief.

  6. Respect for and Use of Sacred Objects and Symbols: The use of items such as the rosary, crucifix, Bible, or prayer beads — and the reverence given to sacred spaces — reflects how meaningfully religion is woven into daily life.

Question 8(a) — Homosexuality

Homosexuality refers to a sexual, romantic, or emotional attraction between individuals of the same biological sex. It encompasses same-sex orientation, identity, and behaviour — whether between two males or two females. It is distinct from bisexuality (attraction to both sexes) and is considered by those who hold it as a deeply personal aspect of identity.

Question 8(b) — The Biblical Response to Homosexuality

The Bible addresses human sexuality in several key texts, and interpretations vary across Christian traditions:

Traditional/Conservative View:

  • The creation account (Genesis 1:27–28; 2:24) establishes heterosexual marriage as God’s original design — one man and one woman becoming one flesh

  • Leviticus 18:22 and 20:13 explicitly prohibit male same-sex intercourse in the Mosaic Law

  • The account of Sodom and Gomorrah (Genesis 19), though debated in scope, has traditionally been linked to sexual sin

  • Romans 1:26–27 (Paul) describes same-sex relations as contrary to nature and a consequence of rejecting God

  • 1 Corinthians 6:9–10 lists those who practice homosexuality among those who will not inherit the Kingdom of God

  • The dominant conservative position calls for compassion and respect toward individuals while upholding the biblical standard of sexuality within heterosexual marriage

Progressive/Affirming View:

  • Some contemporary Christians argue that biblical prohibitions addressed exploitative or cultic practices, not committed same-sex relationships

  • They emphasize broader biblical themes of love, justice, grace, and full human dignity as grounds for affirming LGBTQ+ inclusion

In summary, the mainstream historical and orthodox Christian position, as reflected in most Nigerian and African Christianity, upholds that homosexual practice is inconsistent with biblical teaching, while calling believers to treat all people with love and dignity.

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