The Church and Social justice: A Theological Response to Poverty and inequality

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Poverty and inequality are among the most persistent and pressing challenges confronting Nigerian society today. Despite the nation’s vast reserves of natural resources, particularly crude oil, and a growing youthful population, millions of Nigerians remain trapped in cycles of deprivation. According to recent reports, a significant proportion of Nigerians live below the poverty line, with many lacking access to basic necessities such as food security, decent housing, quality education, and adequate healthcare. This paradox of resource abundance amid widespread poverty highlights deep-seated structural issues within the country’s economic and political systems, exacerbating the gap between the wealthy elite and the marginalized poor.

The persistence of poverty in Nigeria has multidimensional implications. It not only undermines the quality of life of individuals but also hampers national development, perpetuates social unrest, and fuels crime and insecurity. Inequality further entrenches these challenges by denying vulnerable populations access to opportunities that could enable upward mobility. Rural communities, women, and youth are particularly affected, with many unable to benefit equitably from national resources. The result is a society marked by sharp contrasts, where opulence coexists with destitution, raising moral and ethical questions about justice, governance, and social responsibility.

The Church, as one of the most influential institutions in Nigeria, plays a crucial role in this context. Across denominational lines—Catholic, Protestant, Pentecostal, and indigenous movements—the Church has historically offered both spiritual guidance and social services. Missionary activities in the colonial and post-colonial periods contributed significantly to education, healthcare, and community development, laying foundations for human capital growth. In contemporary times, churches continue to provide charitable relief, scholarship schemes, and empowerment initiatives. They also serve as platforms for moral instruction and civic engagement, shaping the conscience of the nation.

Christian theology has long emphasized the responsibility of believers to care for the poor and challenge injustice. From the early church’s practice of communal sharing (Acts 2:44–45) to James’ exhortation to care for widows and orphans (James 1:27), the biblical witness consistently highlights social concern as an expression of faith. Over time, theological traditions such as the Social Gospel movement in the West (Rauschenbusch, 1917) and Liberation Theology in Latin America (Gutiérrez, 1973) have reinforced the idea that salvation cannot be understood apart from social justice and the transformation of oppressive structures. These theological currents provide a rich backdrop for re-examining the Nigerian Church’s engagement with poverty and inequality.

In the African context, theologians such as John Mbiti (1969) and Kwame Bediako (1995) have stressed the communal and relational dimensions of faith, which resonate deeply with traditional African values. They argue that theology must address not only individual salvation but also the social and communal conditions that shape human dignity. This African-centered theological vision positions the Church as both a spiritual and social actor, capable of bridging the gap between faith and lived realities of poverty, marginalization, and inequality. Nigerian Christianity, therefore, operates within this dual mandate: proclaiming the Gospel while responding to the existential struggles of its people.

Despite visible efforts, the Church’s response to poverty in Nigeria has faced criticism. Some argue that interventions often lean towards charity and temporary relief rather than structural transformation. While food distribution, welfare packages, and microfinance initiatives provide short-term relief, they do little to dismantle systemic injustices that perpetuate inequality. Additionally, the rise of prosperity gospel teachings in some circles has shifted focus toward individual wealth accumulation and personal breakthroughs, sometimes at the expense of a collective vision for social justice. This theological orientation risks downplaying structural analysis and overemphasizing personal responsibility for poverty.

On the other hand, there are notable examples where the Church has played transformative roles. Certain denominations have invested in education by building schools and universities that provide affordable access to quality learning. Others run hospitals and clinics that serve underprivileged communities, while faith-based organizations partner with international agencies to implement sustainable development projects. Churches have also been vocal in denouncing corruption, poor governance, and human rights abuses. These efforts demonstrate the potential of the Church to shape national discourse and contribute meaningfully to social change, provided that theological reflection and practical action are carefully aligned.

In summary, poverty and inequality in Nigeria present both a challenge and an opportunity for the Church. They challenge the Church to rethink its theological foundations and to assess whether its current practices sufficiently address systemic injustice. At the same time, they offer an opportunity for the Church to embody a holistic Gospel that integrates spiritual transformation with social responsibility. This study, therefore, seeks to explore the theological resources available within Christianity and assess how the Nigerian Church can more effectively engage issues of poverty and inequality to promote justice, equity, and human dignity.

1.2 Statement of the Problem

Despite Nigeria’s rich natural and human resources, the nation continues to grapple with persistent poverty and widening inequality. A significant proportion of the population lives below the poverty line, with limited access to quality education, healthcare, and sustainable livelihoods. This situation presents both a humanitarian crisis and a moral dilemma, particularly for the Church, which is widely regarded as a voice of conscience and a key agent of social transformation. The continued prevalence of poverty despite decades of church presence raises important questions about the effectiveness, depth, and theological grounding of ecclesial responses to these challenges.

Many Christian bodies in Nigeria are deeply involved in charitable works and community-oriented projects. These range from food relief programs, free medical outreaches, and scholarships to small-scale empowerment schemes for widows and unemployed youth. While such initiatives are commendable, they are often fragmented, short-term, and lack continuity. In several cases, interventions are designed more as ad hoc relief efforts rather than long-term strategies that address systemic causes of poverty and inequality. As a result, the impact of these interventions tends to be limited, providing temporary relief without addressing structural roots such as poor governance, unemployment, and systemic injustice.

Another dimension of the problem is the theological orientation shaping some church practices. In certain congregations, materialism and the prosperity gospel dominate the discourse, sometimes conflating spiritual prosperity with socio-economic success. This outlook risks creating a narrative that blames individuals for their poverty due to perceived lack of faith, while ignoring systemic and structural barriers that perpetuate deprivation. Such teachings can dilute the Church’s prophetic voice and weaken its capacity to challenge unjust structures, thereby reinforcing rather than alleviating inequality.

At the same time, there are positive examples of churches in Nigeria that integrate theological conviction with sustainable development practice. Some denominations invest heavily in building schools, hospitals, and universities that expand access to critical social services. Others have established development agencies or faith-based organizations that implement programs in partnership with government or international development bodies. These examples illustrate that the Church has the capacity to go beyond charity toward systemic and sustainable engagement. However, these efforts remain scattered and are not yet representative of the broader ecclesial landscape in Nigeria.

A further concern lies in the Church’s limited engagement with public policy and governance. While some church leaders boldly denounce corruption and advocate for justice, many remain silent or adopt a neutral stance in the face of structural injustices that perpetuate poverty and inequality. This reluctance to engage systemic issues undermines the Church’s prophetic role and reduces its ability to contribute to national transformation. It also raises the question of whether theological resources are being adequately mobilized to support holistic social justice initiatives.

Therefore, the central problem this study addresses is the gap between theological conviction and practical action in the Nigerian Church’s response to poverty and inequality. While there is evidence of commitment to charitable and development work, questions remain as to whether these efforts are sufficiently rooted in a robust theology of social justice, whether they address structural causes of poverty, and whether they represent sustainable and coordinated strategies. This study seeks to critically examine these dynamics, identifying theological resources that can underpin a more effective Christian response and evaluating how current church praxis aligns—or fails to align—with the call to social justice.

1.3 Purpose of the Study

The main purpose of this study is to examine the theological underpinnings and practical expressions of the Church’s response to poverty and inequality in Nigeria, with the goal of articulating constructive theological and pastoral recommendations for a holistic Christian engagement that addresses both human suffering and structural injustice.

1.4 Specific Objectives

1. To analyze biblical and theological foundations that justify Christian concern for social justice.
2. To survey the historical and contemporary ways the Church in Nigeria has responded to poverty and inequality.
3. To evaluate the effectiveness of selected church-led social interventions in reducing poverty or mitigating inequality.
4. To identify theological and institutional barriers that limit the Church’s capacity to address structural causes of poverty.

1.5 Research Questions

The research questions are buttressed below:

1. What biblical and theological resources inform the Church’s mandate for social justice?
2. How has the Church in Nigeria historically engaged the problems of poverty and inequality?
3. What is the measurable impact of selected church-led interventions on poverty and inequality in Nigerian communities?
4. What theological, institutional, or contextual factors hinder more effective church responses to structural injustice?

1.6 Significance of the Study

The study holds significant value for theological reflection by offering a systematic synthesis of biblical, historical, and contextual resources that provide a coherent rationale for Christian social engagement in Nigeria. While many Nigerian churches engage in acts of charity and relief, there is often a lack of explicit theological grounding for these practices. By drawing from Scripture, traditions such as the Social Gospel and Liberation Theology, and African contextual theology, this research provides a robust framework that grounds ecclesial action in theological conviction rather than ad hoc initiatives. This enhances the depth and authenticity of the Church’s witness to justice and compassion.

On a practical level, the study provides actionable insights for church leaders and Christian development practitioners who face the daily challenge of addressing poverty and inequality in their communities. By analyzing successful and less effective church-led interventions, the research identifies best practices and common pitfalls. The findings can guide pastors, denominational leaders, and Christian NGOs in designing programs that are both theologically informed and contextually relevant, ensuring that resources are used efficiently and that interventions achieve sustainable impact.

For policymakers and government agencies, the study demonstrates how faith-based institutions can serve as strategic partners in poverty alleviation and social development. Given the Church’s grassroots presence across Nigeria, it is uniquely positioned to complement state efforts in reaching marginalized populations. By articulating theological and ethical justifications for social engagement, the research also strengthens the legitimacy of church involvement in public policy and national development. This can foster collaborative partnerships between the Church, government, and civil society in addressing systemic injustice.

Academically, the study makes an important contribution by bridging the gap between systematic theological reflection and empirical analysis of social programs. Much of the scholarship on Nigerian Christianity focuses either on doctrinal or sociological issues, often neglecting the intersection between theology and practical ministry outcomes. This research fills that void by offering a holistic examination of how theological principles inform, and should inform, practical responses to poverty and inequality. It thus enriches both theological studies and development studies, providing a foundation for further interdisciplinary scholarship.

At the congregational level, the study equips ordinary church members and local communities with frameworks for understanding their faith as both personal and social. Many Christians in Nigeria are eager to serve their communities but lack the theological and practical tools to do so effectively. By framing social justice as an integral part of Christian discipleship, the research empowers congregations to move beyond charity toward advocacy, solidarity, and community development. This, in turn, fosters a more engaged laity that can partner with leadership in advancing the mission of the Church in society.

Finally, the study has long-term significance for national development and the witness of the Church in Nigeria. By critically examining how churches can address poverty and inequality, it positions the Church as a credible moral agent and a vital actor in the quest for justice and equity. The findings highlight opportunities for collaboration, innovation, and sustained impact, ensuring that the Church’s social engagement is not only spiritually meaningful but also socially transformative. In this way, the research contributes not only to academic discourse and ecclesial practice but also to the broader struggle for human dignity and social justice in Nigeria.

1.7 Scope and Delimitations

The study is primarily concerned with exploring Christian responses to poverty and inequality within the Nigerian context. Nigeria is selected as the focal point because of its paradoxical socio-economic condition: despite being one of Africa’s largest economies and possessing vast natural and human resources, the country continues to rank high in global poverty indices. Against this backdrop, the Church, as a central social and moral institution, emerges as an important case study for assessing the relationship between theology, social justice, and practical interventions aimed at addressing poverty and inequality.

The empirical scope of the study is limited to three selected Pentecostal churches in Nigeria. Pentecostalism has been chosen because it represents one of the fastest-growing expressions of Christianity in the country and exerts significant influence on public spirituality, socio-economic aspirations, and cultural identity. These churches often combine spiritual formation with programs aimed at empowerment, entrepreneurship, and relief services, making them strategic contexts for evaluating how theological convictions are translated into practice. While Pentecostal churches form the primary focus, references to other denominations may be made where necessary to provide contextual balance or comparative insights.

Theologically, the study draws on mainstream Christian resources such as Scripture, historical traditions like the Social Gospel and Liberation Theology, and African contextual theology, particularly the works of theologians who emphasize the communal, relational, and justice-oriented dimensions of faith. These resources provide the analytical framework for assessing how Nigerian churches frame their responses to poverty and inequality. While the study acknowledges diversity within Christian ethics and practice, its primary aim is not to provide an exhaustive theological survey but rather to identify and evaluate resources that can constructively inform ecclesial praxis in Nigeria.

In terms of delimitations, the study does not seek to provide a comprehensive assessment of all Christian denominations in Nigeria, given the sheer diversity and size of the Nigerian church landscape. Neither does it attempt to evaluate the roles of secular or non-Christian religious organizations in addressing poverty and inequality, except in cases where their activities intersect with or directly influence church-led initiatives. This is because the central concern of the study is the theological and practical responses of the Christian Church, not broader interfaith or governmental interventions.

Furthermore, the study is not intended to measure poverty reduction solely in quantitative economic terms, as might be the case in purely developmental or policy-oriented research. Instead, it adopts a theological-ethical perspective that evaluates both the intentions and practices of churches in light of Christian commitments to justice, equity, and human dignity. While empirical data will be used to assess the impact of selected church programs, the emphasis remains on how these programs embody or fall short of theological principles of social justice.

In sum, the scope of the study is deliberately focused to ensure depth rather than breadth. By concentrating on selected Pentecostal churches within Nigeria and grounding the analysis in theological traditions, the research seeks to provide a nuanced and contextually relevant understanding of how the Church engages the challenges of poverty and inequality. The delimitations, therefore, are designed to sharpen the focus of inquiry while acknowledging the broader social, religious, and political factors that form the background to the problem under investigation.

1.8 Operational Definitions of Key Terms

• Social Justice: A theological and ethical principle that insists on equitable distribution of resources, opportunities, and rights, as well as rectification of systemic injustices that create or perpetuate poverty.
• Poverty: A state of material deprivation characterized by inadequate access to food, shelter, health care, education, and other essentials for human dignity. (The study will use locally appropriate poverty indicators in empirical sections.)
• Inequality: Unequal distribution of income, wealth, social opportunities, and political power across social groups.
• Church: In this study, “Church” refers to organized Christian bodies (denominations, parishes, parachurch organizations) active in Nigeria, including mainline, Pentecostal, and indigenous churches.
• Praxis: The integration of theological reflection with concrete action aimed at social transformation.

1.9 Organization of the Study

The study is structured as follows: Chapter One presents the introduction, background, problem statement, objectives, questions, significance, scope, theoretical framework, and definitions. Chapter Two reviews relevant literature on biblical/theological foundations, historical expressions of Christian social engagement, and empirical studies on church-led development. Chapter Three outlines the research design, methodology, sampling, data collection, and analysis plan. Chapter Four presents data analysis and findings. Chapter Five discusses findings, conclusions, and recommendations for theological praxis and policy.