The Rt. Rev Dr. Samuel Ransford Nortey
Title: Tiger By The Tail, Bull By The Horns; Patriarch Prof. Emmanuel Bolaji Idowu: His Theology, Theory And Practice Of Indigenisation Of Christianity In Nigeria
Authors: Raphael Akhijemen Idialu & Isidore Emeka Uzoatu
Publisher: Laeefort Nigeria Enterprises, 2005.
Reviewer: The Rt. Rev Dr. Samuel Ransford Nortey
Tiger by the Tail, Bull by the Horns… by Raphael Akhijemen Idialu and Isidore Emeka Uzoatu is a compelling and scholarly exploration of late Methodist Patriarch Professor Emmanuel Bolaji Idowu’s pivotal role in the indigenisation of Christianity in Nigeria. The book examines Idowu’s dual legacy as an academic and leader of the Methodist Church Nigeria, focusing on his efforts to align Christianity with Nigerian cultural and spiritual sensibilities.
The evocative title reflects Idowu’s tackling of theoretical (tiger) and practical (bull) challenges in making Christianity authentically Nigerian. The book is organized into two parts, mirroring its dual title and spanning 81 pages; making it concise and easy for readers.
Part One: Tiger by the Tail explores Idowu’s theoretical contributions to indigenisation, while Part Two: Bull by the Horns examines his practical implementation within the Methodist Church Nigeria. This structure effectively captures Idowu’s intellectual and ecclesiastical impact.
The book’s extensive bibliography, including books, journal articles, and oral interviews, underscore its rigorous research, while the authors’ credentials—a Methodist minister and a scholar of African Christianity—lend authority to their analyses.
The central theme is indigenisation, defined as adapting Christianity to local cultural contexts to make it meaningful. Idowu’s vision, as presented, integrates African cultural elements while maintaining Christianity’s universal tenets, challenging the Eurocentric framework of missionary churches. The authors highlight his advocacy for vernacular languages, indigenous music, and culturally appropriate vestments, aligning with broader African theological movements to reclaim cultural identity.
Another key theme is the tension between universal Christianity and local expressions. Idowu balanced global Catholic traditions with Nigerian specificity, advocating for a church that is both universal and distinctly African. The book also situates indigenisation within Nigeria’s post-colonial quest for cultural autonomy, adding historical depth to its analysis.
The dual focus on Idowu’s theoretical and practical contributions is a major contribution. By comparing his ideas with those of nationalists and contemporaries, the authors place him within a broader intellectual tradition. The detailed account of his Methodist reforms, supported by archival sources like the 1976 Conference Minutes, provides concrete evidence of his impact.
The discussion of opposition, including legal challenges from conservative factions, adds nuance, acknowledging the complexities of implementing change.
The book’s comprehensive approach, blending biography, theology, and history, is a key strength. Its meticulous research, evidenced by a robust bibliography and primary sources, lends credibility. The clear division into theoretical and practical sections enhances readability, making it accessible to academic and general audiences. The authors’ critical engagement with Idowu’s successes and failures avoid hagiography, offering a balanced perspective.
The book contributes significantly to African theological scholarship by documenting Idowu’s efforts alongside other scholars, providing a comparative framework. Its focus on Nigeria offers insights for other African contexts grappling with cultural integration in Christianity. For
Methodist communities, it serves as a tribute to Idowu’s legacy, shedding light on the church’s evolution.
However, the book’s dense academic tone and extensive quotations may challenge non-specialist readers, limiting accessibility. While it acknowledges opposition to Idowu’s reforms, deeper exploration of critics’ perspectives could have provided a more balanced view.
Also, the focus on Methodism restricts discussion of indigenisation in other denominations, such as Anglicanism or Catholicism, which could have broadened its scope.
As well, Chapter Seven’s discussion of post-indigenisation concepts like “inculturation” appears underdeveloped, with terms introduced but not fully explored. Greater attention to contemporary Nigerian churches, particularly Pentecostalism and African indigenous Churches, could have strengthened the analysis of indigenisation’s relevance.
Finally, the conclusion, while hopeful, lacks specific recommendations for advancing ecumenism, leaving readers wanting actionable insights, that gives room for other researchers to explore.
In all, though, Tiger by the Tail…, is a valuable resource for theologians, historians, and students of African Christianity. It fills a gap in the literature by providing a detailed study of Idowu’s contributions, making it essential for those exploring religion and culture in postcolonial Africa. Its Nigerian focus appeals to readers interested in the country’s religious history, with broader implications for African identity.
For Methodists, the book honors Idowu’s legacy, offering insights into the church’s challenges and evolution.
Its call for ecumenism resonates with contemporary debates about Christianity’s role in a globalized world. While its academic rigor may challenge casual readers, its clear structure and engaging narrative make it accessible to those interested in religious studies.
This book, is therefore, essential for students and scholars in Theological Institutions, Colleges, Universities, and Departments of Religious Studies; serving as a vital textbook for academic and theological exploration.
Despite these minor limitations, the book’s rigorous research, clear organization, and nuanced analysis make it a significant contribution to African theological scholarship. It challenges readers to continue Idowu’s work, ensuring Nigerian Christianity remains vibrant and rooted in its cultural context. Making it a must-read for those invested in the future of African Christianity.
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The Rt. Rev Dr. Samuel Ransford Nortey is the Methodist Bishop of Lagos Central.
