SPECTRUM.JOURNAL OF CONTEMPORARY CHRISTIANITI AND SOCIETI VOLUME 3 NO.1. APRIL 2018 ISSN 2397·8538 
Religiosity And National Development 
In Nigeria: Critical Points Of Disconnection 
Between Faith And Praxis 
EZEKIEL O. AJANI, Ph.D 
ezekielnikeajani@yahoo.com
 ezekiel.ajani@bowenuniversity;edu.ng
DEPARTMENT OF PHILOSOPHY & RELIGIOUS STUDIES 
FACULTY OF HUMANITIES 
BOWEN UNIVERSITY, IWO, OSUN STATE, NIGERIA. 
Abstract 
This paper discusses the critical disconnections between the displays of 
religiosity and national development in Nigeria. It is obvious in the country that 
the major religious groups- Christianity, Islam, and African Traditional Religion 
(ATR), give attention and unalloyed commitments to various forms and shades 
of religious activities and related practices. The study was with the view of 
investigating whether religiosity has enhanced national development in terms 
of curbing corruption, fostering socio-economic growth and improving the 
well-being of Nigerians. The writer used books and journal articles relevant to 
the study. The Internet was also helpful in gathering information. The 
discussions were augmented by the personal observations of acts of religiosity 
in Nigeria. The findings of the study revealed eight major dimensions through 
which the adherents of these religions in Nigeria display religiosity, namely- 
Pilgrimages, Diverse Prayer sessions, Giving, Regular Worship attendance, 
Display of Piety & Devotion, Observance of Sacred days/Festivals, Fasting and 
Media productions. However, these displays of religiosity have not translated 
into significant nation-building and socio-economic development in Nigeria. 
The paper concludes by recommending to all religious adherents in Nigeria the 
need to return to practicing the ethical and moral codes contained in their sacred 
texts in order to foster a true, just and equitable society. 
Keywords: Christianity, Islam, African Traditional Religion, Religiosity, 
corruption, National development 

73 1 EZEKIEL O. AJANI, PH.D 
INTRODUCTION 
Nigeria is a land of rich religious forms and expressions.' Many religious 
adherents in the country give attention and unalloyed commitments to various 
forms and shadesofreligious practices and expressions. However, in spite of 
such religiosity, the reality is that not much of these have translated into honest 
and godly living that is significant for nation-building and socio-economic 
development in the country. Corruption continues with impunity; the economy 
remains largely unstable and ethnic and religio-political clashes continue 
unabated. 
The important question to which this study gives attention is 'what is the 
impact of the religiosity of religious adherents on national development in 
Nigeria?' The understanding of this paper on national development relates to 
socio-economic growth, political stability, curbing corruption and fostering 
peaceful coexistence. To answer this question, this paper gives attention to six 
important issues. The first is the concept of religiosity. Next is a discussion on 
the dimensions of religiosity. The third is a discussion on the ways adherents of 
Christianity, Islam and African Traditional Religion exhibit religiosity. Fourth is 
a discussion on corruption in Nigeria. The fifth discussion is on the critical 
points of disconnection between acts of religiosity and daily practices of 
religious adherents. The sixth issue is a set of recommendations on how 
religiosity can be combined with praxis to foster national development in 
Nigeria. 
The thesis of the study is that bogus displays of religiosity among many 
religious adherents in Nigeria have not been commensurate with the characters 
practiced in the society, hence, our religiosity has not enhanced socio-economic 
development, curbing religious violence, corruption and other vices in the 
society. Thus, the onus lies upon all and sundry who lay claim or allegiance to 
one religion or the other to translate their religious spiritualties and faith 
effervescence into tangible societal development in' the country. The paper 
concludes by recommending to all religious adherents the need to return to the 
ethical and moral codes contained in their sacred texts in order to foster a true, 
just and equitable society. 
RELIGIOSITY 
The term religiosity is often used to describe devotion to religion in one 
form or the other. However, as Barbara Holdcroft has noted, it is a complex 
concept. Holdcroft reached this conclusion based on two premises. First, the 
'Akinyele Omoyajowo, Religion, Society and the Home, Ijebu-Ode: Vicoo International Press, 2001, 1. 

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RELIGIOSITY AND NATIONAL DEVELOPMENT IN NIGERIA: CRITICAL POINTS: 74 
	OF DISCONNECTION BETWEEN FAITH AND PRAXIS 	! 
precise nature of the English term is said to be uncertain. Itis synonymous with 
other terms such as piety, devotion, belief, faith, and orthodoxy. The second 
reason for the perceived complexity of the term is the fact that the interest in the 
study of 'religiosity' cuts across disciplines, with each approaching the concept 
from diverse vantage points. For instance, a theologian could approach the 
discussion on religiosity from the perspective of faith and adherence to dogma. 
On the other hand, a psychologist might approach religiosity from the 
viewpoint of devotion and acts of piety. A sociologist could approach the 
subject from the angle of church membership and attendance.2 
Since we are dealing with a word that can be viewed from diverse perspectives 
and having many synonyms, it becomes important to delineate how this concept 
is used in this paper. In this study, the term religiosity and its popular synonym, 
spirituality are used interchangeably. 
Russell Spittler views religiosity as a cluster of certain acts and 
sentiments which are informed by the beliefs and values which characterize a 
particular religious community. Such acts are believed to be focused on pietistic 
habits of different individuals.' In other words, it is that aspect of religion that 
seeks to foster a healthy relationship with the divine. It is often characterized by 
obedience and submission to the will of God. Ezekiel Nihinlola informs that 
such a relationship with the divine ought to be manifested in a meaningful and 
peaceful co-existence with other human beings in various dimensions of life; 
religious, socio-cultural, economic and political features.' Although, this 
expectation appears to be the ideal, however, more often than not, it is not the 
case. Gbadegesin perceives religiosity as a state of quality of being concerned 
with spiritual matters or the devotion to spiritual things.' 
Thus, in this paper, religiosity or its synonym spirituality, connotes acts 
and practices of piety exhibited by religious adherents depicting their devotion 
and unalloyed commitments to such religions. While it IS true that the levels of 
religiosity or spirituality of individuals cannot be measured, yet it is observable 
through actions and practices of such persons which stem from their religious 
or faith affiliations . 
•	Barbara Holdcroft, "What is Religiosity?:Catholic Education: A Journal of Inquiry and Practice. Vol. 10. No. I, (September 
2006):89. 
'Russell Spittle, "Spirituality," Dictionary of Pentecostal and Charismatic Movement. In Patrick Johnstone and Mandryk 
Jason (eds.)Grand Rapids: Zondervan Publishing House, 2003,1096. 
'Ezekiel Nihinlola, "Between Prosperity and Spirituality: A Theological Examination of the Perspective of the Church 
in the 21"Century African Society," Ogbomoso Journal of Theology, vol. XI (2006): 29·41 
'E.O Gbadegesin, ''The Relevance of Christian Spirituality to Nation Building," Ogbomoso Journal of Theology, Vol. 
XI (December 2004):81-89. 

75 i EZEKIEL O. AJANI, PH.D 
Dimensions of Religiosity 
Over the years, scholars have identified different dimensions of 
religiosity. The writer has swnmarised some of them in this part of the paper. 
One of the early attempts at classifying the dimensions of religiosity is the work 
by Glock and Stark,6 In that study, the duo identified five important dimensions 
of religiosity. These are: experiential, ritualistic, ideological, intellectual and 
consequential, The experiential relates more to individual religious adherents 
and their personal faith experiences. The ritualistic dimension relates to the 
repeated practices by religious adherents, Such practices could be direct 
injunctions from religious texts. The ideological dimension emphasizes 
religious ideologies stressed by each religion. The intellectual dimension of 
religiosity holds that adherents would be versed and knowledgeable about the 
basic tenets of their faith and holy books. The consequential dimension results 
from the understanding religionists derive from religion. In other words, the 
fifth dimension by Glock and Start relates to what ways individuals perceive 
their religions and act it out. For instance, religionists who have a puritan self- 
conception would probably put forth religious attitudes that present their faith 
as better than others.' 
In a related development, JD Cardwell discussed four dimensions of 
religiosity. These are: cognitive, cultic, creedal, and devotional." The cognitive 
dimension as the name implies relates to the knowledge individuals have about 
their religions. The cultic aspect relates more to ritualistic actions in religion. 
The creedal relates to religious beliefs or teachings. And the devotional aspect 
refers to religious feelings and experiences of the individual.9 
The taxonomy of religiosity attempted by Bergan and McConatha is 
based on their perception of religiosity as a concept that lends itself to many 
dimensions which are related to religious beliefs and involvements. Their 
classifications include- private devotion, belief system, commitments, faith, and 
so on, The reason for such a diverse classification as Bergan and McConatha 
hinted is to avoid any form of one-dimensional kind of categorization of 
religiosiry" 
The dimensions discussed in this part of the paper have shown that the 
'yardstick' for the measurement of religiosity varies. In other words, what 
'C.Y, Glock and R. Stark, Religion and Society in Tension, San Francisco: Rand McNally, 1965,20·25 
'Glock and Stark, 20. 
'J.D. Cardwell, The Social Context of Religiosity, Lanham, MD: University Press of America, 1980, 15. 
'Cardwell, 6. 
"i\, Bergan and J.T. McConailia, Religiosity and life satisfaction. Activities, Adaptation and Aging, 24(3), (2000): 23·34. 

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RELIGIOSITY AND NATIONAL DEVELOPMENT IN NIGERIA: CRITICAL POINTS: 76 
	OF DISCONNECTION BETWEEN FAITH AND PRAXIS 	! 
characterizes the dimension of religiosity is numerous. One importance of the 
discussions on dimensions of religiosity is that it would help us in later 
discussions in this study to have some ideas on how to categorise the various 
manifestations of religiosity among religious adherents of the three major 
religions in Nigeria. 
EXHIBITIONS OF SPIRITUALITY IN CHRISTIANITY, ISLAM & 
ATRINNIGERIA 
We have noted earlier that acts of religiosity are observable. The 
dimensions of religiosity that have been discussed in this part of the study 
include: Holy Pilgrimages, Diverse Prayer sessions, Giving, Regular Worship 
attendance, Display of Piety & Devotion, 0 bservance of Sacred days /Festivals, 
Fasting and Media productions. 
Holy Pilgrimages 
One of the five pillars of Islam is the Hajj or holy pilgrimage. Perhaps 
no religious rite unites Muslims more than the hajj. From all over the world, each 
year, hundreds of thousands of 'Muslims meet together in Mecca at the same 
time for the rite. Among Muslims, the hajj is a religious duty which is encouraged 
at least once in a life time, largely depending on the availability of a means of 
doing so in terms of finance, good health, physical ability, etc. (Qur'an 
3:96).From Nigeria, thousands of Muslims perform the rite yearly. Upon their 
return, many of them wear a golden tooth and bear the title, Al-haji; for men 
'and Al-hajaforwomen. 
Among Christians also, pilgrimage to the Holy land of Israel is held as 
important. Although, the Bible does not stipulate pilgrimage to Israel as a pre- 
requisite for salvation or for any special blessing, however, many Christians 
engage in it for personal spiritual blessings which some pilgrims claim to have 
received from such pilgrimages. like their Muslim counterparts, upon their 
return from Israel, some of the pilgrims add the suffix JP' (lerusalem Pilgrim) 
to their names. 
The issue of holy pilgrimages in Nigeria is held significant, such that it 
continues to attract the attention of the three tiers of governments in Nigeria. 
All States, Local and the Federal Governments in Nigeria for many years 
sponsored pilgrims yearly to both Mecca and Jerusalem. Other than the flights' 
fares, the many persons sponsored by the government are also given some basic 
travelling allowances. Indeed, a lot is spent yearly by the Nigerian government 
on the issue of pilgrimages. Murtala Bidmus claims that the Nigerian 

77 i EZEKIEL O. AJANI, PH.D 
Government spends about one trillion naira annually on Pilgrimages. II If this 
figure is correct, then, it is alarming. Perhaps this is so because the government, 
like the pilgrims believe that pilgrimages possess the ability to enhance the 
spirituality of pilgrims. However, on the other hand, the 'moral right' of the 
Nigerian Government to continue spending billions of naira annually on 
pilgrimages to Mecca and Jerusalem at the expense of tax payer money is 
questionable. Such money among other things, can be used to improve the 
economy. 
Worship 
Another significant area in which adherents of religion exhibit and seek 
to enhance religiosity in the world and particularly in Nigeria, is in the area of 
worship. Worship is the act of adoration and reverence often directed to the 
Supreme Being or the divine. In worship, people express their trust, devotion 
and loyalty to their objects of worship.12 It can be argued that all major religions 
in Nigeria have one form of worship or the other. For instance, Ralph Martin 
informs that since the first century, the Church has been a worshipping 
community of believing men and women." Also, among indigenous African 
people, Mbiti informs that worship is constantly performed as a way of 
responding to the spiritual world around them. Worship among African people 
is regulated by both immediate needs and inherited practices." Islam, which is 
strictly a monotheistic religion also holds in high esteem the worship of Allah 
with whom there is no association of a partner or any agents." Many verses of 
the Qur'an enjoin Muslims to worship Allah, for instance Qur'an 2:21 
admonishes that "0 mankind, worship your Lord, who has created you and 
those before you, so that you may fear him .... " 
Among other things, the major acts of worship in the three major 
religions in Nigeria include all or some of these; prayers, sacrifices and offerings, 
dancing, singing, incantations, invocations, drumming, priestly proclamations, 
etc. Perhaps, one of these acts of worship which cuts across the board is the 
issue of prayers. Today in Nigeria, prayers can no longer be said to be a private 
affair of communing with the divine. For instance, among Nigerian Christians, 
all manners of prayer meetings are held; some in the churches, some in open 
"Murtala A Bidmus, 'The imperatives of Inter-Faith Co-existence in Nib re ria" In S.M Jamiu and R.A Akanmidu (eds.), 
Book of Proceedings: 2010 National Conference of the Department of Religious Studies, Kwara State University, 
Molete, llorin: LAGVARK Press, Lrd., 2010, xxvii. 
uJustin Okoroji, Decolonizing African Worship, Warri: Island Press, 2006, 86. 
"Ralph Martin, "Worship: Early Church," New International Dictionary of the Christian Church, Great Britain: 
Paternoster Press, 1977, 1062. 
wJohn Mbiti, African Religions and Philosophy, London: Heinemann Educational Books, Inc. 1990, 58. 
"Rahman Doi, The Cardinal Principles of Islam, Lagos: Academy Press Limited, 1980, 94. 

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RELIGIOSITY AND NATIONAL DEVELOPMENT IN NIGERIA: CRITICAL POINTS i 78 
	OF DISCONNECTION BETWEEN FAITH AND PRAXIS 	! 
spaces like the stadia, public vehicles, work places, mountain, hills, etc. Different 
times are adopted for such prayers; some are held in the church services during 
the day, while some are held at nights in what is popularly called night vigils. 
Some churches have megaphones attached to their buildings from which the 
prayers are aired. 
Among Muslims also, prayer as an act of worship is very important. 
Prayer (AI-salat) is one of the five pillars of Islam as noted earlier. Al-salat is the 
canonical prayer usually offered by Muslims. The first of these prayers is the 
Salat al-Subh- this refers to the Morning Prayer. Second is the Salat al-zuhr 
which refers to the Noon Prayer. The third is Salat al-'Asr which is the Late 
Afternoon prayer. The fourth is Salat al-Maghrib; the Sunset Prayer. The fifth 
prayer is Salat al-Isha, which is the Night Prayer." These prayers are obligatory 
upon every Muslim, except persons who are insane or not mature, or persons 
restricted by one ailment or incapacitation. It is common to hear the call to 
prayers on loud speakers attached to the mosques. 
Worship is also a very significant part of African Traditional Religion 
(ATR). One very prominent act of worship in ATR is the offering of sacrifices. 
In ATR, the offering of sacrifice is a way of maintaining a cordial relationship 
between man and the divine or his object of worship. Among African 
traditional religionists, sacrifices serve diverse purposes. They could be for 
propitiation, thanksgiving, supplication, etc." The sacrificial materials could 
include food crops, birds, animals, liquid, etc. A few weeks ago, while this writer 
was on his way to work one early morning, he met at a "T" junction a sacrifice of 
boiled eggs dipped in a large quantity of palm oil. In this act of worship, the 
giver may have offered the sacrifice as a spiritual act of worship as he seeks to 
connect with the divine. 
Negotiating Media Space 
Another contemporary feature of religions around the world and 
particularly in Nigeria, is the issue of media productions. In Nigeria today, the 
print, audio and audio-visual media is replete with religious programmes, 
ranging from adverts of up-coming programmes to preaching, religious musical 
renditions, religious films, religious jingles, etc. We may say that the contest for 
media space is a form of public annunciation or demonstration of spirituality 
of such groups. Through such programmes, these religious groups make 
known to the public their beliefs and mission. In addition, through such 
~ Adeniyi and Adetunji, 20-27. 
"Kayode Ilupeju, "African Traditional Religion." In Discovering the other side: Challenges of other Religions, edited by 
Erniola Nihinlola and Mojisola Olaniyan, Ibadan; Scepter Print'. 2004, 31. 

79 : EZEKIEL O. AJANI. PH.D 
programmes, these various groups whether Muslims, Christians, or African 
religionists make public their spiritual ethos. Ruth Marshall informs that the use 
of the media by religious groups among other things also allows for the 
multiplication of narrative forms and the delocalization of messages," 
Air space for media coverage has always been an expensive venture. The 
payment largely depends on the air time purchased, the number of slots 
purchased by the religious group and the number of times such groups want 
their programmes to be featured on air. At the end of the day, an average 
religious group pays hundreds of thousands of naira to be on air in spite of the 
prevailing global economic challenges, yet, these groups are able to raise funds 
to remain on air. One may ask why religious groups go to such extents in spite of 
the expenses? The answer is obvious, media presence is considered among 
other things, a demonstration of the significance and spirituality of the group. 
Sacred Days /Festival 
Another major area where religionists demonstrate religiosity or 
spirituality is in the observance of sacred days and religious festivals. All the 
major religions in Nigeria have days that are held sacred and times of the year in 
which certain festivals are held. In Islam, the Qur'an enjoins all"Muslims in 
Qur'an 62:9-10 to participate regularly in the Jummat(Friday) prayers or 
salat.Based on this command, on Fridays, Muslims meet in Mosques (Masdjid 
al-jarni) to offer prayers. Doi informs that the Friday prayers cannot be said in 
one's place of residence like the other obligatory prayers." 
Like their Muslim counterparts, many Nigerian Christians also observe 
Sundays as their sacred day of worship. The scripture commands all Christians 
in Exodus 20:6 to remember the Sabbath day by keeping it holy or dedicated to 
God. Following many developments in the history of Christianity, the general 
day of Christian worship became Sunday. On this day of the week, many 
Nigerian Christians dress elegantly to churches for the Sunday services. In some 
parts of Nigeria with large Christian population, on such days, many businesses 
are closed to any form of patronage. Some of the services last between two to 
five or six hours. Some Christian denominations like Baptists hold services in 
the mornings and evenings on Sundays. 
Other than sacred days, many religious groups in Nigeria also have days 
or periods of the year in which certain special events in such religions are 
"Ruth Marshall. Political Spirituality: The Pentecostal Revolution in Nigeria. Chicago: The University of Chicago Press. 
2009.138. 
"Abdul Rahman Dei, Islam in Africa, Ibadan: Islamic Publications Bureau. 1986. 102-109. 

RELIGIOSITY AND NATIONAL DEVELOPMENT IN NIGERIA: CRITICAL POINTS i 80 
	OF DISCONNECTION BETWEEN FAITH AND PRAXIS 	! 
celebrated. For instance, among the Christians, two major yearly festivals are 
held. The first is the Easter celebration, which us a commemoration or 
remembrance of the torture, death, burial and resurrection or remembrance of 
Jesus Christ; usually held after the Lent. The second is Christmas which is the 
celebration of the birth of Christ on December 25 of every year by a majority 
of Christians or the January 7, by some orthodox Christian churches (in 
Ukraine, Egypt, Israel, etc.). On such festive days, many Christians gather in 
churches to worship God. The festivals are often celebrated with eating, 
drinking, exchange of gifts and visitations. 
Muslims in Nigeria also have periodic festivals which are held in high 
esteem. Like their Christian counterparts, the Muslims also have two very 
important festivals in the Islamic calendar. The first is the Id al-fitr which takes 
place at the end of the fasting month of Ramadan. The second is Id al-adha 
which is celebrated to mark the hajj in the holy land. Here also, the Muslims 
cele bra te the fes tivals with eating the drinking," 
Among the adherents of African religious, certain days are also held 
sacred. For instance, among the Yoruba of Western Nigeria, although 
traditional worship takes place every morning, yet, there are still sacred ;'orship 
days. Idowu informs that the sacred day of each divinity came round every fifth 
day. It is based on the belief that the creation of the earth was completed in four 
days; hence, the fifth day was sacred. Both Orisa-nla and Orunmila among other 
principal divinities have their sacred days every fifth day," Also, certain 
traditional festivals are usually held among the Yoruba in African indigenous 
religions, such as oro, egungun, osun, etc. Thus, the religious observance of 
sacred days and festivals is a clear demonstration of acts of spirituality by such 
religious groups in Nigeria. 
Religious Fast 
Another significant way by which religionists exhibit spirituality in 
Nigeria is through the observance of fasts. In Christianity, there is no direct 
command to fast, however, followingJesus example in Mathew 4:1-11 in which 
he fasted for forty days and forty nights, Christians for many centuries have 
continued to participate in lent (period of fasting). During such moments, 
teachings, preaching, etc., are held in some churches, particularly the Anglican 
and Catholic churches. 
"ooi,115. 
"Idowu,0Iodumare.122. 

81 : EZEKIEL O. AJANI. PH.D 
We noted earlier in the paper that fasting is one of the five pillars of the 
Islamic faith. This is held in the month of Ramadan. Except for circumstances 
beyond the control of the individual, fasting in the month of Ramadan is 
compulsory for every Muslim man and woman. The month of Ramadan is very 
important to every Muslim; this is because it is believed that it was in the month 
of Ramadan that the Qur'an was revealed to Prophet Mohammad. During the 
fasting period which lasts for thirty days, Muslims abstain from food, drink, sex 
and smoking during the hours of daylight, which is from dawn to sunset. That 
period is expected to be a time of personal piety.22 During the Ramadan, 
Muslims hold series of sermons and participate in special alms-giving and 
diverse acts of piety. Fasting is also practiced among ATR adherents. 
THE MENACE OF CORRUPTION IN NIGERIA 
Despite the bogus displays of religiosity in Nigeria, yet corruption 
appears to have eaten deep into the fabrics of the Nigerian society. In spite of 
the fact that over 90% of Nigerians hold to one religious affiliation or the other, 
yet, transparency, personal and public-accountability is not the norm. It would 
not be an exaggeration to say that corruption is Nigeria's biggest challenge. 
Corruption is a form of dishonest or unethical conduct by a person entrusted 
with a position of authority, often to acquire personal benefit. Corruption may 
include many activities including bribery and embezzlement, though it may also 
involve practices that are legal in Nigeria." In a related dimension, corruption 
can be defined as the illegitimate use of power to benefit a private interest." 
Corruption is Nigeria's biggest challenge. It is clear to every citizen and others 
that the level of corruption in the country is high. Following a careful 
observation of each sector, there is every possibility of observing corrupt 
practices when critically examined.2S 
Nigeria, which is the most populated country in Africa, has been ranked 
high in corruption by Transparency International and other notable 
organizations that monitor corrupt practices around the world. High 
corruption rankings affect almost all Nigerians who migrate to foreign 
countries, as foreigners have the perception that since Nigeria is corrupt, so are 
all Nigerians. In the year 2000, Transparency International carried out a survey 
on the corruption levels of 90 countries, including Kenya, Cameroon, Angola, 
Nigeria, Cote-d'Ivoire, Zimbabwe, Ethiopia, Ghana, Senegal, Zambia, India, 
Venezuela, Moldova, and others. At the end of the ranking, Nigeria was seen as 
"Doi, Islam in Africa, 141-151. 
"Quartz Africa hm;>s: IIQ~.com/l Q583S6lhow-b.d-js-corrul'tion-in-ni~rial(Accessed October 10, 2017). 
"S.D. Morris, Corruption and Politics in Contemporary Mexico (University of Alabama Press, Tuscaloosa, 1991), 1. 
"Corruption in Nigeria, hm;>s://soapboxje.com/worJd-politics/CorruptiQn-in-Nigeri. (Accessed October 10, 2017). 

RELIGIOSITY AND NATIONAL DEVELOPMENT IN NIGERIA: CRITICAL POINTS i 82 
	OF DISCONNECTION BETWEEN FAITH AND PRAXIS 	! 
the most corrupt in that ranking because the country occupied the 90th position 
in terms of transparency. Nigeria was the most corrupt country in the year 
2000.26 
Twelve years later, in 2012, Transparency International's survey again 
revealed that Nigeria remains one of the most corrupt nations in the world. In 
that year, the country ranked 139th out of the 176 surveyed countries, making 
Nigeria the 37th most corrupt nation. In the 2014 ranking, Nigeria is ranked 136 
out 174 surveyed countries. The result shows that there is an improvement, 
though things are still bad. Nigeria was the 38th most corrupt country in the 
world in 2014.27 
With the emergence of a new government in the year 2015, many 
Nigerians were optimistic, thinking that the Mohammodu Buhari led All 
Progressive Congress (APC) that took over leadership from the Jonathan's 
People's Democratic Party (PDP) would end corruption or take it to its barest 
minimum and promised by Buhari during his campaigns. Irrespective of the 
campaign promises, Nigeria ranked low in transparency rating and high in 
corruption in that year. In the year 2015, out of the 168 countries surveyed, 
Nigeria was seen at the bottom of the table in the category of number·136. This 
implies that Nigeria was the 32nd most corrupt country in the world in 2015.28 
Over two-thirds of the 176 countries and territories surveyed in the 
2016 year index fall below the midpoint of Transparency International scale of 
o (highly corrupt) to 100 (very clean). In that year's survey, Nigeria sat at number 
136 on the table with Guatemala, Kyrgyzstan, Lebanon, Myanmar, and Papua 
New Guinea. From calculation, it shows that Nigeria and the mentioned 
countries were ranked 40th most corrupt in 2016.29 
Causes of Corruption in Nigeria 
Four major cause of corruption in Nigeria have been identified among 
others. These include first, greed. Many Nigerians, both leaders and the led are 
very greedy. Greed could be said to be an inordinate desire to have unneeded 
material, food or financial gains. Greed has led many Nigerian public office 
holders to wrongfully take money that does not belong to them. A second cause 
of corruption is poor youth empowerment. Many youths finish their university 
education without any certainty of job. Unfortunately, many university 
"'Corruption in Nigeria, 
"Corruption in Nigeria. 
"Corruption in Nigeria. 
"Corruption in Nigeria. 

83 : EZEKIEL O. AJANI, PH.D 
curricular have not prepared these teaming youths for entrepreneurship or self- 
empowerment. While it is true that the government has rolled out some 
programmes such "N-Power" aimed at helping to empower youths to be 
economically engaged, yet, these government interventions have not been able 
to meet up with the gigantic number of youths that need empowerment in the 
country.30 Thus, many youths engage in corrupt practices to gain one for of 
empowerment or the other, especially, financial empowerment. 
Poverty is another major cause of corruption in Nigeria. According to 
the international standard of poverty, when a person lives under $1.25 (about 
#400; though this varies) per day, he or she is said to be poor. It is not an 
exaggeration to say that there are several poor people in Nigeria- many living 
even below the poverty level. It goes without saying that their poverty level 
pushes them into corrupt practices. According to World Bank Group, in 2004, 
63.1 % of Nigerians were poor. The poverty level increased in 2010. In 2010, 
68% of the Nigerian population were estimated to be poor." With such gross 
poverty, individuals will take bribes to augment their meagre resources if any. 
The fourth major cause of poverty is the huge rate of unemployment in 
Nigeria. According to the National Bureau of Statistics, by the last- quarter of 
2016, Nigeria's unemployment rate had risen to 14.2%. The group notes that 
this is the ninth consecutive quarter with increase in unemployment rate". The 
four major causes of corruption enumerated above and others have continued 
to make corruption to be on the high scale in Nigeria. Unfortunately, the 
consequences of corruption have been enormous; ranging from poor 
investment in the country to diverse national crises in the country. 
CRITICAL POINTS OF DISCONNECTION BETWEEN 
RELIGIOSITY AND PRAXIS 
The writer observes here some critical points of disconnection in which 
religious adherents have not lived up to their claims and many areas in which the 
exhibitions of religiosity have not translated into combating heaps of societal 
ills. Among others, four major critical points of disjunction or disconnections 
are discernable. These include first, a disconnection between spirituality and 
morality, second a disconnection or disjunction between spirituality and 
lGCauses. Challenges and Solution to Corruption in Nigeria, I Projecthtm://il'roiS(ct.com.n~/economics/c.1uses- 
challenges-and-solution-to-corruption-in-njeerialindex.hgnl(accessed October 10, 2017). 
"Corruption in Nigeria, hm>S'//soapboxie.com/wor!d-politics/Corruption-in-Ni~ria(Accessed October 10, 2017). 
"Quartz Africa. Unemployment in Nigeria ht1;ps://Qz.com/999641 /the-uneml?lol'ment-rate-in-ni~ria-bas-climbed-for- 
nine-consecutive-Quarters/ (Acce ss ed October 15, 2017). 

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RELIGIOSITY AND NATIONAL DEVELOPMENT IN NIGERIA: CRITICAL POINTS: 84 
	OF DISCONNECTION BETWEEN FAITH AND PRAXIS 	' 
patriotism. The third is a disconnection between spirituality and development 
and the fourth is a disconnection between spirituality and governance. We shall 
proceed to briefly enumerate each of the four areas of disconnections or 
disjunctions identified above. 
First, while it is true that many religious people display features of 
religiosity, yet they have not combined this with morality. Morality largely relates 
to right or ideal actions which should govern human relationships and conduct. 
Religious adherents in Nigeria must note that spirituality cannot be divorced 
from morality. In fact, to claim any form of religious spirituality without 
appropriate moral and ethical societal behavior and right human relationship is 
not only an aberration, but also casts doubt on the claim of spirituality by such 
individuals. 
Second is the disconnection between religiosity and 
patriotism.Patriotism places importance and priority on issues of national 
interest. One of the most significant issues which have aided developed 
societiesis the issue of patriotism. In Nigeria, many spiritual people have not 
established any link between their spiritualties and being patriotic citizens of 
Nigeria. Rather, what rules are selfish and self-centered attitudes. The third is 
the disjunction or disconnection between spirituality and national development 
praxis. Matthews Ojo has noted that most of the development thinking in 
Africa have been imported from the West, with those in need of such 
developments based in Africa. His argument here relates to the fact that while 
many scholars have claimed African originality to African spirituality there have 
been few and insignificant input into development praxis in Africa; this is very 
true of the Nigerian situation. There has been a disconnection between 
religiosity and thinking on appropriate and right ways of practically developing 
N
· . 33 
Igena. 
The fourth disjunction is the disjunction between religiosity and 
governance. Many Nigerian political leaders were products of one religious 
mission school or the other, either at the primary secondary or tertiary levels. 
However such backgrounds have not been reflected or made visible in the 
quality of their governance. In many instances in Nigeria, both Christians and 
Muslims have had the rare opportunities of heading the Nigerian government; 
however, in most cases, such leaders have not provided qualitative and 
transparent governance. In some cases, such persons have been accused of 
"Simon, Kehinde. "Sheep among Wolves: A Quest for the Right Christian Response to societal Ills," Ogbomoso 
Journal of Theology. Vol. XI (2006: 15. 

85 : EZEKIEL O. AJANI. PH.D 
corruption and one form of mismanagement or the other. In a nutshell, 
religionists in Nigeria have failed to apply the moral and ethical stipulations of 
their religions into their public lives as they involve in leadership or their daily 
dealings with others in Nigeria- this is a critical disjunction. 
RECOMMENDATIONS ON RECONCILING RELIGIOSITY 
WITH PRAXIS FOR NATIONAL DEVELOPMENT 
Having noted the major points of critical disjunctions, one may then 
ask, what are the ways out of the disconnections between spirituality and 
morality, spirituality and patriotism, spirituality and national development praxis 
and between spirituality and governance? 
First, this writer believes that all religious groups and adherents in 
Nigeria must return to their religious creeds to get right the basis of their 
professed faiths. No religion encourages immorality or promotes the 
participation in vices of any kind. Therefore, the starting point in an appropriate 
reconciliation is the proper understanding of religion. When spirituality is 
properly combined with morality, then it can be reflected at the national front. 
In addition, all religious groups must widen their scope of -activities to 
properly address national socio-economic and political issues. In the past, some 
religious groups in Nigeria, such as the Pentecostal Christians, have often 
viewed participation in politics as a sinful thing. Although some changes have 
occurred in recent times, however more needs to be done. The truth is that all 
Nigerians have a stake in the country and hence, we all must participate in 
ensuring that honesty, transparency and the course of justice prevails in Nigeria. 
Moreover, every person with one claim of religious spirituality or the 
other who finds himself or herself in leadership must seek to exert influence on 
government and ensure public morality. Also, religious groups in Nigeria must 
make accountability a public issue within their groups. Principles of fairness and 
transparency must be allowed to govern the conduct of religious groups 
Furthermore, all religious groups in Nigeria have the responsibility of 
teaching their members to jettison corruption. This means that religious people 
themselves must not be corrupt. In a similar manner, persons with a display of 
spirituality must ensure that there are no contradictions between their religious 
claims and their practical ways of living. The writer is certain that if spirituality is 
properly reconciled with the disjunctions, there would be a healthy national 
development in Nigeria. 

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RELIGIOSITY AND NATIONAL DEVELOPMENT IN NIGERIA: CRITICAL POINTS i 86 
	OF DISCONNECTION BETWEEN FAITH AND PRAXIS 	! 
CONCLUSION 
This paper has attempted, amongst other things, the meaning and 
dimensions of spirituality in Nigeria, corruption in Nigeria, critical points of 
disjunction in spirituality in Nigeria and reconciling spirituality with national 
development. The study argued that due to certain disjunctions or 
disconnections; spirituality in Nigeria has not been properly reconciled with 
national development. Until our spirituality in Nigeria is reconciled with 
morality, patriotism, development praxis and governance, among others, only 
then can there be any significant national development. If the critical 
disjunctions identified in the paper are allowed to continue at best our 
spirituality in Nigeria would only be a religious propaganda which has no 
positive impact on national development and the curbing of corruption.