Papers by Babatunde Ogunlana
Godly Values and Lifestyles in the Contemporary Society: The Roles of Christian Education, 2020
Reformation and Theological Education in African Contexts: A Gedenkschrift in Honour of the Late Prof. Timothy Palmer, 2022
The Bible is inspired. It is the word of God. It is essential for salvation and authoritative for... more The Bible is inspired. It is the word of God. It is essential for salvation and authoritative for doctrine and practice. It must be interpreted in the light of the divine and human elements in its composition. The above statements constitute the view that was held during the New Testament period and the Early Church History period. During the Medieval period, there was a deviation from this view of the Bible. At this period, a higher value was placed on papacy and reason. Martin Luther and other reformers attacked this Medieval scholars' tradition concerning the Bible. Thus, this article examines the role of the reformers like Martin Luther, John Calvin, Henry VIII, Huldrych Zwingli, and others in shaping an evangelical view of the Bible from a historical perspective. The article will be of great benefit to those African Christians who have an improper view and use of the Bible. The historical-descriptive method is adopted in the article. Through this method, it is discovered that the reformers' view of the Bible has a great impact on an evangelical understanding of the Bible. This evangelical understanding of the Bible is relevant today for African Christians. African Christians must engage in proper biblical studies. They must interpret the Bible in its contexts, contextualize its message and appropriate its message for the church.
The Church and Gospel Proclamation in a Post-Modern Word: A Festchift in Honour of Rev. James Andrew Teput, 2021
The Church as Grace Community: A Festschrift in Honour of Rev. Reuben I. Chuga, PhD, 2023
European Journal of Theology and Philosophy
This article examines the practical nature of Christology in contemporary African Christianity. T... more This article examines the practical nature of Christology in contemporary African Christianity. The writers argue that though the religious mindset of the African people does not allow a dichotomy between ontological and functional Christologies, existential challenges have made many Africans tilt towards the functional end. The method adopted in the article is a descriptive approach. Christology is central to the orthodox Christian faith. It permeates all the pages of the Bible. The Old Testament consistently predicts the coming of the Messiah. The New Testament writers focused on Him in the light of His work on earth and the office he came to occupy concerning the Messianic predictions of the Old Testament. In history, the focus of theology has always been on the person and work of Christ. Contemporary African Christianity is not an exception to this trend. Many controversies have emerged in the process of the discussion on Christology. These Christological controversies surround ...
Journal of Philosophy, Culture and Religion
Terrorism is a global phenomenon. It occurs virtually in all parts of the world, Nigeria inclusiv... more Terrorism is a global phenomenon. It occurs virtually in all parts of the world, Nigeria inclusive. It is one of the various forms of violence against Christians in Nigeria. It usually comes in the form of extremists' attacks against Christians in Nigeria. With the high prevalence of such attacks against Christians, what should be the Christian response to them? I adopt a descriptive approach to argue that prayer is an effective way of responding to violence against Christians in Nigeria. In order to achieve this purpose, I first engage in exegeting Genesis 4:1-16. Afterward, I describe the nature of violence against Christians in Nigeria. Finally, I describe what should be the response of Christians in Nigeria to violence against them.
Psalms in the New Testament
The Oxford Handbook of the Psalms, 2014
Journal of Literature, Languages and Linguistics
This paper considers the fact that the verbal forms typically used in the protases (if-clauses) o... more This paper considers the fact that the verbal forms typically used in the protases (if-clauses) of conditional sentences in the law code of Hammurabi (iptaras and iprus) have a typical value of past ('if a man stole a man's small child …'), while the verbal forms typically used in the protases of conditional sentences in the Book of the Covenant (yiqṭōl and wĕqāṭal) have a typical value of future ('if a man will steal another man …'). Meanwhile, the verbal forms typically used in the apodoses (then-clauses) of conditional sentences in both CoH (iparras) and BC (yiqṭōl and wĕqāṭal) have a typical value of future ('… then he must be killed'). The conclusion of the research is that there are minor differences between the verbal forms in CoH and BC. The differences seem to have to do with the perception of whether the crime is seen as already having taken place (CoH) or to take place in the future (BC).
Journal of Philosophy, Culture and Religion, 2019
Terrorism is a global phenomenon. It occurs virtually in all parts of the world, Nigeria inclusiv... more Terrorism is a global phenomenon. It occurs virtually in all parts of the world, Nigeria inclusive. It is one of the various forms of violence against Christians in Nigeria. It usually comes in the form of extremists’ attacks against Christians in Nigeria. With the high prevalence of such attacks against Christians, what should be the Christian response to them? I adopt a descriptive approach to argue that prayer is an effective way of responding to violence against Christians in Nigeria. In order to achieve this purpose, I first engage in exegeting Genesis 4:1-16. Afterward, I describe the nature of violence against Christians in Nigeria. Finally, I describe what should be the response of Christians in Nigeria to violence against them.
Key Words: Christians in Nigeria, Violence, Divine Response, Terrorism, Nigerian Christians’ Response
BCT Jos Journal of Practical Theology, May 2018
Biblical archaeology has made tremendous contributions to biblical scholarship. It has helped us ... more Biblical archaeology has made tremendous contributions to biblical scholarship. It has helped us in the understanding of the Bible message, in the reconstruction of biblical history, in fixing the chronology of biblical events, and in recovering biblical places. The focus of this article is an examination of archaeological discoveries in Shiloh and its relation to biblical studies. The article seeks to answer the following questions: What does the Bible actually say about Shiloh? What are the results of the archaeological excavations in Shiloh? How have they contributed to biblical scholarship? Furthermore, I will provide a reconstruction of Shiloh’s history, highlight the role of Shiloh in history, fix exodus’ date and determine whether Shiloh was God’s elected residence in this article. The method that is adopted in this article is a descriptive-historical method. The focus of the description will be on the results of the excavations of Shiloh from 1922 to 2008.
Biblical Shiloh is one important city in Ancient Palestine that has been recovered. It was both an administrative and a religious center for the Israelite tribes from Joshua’s time until the loss of the ark around 1050 B.C. It has been excavated many times in the past. It is presently identified with Khirbet Seilun in the Middle East. Through the excavations of biblical Shiloh, many material remains from the Early Bronze Age (3150-2200 B.C.) to the Byzantine church period (A.D. 380-420).
Consequent various excavations carried out in Shiloh, some issues are raised. These issues are very significant to biblical studies. These issues are presented in question forms as follows:
• Was Shiloh occupied before the Israelite settlement in Iron 1 Age Period (1200-900 B.C.)?
• Were the Israelites the first to build extensively at Shiloh?
• Was there any Temple at Shiloh in the Iron I Age period (1200-900 B.C.)?
• After the loss of the ark, was Shiloh destroyed by the Philistines? Did it gradually come into ruin after the loss of the ark?
The answers to these questions are as follows:
• Shiloh was first occupied but was already abandoned when the Israelites arrived there around 1200 B.C. after the conquest.
• The Israelites were not the first to build extensively at Shiloh. There were buildings and strong walls in Shiloh by the Middle Age IIC (1650-1550 B.C.).
• Shiloh was known as a place for cultic activities. In Shiloh, there had been the presence of Temple since the Middle Bronze II Age (1750-1550 B.C.).
• After the Philistines captured the ark and the defeating of Israelites at their hand, they pressed on up to the hills and burnt Shiloh to ashes.
Archaeological excavations of Shiloh have made tremendous contributions to biblical scholarship. It has helped to reconstruct the history of Shiloh. It has helped to establish the role of biblical Shiloh in history. It has helped to fix the Israelite exodus’ and conquest’s date. It has helped to establish that Jerusalem is the elected God’s residence and not Shiloh.
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Papers by Babatunde Ogunlana
Key Words: Christians in Nigeria, Violence, Divine Response, Terrorism, Nigerian Christians’ Response
Biblical Shiloh is one important city in Ancient Palestine that has been recovered. It was both an administrative and a religious center for the Israelite tribes from Joshua’s time until the loss of the ark around 1050 B.C. It has been excavated many times in the past. It is presently identified with Khirbet Seilun in the Middle East. Through the excavations of biblical Shiloh, many material remains from the Early Bronze Age (3150-2200 B.C.) to the Byzantine church period (A.D. 380-420).
Consequent various excavations carried out in Shiloh, some issues are raised. These issues are very significant to biblical studies. These issues are presented in question forms as follows:
• Was Shiloh occupied before the Israelite settlement in Iron 1 Age Period (1200-900 B.C.)?
• Were the Israelites the first to build extensively at Shiloh?
• Was there any Temple at Shiloh in the Iron I Age period (1200-900 B.C.)?
• After the loss of the ark, was Shiloh destroyed by the Philistines? Did it gradually come into ruin after the loss of the ark?
The answers to these questions are as follows:
• Shiloh was first occupied but was already abandoned when the Israelites arrived there around 1200 B.C. after the conquest.
• The Israelites were not the first to build extensively at Shiloh. There were buildings and strong walls in Shiloh by the Middle Age IIC (1650-1550 B.C.).
• Shiloh was known as a place for cultic activities. In Shiloh, there had been the presence of Temple since the Middle Bronze II Age (1750-1550 B.C.).
• After the Philistines captured the ark and the defeating of Israelites at their hand, they pressed on up to the hills and burnt Shiloh to ashes.
Archaeological excavations of Shiloh have made tremendous contributions to biblical scholarship. It has helped to reconstruct the history of Shiloh. It has helped to establish the role of biblical Shiloh in history. It has helped to fix the Israelite exodus’ and conquest’s date. It has helped to establish that Jerusalem is the elected God’s residence and not Shiloh.
Key Words: Christians in Nigeria, Violence, Divine Response, Terrorism, Nigerian Christians’ Response
Biblical Shiloh is one important city in Ancient Palestine that has been recovered. It was both an administrative and a religious center for the Israelite tribes from Joshua’s time until the loss of the ark around 1050 B.C. It has been excavated many times in the past. It is presently identified with Khirbet Seilun in the Middle East. Through the excavations of biblical Shiloh, many material remains from the Early Bronze Age (3150-2200 B.C.) to the Byzantine church period (A.D. 380-420).
Consequent various excavations carried out in Shiloh, some issues are raised. These issues are very significant to biblical studies. These issues are presented in question forms as follows:
• Was Shiloh occupied before the Israelite settlement in Iron 1 Age Period (1200-900 B.C.)?
• Were the Israelites the first to build extensively at Shiloh?
• Was there any Temple at Shiloh in the Iron I Age period (1200-900 B.C.)?
• After the loss of the ark, was Shiloh destroyed by the Philistines? Did it gradually come into ruin after the loss of the ark?
The answers to these questions are as follows:
• Shiloh was first occupied but was already abandoned when the Israelites arrived there around 1200 B.C. after the conquest.
• The Israelites were not the first to build extensively at Shiloh. There were buildings and strong walls in Shiloh by the Middle Age IIC (1650-1550 B.C.).
• Shiloh was known as a place for cultic activities. In Shiloh, there had been the presence of Temple since the Middle Bronze II Age (1750-1550 B.C.).
• After the Philistines captured the ark and the defeating of Israelites at their hand, they pressed on up to the hills and burnt Shiloh to ashes.
Archaeological excavations of Shiloh have made tremendous contributions to biblical scholarship. It has helped to reconstruct the history of Shiloh. It has helped to establish the role of biblical Shiloh in history. It has helped to fix the Israelite exodus’ and conquest’s date. It has helped to establish that Jerusalem is the elected God’s residence and not Shiloh.