Boer thinks that he attempted presenting descriptions that are consultant of the ”facts” seen as a result of the lenses of the two religions. (His guarantee is that the second and third volumes will analyze Muslim and Christian analyzes of the riots). In the initially chapter, the introduction, he identifies two big problems which are dealing with Christian spirituality in Nigeria. The to start with is corruption which has penetrated every single degree of modern society. The writer retains the two Christians and Muslims responsible. The second, Christian-Muslim relations, is the issue of the book. If corruption has demonized Nigeria, Boer argues that Christian-Muslim relations have bedeviled it. The essence of his message to Christians and Muslims is respectively wholism and pluralism. Christians need to have to repent of their flirtations with the language and principles of secularism in an surroundings shared with Muslims and transfer absent from it by establishing a much more comprehensive worldview. Muslims, on the other hand, want to update their perception of pluralism. Nigeria is now marked by a pluralistic circumstance that no for a longer time makes it possible for the domination of just one religion more than all the folks. Conversions from both of those standard religions to Islam and Christianity have manufactured a Christian local community that at minimum numerically equivalent to that of Islam. These kinds of a situation calls for new inter-spiritual associations. Both equally religions have to impact changes in perspective towards every single other. They need to shift from hostility to respect.
Boer discusses the Kuyperian point of view which is often referred to as Neo-Calvinism/ Kuyperianism. Kuyper”s type of pluralism would make it possible for for the unfettered enhancement of all world views on their very own conditions and not essentially outlined by secularism. Boer introduces Kuyperiamism to Christians and Muslims as a genuine interpretation of the Christian gospel that concurrently is a person that should really make it much easier for Muslims to are living and operate. It would enable Christians to withdraw the red flag of secularism they are continuously waving right before Islam that evokes so significantly enthusiasm in the hearts of Muslims. The next chapter is a dialogue of the extensive series of spiritual riots and relevant things to do that have affected the country. Boer observes that in the aftermath of the Constitutional Assembly discussion on the sharia in 1977, a lengthy sequence of riots transpired that started off in the early 1980s and is a current truth. He rates a federal government source that lists in excess of 30 significant violent riots. In his investigation of these riots, Boers notes that they had a amount of different motives. Muslims initiated most even though Christians occasionally started later riots. Others were intra-Muslim affairs while some were initially directed in opposition to the authorities and ultimately diverted to Christians. Among the the riots examined contain the Maitatsine Collection (1980, 1982, 1984 and 1985), Kano Sequence (1982, 1991, 1995), Kaduna Series (1987, 1992, 2000), Katsina (1991), Bauchi series (1991, 1994, 2000 and over and above), Potiskum (1994), Plateau Series (1994, 2001 and outside of) and Borno-Maidurguri (1998).
Six pretty vital documents are involved in the appendices giving supportive evidence of some of the statements created about the riots concerning Christians and Muslims. The headings of these documents are suggestive: The violent politics of faith and the survival of Nigeria : Push assertion by Ahmadu Bello University Lecturers 1987 (Appendix 1), Submission to the Kaduna State Fee on enquiry into the modern disturbances in Kaduna state, Chief Daniel Gowon 1987 (Appendix 2), Loss of life and destruction at Baptist Seminary, Kaduna in 2000, Yusuf Gwadah (Appendix 3), Kaduna”s killing fields?, Bala Abdullahi and Kayode Kolade 2000 (Appendix 4), Escalation of rage, Onimissi Alao 2000 (Appendix 5) and Avoidable carnage in Kaduna, Umar Sanda 2000 (Appendix 6). The issue index in this very first volume helps make it relatively uncomplicated for a person to trace crucial matters and the footnotes and eventual bibliography testify to the volume of sources consulted supplying the function the credibility it warrants. Boer admitted that he did not notify every thing but the proof introduced is enough to have a photograph of the scenario. Boer agrees that many accounts are outstanding and is not amazed if any one particular sees it in this vein. On viewing the ruined city of Kaduna, he prices President Obasango of declaring “I could not consider that Nigerians were capable of these barbarism versus a person a further” (p. 78).
It should be stressed that Boer”s intention in this textual content is not to discredit Christianity and Islam but to steer these two religions into favourable channels for countrywide developing. Several Christians will echo Boer”s statement that he is a Christian with a very large respect for Islam. This is an illustration all Christians really should emulate. Christians and Muslims in Nigeria need to respect every single other. Boer suspects that there is a excellent threat that Nigerians will develop worn out of spiritual riots and both return to a sanitized type of standard religion or to an African model of secularism. Every Christian should really study this text and note that Christians in western nations are now preventing the very secularism they manufactured by means of their infighting.