Uchenna D. Anyanwu, Pathways to Peacebuilding: Staurocentric Theology in Nigeria’s Context of Acute Violence. Pickwick Publications, ASM Scholarly Monograph Series 61, 2022.
As a response to Nigeria’s long-standing history of ethnic, political, and especially religious violence, Uchenna D. Anyanwu’s Pathways to Peacebuilding is a well-thought-out book filled with theological and missiological ways of addressing Nigeria’s acute context of violence that can also be replicated in other African countries or other contexts. In Nigeria, religious violence “occupies the top rank of Nigeria’s history and timeline of acute violent incidents” (1). Therefore, Anyanwu’s book attempts to situate a peacebuilding theology, specifically a staurocentric peacebuilding theology, at the cross to prepare the church in Nigeria, Africa, and all churches to faithfully and constructively respond to Islamist-orchestrated violence. I evaluate Anyanwu’s arguments, structure, strengths, weaknesses, and limitations in his book.
The central idea of Anyanwu’s book is captured in his guiding research question: How can the church in Nigeria articulate a staurocentric peacebuilding theology that contributes to transformational peacebuilding in contexts of acute Islamist violence? Anyanwu primarily focuses on three denominations: the Church of Christ in Nations in Nigeria (COCIN), the Evangelical Church Winning All (ECWA), and the Ekklesiyar Yan’uwa a Nigeria (EYN), which have been most affected by Islamists’ acute violence in northeastern Nigeria. Anyanwu does not offer sociological or political scrutiny, but provides a theological and missiological model as a tool for peacebuilding.
Acknowledging momentary solutions of the Nigerian military to the country’s history of violence, which has been orchestrated by Boko Haram, Maitatsine, Ansaru, and Fulani militant herders, Anyanwu argues for a permanent peacebuilding effort involving non-state actors such as the church. Political and religious histories address British colonial practices and earlier Islamic expansion, particularly Usman dan Fodio’s jihad, which created foundations for today’s tensions. The British colonial practices and Islamic expansion account, in part, for the acute violence. In light of the lack of peacebuilding concepts throughout Africa, contextual theologies recognize that Islamic concepts offer noteworthy resources that can be integrated into Christian peacebuilding. This shows that “a number of African concepts for peacebuilding exist” such as communal reconciliation, restorative practices and local mechanisms for conflict resolution, as well as a staurocentric theological model which presents the cross (σταυρός—stauros) and the resurrection of Jesus as “the triune God’s method for defeating evil, death, sin, and violence” (7). These are five research models that Anyanwu addresses. Anyanwu synthesises Islamic, African, and staurocentric elements into a peacebuilding theology intended for practical use in Nigerian churches.
Anyanwu’s effort to see beyond the salvific nature of the cross and envision its missional and ethical significance as deeply rooted in biblical, theological, and historical reasoning is commendable. The cross becomes a powerful tool to overcome evil and violence and a framework for Christian engagement. Anyanwu’s interdisciplinary approach brings together Nigeria’s political history, African cultural practices, Islamic peace concepts, and Christian theology, harnessing each to engage with and resolve conflicts on the African continent, especially in Nigeria. The interdisciplinary nature of Anyanwu’s approach recognizes the complexity of Nigeria’s religious plurality and the demonstration of respect for the Muslim community in their peacebuilding efforts. Also, Anyanwu’s personal experience of Islamist violence leading to the death of a friend and his fieldwork done in the areas deeply affected by the Boko Haram violence give weight and authenticity to the book’s argument.
Anyanwu’s work fills a gap by articulating a constructive and integrated approach to African peacebuilding theology and creates a framework for preventive peacebuilding, rather than merely adopting a reactive stance. His effort to incorporate African and Islamic concepts with Christian theology is a rare and fruitful “theological trialogue.” Finally, I find his proposal appealing and well thought out, as it advocates that churches go beyond evangelism to engage in mission by understanding peacebuilding as part of missio Dei, and by supporting the government in dealing with Islamic violence in Nigeria.
While recognizing Anyanwu’s excellent work on peacebuilding, his work is not without limitations. Though Anyanwu dedicates a whole chapter to discussing concepts from the Islamic community of faith, he does not include Muslims as interviewees. The lack of Muslim participation reduces the empirical depth of the interreligious analysis. Another limitation is the lack of a socio-political critique of Nigeria’s context, which contributes significantly to violence. Also, Anyanwu’s heavy theological framing of the steps to peacebuilding could prove too dense for readers who are not Christians or not involved in theological exercises.
Without doubt, Anyanwu’s work, Pathways to Peacebuilding, is a systematic research work. It is an original and profoundly contextual theological work intended to make peacebuilding proactive and relevant. By situating his concept of peacebuilding within African realities and drawing on perspectives from Islam and Christianity, Anyanwu provides a compelling model for engaging Nigeria’s violence through redemptive and transformative practices. The book is an excellent resource for scholars, pastors, and peace practitioners in Nigeria, throughout Africa, and worldwide, as it provides a roadmap for faithful Christian witness and mission in contexts of deep suffering.
