Language Barriers and Theological Education in Northern Nigeria

There is a new Pharaoh in town caging some theological students in Northern Nigeria. Like Moses, I am leading this protest against the English language because I am deeply burdened by the reality that Language has become a major barrier to theological education in Northern Nigeria.

Over the years, I have seen students spend nine years or more pursuing a theology degree in English-Theological institutions while their counterparts, who have stronger educational backgrounds and proficiency in English, complete the same journey within four to five years.

The difference however is not intelligence - it is language.

Many of these students would have completed their theological training within four years if there were theological degree programs taught in Hausa, supported by theological books and learning materials in their heart language.

I hear the echo from the whisper of those thinking outside the box “what about other tribes or languages?” First, other tribes or languages can join the protest to fight for their tribe (although the Author is not a Hausa man).

Second, in the face of the pandemic “endangered language” having the privilege to teach or study in other indigenous tribes or languages is another way of preserving our other tribes or languages. Nigeria is known to have over 520 indigenous languages. About 165 of these languages are endangered while at least 12 have already gone extinct and some reports suggest 20–30+ more are close to disappearing. While this protest is not a protest primarily for preserving Nigerian tribes or languages, on a secondary level, it can serve that function.

Going back to the nightmare of some seminarians spending nine years or more pursuing a theology degree in English when it should have been just four to five years, the situation becomes even more concerning when we consider that many of these students are already in their thirties and forties, yet they spend nearly a decade struggling through English-based programs only for majority to graduate and return to serve in Hausa-speaking churches.

Another painful reality is the compromise this system creates. In the struggle to cope with English, some students resort to getting external help to complete assignments work they could have confidently done themselves if language was not a barrier. They sometimes turn to exam malpractice not because they are lazy or godless. It balls down to language. How do they answer the questions in a language they are struggling to understand or speak?

This raises a serious question:

Are we truly equipping leaders for ministry, or are we filtering them through an unnecessary linguistic gate?

Let me be clear; English is an important and valuable means of communication, especially in academic and global contexts. However, it should not become a “Pharaoh” that refuses to let our seminarians go forth to lead men to Christ and lead them in true worship in the language they understand best.

When theological training is delayed, discouraged, or diluted because of language barriers, the mission of the Church is also affected. At a time when AI and digital tools have made translation more accessible than ever, we have a unique opportunity to rethink our approach, and I believe that it is time for intentional and strategic reform in theological education.

To this end, here are my recommendations: 

1. Develop accredited Hausa-based theology degree programs
2. Translate key theological textbooks and materials into Hausa
3. Introduce bridging programs that support students transitioning into English-based learning without delaying their progress
4. Encourage policymakers and academic institutions to recognize and approve indigenous language programs.
5. Leverage AI and technology to accelerate translation and learning accessibility.
6. Theologians (especially those who speak and understand Hausa) should rise to action.

I have seen what is possible. Through extra English support classes, I encouraged and trained two women who moved from certificate-level programs into degree programs. That experience made me reflect deeply:

Was it “against the will of God” for them to advance—or was it simply a matter of access and opportunity?

Conclusion

Sometimes, what we label as “God’s will” may actually be a limitation we have not yet challenged. If we are serious about the effective spread of the Gospel in Northern Nigeria, then we must address the barriers that limit those called to serve. Language should be a bridge, not a barrier, and it is time to re-strategize theological education not by removing English, but by ensuring it no longer stands in the way of calling, capacity, and impact.

Abel Bawa Shepkami is a Theologian, a Children and Youth Pastor who is passionate about preaching the gospel and impacting lives through his Writings, Preaching, Teaching, music, and practical lifestyle.