CHAPTER THREE

RESEARCH METHODOLOGY

3.1 Introduction

This chapter outlines the methodological framework employed to investigate pastoral

visitation as a tool for reintegrating the forgotten in Oke'kere Archdeaconry, Diocese of Ekiti

South, Ikere Ekiti. The Diocese of Ekiti South, inaugurated on November 27, 2025, as the 169th

diocese of the Church of Nigeria (Anglican Communion), 1 with Rt. Rev'd Francis Olanrewaju

Bankole as its pioneer bishop,2 provides a contemporary and dynamic context for this study.

Oke'kere Archdeaconry, situated within the Ikere zone of this diocese, encompasses parishes and

congregations in the Ikere-Ekiti area, characterized by Yoruba cultural heritage, rural-urban

transitions, economic challenges, youth out-migration, and strong communal Anglican traditions.

The research adopts a mixed-methods approach within the paradigm of practical

theology, combining qualitative depth with quantitative breadth to explore how pastoral

visitation functions as a reintegrative mechanism. 3 This design is particularly suitable for pastoral

studies in African contexts, where relational, communal, and contextual factors are central. 4 The

methodology draws inspiration from practical theology's emphasis on correlating theological

1
Church of Nigeria (Anglican Communion), "Inauguration of Ekiti South Diocese,"Official
Communiqué (Abuja: Church of Nigeria Press, 2025), 1–3.
2
"Consecration of Bishop Francis Bankole,"Church of Nigeria Newsletter 12, no. 4 (2025): 8.
3
John W. Creswell and Vicki L. Plano Clark, Designing and Conducting Mixed Methods
Research, 3rd ed. (Thousand Oaks, CA: SAGE, 2018), 5–18; Richard R. Osmer, Practical
Theology: An Introduction (Grand Rapids: Eerdmans, 2008), 4–11.
4
Emmanuel Y. Lartey, In Living Colour: An Intercultural Approach to Pastoral Care and
Counselling, 2nd ed. (London: Jessica Kingsley, 2003), 33–49; Thaddeus Metz and Johan B. G.
Mokgoro, eds., Ubuntu as a Moral Theory and Human Rights in South Africa (Pretoria: Unisa
Press, 2010), 1–20.
reflection with empirical data,5 as well as African pastoral care scholarship advocating

contextual, liberation-oriented, and ubuntu-informed approaches.6

3.2 Research Design

The study employs a convergent parallel mixed-methods design, where qualitative and

quantitative data are collected simultaneously, analyzed separately, and then integrated during

interpretation.7 This approach allows triangulation of findings,8 enhancing validity and providing

a holistic understanding of pastoral visitation practices and their impact on reintegration.

Qualitative component: Exploratory and interpretive, focusing on lived experiences,

theological meanings, and contextual challenges.

Quantitative component: Descriptive and correlational, measuring frequency, patterns,

and perceived effectiveness of visitation.

The design aligns with practical theological research in African settings, where studies

often combine surveys with in-depth interviews to capture both statistical trends and narrative

richness.9

3.3 Population and Sampling

5
Don S. Browning, A Fundamental Practical Theology: Descriptive and Strategic Proposals
(Minneapolis: Fortress, 1991), 8–13; Johannes A. van der Ven, Practical Theology: An
Empirical Approach (Leuven: Peeters, 1998), 97–115.
6
Tapiwa Mucherera, Meet Me at the Palaver: Narrative Pastoral Counseling in Postcolonial
Contexts (Eugene, OR: Cascade Books, 2009), 44–62; Ezra Chitando, ed., Pastoral Concerns in
African Christianity (Gweru: Mambo Press, 2011), 17–35; Desmond Tutu, No Future Without
Forgiveness (New York: Doubleday, 1999), 34–36.
7
Creswell and Plano Clark, Designing and Conducting Mixed Methods Research, 77–95.
8
Norman K. Denzin, The Research Act: A Theoretical Introduction to Sociological Methods
(New Brunswick, NJ: Transaction Publishers, 1989), 237–41; Creswell and Plano Clark,
Designing and Conducting Mixed Methods Research, 251–53.
9
Lartey, In Living Colour, 72–81; Benhardt Y. Quarshie, "Studying the African Church:
Reflections on Method," in African Theology on the Way: Current Conversations, ed. Diane B.
Stinton (London: SPCK, 2010), 11–21.
 Target Population: The population comprises clergy, lay leaders, and congregants in

Oke'kere Archdeaconry parishes, including active members, the forgotten (e.g., elderly, widows,

backsliders, shut-ins, economically marginalized), and those who have experienced or facilitated

pastoral visitation.

Sampling Technique:

Purposive sampling for qualitative data: 15–20 key informants selected for their direct

involvement in or experience of pastoral visitation (e.g., the Archdeacon, parish priests, lay

pastoral visitors, widows/orphans receiving visits, returned backsliders).10

Stratified random sampling for quantitative data: A sample of 150–200 respondents

drawn from parish registers across Oke'kere Archdeaconry churches, stratified by age group

(youth, adults, elderly), gender, and status (active, marginalized, former members). 11

Inclusion criteria: Adults (18+) affiliated with Anglican churches in the archdeaconry;

exclusion criteria: non-residents or those unable to provide informed consent. This sampling

reflects the communal and inclusive nature of African church research while ensuring

representation of the forgotten.

3.4 Data Collection Instruments

Multiple instruments were used to ensure comprehensive data capture:

Semi-structured interviews (qualitative): Conducted with 15–20 participants (clergy,

lay visitors, and forgotten individuals). Questions explored theological understanding of

10
John W. Creswell, Research Design: Qualitative, Quantitative, and Mixed Methods
Approaches, 4th ed. (Thousand Oaks, CA: SAGE, 2014), 189–90; Martyn Denscombe, The
Good Research Guide for Small-Scale Social Research Projects, 5th ed. (Maidenhead: Open
University Press, 2014), 41–42.
11
Earl R. Babbie, The Practice of Social Research, 14th ed. (Boston: Cengage Learning, 2016),
184–86.
visitation, frequency and methods of visits, perceived barriers (e.g., urbanization, time

constraints), and reintegration outcomes (spiritual, social, emotional).12

Focus group discussions (FGDs): 3–4 groups (6–10 participants each), segmented by

role (e.g., one for clergy/lay leaders, one for widows/elderly, one for youth/backsliders). FGDs

facilitated communal dialogue, reflecting ubuntu principles.13

Structured questionnaire (quantitative): A 30–40 item Likert-scale and multiple-

choice instrument distributed to 150–200 respondents.14 Sections included demographic data,

frequency and types of pastoral visits received/given, perceived effectiveness in addressing

isolation, spiritual needs, and reintegration, and barriers and suggestions.

Observation and field notes: Non-participant observation during selected visitation

activities (with permission) and archival review of parish visitation records or diocesan reports.

Instruments were developed in English and translated into Yoruba where necessary,

piloted with 10 non-sample participants for clarity and cultural appropriateness.15

3.5 Data Collection Procedure

Ethical clearance was obtained from relevant church authorities (Diocese of Ekiti South)

and informed consent secured from all participants.16

12
Steinar Kvale and Svend Brinkmann, InterViews: Learning the Craft of Qualitative Research
Interviewing, 2nd ed. (Los Angeles: SAGE, 2009), 17–25; Creswell, Research Design, 217–20.
13
David L. Morgan, Focus Groups as Qualitative Research, 2nd ed. (Thousand Oaks, CA:
SAGE, 1997), 6–15. For the relevance of communal dialogue in African research, see Lartey, In
Living Colour, 78–82.
14
Rensis Likert, "A Technique for the Measurement of Attitudes,"Archives of Psychology 22, no.
140 (1932): 1–55; Babbie, The Practice of Social Research, 165–67.
15
Dada Adelowo, "The Yoruba and Their Cultural Heritage,"Orita: Ibadan Journal of Religious
Studies 18, no. 1 (1986): 14–28; Bolaji Idowu, Towards an Indigenous Church (London: Oxford
University Press, 1965), 3–20.
16
National Code of Health Research Ethics (Nigeria), 2nd ed. (Abuja: National Health Research
Ethics Committee, 2007), 11–19; British Educational Research Association (BERA), Ethical
Guidelines for Educational Research, 4th ed. (London: BERA, 2018), 5–16.
 Data collection spanned 3–4 months (post-inauguration period of the diocese to capture

emerging practices). Interviews and FGDs were audio-recorded (with consent) and transcribed

verbatim. Questionnaires were administered face-to-face or via trained assistants in parishes to

ensure high response rates in a semi-literate context. Fieldwork was conducted respectfully,

incorporating prayer and communal protocols typical in Nigerian Anglican settings.

3.6 Data Analysis

Qualitative data: Thematic analysis following Braun and Clarke's six-phase model

(familiarization, coding, theme generation, review, definition, reporting). 17 NVivo or manual

coding was used to identify themes such as "incarnational presence,""communal ubuntu in

visitation,""barriers to reintegration," and "outcomes for the forgotten."18

Quantitative data: Descriptive statistics (frequencies, means, percentages) and

inferential statistics (chi-square tests for associations between visitation frequency and

reintegration indicators) using SPSS or Excel.19

Integration: Joint display of findings (e.g., merging themes with statistical trends) to

draw meta-inferences on how visitation facilitates reintegration in Oke'kere.20

3.7 Validity, Reliability, and Trustworthiness

Credibility: Triangulation of sources (interviews, FGDs, questionnaires, observation)

and member checking of transcripts/themes.21

17
Virginia Braun and Victoria Clarke, "Using Thematic Analysis in Psychology,"Qualitative
Research in Psychology 3, no. 2 (2006): 77–101.
18
QSR International, NVivo 14 (Burlington, MA: QSR International, 2023); Pat Bazeley and
Kristi Jackson, Qualitative Data Analysis with NVivo, 2nd ed. (London: SAGE, 2013), 1–15.
19
IBM Corp., IBM SPSS Statistics for Windows, Version 29.0 (Armonk, NY: IBM Corp., 2022);
Andy Field, Discovering Statistics Using IBM SPSS Statistics, 5th ed. (London: SAGE, 2018),
737–74.
20
Creswell and Plano Clark, Designing and Conducting Mixed Methods Research, 223–59.
21
Yvonna S. Lincoln and Egon G. Guba, Naturalistic Inquiry (Beverly Hills, CA: SAGE, 1985),
289–331.
 Transferability: Thick description of context (Diocese of Ekiti South, Oke'kere

Archdeaconry) for applicability to similar Nigerian Anglican settings.2223

Dependability: Audit trail of decisions, reflexive journaling by the researcher.24

Confirmability: Bracketing of researcher biases (as an Anglican-informed researcher)

through peer debriefing.

Reliability (quantitative): Cronbach's alpha for scale items (>0.7 targeted); pilot

testing.25

3.8 Ethical Considerations

Informed consent (written/oral in Yoruba/English), anonymity and confidentiality

(pseudonyms, secure storage), and voluntary participation with the right to withdraw were

observed.26

Sensitivity to vulnerable groups (e.g., widows, elderly), benefit to participants and

diocese (feedback sessions, recommendations for enhanced visitation), and adherence to

Christian ethical principles and Nigerian research guidelines were also maintained. 27

3.9 Limitations of the Study

Potential response bias in church settings (social desirability) and limited generalizability

beyond Oke'kere Archdeaconry present the primary limitations. Time and resource constraints

22
Creswell, Research Design, 251; Thomas A. Schwandt, Dictionary of Qualitative Inquiry, 3rd
ed. (Thousand Oaks, CA: SAGE, 2007), 193–94.
23
Clifford Geertz, The Interpretation of Cultures (New York: Basic Books, 1973), 6–10.
24
Jennifer Mason, Qualitative Researching, 2nd ed. (London: SAGE, 2002), 170–75; Creswell,
Research Design, 252.
25
Lee J. Cronbach, "Coefficient Alpha and the Internal Structure of Tests,"Psychometrika 16, no.
3 (1951): 297–334.
26

27
Delroy L. Paulhus, "Measurement and Control of Response Bias," in Measures of Personality
and Social Psychological Attitudes, ed. John P. Robinson, Phillip R. Shaver, and Lawrence S.
Wrightsman (San Diego: Academic Press, 1991), 17–59.
post-diocese inauguration also affected the scope. Language and cultural nuances were mitigated

through translation and local assistants.

3.10 Summary

This methodology provides a robust, contextually sensitive framework for examining

pastoral visitation's role in reintegrating the forgotten in Oke'kere Archdeaconry. By blending

biblical-theological reflection with empirical mixed methods, the study seeks faithful and

practical insights aligned with African pastoral theology and Anglican mission in Ekiti South

Diocese.28 The next chapter presents the findings and analysis.

28
Lartey, In Living Colour, 163–75; John S. Pobee, Toward an African Theology (Nashville:
Abingdon, 1979), 140–60; Christopher J. H. Wright, The Mission of God: Unlocking the Bible's
Grand Narrative (Downers Grove, IL: IVP Academic, 2006), 62–90.