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Globalization is a complex concept that cannot be defined within a set time frame, nor is it a process that can be defined clearly without any biases or ambiguity. Globalization cannot be expounded upon with certainty and be applicable to all people and in all situations. Globalization involves economic integration, the transfer of policies across borders, the transmission of knowledge, cultural stability, the reproduction, relations, and discourses of power. It is a global process, a concept, a revolution, and an establishment of the global market free from socio-political control. Globalization encompasses everything. It is a concept that has been defined variously over the years, with some connotations referring to progress, development and stability, integration and cooperation, and others referring to regression, colonialism, and destabilization. Despite these challenges, this term brings with it a multitude of hidden agendas. An individual's political ideology, geographic location, social status, cultural background, and ethnic and religious affiliation provide the background that determines how globalization is interpreted. The African continent is large with diverse culture and traditions. Their social and cultural values tend toward relationships, hospitality and tolerance of all religious ideas and worldviews. This attitude of the African people accounts for the reasons why religions such as Christianity and Islam had thrived on the continent as they encounter the culture and religions of the traditional people of Africa. The traditional people are either inclusive or pluralistic in their orientations and worldviews. They recognize the fact that the God which Islam and Christianity proclaimed is the same God which the traditional people are worshipping and so when they encountered Islam and Christianity, to dialogue with and tolerate these new religions is not difficult. This paper is purely a literary work. The thesis of this essay is that accommodation, solidarity and sharing peculiar to the African culture makes the environment conducive for inter-religious encounters and that inter-religious dialogue is a tool for religious peace and harmony in Africa. The task of this paper therefore, is threefold: One, to discuss the characteristics of the African cultural environment and advance some of the factors that are responsible for the possibility of inter-religious dialogue in African cultural environment. Two, to highlight the necessity of and hindrances to inter-religious dialogue in a pluralistic environment such as African cultural environment and finally discuss the forms of inter-religious dialogue in a globalized African community. The writer uses material from the library and internet sources. He consulted articles in Journal, Dictionaries and textbooks.

This paper is titled "Pauline Concept of Agape: It's Implication for Religious Peace and Harmony in Africa." There is an unhealthy tension among different religious groups in Africa today. This tension is much more pronounced between the Christians and Muslims. Religion is being used as an instrument for destabilizing the unity, peace and progress of some nations in Africa especially Nigeria. Recently, there were incidences of religio-political conflicts in Nigeria and other nations in Africa. These conflicts have led to destruction of lives and properties. Fear, anxiety and suspicion have been created through it. The African Union at different times have set up panel of enquiry to unravel the remote causes of these conflicts and suggest lasting solution that would bring sustainable peace to the polity. But unfortunately, nothing tangible has been achieved from the panel of inquiries set up to find lasting solution to these problems. The results of religious intolerance are the breaking down of law and order, killing of innocent citizens and destruction of properties. Religious intolerance has led to hatred, social deprivation and injustices among various religious groups. One of the reasons why religious conflicts have not been controlled in Africa is because the government is not sincere in its approach to solving the problem and people are not ready to practice love for their neighbor. The practice of love is what Paul called agaph. Agaph is a common term in the Greco-Roman world which Paul borrowed and used as technis termini in his writings to the Corinthian church. A study of agaph and its application from the letters of Paul is timely for such a pluralistic and diverse society as ours in Africa. The ultimate aim of agaph is to create an atmosphere of peace, justice and unity among different religious groups especially between Christians and Muslims in Nigeria. The thesis of this paper is that love is imperative and it should be practiced in order to achieve peace and harmony in Africa and most especially in Nigeria where religious bigotry and intolerance predominate. The method used in this paper is eclectic. It is a method that combines historical-grammatical method in an intercultural hermeneutic. The paper is divided into five sections. Section one begins with the etymology of the term agaph . Section two exegetes 1Cor. 13:4-10 while section three deals with overview of ethno-religious crises in Africa using Nigeria as a case-study. Section four discusses the implication of agaph for ethno-religious peace and harmony while section five concludes with recommendations for the African state.