UNDERSTANDING KINGDOM WARFARE (2)

"We must understand that for as long as we profess faith in the saving grace of the Lord Jesus and embrace the salvation package that’s ours in Him, satan can only reach us through devious schemes as in using men and women, including, sometimes, people who love us and want the best for us, like Peter was to Jesus".

I have stated that we agree with those Christian leaders who have publicly called on our brothers and sisters constantly under attack by people of other religious persuasions, to rise up in self defence. I have, however, also denounced any resort to physical force as in wielding, guns, machetes or any other man-made weapons of war. Instead, I have advocated the use of the spiritual ammunitions provided for in the Bible.

This, I predicated on the position so eloquently articulated by the Holy Spirit through one of Paul, the Apostle’s letters to the church in Corinth. He had told them us (and them) that though we are no different from other people in that we are as flesh and blood as everyone else, yet, we are not expected to  “war after the flesh”. We are never to depend on physical arms and ammunition, because, in his words, “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds”

This theme, I explained last week, can be clearer understood though a close look at the sixth chapter of  the apostle’s letter to the Ephesians, which reads: “Finally, my brethren, be strong in the Lord, and in the power of his might.  Put on the whole armour of God that ye may be able to stand against the wiles of the devil.   For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day, and having done all, to stand.  Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;  And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (verses 10-17).

I had posited that those eight verses “offer great insight into the Kingdom concept of warfare” and that, “verse 12 is very fundamental.” In that verse, Apostle Paul said in contemporary English: “We are not fighting against humans. We are fighting against forces and authorities and against rulers of darkness and powers in the spiritual world (CEV)”. As I said last week, this means that we do not go after “the men, women, boys and girls armed to the teeth bating for our blood; we recognize they are tools of the enemy; so we set our sight on the enemy, which is a spirit and can only be fought in the spirit.” 

An incident recorded in two of the gospels will aid a proper understanding of this concept. Let’s take the Matthew account in chapter 16: “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men (Matthew 16: 21-23). 

Notice, the Bible says, the Lord Jesus spoke to Peter, but addressed satan. Did Peter suddenly transfigured into satan, or did satan become another name for Peter, like Cephas, for instance? The answer is neither. The Lord, in reacting to Peter’s well-meaning rebuke, saw beyond him; he recognized the one speaking through him. In other words, satan was the enemy, not Peter.

This is how we are to see all attacks on us, if we are to live the kingdom life to which we have been called. We must understand that for as long as we profess faith in the saving grace of the Lord Jesus and embrace the salvation package that’s ours in Him, satan can only reach us through devious schemes as in using men and women, including, sometimes, people who love us and want the best for us, like Peter was to Jesus. And, of course, as in the frequent cases of bloody, mindless attacks against our brothers and sisters in parts of Northern Nigeria and many other parts of the world, he will also raise individuals and groups in whom he would deposit hatred for us, just as God deposited His love in us. 

A second principle we must learn from this incident is this. Jesus knew who the enemy was, satan, a spirit. He knew that a bazooka won’t dislodge it. So, what did He do? He used the appropriate weapon: the sword of the Spirit, which is the word of God (see Ephesians 6: 17). He used “the weapons of our warfare”, which “are not carnal, but mighty through God to the pulling down of strong holds” He resorted to the word which the Bible assures us is, “is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Hebrews 4:12). 

God intends that words should be a major weapon of our warfare. It was for the Lord Jesus. That’s why in the book of Revelations, it was said of him that …”out of his mouth went a sharp two-edged sword” (1:16), and was later described as “he which hath the sharp sword with two edges” (2:12).  What is true of the Lord is true of us, after all, didn’t the Bible also declare that, “…as he is, so are we in this world” (1 John 4:17)? (CONTINUES)

UNDERSTANDING KINGDOM WARFARE

"In other words we don’t take on the men, women, boys and girls armed to the teeth bating for our blood; we recognize they are tools of the enemy; so we set our sight on the enemy, which is a spirit and can only be fought in the spirit."

In concluding my five-part serial, “2011 – Year of the Church”, last week, I stated that, a consensus seemed to be building around the need for Christians to rise up and defend themselves against attacks by enemies of their faith. Borne out of frustration with the seeming inability or unwillingness or both, of governments at all levels to protect these citizens, such leaders as Christian Association of Nigeria (CAN) president, Pastor Ayo Oritsejafor; Reverend Yuguda Midurvwa, who chairs the Borno State Chapter of the umbrella body, and renowned evangelist, Uma Ukpai were reported in the media to have lent their influential voices to the call for self-defence. 

 I then stated my position in these words:  “It is a consensus that I subscribe to; but the question is how? By taking up AK 47s and fighting back or even making violent preemptive strikes? No, a thousand times, No! The Bible is so clear about this when it says: “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; And having in a readiness to revenge all disobedience, when your obedience is fulfilled” (2 Corinthians 10:3-6). In other words, the Word is our weapon. Like every weapon we need to learn to use it and practice with it till be become proficient in it…”  

Since that piece went out, I just couldn’t get away from the feeling that the need to dwell a bit more on the weapon of the Christian’s warfare and its place in the situation we have in northern Nigeria and many parts of the world is an imperative. This is much more so because, adherents to faith in Jesus Christ have been directly or indirectly labeled as legitimate targets not just of attacks but of annihilation in many parts of the world. And it is becoming as if, like the enemies, our recourse has either be to raw, physical force, as in setting up militias or be ready to lovingly embrace martyrdom. It’s an amazing misreading and misunderstanding of Scripture. And that’s why I have said that the Church has to rise up and begin to teach the people about the power of the word not just in changing and improving their spiritual, financial and material well being, but also in defending themselves against physical attacks. In other words, we need to begin to propagate the kingdom perspective to warfare.

The very first point to note here is that a victor-God, styled as Jehovah Sabaoth (the Lord of hosts), 257 times in the Bible, cannot give birth to victim-children. Therefore, if Christians have become perennial victims, it is either we are not children of God or something has tragically gone wrong. I think it’s the latter and what’s gone wrong, is that we either do not know that the weapon exists or we do not know how to use it. 

The second point is to note is that the same Jehovah Sabaoth is also Jehovah Shalom (God of peace). It is in pursuit of His peace agenda that He gave us His only begotten son that those who believe in Him may be restored. This is important because, the lie has taken root in the church that love is our one and only weapon.  A powerful verse of scripture used to back this position is in the book of Mathew: “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (5:44). It came straight out of the mouth of the Lord Jesus Himself. So, it cannot be treated with levity. But a proper understanding of scriptural principles will reveal the truth.

As already quoted above, the Holy Spirit speaking through Apostle Paul, told the Corinthians that though we are flesh and blood, we do not “war after the flesh”. In other words we know better than to depend on physical arms and ammunition. That is why the apostle went on to add that “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds”

For a clear understanding of this truth, let’s listen to the apostle in his letter to the Ephesian church. His words: “Finally, my brethren, be strong in the Lord, and in the power of his might.  Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.  For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.  Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;  And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Ephesians 6:10-17). 

These verses of scriptures offer great insight into the Kingdom concept of warfare. Verse 12 is very fundamental: “…we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” or as one translation puts it, “We are not fighting against humans. We are fighting against forces and authorities and against rulers of darkness and powers in the spiritual world (CEV). In other words we don’t take on the men, women, boys and girls armed to the teeth bating for our blood; we recognize they are tools of the enemy; so we set our sight on the enemy, which is a spirit and can only be fought in the spirit (CONTINUES).

2011 – YEAR OF THE CHURCH? (5)

Evang Uma Ukpai... defend youselves!

"That report included a call from Christian Association of Nigeria (CAN) president, Pastor Ayo Oritsejafor “on Christians in that part of the country to rise up to defend themselves whenever they come under attack by these mindless fundamentalists, stressing: ‘It really does not make any sense for a peace-loving Christian to watch his family members being slaughtered without doing anything to defend them’”. It also quoted renowned evangelist, Uma Ukpai, as saying, “there will be no end to the religious crisis in the North unless the Christians in the area take it upon themselves to defend their lives and property”... "

It doesn’t rain, it pours! The enemy of our souls has been pouring destruction and death on our brothers and sisters, young and old, in parts of Northern Nigeria. He has found willing tools in an agglomeration of misguided jihadists, empire-minded ethnic champions, and self-serving political warlords who then by force of indoctrination and financial inducement unleash their enforcers upon innocent people. It’s not a new phenomenon; it’s just a new phase of a war that can only become fiercer and costlier in lives and limbs unless decisively dealt with NOW.

If you wondering “why now,” I urge you to read (again) the earlier parts of this serial. I shall only repeat here one of the major planks upon which the serial and my postulations in it rests, namely that: “2011 and the first few years of this Jubilee decade have become of such strategic historical significance, essentially because of the comparative state of readiness of the Church as exemplified by the recent battles and victories already referred to. To put it as we did the last time, this writer is of the conviction that “for the first time in a long, long time, the Church seems willing in these days of the Lord’s power” (see Psalm 110:3).” This particular point is clearly demonstrated by the unequivocal rhetoric and actions of leaders of the church prior to and during the on-going voter registration project and the clear signals being sent to political actors concerning the conduct of the impending elections.

I have already identified the elections, and the need to protect the lives and properties of Christians in the country, particularly, the northern parts, as two major areas where the Church must go beyond the tame, some say lame, tentativeness of the past. I have also posited concerning the elections, that the Church must go beyond mobilizing Christians to register, select, vote and protect (rsvp) their votes.

The Church, I wrote last week, “must offer guidance to its congregation about how to select and vote. This needs to be done at two levels. The first is to encourage people, as individuals and groups to seek the face of God on who to vote for at each level. Our goal ought to be to cause the body of Christ to use the ballot to enforce the will of God; not our individual preferences. This is a critical assignment. The second level is at the level of influencing those who might not be spiritual enough to discern the voice of God and do not trust other vessels. The church must provide a kind of issues platform for such people. For instance, such a platform might include a demonstrable commitment to eradication of illiteracy; a welfare policy that assists the poor and the weak; denunciation of corruption, including public declaration of assets; and commitment to scriptural position on sexuality and sanctity of life. If this takes a Manhattan Declaration type of document, so be it.”

In this connection, I might as well add to the political platform, a commitment to the protection of the religious and property rights of Christians; including the right of churches to own property, all over the country, but especially in the North, where such rights are routinely denied.

Back however to this issue of protection of lives and limbs from the perennial rampage of the enemies of our faith and the role of the Church in it.  As I said last time, as recently as last week, “reports of fresh killing of our brethren in Maiduguri were hitting the airwaves and calls on Christians to “defend yourselves” were already going out..”A Vanguard newspaper report of that particular incident authored by Sam Eyoboka read in part: '... A Deeper Life Christian Church pastor and three of his neighbours were killed by fundamentalists. It was gathered that Michael Medugu, a district pastor in charge of Hausa church, was killed by a gang of four fundamentalists in his pharmaceutical shop while dispensing drugs to customers at about 7.05 p.m., leaving his wife and seven children to mourn him… Megudu had just returned to his shop after the day’s Leadership meeting in his church, where his pastor, Ama Awokoya, incidentally called on Christians to increase their prayers for peace in the region, saying: ‘Must they bring dead bodies to the church before we intensify prayers?’ How prophetic that turned out to be…”

That report included a call from Christian Association of Nigeria (CAN) president, Pastor Ayo Oritsejafor “on Christians in that part of the country to rise up to defend themselves whenever they come under attack by these mindless fundamentalists, stressing: ‘It really does not make any sense for a peace-loving Christian to watch his family members being slaughtered without doing anything to defend them’”. It also quoted renowned evangelist, Uma Ukpai, as saying, “there will be no end to the religious crisis in the North unless the Christians in the area take it upon themselves to defend their lives and property”. During the week, Reverend Yuguda Midurvwa, who chairs the Borno State Chapter of Christian Association of Nigeria (CAN), also added his voice in agreement.

 

So, a consensus seems to be building that Christians now need to defend themselves. It is a consensus that I subscribe to; but the question is how? By taking up AK 47s and fighting back or even making violent preemptive strikes? No, a thousand times, No! The Bible is so clear about this when it says: “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; And having in a readiness to revenge all disobedience, when your obedience is fulfilled” (2 Corinthians 10:3-6). In other words, the Word is our weapon.

Like every weapon we need to learn to use it, and practice with it, till be become proficient in it. The Church has to arise in this respect in two ways. Those already proficient must see it as a duty to begin to use the word to protect their brethren. More critically and urgently, teachings on the efficacy of the “sword of the Spirit” must now take preeminence in all our churches without jettisoning our love message. (CONCLUDED)

2011 – YEAR OF THE CHURCH? (4)

Pastor Ayo Oritsejafor

"The first is to encourage people, as individuals and groups to seek the face of God on who to vote for at each level. Our goal ought to be to cause the body of Christ to use the ballot to enforce the will of God; not our individual preferences. This is a critical assignment. The second level is at the level of influencing those who might not be spiritual enough to discern the voice of God and do not trust other vessels. The church must provide a kind of issues platform for such people. For instance, such a platform might include a demonstrable commitment to eradication of illiteracy; a welfare policy that assists the poor and the weak; denunciation of corruption, including public declaration of assets; and commitment to scriptural position on sexuality and sanctity of life."

Two major triumphs in recent history, I have suggested, have brought the Nigerian Church to these defining moments – an historical juncture where it is being presented with options and opportunities from which it must, of necessity choose; a choice, which once made, will define its place in the national scheme of things.

The triumphs as pointed out in the earlier parts of this serial, were the successful transition from the former executive of Christian Association of Nigeria to the current Pastor Ayo Oritsejafor-led executive, in spite of the initial acrimony that attended the process. The second was the convening of the Christian Consultative Forum of Nigeria, which met, dispassionately surveyed the status quo, read Christians and their leaders something akin to the riot act in a communiqué and was mandated to draw up an action plan to refocus the body of Christ.

As stated last time, “of the several fronts where the church must make critical choices and take courageous actions, the April general elections and the opportunity for the Nigerian nation to chart a new course politically, economically and socially that they present.  And as recent events have confirmed, there’s also the never-been-more-urgent need for the protection of the lives and rights (religious and civil) of Nigerian Christians particularly in the north of Nigeria”.

And as has also been explained, 2011 and the first few years of this Jubilee decade have become of such strategic historical significance, essentially because of the comparative state of readiness of the Church as exemplified by the recent battles and victories already referred to. To put it as we did the last time, this writer is of the conviction that “for the first time in a long, long time, the Church seems willing in these days of the Lord’s power” (see Psalm 110:3).

The CCFN communiqué, I have been saying, clearly indicated “a dispassionate and, I believe, largely Holy Spirit-led diagnosis of the situation we faced then and still do today” and “can…provide the way forward for the Church as it seeks to be “salt and light” to our nation. The CCFN was a body convened by Pastor Ayo Oritsejafor as President of Pentecostal Fellowship of Nigeria, during the political crisis, which resulted from the ill-health and subsequent death of the late President Umar Yar’Adua.    

We noted last time that the communiqué emphasised in virtually every clause, the need for the Church to put its house in order, if it’s going to be able to “lead in the transformation of our nation…”

In this connection, it says, “the Church cannot be transformed if it has not been working to develop its own leaders and champions amongst its members. The church must therefore instil discipline amongst its members, sanction erring members and develop new leaders in the way of the Lord… restore the right values, re-establish high standards in corporate and public governance and social behaviour, and to adopt good discipline, and establish a reliable system for ensuring consistently good performance… its leaders must lead with integrity, honesty of purpose, and speak out forcefully against the ills of country’s leaders. The church must also teach and develop its members into leaders and must promote integrity and discipline, encourage austere living and generosity and discourage…materialism.”

 

Now, it is not clear how far the Forum has gone with its action plan. But one thing is certain, there is no better time to birth that plan than now when the convener of CCFN is the helmsman at the umbrella body, CAN and at this point where virtually everybody expects the Church to play a critical role in taking the Nigerian nation to the next level. To delay any further is to miss an historical opportunity to preserve this nation. Irrespective of the prevalent opinion that prognosis to the effect that the corporate existence of the nation is under severe threat, the reality is that those prognosis can only be dismissed to our peril. And you see, dear reader, it’s not just about our politics and economics; it’s about the morality, the values, the spiritual force that drives both.

The election provides the church an opportunity to step in with the force of Christian ethics to enable us get it right this time. For instance, the Register-Select-Vote-Protect (RSVP) campaign is quite good and the enthusiasm with which Nigerians are trooping out for the current voter registration exercise is indicative of a welcome change. But, I tell you, the Church must offer guidance to its congregation about how to select and vote. This needs to be done at two levels. 

The first is to encourage people, as individuals and groups to seek the face of God on who to vote for at each level. Our goal ought to be to cause the body of Christ to use the ballot to enforce the will of God; not our individual preferences. This is a critical assignment. The second level is at the level of influencing those who might not be spiritual enough to discern the voice of God and do not trust other vessels. The church must provide a kind of issues platform for such people. For instance, such a platform might include a demonstrable commitment to eradication of illiteracy; a welfare policy that assists the poor and the weak; denunciation of corruption, including public declaration of assets; and commitment to scriptural position on sexuality and sanctity of life. If this takes a Manhattan Declaration type of document, so be it.

Space, unfortunately does not allow me to take on the issue of protection of the lives and properties of Christians in the nation, generally but in the north of Nigeria in particular. As I write this, reports of fresh killing of our brethren in Maiduguri was hitting the airwaves and calls on Christians to “defend yourselves” were already going out. Do I agree with such calls and what choices are available to the Church? Please join me as I conclude (finally) this serial next week. Thank you.

2011 – YEAR OF THE CHURCH? (3)

Rev Dr Moses Iloh.

'I have cited the fact of Christian Association of Nigeria’s triumph over a seemingly uniquely Nigerian evil - manipulated elections - which instead of putting the church umbrella body asunder has left us more united, and therefore stronger than ever under the current Pastor Ayo Oritsejafor-led executive. For those who might think I am overrating the import of this singular victory, please recall that, the crisis became so bad that a church elder statesman like Rev Dr Moses Iloh even called for the birth of an alternative umbrella body. '

The point is being made in this serial that these are defining moments for the Nigerian Church; that, like every such moments do to individuals, bodies corporate and even nations, these moments present us options and opportunities from which we must, of necessity, make our choice, the choice, which once made, will define us.

It has been said that, of the several fronts where the church must make critical choices and take courageous actions, the April general elections and the opportunity for the Nigerian nation to chart a new course politically, economically and socially that they present.  And as recent events have confirmed, there’s also the never-been-more-urgent need for the protection of the lives and rights (religious and civil) of Nigerian Christians particularly in the north of Nigeria”.

In explaining how the Church arrived at this critical juncture, it has been suggested that 2011 and the first few years of this Jubilee decade have become of such strategic historical significance, not because of the above mentioned issues, since they are not new. It is comparative state of readiness of the Church itself; its recent battles and victories; its, for want of a better expression, combat readiness. In other words, this writer perceives that, for the first time in a long, long time, the Church seems willing in these days of the Lord’s power (see Psalm 110:3).

I have cited the fact of Christian Association of Nigeria’s triumph over a seemingly uniquely Nigerian evil - manipulated elections - which instead of putting the church umbrella body asunder has left us more united, and therefore stronger than ever under the current Pastor Ayo Oritsejafor-led executive. For those who might think I am overrating the import of this singular victory, please recall that, the crisis became so bad that a church elder statesman like Rev Dr Moses Iloh even called for the birth of an alternative umbrella body.  

Also cited was the coming together of some highly respected senior citizens with identifiable, exemplary Christian witness under the aegis of Christian Consultative Forum of Nigeria, which was convened by Pastor Oritsejafor as President of Pentecostal Fellowship of Nigeria.  It was a development I described as one of the gains of the succession crisis, which resulted from the ill-health and subsequent death of the late President Umar Yar’Adua.   

The communiqué that emerged from that forum, excerpts of which were reproduced in this column last week, clearly indicated a dispassionate and, I believe, largely Holy Spirit-led diagnosis of the situation we faced then and still do today. It also can, as has been said here in the past provide the way forward. A few of the points made in the serial, “That CCFN Communiqué” can bear repetition here. So, here goes:

was the need to avoid the seeming lack of consensus to discourage the march towards putting in place an “action plan,” based on the communiqué, as was proposed at the forum. 

“The process of arriving at an action plan promises to be interesting, and controversial, because the Church is not yet that close-knit body that the Lord Jesus birthed, and is coming to rapture. If anything, we are a body seemingly suffering from Parkinson’s, with many of the parts, at best, reluctant to receive communication from or cooperate with the head, and with each other. Recall that, that meeting did not have representation from the umbrella body of Christians in Nigeria, the Christian Association of Nigeria. And the fact that a body like CCFN was required, in the first place, may also be saying something about the inclination or disinclination of sections of the Church on the issues at hand. But we must not be discouraged. The presence of Dr Christopher Kolade who was an Anglican organist, Mr Gamaliel Onosode a Baptist deacon, Mr Felix Ohiwerei, an elder from the Redeemed Christian Church of God and Mr Femi Pedro, a catholic, among many others, is indicative of an emerging consensus.

Doctrinal issues will also come up, hopefully for discussion and resolution rather than with confrontational arrogance. In fact, the communiqué raised one such issue up-front, as it were; the issue of prosperity. It immediately caught the attention of one of the respected readers of this column who sent in a comment (pointing out that prosperity must not be equated with materialism). But it is important to find common grounds on the major doctrinal issue of whether the church, in fact, does have a role in how the world around us, the world which we are in, is governed. I believe that, for far too long, the Church has allowed the enemy to sell us the lie that, politics is politics and faith is faith, the twain never meet. It is the same dummy many of us also bought concerning business, such that we keep our faith out of the work place; different rules for each!  Those of us who believe that the Church has roles and responsibilities to society, beyond praying for those in authority, and cleaning up their mess, need to prayerfully and lovingly get our brethren, who think otherwise, to see the need for change. Until they do however, we have to move full blast ahead with our conviction.”  

On this very important issue, the election of the current executive points to an improvement in the ambience. And as convener of the forum at which the communiqué was produced, he ought to be able to use his new-found leverage to widen the support base for the action plan. 

The other key issue identified as “one of the core challenges we face in the Church’s journey to national relevance; in the journey to, as one of the clauses in the CCFN communiqué put it, “lead in the transformation of our nation…” is what the CAN president has articulated as the Church “being salt and light to the world.” On this score, the CCFN communiqué was quite hard on the Church, rightfully so. It emphasised, in virtually every clause, the need for the Church to put its house in order, if it’s going to be able to lead”.

In concluding this serial next week, I’ll address this and the choices before the Nigerian Church, as I see it. (TO BE CONCLUDED)

2011 – YEAR OF THE CHURCH? (2)

CONTINUES BELOW

I was saying that these are defining moments for the Nigerian Church. With the assistance of famous devotional writer, Bob Gass, we said that defining moments show us who we really are; show others who we are and, determine who we will become. Defining moments, the man of God concluded, give us an opportunity to turn, change direction, and seek a new destination. They present options and opportunities. In these moments, we must choose. And the choice we make will define us!”

I identified two of several fronts where the church must make critical choices and take courageous actions as, “… the impending general elections and the opportunity for socio-economic and political changes that they present and; the protection of lives and properties of adherents of the faith particularly in the north of Nigeria”.

I also posited that “what makes 2011 and the first few years of this Jubilee decade so defining for the Church are not the above mentioned events; it is ironically, the challenges the church has faced and scaled, and the activities and the successes achieved in 2010…”  

I then identified one of the successes that have positioned the church for the historic role Christian Association of Nigeria, as a result of the crisis that occasioned its last national executive committee elections. It was a crisis that became so bad that a church elder statesman like Rev Dr Moses Iloh was calling for an alternative body. But as it turned out, it was a crisis which the enemy plotted for evil, but like the sale of Joseph into slavery in Bible times, God allowed for good. For, if current trends continue, the Church has never been more united, and therefore stronger than under the current Pastor Ayo Oritsejafor-led executive.

The other 2010 event that has brought the Church to these defining moments actually predated the above-mentioned crisis and the victory.  It was the coming together of some highly respected senior citizens with identifiable, exemplary Christian witness under the aegis of Christian Consultative Forum of Nigeria. Convened by Pastor Oritsejafor, then just President of  Pentecostal Fellowship of Nigeria,  the body weighed in towards the end of the succession crisis which resulted from the ill-health and subsequent death of President  Umar Yar’Adua.  It was a development that I saw as a “welcome rise…from slumber.”  I, in fact, described the convening of the group at that particular juncture in our national journey as one of the gains of that crisis. This, as was stated then, was because, although it was said to have been borne out of “an apostolic summit held by some of Nigeria's front running Christian leaders on November 2, 2009”, it did seem as if it was that crisis that propelled it from the drawing board to action.

Although the action was not more than a call “on political leaders in the country to adhere to the constitution in efforts to resolve the political quagmire and leadership issue caused by the absence of President Umaru Musa Yar'Adua.”  It clearly portended new possibilities in Christianity’s engagement with the Nigerian polity over issues of national importance.  Also, one of the forum’s objectives reflected a new determination to avoid passivity in the business of nation building. Henceforth, he said then, the body of Christ was going to be involved in the task of transforming “the nation into a progressive, equitable and developed nation”.  

That objective explained why the Forum, attended, among others, by former Nigeria High Commissioner to the United Kingdom, Dr. Christopher Kolade; board room icon and one-time presidential aspirant, Deacon Gamaliel Onosode, a former Chairman of Nigeria Breweries Plc, Elder Felix Ohiwerei, former Chief of Staff, Rear Admiral Mike Akhigbe (rtd),  and university don, Professor Adamu Baikie, did not stop at addressing the then power vacuum crisis, it issued a powerful communique. CONTINUES BELOW   

That communiqué read by Mr Femi Pedro, a former Deputy Governor of Lagos State read in part: “The Forum noted that for the church to lead in the turn around, it must get itself to a level of building a new Nigeria on integrity, which involves attributes like competence, faithfulness, probity, transparency, commitment, courage, ethical values and behaviour and accountability.

“…Therefore, reiterate that the church is neither a social institution nor a political party, but a spiritual fellowship for Christians and its only agenda is that of God. And that is, through this agenda, that our Christian leaders must be consistently courageous to teach all men (both leaders and followers) to observe all things that Christ has commanded;

“…Concluded that the church must lead in the transformation of our nation, its leaders must lead with integrity, honesty of purpose, and speak out forcefully against the ills of country’s leaders. The church must also teach and develop its members into leaders and must promote integrity and discipline, encourage austere living, and generosity and discourage prosperity and materialism.”

“…Recognised that the church cannot be transformed if it has not been working to develop its own leaders and champions, amongst its members. The church must therefore instil discipline amongst its members, sanction erring members and develop new leaders in the way of the Lord. We therefore, need to restore the right values, re-establish high standards in corporate and public governance and social behaviour, and to adopt good discipline, and establish a reliable system for ensuring consistently good performance. In addition, the church should not promote materialism and prosperity gospel, but encourage austere living and generosity.”

Now, that communiqué was to be developed into an action plan for the Church. It is not clear how far these wise men have gone with the plan, but the fact that the convener of that Forum now sits atop CAN has increased the chances of it being a veritable tool for national transformation.

As readers of this column might remember, we tried to analyse the communiqué, last year. We will recall some of the highlights next time in the belief that it will assist us to understand why the Church must act now. (CONTINUES)

2011 – YEAR OF THE CHURCH?

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Defining moments come for individuals, nations and groups. For Dr Goodluck Jonathan, those moments are here and this columnist has done its utmost to point it out in order that he might not waste it – to little avail, to date, at least.

In one of my exertions in this respect, I had to press into action, a devotional piece written by Bob Cass, based on Joshua 24:15 and titled, Defining Moments. It reads: “…First, in our life, defining moments show us who we really are. Our defining moments usually come …during times of making… a hard choice. Sometimes, defining moments occur when we don't see them for what they are. It's only afterwards…that we understand their importance. Either way, they define who we are. Secondly, defining moments show others who we are. Most days we can wear a mask, but during defining moments we can't…Whatever is truly inside us is revealed to everyone. As a leader, defining moments tell the people who you really are, what you stand for, and why you're leading. Handled well, a defining moment can bond leaders and followers for life. Handled poorly, it can end your ability to lead. Thirdly, defining moments determine who we will become. You'll never be the same person after a defining moment. That's because defining moments are not normal... Defining moments…give us an opportunity to turn, change direction, and seek a new destination. They present options and opportunities. In these moments, we must choose. And the choice we make will define us!”

Those moments are here for the Nigerian Church on several fronts. The first is the impending general elections and the opportunity for socio-economic and political changes that they present. The second, closely related to the first, is the protection of lives and properties of adherents of the faith particularly in the north of Nigeria.

What makes 2011 and the first few years of this Jubilee decade so defining for the Church are not the above mentioned events; it is ironically, the challenges the church has faced and scaled, and the activities and the successes achieved in 2010. A couple of flashbacks should refresh all our memories and assist an understanding of this historic moment.

Readers of this column may remember that the process of electing a new executive for the umbrella body of the church, Christian Association of Nigeria (CAN), was so contentious that I had to do a two-part serial titled, “CAN AND CHURCH UNITY: “…DO WE LOOK FOR ANOTHER?”

I remember lamenting in the first part in these words: “While I was busy celebrating the many and varied strides of giant proportions being taking globally to achieve the heart of Christ for His Church – THAT THEY MAY BE ONE – the body that could be described as an instrument of church unity in Nigeria was threatening to come unstuck.

“While, I was talking excitedly about how thousands of church leaders gathered for Edinburgh 2010 in the Scottish capital to find unity through missions;  and how 1300 churches across the earth were participating in global pulpit swap, hearing the same message and raising funds to plant new congregations in China and Cambodia etc through the One Prayer initiative of an US-based church, and gleefully announcing the merger of the Reformed Churches into one big happy family, the Christian Association of Nigeria was pulling in the opposite direction.

“While I was thanking God for using Bro Cyprian Agbazue and the ministry of International Foundation for Church Unity to jolt me back from underplaying the church unity mandate of the about-to-return KINGDOMPeople, the magazine for all who name the name of the Lord in truth and scolding myself for nearly missing it, CAN was in the news not for uniting Christ’s Church, but for threatening to tear it apart. How ironic, how so, so tragically so…

“For those who might not have heard it; yes, leadership, or, if you like, the struggle for office or power was at the centre of the crisis. In other words, flawed elections, which has been the torment of our nation and, for which politicians and umpires have been vilified, has clawed its way into the church’s highest body. In the event, reports of intrigues, external interference, use of operatives of the State Security Service, and umpire partisanship have been making the rounds. Deliberate attempt to exclude one of the aspirants has been alleged. To drive home the unenviable similarity between what’s happening on the political scene and in the church, a newspaper two-part series on the exercise that has been on since March, was headlined “Like PDP, Like CAN? as Succession War Tears Christian Body Apart.”  CONTINUES BELOW

I’ll spare you the ugly details, since, thanks be to God, it’s all in the past now. But it got so bad that Rev Dr Moses Iloh, a respected Church elder statesman actually asked that the association be disbanded. In a newspaper article at the height of the crisis headlined, “Quo Vadis CAN”, the one-time Director of Welfare of the association concluded in these words: “Not too long ago, I posited that the Christian Association of Nigeria (CAN), as presently composed and functioning, should be terminated and dismantled. It is a purposeless organisation, and one that relishes in “Phariseeism.” Denominations should meet, dialogue, and eventually agree to form a disciplined, humble, purposeful and forward-looking organisation to be known as ‘The Church in Nigeria.’”

Eventually however, Pastor Ayo Oritsejafor took office on Tuesday July 6, 2010 as President of Christian Association of Nigeria, the first Pentecostal to hold the office. It was a happy ending to a four-month process, which featured, for the very first time, a very public display of all that was despicable about elections into public office in our nation. Oritsejafor’s main opponent, Archbishop John Onaiyekan promptly accepted defeat and congratulated the new helmsman while his other opponent, Most Rev Daniel Okoh has since joined the new team as Vice President (CONTINUES).