Christianity In Contemporary Times: A Force For National Transformation By Pastor Otive Igbuzor

INTRODUCTION: Christianity is the greatest faith on earth with at least one-third of the earth’s population. [1]  Our Lord and savior Jesus Christ is not only the greatest servantleader but also the greatest visionary, the greatest team builder, the greatest team motivator and the greatest change agent of all time.[2] There is no other person ever recorded in history that has had more followers that Jesus Christ. Jesus Christ gives to all Christians a pattern of an integrated mission that all Christians in contemporary times should follow that can lead to spiritual rejuvenation and national transformation.

In this paper, we argue for the need for Christian intervention in democratic governance and national transformation. But first, we give a brief history of Christianity and the challenges of national transformation.

1. BRIEF HISTORY OF CHRISTIANITY

There is a popular saying that if you do not know where you are coming from, you may not be clear about where you are going. It has been argued that one of the most remarkable aspects of Christianity today is how few of professed believers have ever seriously studied the history of their religion.[3]

A brief history of Christianity indicates that in the first three centuries, church growth was accelerated by the persecution of the church. In the fourth century, Christianity became the official religion of the sprawling Roman State.  Church leaders were both the spiritual and political leaders. The church was fused with the state. As the church grew in power, the leaders were corrupted and they neglected the spiritual aspect of Christianity leading to decline.  In the seventh century, Islam was founded. By the tenth century, 50 percent of former Christian areas were under Islam. By the 14^th century, John Wycliffe translated the Bible into English and emphasized the sole authority of the scriptures and the priesthood of all believers. In the 16^th century, the years of reformation promoted by Martin Luther King and others emphasized justification by faith and priesthood of all believers. The protestant reformation was anchored on the sole authority of the scriptures, justification by faith and priesthood of all believers. In the 18^th and 19^th centuries, the emphasis was on revival, missions and holiness. In the 20^th century, the emphasis was on Pentecostalism- Holy Ghost baptism and empowerment. In this 21^st century, there is the need to return to integrated mission as practiced by Jesus Christ with some emphasis on the social teachings of the church.

From the outline above, it is clear that “the church of the twelfth century was itself a kind of empire, a spiritual and earthly kingdom stretching from Ireland to Palestine, from earth to heaven.”[4] But abuse of the powers of the church led to the reformation and revival that started in the 14^th and 15^th centuries. Unfortunately, as the revival and reformation happened, Christian leaders neglected the social dimension of the church and abandoned the integrated mission of Jesus Christ to minister to both the spiritual and material needs of the people.

2. CHALLENGES OF NATIONAL TRANSFORMATION

All over the world, there are challenges of nation building resulting in a situation where some countries are rich and others are poor. There has been various studies on what make some countries rich and others poor; and why some countries are making progress while others are declining and failing to deliver services to citizens. Some scholars have argued that reasons cannot be located in climate, geography, culture or ignorance of leaders.[5] They posit that nations fail because their extractive political and economic institutions do not create incentives needed for people to save, invest and innovate but that the institutions are run by elite groups who are exploiting the resources for their own use, leaving little to the population at large.[6]

The past five decades have witnessed monumental changes across the world. Global economic wealth has increased sevenfold and average incomes have tripled.^[7] Yet, poverty has increased to record high levels. The major problem is that wealth is concentrated in the hands of a few people while majority of the people live in abject poverty. The United Nations Development Programme (UNDP) in its 1998 report documented that the three richest people in the world have assets that exceed the combined Gross Domestic Product of the 48 least developed countries. In 2014, eighty five richest people in the world had the same wealth as the poorest 50 percent (3.4 billion people). By 2015, 80 richest people have the same wealth as the poorest 50 percent. In the Organisation for Economic Co-operation and Development (OECD) countries, income inequality is at its highest level in the last fifty years. The average income of the richest 10 percent of the population is about nine times that of the poorest 10 percent.^[8]  It has been documented that the drivers of inequalities include globalization, skilled biased technological change and changes in countries policy approaches (ascendancy of neo-liberalism).

However, over the past several decades, there are a lot of lessons that has been learnt which can help in national transformation. In 2010, the UN human development report reviewed the progress of nations for the past two decades and made some conclusions that are very helpful in the transformation of countries.   First and foremost, the report shows that human development is about sustaining positive outcomes steadily over time and combating processes that impoverish people or underpin oppression and structural injustice hence the principles of equity, sustainability and empowerment are important.^[9] Secondly, the report shows that almost all countries of the world have progressed in human development measured by the human development index (life expectancy, schooling and income). Of 135 countries studied, only three-the Democratic Republic of the Congo, Zambia and Zimbabwe- have a lower HDI in 2010 than in 1970.^[10] Thirdly, the report shows that there is no significant correlation between economic growth and improvement in health and education. In other words, economic growth can occur without improvement in the health and education of citizens. In similar vein, there can be substantial improvement in the condition of citizens without fast growth with the right policy, innovation and citizen participation. For instance, the Indian State of Kerala, Costa Rica, Cuba and Sri Lanka attained much higher human development than other countries at their incomes. Fourthly, the report shows that institutions are a key determinant of human development. However, “the policies and reforms compatible with progress vary widely across institutional settings and depend on structural and political constraints.”^[11] In addition, the report argues that “markets are very bad at ensuring the provision of public goods, such as security, stability, health and education.”^[12] It therefore advocates regulation which requires a capable state as well as political commitment. Finally, the report opines that human development is not only about health, education and income-it is also about people’s active engagement in shaping development, equity and sustainability, intrinsic aspects of the freedom people should lead lives they have reason to value.^[13]

In Nigeria, various scholars, organizations and institutions have documented the challenges of development.[14] The challenges include among other things poor leadership; bad followership; poor strategy for development; lack of capable and effective state and bureaucracy; lack of focus on sectors that will improve the condition of living of citizens such as education, health, agriculture and the building of infrastructure; corruption; undeveloped, irresponsible and parasitic private sector; weak civil society; emasculated labour and student movement and poor execution of policies and programmes.

The end result is that Nigeria is a country of paradox with widespread poverty in the midst of plenty. Long years of military rule and poor policies combined with rent-seeking culture have left the country with high levels of poverty and low access to social services. Nigeria is the largest oil producer in Africa and the seventh largest in the world, yet it has the third largest number of poor people in the world after China and India. Nigeria is a mono-culture economy with oil contributing 99 percent of export revenues, 78 percent of government revenues and 38.8 percent of GDP.^[15]Nigeria ranks very low in all socioeconomic and development indices. In its Human Development Report for 2013, the UNDP ranked Nigeria at 156 out of 187 countries. The country has been consistently rated by Transparency International (TI) to be among the most corrupt countries in the world in its Corruption Perception Index. In its report released in December 2012 TI ranks Nigeria 143 out of 183 countries surveyed in 2011. In 2014 and 2015 Transparency Corruption Index ranked Nigeria 136 out of 175 countries and 170 countries respectively. Several probes by the National Assembly indicate that there is a high level of corruption in the country.

The condition of Nigeria requires change and transformation. We have argued elsewhere that the kind of change required in Nigeria must be comprehensive affecting all facets of life.  The change must affect the five key areas of security, economy, politics, social and technological. It is obvious that without security, there can be no development. In the economic arena, there should be change in the structures and institutions of economic management; diversification of the economy; promotion of transparency and accountability and promotion of pro-poor policies. In politics, there should be change of the 1999 Constitution; institutions of horizontal accountability; the electoral system; democratic culture; party financing, campaign finance and Independent National Electoral Commission (INEC). In the socio-cultural arena, there should be re-orientation on social values; re-orientation on work ethics and corporate Social responsibility and investment. Finally, there should be focus on acquisition and utilization of new technology. In addition, there should be change in the way public administration is organized.

We have always argued that change will happen in any society when the conditions are ripe.   In our view, for change to occur in any society requires the presence of objective and subjective conditions. Objective conditions exist when situations are evidently abnormal with huge contradictions which can only be resolved by change. The subjective conditions are the organizational preparations required to bring about change. There is no doubt that the objective conditions for change has been existing in Nigeria for a very long time. There is high level of poverty in the midst of plenty. Corruption is widespread, endemic and stifling progress. The wealth of the country is concentrated in the hands of a few. There is social disintegration with high levels of promiscuity and divorce. Rape is on the increase. There are several cases of incest. There is high level of greed, selfishness and nepotism. The state of affairs is not sustainable. The challenge has been the absence of the subjective conditions with the requisite organization and platform to mobilize for social change.

One of the reasons why we have not been able to produce the subjective conditions for change is the dominance of secular mindset over religious mindset. Secular mindset is based on the understanding that the source of knowledge is not divine. Religious mindset is based on the notion that knowledge is based on revelation from God.  In the world today, secular mindset predominates. Meanwhile, secular mindset has limited scope of its world view to the physical aspect of life only and does not play a crucial role in shaping moral character as religion does.Secular mindset leads to selfishness.  Religious mindset assists people to develop morality and helps them to do what is right according to their religious tenets.

Secular mindset has driven the few elite to utilise the political and economic institutions to the benefit of a few to the exclusion of the majority of the people. Today politics is played without ethics and morals. This is why Christians must intervene in the democratic process and become a force for national transformation.

3. BIBLICAL BASIS OF CHRISTIAN INTERVENTION IN DEMORATIC GOVERNANCE AND NATIONAL TRANSFORMATION

In order to understand the role of Christians in democratic governance and national transformation, it is important to outline biblical understanding of human government and the responsibility of Christians to human government. Bible scholars have delineated three functions for human government: to protect, punish and promote.[16]

1. The function of protection envisages that government will put some form of restraint and rule to protect citizens from themselves. A clear example of this function is seen in Acts of Apostle Chapter 21 verses 27-31 where Roman soldiers stepped in to save Paul from being murdered in Jerusalem.[17]
2. The function of punishment is that governments will impose punishment upon criminals and evil doers (Romans 13: 3-4 and 1 Peter 2:13-14).[18]
3. The function of promotion envisages that government will promote the general welfare of the community where its laws are in effect. This is why Apostle Paul commands Christians to pray for human leaders “that we may lead a quiet and peaceable life in all godliness and honesty.”[19]

Similarly, there are three responsibilities of Christians to human government.[20]

1. First is that Christians should recognize and accept that the powers that be are ordained by God.[21] It is important to point out that this responsibility is predicated upon the fact that the human government perform the functions above and its laws are not anti-scriptural for the Bible clearly states that we must obey God rather than man (Acts 4: 19).
2. Secondly, Christians are expected to pay taxes to human government. (Matthew 17:24-27).[22]
3. Finally, Christians are expected to pray for the leaders in human government.

It is important to know that despite the clarity of the roles of the church and responsibilities of Christians outlined above, there are different perceptions on the role of the Church in democratic governance and national transformation. Ibeanu in his paper Christianity and Democratic Governance in Nigeria alluded to the assumption of the neutrality of religion in social struggles in the functionalist logic of Christianity.[23] On the other hand, Bakut argued that Deeper life’s focus is on the spiritual: holiness and the hereafter.[24]Ngoyi and Edigheji have argued that there are two schools of thought with regards to the role of the church in the defence and promotion of human rights.[25] The first school of thought regards the struggle for human rights as an earthly pre-occupation that needs not attract the attention of the church. This group believes that church involvement in the promotion and defence of human rights amounts to bringing politics into the church. This group therefore argues that the primary and only mission of the church is the spiritual well being of her members. To this group, politics and human rights must be separated from the church. The second school of thought contends that the role of the church is to minister to both the spiritual and material well-being of all men and women. They argue that the teaching and involvement of Jesus Christ in the society of his time leaves no doubt about the social dimension of the church. They posit that though the church is not of the world, its mission is in and to the world. The church must therefore be interested in the material things that affect the daily life of men and women. This group argues that the salvation brought by Jesus Christ is a total liberation from everything that oppresses them and that salvation is both spiritual and material.

There are other scholars who have argued for a more transformatory role for the church. David Balogun has documented the changing role of the Church with regard to democratic governance from which we quote elaborately:

The Church has a significant role in world government and history shows a fairly wide variation in the positions the established church has pitched herself at different times. In the first three centuries, the early church was completely separate from the governments of its day. The Church leaders or Apostles taught respect for political leadership ascertaining that all leadership is ordained of God and the powers that be are not without divine permission. However, there was the occasional rebuke and outspoken denunciation of corrupt leadership. This often served as God’s means of warning against impending judgement. We see Jesus rebuke the wickedness of Herod and Jonah speak against the sin of Nineveh. This early position made the church the conscience of government and society. The Christian community was indeed the light in which the rest of society saw the divine way.

The position changed with the rise of Roman Catholicism and the Church slowly became incorporated into government. The divide line between Church and state gradually disappeared and the Church became a department of State. The political authorities influenced Church matters and finances to such an extent that the very fabric of church leadership was corrupted. For instance, the Roman emperor Constantine the great was the first secular leader to preside over a Church synod of bishops to define very important matters of faith. This new position rendered the Church ineffective to correct the excesses of government. Furthermore, subsequent pontiffs needed the protection of emperors and kings to build their lofty religious dreams and keep marauding barbarians at bay. An unholy alliance between State and Church continued since then.[26]

Balogun has argued that while we wait the restoration of theocracy upon the return of the King of Kings, our energies must be directed at improving democracy.[27]

Kariithi and Tongoi  also  made a strong argument for the role of the Church in governance. According to them,

The church must take the lead in the crusade for good governance, not in terms of individuals and parties, but in terms of principles and values. In order words, it should not matter who is in power, the government should be held to account on the same principles and values of good governance. Today, we see the beginnings of agreements that principles and values should form the social consensus for governance. Without the church taking the lead, however, the new beginning may become a false start. Empowering the people to fight corruption must be the main focal activity if present situations are to be effectively corrected. In pursuit of this objective, a culture of mutual trust and integrity needs to be built. A new and more responsive style of leadership must emerge, and systems of advocacy against corruption need to be strengthened.

People should be encouraged to exercise their rights and meet their obligations within the rule of law, while ethical values (justice, honour, integrity) and standards that have fallen into disuse must be re-established and communicated forcefully. Government needs to restrict its role and decentralise power to peoples’ representatives, who are at the frontline of initiative and action. And, finally, everyone has to be reminded that individual accountability is both desirable and inescapable. (Roman 14:12)[28]

They concluded that the church’s role is to ensure that the nation reflects God’s values.[29] They argued that people in the community should work together (interdependence) and act as stewards and be accountable in terms of community resources (accountability). They posit that if people have strong work ethics and remain stewards of community resources, the central defining value that will underpin this relationship is responsibility and the intersection of accountability, responsibility and interdependence will produce integrity.

Many scholars have argued that poor economic situations have led to rise in religious activities. While this is true, it is important to note there are differences between biblical and secular worldview with regard to economic issues. Kariithi and Tongoi give a summary which is shown in the table below:

Source: Kariithi and Tongoi, P. 31

Our  perspective is a trasformatory role for the church as described by Ngoyi and Edigheji; David Balogun and Kariithi and Tongoi. For us, it is neither Ibeanu’s “neutrality of religion and social struggles” nor Bakut’s focus on “holiness and the hereafter”.  The focus should be both on the now and the hereafter (Deut 8:18 and Prov. 22:10). It is clear from the scriptures that there is the need to minister to both the physical and spiritual needs of the people (3 John 2). Although, the Bible talks about obedience to those in authority, it is qualified obedience in accordance with the Bible. A child of God cannot submit to the devil and its agents. We agree with Nwaigbo when he argued that the church “has the right and duty of playing before any government her prophetic role of encouraging what is in harmony with the spirit of the gospel as well as denouncing what is contrary to the tenets of the Good news of salvation.[30]

The history of the church and the scriptures are very clear on the role of Christians and Christianity in society exemplified by the integrated mission of the church. Christians and Christianity should be a strong force for national transformation in contemporary times.

4. CHRISTIANITY AS A FORCE FOR NATIONAL TRANSFORMATION

From the above, it is clear that secular mindset is leading to selfishness and concentration of wealth in the hand of a few. Global wealth is increasing while poverty is increasing at the same time. This is why Christians can become a force for transformation across the world. Transformation actually means a complete change from one situation to another, a total departure from the old order to a new one.[31]

The Christian notion of transformation of society is turning society away from dominance, hypocrisy, pomp, pride, “greed, malice, deceit, envy, slander, arrogance and folly (Mark 7: 22-23) and toward kingdom values of justice, peace, sacrificial love, compassion and goodness.[32] Christians therefore have a responsibility to contribute to transformation of society towards kingdom values so that “His Kingdom come on earth.” Christians should be a force in the fight against corruption, systemic evil and for social justice.

Unfortunately, Christians in contemporary times have neglected or abdicated their historical role in promoting Kingdom values for national transformation. This position and behavior is neither supported by the history of the church nor the scriptures. The bible states clearly that when the wicked are in authority, the people groan but when the righteous rule, the people rejoice (Prov 29:2). As Pastor Sunday Adelaja has argued, God is interested in the day to day running of the world including governments.[33] He pointed out that the argument of politics and secular world being dirty does not hold water as the Bible is very clear that Christians should be light of the world (Matt 5:14-16) and salt of the earth (Matt 5:13).

For Christians to become a force for National Transformation, they must be knowledgeable about the scriptures and developments within society including awareness of their rights and responsibilities; history of the Church and Christianity; and how to develop society. In addition, they must embrace change without compromising Christian ethics and principles.

Furthermore, they must apply biblical principles to contemporary world. We are not of this world but our mission is in and to this world. The scripture enjoins us to reign on earth (Rev 5:10). Finally, Christians need to go back to the basics and pursue integrated mission ministering to the spiritual and physical needs of believers with focus on the social dimensions of the church.

5. CONCLUSION

The history and tenets of Christianity presupposes that Christians should be at the forefront for national transformation. All over the world, there are challenges of national transformation as a result of many factors including dominance of secular mindset and world view. Secular mindset and world view has promoted selfishness, exploitation and concentration of wealth in the hands of a few. There is the need for the Church and Christians to intervene in democratic governance and become a force for national transformation.

Pastor Otive Igbuzor, General Overseer, Palace of PRIESTS ASSEMBLY, Abuja.E-mail: otiveigbuzor@yahoo.co.uk Website: www.priestsassembly.org

ENDNOTES

[1] Horton, David (Ed)(2006), The Portable Seminary. Minnesota, Bethany House.

[2]Blanchard, Ken; Hodges, Phil and Hendry, Phyllis (2016), Lead Like Jesus. Nashvile, Thomas Nelson

[3]Horton, David (Ed) (2006), The Portable Seminary. Minnesota, Bethany House.

[4]Ibid

[5]Acemoglu, D and Robinson J. A. (2012), Why Nations Fail-the Origin of Power, Prosperity and Poverty. New York, Crown Business.

[6]Ibid

[7] Watkins, Kevin (2000), The Oxfam Poverty Report. An Oxfam Publication

[8]Oxfam

[9] UNDP (2010) Op cit

[10] Ibid

[11] Ibid p.5

[12] Ibid p. 5

[13] Ibid p.6

[14] Igbuzor, O (2009), Challenges of Development in Nigeria. Lagos, Robitos Alliance Publishers Ltd; National Economic Empowerment and Development Strategy (NEEDS)(2004). Abuja, National Planning Commission and Nigeria Vision 20:2020 Economic Transformation Blueprint. Abuja, National Planning Commission.

[15]Ibida

[16] Thomas Nelson Bibles (1985), The King James Open Bible. USA, Thomas Nelson Inc. p. 1119

[17] Acts 21: 31 And as they went about to kill him, tidings came unto the chief captan of the band that all Jerusalem was in an uproar. 32 Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul (KJV)

[18] Romans 13: 3           4       1 Peter 2: 13          14

[19] 1 Timothy 2:1          2

[20] Thomas Nelson  opcit

[21] Romans 13:1

[22] Matthew 17: 24

[23] Ibeanu, O. (2005), Christianity and democratic governance in Nigeria. A paper presented at the workshop[ for the research on Christianity and Democratic Governance in Nigeria held at Abuja from 18-19 February, 2005.

[24]Bakut, B. T. (2005), World Affirming, World Rejecting: Doctrinal Consistency and Social Transformation of Deeper Life.

[25]Ngoyi, J. P. and Edigheji, O. (1993), The Church and Human Rights. Ijebu-Ode, The Human Rights Committee, Justice and Peace Commission, Ijebu-Ode Catholic Diocese and lagos, Civil Liberties Organisation

[26] Balogun, D. (2002), Politics in Divine Perspective. London, WORDfirst Publishing Inc. p. 136

[27] Ibid p.144

[28]Kariithi K. K. and Tongoi, D. O.     Romans 14: 12 So then everyone of us shall give account of himself to God

[29]Kariithi, K. K. and Tongoi, D. O. (2005)(Eds), Building a Prosperous Kenya: A Perspective for the Church- God’s Primary Agency for Social Transformation. Nairobi, Christians for a Just Society.

[30]Nwaigbo, F. et al(Eds), Church and Democracy in West Africa. Port Harcourt, Catholic Institute of West Africa.

[31]Nasiru, Suleiman (2011), The Challenges of National Transformation.

[32]Egalitaria (2008), The Role of Christian Youth in Nation Building.

[33]Adelaja, Sunday (2016), The Role of the Church in National Transformation. Premium Times 18^thDec, 2016.