LEAVE VENGEANCE FOR GOD

LEAVE VENGEANCE FOR GOD 

Cornelius Afebu Omonokhua

 

Self-preservation is a natural instinct in almost every living organism. Human beings naturally want to preserve their lives and defend themselves against any threat to their existence on earth. It is natural for human beings to avoid whatever could cause them pain and suffering. Whatever is a threat to life is a source of fear that calls for safety. In the process the body is energized with a release of adrenaline. Apart from an increased strength, the senses of   hearing, smell, and sight are stimulated to prevent emotional trauma that could distort the mind. Even the single-celled bacteria avoid any environment that is not conducive for their existence. Consequently “self-preservation is essentially the process of an organism preventing itself from being harmed or killed and is considered a basic instinct in most organisms (www.merriam-webster.com. Retrieved 2017-12-01). With these analysis, it appears that our subject under review is not meant for human beings but for the sacred and transcendental beings. 

 

Here we can begin to reflect more on the dictum that “to err is human and to forgive is divine.” I love the expression in the Holy Qur’an that God is the best of planners (Qur’an 8:30). This means that the Holy Qur’an makes provision for human beings to allow God plan for them. In the Holy Bible, God’s says, “vengeance is mine” (Deuteronomy 32:35). Do not take revenge, my dear friends, but leave room for God's wrath, for it is written: "It is mine to avenge; I will repay," says the Lord. On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. " Do not be overcome by evil, but overcome evil with good (Romans 12:19-21). Vengeance belong to God alone because God is all knowing (Ecclesiastes 12:13-14; Psalm 34:15; Proverbs 5:21; Proverbs 15:3). Vengeance belong to God because he has more strength and energy to protect the oppressed and victims of injustice. 

 

The relationship between Saul and David reveals that it is possible for a human being to leave vengeance for God notwithstanding the natural urge for self-defense and retaliation. David was at the service of King Saul and his kingdom even when he was aware that Saul had concluded plans to kill him. Saul attempted to kill David with a spear (1 Samuel19:10). When he did not succeed he sent messengers three times to kill David (1 Samuel 19:11; 1 Samuel 19:15; 1 Samuel 19:20; 1 Samuel 19:21). When these efforts fail, Saul went by himself for another attempt to kill David (1 Samuel 19:22). What was the offence of David? Political ambition! The young David killed Goliath and defeated the Philistines’ army (1 Samuel 17: 1-58). As the troops were returning home after David had killed the Philistine, the women came out of all the cities of Israel to meet King Saul with singing and dancing, with joyful songs, and with tambourines and other musical instruments. And as the women danced, they sang out, “Saul has slain his thousands, and David his tens of thousands.” And Saul was furious and resented this song. “They have ascribed tens of thousands to David,” he said, “but only thousands to me. What more can he have but the kingdom” (1 Samuel 18:6-8)?

 

Saul vowed to kill David who had no intention to do harm to him.  In the course of pursuing David, Saul got tired and fell asleep. This was the condition David met Saul. What an opportunity to end the danger to his life once and for all.  Abishai said to David, “Today God has delivered your enemy into your hands. Now let me pin him to the ground with one thrust of the spear; I won’t strike him twice.” But David said to Abishai, “Don’t kill him! Who can lay a hand on the Lord’sanointed and be guiltless? As surely as the Lord lives,” he said, “the Lord himself will strike him, or his time will come and he will die, or he will go into battle and perish. But the Lord forbid that I should lay a hand on the Lord’s anointed (1 Samuel 26: 8-11).

 

What David did is beyond human response to an enemy who is after the life of the innocent victim. David took the spear and water jug near Saul’s head, and they left. No one saw or knew about it, nor did anyone wake up. They were all sleeping, because the Lord had put them into a deep sleep. Then David crossed over to the other side and stood on top of the hill some distance away; there was a wide space between them. He called out to the army and to Abner son of Ner, “Are you not going to answer me, Abner?” Abner replied, “Who are you who calls to the king?” David said, “You are a man, are you not? And who is like you in Israel? Why didn’t you guard your lord the king? Someone came to destroy your lord the king. What you have done is not good. As surely as the Lord lives, you and your men must die, because you did not guard your master, the Lord’s anointed. Look around you. Where are the king’s spear and water jug that were near his head?” Saul recognized David’s voice and said, “Is that your voice, David my son?” David replied, “Yes it is, my lord the king.” And he added, “Why is my lord pursuing his servant? What have I done, and what wrong am I guilty of? Now let my lord the king listen to his servant’s words. If the Lord has incited you against me, then may he accept an offering. If, however, people have done it, may they be cursed before the Lord! They have driven me today from my share in the Lord’s inheritance and have said, ‘Go, serve other gods.’  Now do not let my blood fall to the ground far from the presence of the Lord. The king of Israel has come out to look for a flea as one hunts a partridge in the mountains.” Then Saul said, “I have sinned. Come back, David my son. Because you considered my life precious today, I will not try to harm you again. Surely I have acted like a fool and have been terribly wrong.” “Here is the king’s spear,” David answered. “Let one of your young men come over and get it. The Lord rewards everyone for their righteousness and faithfulness. The Lorddelivered you into my hands today, but I would not lay a hand on the Lord’s anointed. As surely as I valued your life today, so may the Lord value my life and deliver me from all trouble.”Then Saul said to David, “May you be blessed, David my son; you will do great things and surely triumph” (1 Samuel 26: 12-25).

 

The way and manner Saul died through the arrow of the Philistine and finally falling on his own sword (1 Samuel 31:3-6) shows that the vengeance of God is better than human effortsto avenge the enemy. When Jesus insists that we love our enemies (Luke 6:27-38), the implication is that man should grow above mere human existence to the manifestation of the image and likeness of the divine transcendence with which God created the human person. The human person is not created to live on earth forever. The mission of every living person is to be happy on earth. Happiness is a virtue that is exhibited in a community hence peaceful co-existence is the soul of life. The vision of human life is to be happy with God on the last day. The eschatological consciousness of the human person is the solemn awareness of the existence of heaven and hell. Those who enabled happiness for others through personal contentment enjoy the eternal vision of the loving God in heaven while those who made life miserable for others spend eternity in hell. This is why human beings must strive to avoid greed and injustice that often cause lack of access to natural resources. The result of these are tensions and structural conflict that could end in violence and all forms of insecurity. If we allow God to inspire us to choose leaders who can promote dignity of life with the available natural and human resources, we may not even reach a situation that would call for self-defense.  May the whole world experience the peace that would keep humanity happy forever!

 

Rev. Fr. Cornelius Omonokhua is the Executive Secretary of NIREC (nirec.ng@gmail.com)

RENNAISSANCE IN A PLURALISTIC SOCIETY

RENAISSANCE IN A PLURALISTIC SOCIETY

Cornelius Afebu Omonokhua

 

Unity in diversity is a challenge in the process of making the world a perfect home for human beings. I have heard some people say that in every happy marriage, one of the couple could be playing the fool to transform tolerance into love. This is because of the way and manner the husband and the wife were trained and formed from childhood in different environments. In every community, families and human beings differ in many ways hence there need to be a credible leader who must enhance the peace of the community. Very often third parties are the problems of many families. These are people who do not mind their business as if they benefit from the conflicts in the family and the community. Whereas in the society, there are actors who ensure that there is peace and harmony, the sadists operate as dividers that rob human beings of happiness. This is why for the society to experience real change, there is need for renaissance through conflict analysis. The analysis tools would help to reveal those who are involved through their relationships and their various intentions. If a society can identity positive and negative peace, then the hope for conflict transformation would be visible. Negative peace is marked by structural conflict such as oppression, discrimination and inequality. Even in the absence of physical violence, what is certain is that there can be no peace without justice.  Structural conflict which is asystematic injustice or inequality within a society or community, such as racism, religious discrimination and tribalism is an endemic corruption that should attract more confrontation by any serious government to bring about change at all levels of human existence. 

 

Politics can play the role of third party in causing conflict in a peaceful society by using the tools of ethnicity and religious differences to divide people in other to earn their votes. The historical life of Jesus was attended by conflict with those who benefits from political manipulations. His life ended with apolitical execution. Crucifixion was used by Rome to kill those who did not accept unjust imperial authority. The cross had a Roman origin. The preaching of the coming of “the kingdom of God” (Mark 1:13-15) was a threat to the Roman imperial powers and the Jewish religious leaders. The kingdom of God was marked with peace and justice. This contradicts the kingdom of the world where politics is the easiest and cheapest way to earthly riches. 

The kingdom of God calls for the transformation of a worldwhere leaders would acknowledge that they are ambassadors of God who expect them to be kings after his divine heart. You can imagine a world where a person with the heart of God is a President, Governor, Senator, Judge and all political leadership positions! If Jesus did not desire a political ideal world, he would have dropped the use of the expression kingdom of God in preference for “family of God”, or the “community of God”, or the “people of God.” Jesus longed for a political world of economic justice, peace and nonviolence. This is the world that God created but destroyed by human freedom. Because economic justice and peace can transform the world, Jesus had a passion for the kingdom of God. He commenced with theproclamation of this message after the arrest of John the Baptist (Mark 1:14). His entry into Jerusalem on a donkey symbolized a kingdom of peace which is the will of God for the world.

In our world today, every society can be transformed if politicalleaders who occupy the Executive arm of government see themselves as God’s instruments like Moses who led the people in Exodus according the will of God towards the promised land. The society can be change if the legislative arm of government akin to Leviticus are models of personal and corporate morality by showing how the law can be a source of justice and peace. The book of Numbers gives a democratic process and this could lead the people to shun all forms of electoral malpractices. In fact, if the political leaders create time to read the scriptures, the will locate equality under the law for kings and subjects in Deuteronomy, the need of integrity of leadership in Joshua, how to lead the people away from sin and the capacity of women in national leadership which is exemplified in Ruth. The first and second books of Samuel shows equality under the law while the first and second book of Kings present how leaders should be accountable to the nation. We can go on and on. I am only using the scriptures to demonstrate that every political leader who believes in the Sacred Scriptures have every reason to transform the society with the political opportunities that is given by God and the goodwill of the people who voted for him or her. 

In case anyone would think that we cannot transform the world today like the characters in the Holy Scriptures, we can further refer to credible leaders who have emerged in the civilized world where the leaders of the poor countries run to when they are sick and where they hide the treasuries of their poor countries. Using the countries of Europe and America as example would not give a very clear vision to our enquiry into the renaissance we need in our society today. Perhaps we can look again Lee Kuan Yew’s strategy, “From third world to first world.” This book shows that a positive renaissance is possible in Nigeria like Singapore that was a third world country and perhaps poorer than Nigeria in human and natural resources.  LEE KUAN YEW was able to unite his intellectual and political vision to raise Singapore from grass to grace. Much of this was accomplished through a unique mix of economic freedom and social control. Lee encouraged entrepreneurship, but also cracked down on liberties that most people in the West take for granted”. According to Lee, “We would have been a grosser, ruder, cruder society had we not made these efforts to persuade people to change their ways”.  Lee focussed more on material prosperity, anticommunism, and international politics. His vision of stewardship especially in a multi-ethnic society is a lesson to developing nations.

 

Going through the second half of the book that explores Lee's personal courage in dealing with international leaders to situate Singapore in an independence context, I wondered if the railways, refineries, iron and steel industries in Nigeria could not have made Nigeria a first-world (developed) country by now if the governments that put them in place had a better knowledge of international politics along with a proper method of monitoring and evaluation. Perhaps Nigeria did not have enough qualified engineers then hence the recourse to foreign technicians who perhaps turned the Nigerian engineers into glorified apprentice. I pray that the present leadership of Nigeria will be allowed to build on the efforts of our past leaders and heroes. We can if we are collectively determined since nothing is difficult for a willing heart. Nigeria can be great again not only with a choice of credible leadership but more with a change of personal attitude and values. 

 

The word "Renaissance" is derived from a French word “renaître” meaning "rebirth" or “revive”. The word refers to the rebirth of learning in Europe from the 14th century to the 17thcentury. In many parts of Europe, the Renaissance was an age of new discoveries in arts and science. Renaissance thinkers identify with the present and see how to invent new ideas towards transformation. They thought of what they would be known for by inventing something positively new. They thought of how to transform even the “classical antiquity” that could bring about significant changes in politics given that the political class needs the intellectual class to design the vision of a nation.  “Renaissance” is akin to a great mind that beams hope on the future from the ugly past. This is why our voting should go further to the question of what do I owe my country. Let us contribute our little quota and forget about ethnic and religious differences. 

 

Rev. Fr. Cornelius Omonokhua is the Executive Secretary of NIREC (nirec.ng@gmail.com)

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RELIGION AND SOCIETAL CHANGE

RELIGION AND SOCIETAL CHANGE

Cornelius Afebu Omonokhua

 

As the elections are approaching, the volume of hate speeches is reaching the peak. Mutual trust is giving way to mutual suspicion. Religion is being politicized as if the political parties are Christianity and Islam. Religious fanaticism has become a strong point to campaign against an opponent. One would have expected the political candidates to rather defend their political manifestoes instead of using religion to condemn the opponent. It could be more edifying for a political candidate and his supporters to tell the electorate his capacity and what he has on the table to offer. While attending the caucus meeting of the African Council of Religious Leaders in Dar El Salaam, Tanzanian, a friend sent me a scan copy of a document that contains the agenda of the Muslims to Islamise Nigeria. Another flier I saw was that we should not vote for somebody who have completed plans in Saudi Arabia to Islamize Nigeria. Some audio messages with the same messages are flying in the social media like skyrockets. The most amazing argument is that Arabic being thought in public schools is an Islamic agenda. Among the questions to ask are: (1) Where is the source of this document? (2) How come that this document has to wait till the eve of elections before circulating if not to score a political point with religion? (3) Is there a Christian strategic blue print to carry out the mandate of Jesus Christ to preach the gospel to the whole world and baptize those who believe? 

 

Arabic is a language like English, Italian, French, Greek, Hebrew etc. Some Catholic priests are experts in Arabic language. My friend even confirmed that his priest friend from Iraq celebrates mass in Arabic. Both of us agree that Arabic is not synonymous to Islam. These few days before the elections are very challenging hence Religious leaders must caution their followers not to be used to destabilize Nigeria. The communique issued after the meeting of the Nigeria Inter-Religious Council (NIREC) of January 28, 2019, called on Christians and Muslims to a dialogue of social engagement as this can change the society. Religious actors can and must work across sectors to build fair and efficient governance systems that respect human rights and promote robust forms of pluralism (Katherine Marshall, Georgetown University). The 2013 Religions for Peace (RfP) emphasized the need for a just and harmonious societies. The Commission argued that religious communities must and can promote a “robust principled pluralism that yields courteous candor and genuine mutual respect.” That ideal and goal remains valid and central (Katherine Marshall, Georgetown University). In working for social change in the society, the Christians and Muslims must understand that material things undermine traditional and religious cultures. 

 

We must never forget that various forms of religious extremismthat threaten human rights, social harmony and human welfarehave some political undertone. This is why the Churches and Mosques; Pastors, Bishops and Imams must never sell their calling, in exchange of lustful nakedness, political positions and appointments. Religious leaders must tell their followers that inordinate quest for luxuries and empty pride does not lead to salvation. Religious preachers must tell their followers not to promote hate, religious bigotry, tribal sentiments, disunity, financial irresponsibility and laziness in the lives of their flock. Instead of selling immorality with global trend, they must preach truth, love, patience, dignity of labour, peace, forgiveness and zero tolerance of immorality. Religious leaders cannot wait for the President of the nation, Governor of a state or any of the political leaders to enter the Church or Mosque to preach decency and what it takes to grow a better society where we could experience the joy of heaven on earth.

We all have in our different capacities and callings what it takes to make a better world if we do not allow ourselves to be distracted by religious differences. The Catechism of the Catholic Church states that the lay faithful, who by Baptism are incorporated into Christ and integrated into the People of God, are made sharers in their particular way in the priestly, prophetic, and kingly office of Christ, and have their own part to play in the mission of the whole Christian people in the Church and in the World " (385 CIC, Can. 204 para 1; Cf. LG 31). "By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will. It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be affected and grow according to Christ and maybe to the glory of the Creator and Redeemer” (385 CIC, Can. 204 para 1; Cf. LG 31).Coincidently, the politicians who are Christians enjoy this mandate hence they must be true ambassadors of Jesus Christ in their political career. 

 

Number 899 of the Catechism states that, “the initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative is a normal element of the life of the Church: “Lay believers are in the front line of Church life; for them the Church is the animating principle of human society. Therefore, they in particular ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, that is to say, the community of the faithful on earth under the leadership of the Pope, the common Head, and of the bishops in communion with him. They are the Church” (385 CIC, Can. 204 para 1; Cf. LG 31). This is why a political leader who does otherwise betrays Jesus Christ and the Church. This is because the Catechism in number 900 states that “Since, like all the faithful, lay Christians are entrusted by God with the apostolate by virtue of their Baptism and Confirmation, they have the right and duty, individually or grouped in associations, to work so that the divine message of salvation may be known and accepted by all men throughout the earth. 

 

Saint Pope John Paul II dedicated to the laity his “Post-Synodal Apostolic Exhortation Christifideles Laici to teach clearly the vocation and the mission of the lay faithful in the Church and in the modern world. This document came out twenty years after the Second Vatican Council" at the 1987 Synod of Bishops. The laity is compared to the labourers in the vineyard mentioned in Matthew's Gospel (Matthew 20, 1-2). The vineyard of the laity is the whole world (Matthew 13, 38) which is to be transformed according to the plan of God in view of the final coming of the Kingdom of God. Since Christians and Muslims are creatures of God with Abraham as a common father; and given that politicians do not remember religious differences when they are sharing money even though some innocent people die in the cause of campaigning for them, every Christian and Muslim must understand the mission and vision of salvation. After elections, the winners may not remember the families of those who sacrificed their lives using religion to campaign for them. We must therefore remain alive through Inter-religious co-operation change the world instead of dying for those who would not value our lives when they are in power. No government can resist the combined action of Christians and Muslims in the joint demand for social justice, education, health care delivery, good roads, portable water, freedom of religion and dignity of the human person. Let us go then and use religion to change the society in trust and love. 

Rev. Fr. Cornelius Omonokhua is the Executive Secretary of the Nigeria Inter-Religious Council (NIREC; nirec.ng@gmail.com)