OIC AND PEACE BUILDING IN NIGERIA

OIC AND  PEACE  BUILDING IN NIGERIA?
Cornelius Afebu Omonokhua

When a child is critically ill, the parent accepts suggestions of any person and places that could provide healing. In sickness, everybody around you becomes “a medical doctor”.  Nigeria is plagued with a terminal disease of terrorism that appears to defy military strategy.  President Muhammadu Buhari has visited America and some West Africa countries to source for healing to the nation’s malady. On August 20, 2015, John Cardinal Onaiyekan invited me to a meeting with King Abdullah Bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue (KAICIID). The main agenda of the meeting was the plan to organize a conference in Nigeria that could assist in promoting interreligious and intercultural relations.  Bishop Matthew Hassan Kukah is the Vatican delegate to KAICIID, a Nongovernmental and worldwide organization that was founded in October 2011 by King Abdullah of the Kingdom of Saudi Arabia. Although the Headquarter is in Vienna, Austria, the Republic of Austria and the Kingdom of Spain supports the Centre with the aim of keeping KAICIID free from all political interference and influence. KAICIID facilitates intercultural and interreligious dialogue as a humanely strategic forum for cooperation, communication, partnership and information exchange thereby building understanding and mutual benefit among peoples of the world. On October 13, 2011 an agreement for the establishment of KAICIID in Vienna was signed by the governments of Austria, Spain and Saudi Arabia. To know more about this centre, you may visit: (https://en.wikipedia.org/wiki/KAICIID_Dialogue_Centre).

KAICIID works in close collaboration with Religions for Peace, the largest international coalition of representatives from the world’s religions dedicated to promoting peace that was founded in 1970. His Eminence, John Cardinal Onaiyekan (the Catholic Archbishop of Abuja) and His Eminence, Alhaji Mahammadu Sa'ad Abubakar III (the Sultan of Sokoto and President-General of the Nigerian Supreme Council for Islamic Affairs) are among the Co-Chairmen in the world and Africa. The International Secretariat headquarter of Religions for Peace is in New York City, with Regional Conferences in Europe, Asia, Middle East, Africa and the Americas with more than 90 affiliates at the national level, and a number of local units. Religions for Peace enjoy consultative status with the United Nations Economic and Social Council (ECOSOC), with UNESCO and with UNICEF. Dr. William F Vendley is its Secretary General. I have already published the report of the Religions for peace of the last meeting in which I participated in Vienna, Austria. This non-governmental organization (NGO) serves on all continents representing 90 countries; it networks with World Council of senior religious leaders while respecting religious differences, common humanity and the influence of peace within every religion. This organization has created inter-religious partnerships to confront most dire issues such as stopping war, ending poverty and protecting the earth. Religions for Peace was founded in 1970 and supported by various foundations, governments, intergovernmental organizations, religious communities, religiously affiliated development agencies and individuals. You could learn more about this organization. by visiting (https://en.wikipedia.org/wiki/Religions_for_Peace)

That Nigeria participates in the activities of the Organization of Islamic Cooperation (OIC) is no longer news. Ambassador Yahaya Lawal was present at the meeting with KAICIID in Abuja. Ambassador Yahaya, from Katsina works in the General Secretariat of OIC. He is also the Nigeria Ambassador to Jeddah. In that meeting, he revealed the intention of the OIC to intervene in the security challenges of Nigeria. In our conversation, he believes that Nigeria can benefit a lot from the Organization of Islamic Cooperation. He explained that OIC has nothing to do with missionary work. The Islamic Cooperation does not convert people to Islam but contributes to the betterment of Nigerians to make Nigeria a better place.
According to him, they had met with President Goodluck Ebele Jonathan, the immediate past president of the Federal Republic of Nigeria, to discuss the restoration of peace that was destroyed by the insurgents. He affirmed that the OIC does not support any form of terrorism given that terrorism contradicts Islam. The OIC intends to initiate projects that could bring about peace to Nigeria by partnering with the Institute of peace and conflict resolution and the Christian Association of Nigeria (CAN). The organization hopes to collaborate with the Nigeria Inter-religious Executive Council (NIREC) and other Nongovernmental Peace and Dialogue initiatives to restore peace to Nigeria.

Given the past controversies about the status of Nigeria in OIC, it was recommended that if OIC really has what it takes to restore peace to Nigeria, the organization should begin with intra-Muslim dialogue by concentrating mainly on the counter narratives of the terrorists’ ideology. This suggestion is relevant because, it appears that many Nigerians including some Muslims have a single story of OIC as an organization whose only intention is to Islamize the world. On February 4, 2015 Niyi posted this: “Osinbajo Slams Jonathan for Attending OIC Meeting, Defends Buhari on Alleged Plans to Islamize Nigeria”. Here is the brief of the post. “Vice Presidential candidate of the All Progressives Congress (APC), Professor Yemi Osinbajo, has berated President Goodluck Jonathan for being the first Nigerian leader to have attended the meeting of the Organisation of Islamic Countries (OIC) since Nigeria was clandestinely enlisted by President Ibrahim Babangida in 1986.” Niyi added that Nigeria is one of the 57 member states of the OIC, an organisation that states that it is "the collective voice of the Muslim world" and works to safeguard and protect the interests of the Muslim world in the spirit of promoting international peace and harmony. According to Osinbajo, those accusing the presidential candidate of the APC, Muhammadu Buhari, of being a Muslim fundamentalist, who might Islamize Nigeria are getting it all wrong. Throughout his period as military head of state, Buhari was under intense pressure to drag Nigeria into the OIC, but he never yielded, because he respects Nigeria as a secular state, in line with the constitution. Besides, his cook and driver are Christians.”

That OIC was used to score a political point during the campaigns shows to what extent the organization is a bitter pill in the mouth of many Nigerians. Ishaq Oloyode, the secretary general of NIREC and the Nigerian Supreme Council for Islamic Affairs (NSCIA) had said that “he was not yet aware that the country has signed the OIC charter. But it is alleged that the first meeting of the organization was held in Morocco in 1969.  General Yakubu Gowon, sent a delegation of observers, led by Abubakar Gumi, to represent only the Nigerian Muslim community. When a French news agency reported that Nigeria has been admitted into the organization as its 46th member in January 1986, many argued that as a secular nation, it had no business with the Islamic body. While the Muslim community saw it as a pleasant surprise, the Christian community strongly resented the idea as `Islamization of Nigeria' and requested the president to deregister the country from the organization, since our constitution holds that Nigeria is a secular society (http://nigeriavillagesquare.com). These arguments could sustain the reasons why the OIC should facilitate sincere dialogue within the Muslim community to convince Nigerians about the true identity of the organization, the true status of Nigeria in the organization and what it would benefit Nigerians. If OIC can stop terrorism in Nigeria and the whole world, then everybody would cease to judge the organization with a single story. Until then, this question lingers: “Can OIC restore peace to Nigeria?"

TERRORISTS : MERCY AND AMNESTY?

TERRORISTS: MERCY AND AMNESTY?
Cornelius Afebu Omonokhua

When on April 2, 2013 some print media published: “Matthew Kukah Calls for Amnesty for Boko Haram in Easter Message”, many commentators went on literary riot as if the Bishop had made a mistake. The issue of dialogue and amnesty to Boko Haram is back again under the watch of President Muhammadu Buhari, a committed Muslim who understands the call of Islam to peace and reconciliation in any society. The Messenger of Allah (SAW) recommended that, “The Muslim who lives with people and endures the anguish that they cause is better than the Muslim who is not present with them and who avoids enduring the anguish” (Tirmizi, Kiyamah, 55/2507). This enquiry is an attempt to look again at the mode of operation to end the religious extremism of the terrorists.

We could also examine the possibility of combining the quest for dialogue and the actualization of the three months mandate given to the military to extinguish terrorism in Nigeria. It has been said over and over again that the gun alone cannot stop terrorism, hence the terms (Rahman and Raheem) that the terrorists are used to could also be employed in this conversation. Dr. Murat Kaya, in his book, The Final Divine Religion: Islam, Istanbul, Erkam Publications 2009, Page 33, says that “Rahman is interpreted as the All Merciful in the sense that Allah’s mercy encompasses all creation in the universe, while Raheem is interpreted as Allah’s mercy for the believers in the hereafter.”

Recently, the question of dialogue and amnesty to the terrorists has taken different headlines: On July 15, 2015, the Sun Newspaper reported: “Boko Haram puts Buhari in a tight spot.” Here is the opening statement:” The news that President Muhammadu Buhari would be willing to negotiate with Boko Haram as a way to end the relentless bombing campaigns by the terrorists has drawn mixed reactions from civil society. While some people believe the battle to end Boko Haram’s ongoing massacre of innocent citizens cannot be won without a negotiated settlement, others argue passionately that the right way to deal with Boko Haram’s brutal crusade is through relentless military force.” On July 9, 2015, Didi Adams reported on Omojuwa.com that “in a bid to put an end to the activities of Boko Haram insurgents in Nigeria, the Pentecos¬tal Fellowship of Nige¬ria (PFN) has thrown its weight behind the move by the Federal Government to dialogue with the insur¬gents if the need arises.” 

Given that fighting corruption and terrorism is not achievable only with guns, I intend here to provoke a public conversation that could perhaps shed light on this question: Do terrorist deserve Rahman and Raheem in Islam? Put in a Christian context, do terrorists deserve the mercy and compassion of God? The Prophet of Islam (SAW) is reported to have said: “God Almighty shows mercy to those who show mercy” (Abu Dawud, Adah, 58/4941; Tirmizi, Bir 16/1924; Ahmad bin Hanbul, II, 160).  Do terrorists invoke God’s mercy in their operations when they say: “Allahu Akbar” (God is the greatest) when slitting the throat of a human being and other methods to destroy lives and properties? Allah said to the Holy Prophet, “O Muhammad! We sent you not but as Mercy for all creatures (Qur’an 21:107). How do the terrorists interpret this verse? Do they hope to be merciful like the Holy Prophet one day? On 1st October, 1989, Sheikh Ahmed Deedat presented this lecture at the Royal Albert Hall in the United Kingdom: “How Rushdie Fooled the West.” In that lecture, Deedat said “that killing deliberately is punishable by death in Sharia”. When he was asked if Salman Rushdie could be forgiven for writing the “satanic verses”, he replied, “the Sharia does not forgive, only Allah can forgive” (YouTube.mp4).  

God revealed Himself to Saint Maria Faustina Kowalska as “Divine Mercy”. In the hadith, the Prophet is reported to have said: “O Allah, guide these people, because they did not know what they were doing” (Al-Bukhari).  Jesus said, "Father, forgive them, for they do not know what they are doing" (Luke 23:34). Could it be that the terrorists do not know what they are doing? What kind of dialogue do we need to bring them to the awareness of the evil they are inflicting on humanity and Allah’s creation? Many are of the opinion that the type of dialogue that could be initiated with the terrorist could be informal but who can accept that he or she knows a terrorist without the fear of being branded as one of them?
The popular opinion is that the Muslims whose religion is being impersonated and compromised by the terrorist groups could begin some form of intra-Muslim dialogue to see if they could identify anybody who can reach out to any of the terrorists. Another opinion is that the Islamic scholars must not relent in giving a counter narrative that could de-radicalize the terrorists. The Christians should condole with the many Muslim Scholars who have been slain in the process of doing this. The cooperation between the Christians and Muslims in some parts of Nigeria to cater for the internally displaced persons in the form of dialogue of life and social engagement could beam some light of encouragement to some Muslims who may be willing to take risk of reaching out to a terrorist. 
The terrorist has become a mysterious ghost just as corruption has become an endemic cancer that has spread through the whole organs of the nation. While terrorism employs physical weapons to kill and displace people, corruption employs the pen, scam, facebook, twitters and all forms of social media to dupe people. Unfortunately, corruption has been reduced to monies looted from the national treasury, foreign reserve and transaction in crude oil. That the iron and steel industries in Nigeria are not allowed to function should be seen as corruption and neo-terrorism. That Nigeria cannot afford stable and uninterrupted electricity is a result of sabotage resulting from corruption that can be labelled “technical terrorism”. This overt and covert terrorism and corruption should be examined with a global spectrum in a bigger picture that should begin from the year of independence (1960) to show that “we all have sinned and fallen short of the glory of God” (Romans 3:23). Like the Psalmist, let us cry to God then: “If you Oh Lord should mark our guilt, Lord who would survive? But in you, there is mercy and fullness of redemption and for this, we revere you” (Psalm 130:3).

This again calls for a national examination of our collective conscience. To solve a problem, we need to identify its root. On August 15, 2015, Anthony Akinwale, a Dominican Professor of theology posted this message on facebook: “In view of our righteous indignation, and our determination to fight corruption in Nigeria, I move a motion that Nigeria arrest and prosecute in lawfully constituted courts all living past and present government officials who have looted or who have violated fundamental human rights, or have rigged or annulled elections, or have staged a military coup or benefitted from one. Does anyone second my motion?” This motion reminds me of Justice Oputa panel but it is left for you to say “yes” or “no” to this motion. This motion could further clarify and demystify the concept of corruption. Nigeria has gone through war against indiscipline. The war failed because of its militant concept. True change and conversion can only be realised if it is attended with love and a sincere desire that emanates from the heart with a perceivable goodwill and intention. Otherwise, those who perceive the war against corruption only as a mere vendetta could say: “let the person who has no sin be the first to cast a stone” (John 8:7). 

ISLAM AND THE HOLY TRINITY

ISLAM AND THE HOLY TRINITY

Cornelius Afebu Omonokhua

I have wondered why some Muslims keep asking questions about the divinity of Christ and the Holy Trinity whereas some Muslim scholars have made it very clear that the issue of the Holy Trinity is a closed chapter in Islam. Efforts to convince an average Muslim about the Holy Trinity is like sowing seeds on a rock. This does not mean that Christians and Muslims cannot co-exist in peace in spite of the disagreement on the Holy Trinity. In the spirit of dialogue, I feel the urge to engage in the conversation. Saint Peter, the first Pope enjoins all Christians: “In your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1Peter 3:15). Sometime ago, Mallam Tijjani needed me to be honest in my answer to his questions concerning the Holy Trinity and what the Christians think about the prophet of Islam. I hereby present the dialogue.  

Mallam Tijjani: “Father, do you believe that Muhammad (SAW) is a true prophet?”

Fr. Cornelius: “Is this question open to public discussion in Islamic theology?

Mallam Tijjani: It is good to know what the Christians believe about the Holy Prophet.

Fr. Cornelius: I would not like to discuss this topic in the way and manner of ‘yes’ or ‘no’ response. I too have a question for you. Your answer would determine the direction of this conversation: “Do you now believe that Jesus is the son of God the Father?”

Mallam Tijjani:  I do not believe in the Holy Trinity because God has no wife. According to the Glorious Qur’an, God cannot be a father and he cannot have a son.

Fr. Cornelius: There goes the difference! Many Christians would not respond to your question about your prophet the way you have reacted to Jesus Christ. The Bible provides the criteria for defining a true, false or professional prophet. The name of the prophet of Islam is not clearly and categorically mentioned in the Holy Bible like the prophets of Judaism to provide a biblical basis to assess and judge his prophetic mission in Christianity. Moreover, the witness of the terrorists who claim Islam as their religion further compounds the problem. However, I cannot say that Muhammad (SAW) is not a true prophet because of some bad Muslims. I accept him for who the Holy Qur’an and the tradition of Islam profess him to be. Nonetheless, the surest argument to convince others about your faith is witness of life. No argument can contradict this because it is like “the evidence before me” in the law court.   

Mallam Tijjani: Do every Christian imitate Jesus Christ?

Fr. Cornelius: The ideal Christian strives to be like Jesus Christ. In Christianity, it is believed that if you commit sin, you are crucifying Jesus Christ again. Jesus says: “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this everybody will know that you are my disciples, if you have love for one another” (John 13:34-35). After washing the feet of the disciples, Jesus said to them: "Do you understand what I have done to you? You call me Teacher and Lord; and you are right, for so I am. If I then, the Lord and the Teacher, washed your feet, you also must wash one another's feet.  I gave you an example that you also should do as I did to you” (John 13: 14-15). No Christian can justify his or her evil activity from the life of Jesus Christ because Jesus is absolutely perfect and sinless. Jesus told his detractors: “Because I tell the truth, you do not believe me! Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me” (John 8:45-46)? The Holy Qur'an also affirms that Jesus is sinless, perfect and holy (Qur’an 19). Thus, Christians do not pray for Jesus.

Mallam Tijjani: Thanks Father, I understand what  you are trying to prove. I was only answering based on what the Holy Qur’an said about Jesus. Islam highly respects Jesus as a prophet. But can you please enlighten me more on the doctrine of the Holy Trinity?

Fr. Cornelius: The Holy Trinity is the central mystery of the Christian faith. Given that you do not believe in the Holy Trinity in obedience to the Holy Qur’an, I will begin by telling you why this teaching is difficult for the Muslims to comprehend in the context of the Arab culture. The term, "Son of God", is understood in Islam only in terms of sexual reproduction but in Christianity, the analogy is far from thinking that God has a son through sexual intercourse. For Christians, the eternal Son of God is one with the father from all eternity, united to him in one Spirit, "became flesh and dwelt among us" (John 1:14). He took "the form of a servant, being born in the likeness of men" (Philippians 2:7).  

The Muslims’ concept of the Holy Trinity is based on the Qur’an: "They say:  "Allah has begotten a son". Glory be to Him!  No, To Him belongs all that is in the heavens and on earth:  everything renders worship to Him" (Qur’an 2:116). "The Christians say the Messiah is the Son of God, that is a saying from their mouths" (Qur’an 9:30). Before the advent of Islam, the Arab pagans believed in idols as offspring of Allah. In Mecca, the idols, Al-Lat, Al-Uzza, and Manat were worshipped as daughters of Allah. Christians do not understand the term “Son of God” in the way the Arab Pagans understood their idols. God has unlimited power and with him, all things are possible (Matthew 19:26; Qur’an 58:7).

The expression "Son of God" indicates origin, a close association, or identification.  In Christian theology it describes the relationship of two persons of the Triune God.  It expresses an intimate relationship between two persons:  God the Father and God the Son is expressed by Jesus in the Scriptures. Jesus told Philip, "Anyone who has seen me has seen the Father" (John 14:8-10). He prays: "And now Father, glorify me in your presence with the glory I had with you before the world began" (John 17:5). Jesus is “the image of the invisible God” (Colossians 1:13-20). "In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days, He has spoken to us by his Son whom he appointed heir of all things and through whom He made the universe" (Hebrews 1:1-3). 

In the Holy Trinity, Jesus Christ, the second person possesses the same essence as the Father; hence he could do the mighty works that he did. God the Father is the Creator, God the son is the Redeemer and God the Holy Spirit is the advocate who sanctifies humanity. The Holy Trinity is a mystery that cannot be fully explained in human categories but by way of analogy we can say that a biological father, mother and child share in the same humanity. The relationship of the Holy Trinity is a unity of persons that should be a guide to how humanity should be united. We cannot exhaust this topic in a single conversation, so I suggest that we continue this dialogue in another session.

Mallam Tijjani: Thanks very much father, I hope we really continue this conversation because the Holy Trinity is the major difference in the faith of Christians and Muslims given that Islam is strictly a monotheistic religion. I pray God to bless us with his peace.

Fr. Cornelius: I pray that as Muslims believe that the Holy Qur’an is the eternal and uncreated word of God but found in our world in the form of a physical book, so may you one day understand that Jesus is the eternal Word of God that took flesh and lived among us as a human being. For us Christians, Jesus remains the eternal Son of God that is adored and glorified.  It is our faith and we are indeed very proud to profess it in the name of the Father and of the Son and of the Holy Spirit,

Fr. Cornelius Omonokhua (omonokhuac@gmail.com / www.omonokhua@blogspot.com)

JESUS IS THE WAY, THE TRUTH AND THE LIFE

POWER AND PERSONALITY CRISIS

Cornelius Afebu Omonokhua

I love these wise sayings from Globacom; “Your true character is most accurately measured by how you treat those who can do nothing for you” (Glo 4040). “When our nails are growing, we cut our nails and not our fingers. Similarly, when ego starts rising, cut your ego and not your relations” (Glo 4040).  Olufemi and Nasiru were very close friends in secondary school. Through the encouragement of Olufemi, both of them entered university the same year. Olufemi graduated with first class and started teaching. Once in a while he would visit his friend, Nasiru who could not graduate because of challenges in his exams to give him financial support. At last Nasiru graduated with a third class. Olufemi did postgraduate studies and ended up becoming a professor in a university. Nasiru loved politics. Later he indicated interest to contest for Local Government elections.  Olufemi supported him immensely.

POWER AND PERSONALITY CRISIS

POWER AND PERSONALITY CRISIS

Cornelius Afebu Omonokhua

I love these wise sayings from Globacom; “Your true character is most accurately measured by how you treat those who can do nothing for you” (Glo 4040). “When our nails are growing, we cut our nails and not our fingers. Similarly, when ego starts rising, cut your ego and not your relations” (Glo 4040).  Olufemi and Nasiru were very close friends in secondary school. Through the encouragement of Olufemi, both of them entered university the same year. Olufemi graduated with first class and started teaching. Once in a while he would visit his friend, Nasiru who could not graduate because of challenges in his exams to give him financial support. At last Nasiru graduated with a third class. Olufemi did postgraduate studies and ended up becoming a professor in a university. Nasiru loved politics. Later he indicated interest to contest for Local Government elections.  Olufemi supported him immensely.

Nasiru became a Local Government Chairman. On resumption of duty, he stopped picking the calls of many of his friends including Olufemi. “Levels have changed!” Olufemi did not find this funny and so decided to visit his friend in the house. Arriving, the security told him: “oga says that I should tell you that he is not available and that if you must see him, you should book appointment with his secretary in the office.” Olufemi responded; tell him that it is Olufemi his friend. The security left and came back with this message: “Oga says that you should obey simple instructions!” He left and promised not to give up on his friend, Nasiru. As usual, the Local Government Chairman goes to office not everyday. However, Olufemi went to the Council to book appointment to see the Local Government Chairman (his old friend). Fortunately the Chairman was in the office that day. He was asked to fill a form to indicate why he wanted to see the chairman. After waiting for an hour, the chairman came out to meet his friend at the reception. This was the scene of the encounter.

Olufemi: Hi my big brother, quite an age!

Nasiru: Yes, how can I help you?

Olufemi: What kind of reception is this?

Nasiru: As you can see, I am very busy, I am in a meeting and I need to go back.

Olufemi: In that case, can I come to the house?

Nasiru: My house? Sorry, I don’t welcome visitors in my house after the heavy day’s work.

Olufemi: That is ok, I see you then, when you finish the tenor of this exalted office. But remember, no condition is permanent, what goes up must surely come down. I do not think that this is the same Nasiru that I know.

Nasiru: You can curse me if you like but remember that at a point in a man’s life, he needs to adjust to his new status. You chose “book” while I chose “power where there is money”

Olufemi: Bye and enjoy your power, money, new personality and transient status.

Not so long thereafter, there was a change in government. Nasiru was jailed for embezzling the Local Government fund. Then levels changed again. Shamelessly, he needed Professor Olufemi to bail him out. “Those who can do nothing for you” at a particular moment can be your support some other day. Some people from experience and observation have defined uncontrolled power as “intoxicating liquor”. Others identify “abuse of power” as demonic possession. This gives rise to personality crisis akin to the biblical demoniac whom Jesus asked:  “What is your name?” He replied, “My name is Legion, for we are many” (Mark 5:9). A legion in the Roman army was six thousand soldiers. The personality crisis here is the thinking that he is equal to six thousand soldiers. Here again, the power drunken person has a combination of neurosis, psychosis and schizophrenia. The phrase, “we are many” indicates a sense of insecurity hence the “powerful” does not feel safe without security agents.

Power and personality crisis is either self imposed or created by the society. It is self imposed when a person who never dreamt in life that he could be a Headmaster of a primary school suddenly gets a political position by election which very often is not credible. Then the person has access to money that he or she could steal with impunity. At a point the person thinks that he or she has the world in his personal pocket akin to the sea that never runs dry. Like some truck drivers who see every other vehicle like a little ant that can be crushed on the high way, begins to look down on everybody. The symptoms of this self-imposed power and personality crisis are: loss of respect for elders, distance from old friends, separation from family members and feeling that those who greet them are beggars. The real sickness becomes self deification.

The society can also create and promote power and personality crisis for office holders to such an extent that the person in power forgets that he or she is appointed or elected by the people to serve them but not as “bread winners”. He needs to provide for the people a net to fish and not occasional scrap of fish. In a civilized society, people who are educated and empowered by the society do not need to crowd around a “power figure” for food, drink, medical care and all types of temporary support. In some African countries, the failure of government to provide essential commodities and human capacity produces office holders with a personality crisis. Some of these officers gradually lose the capacity to rediscover their real and true being while in office.  Having lost their essence, some office holders steal from the people to act like a “Good Samaritan” to the same people from whom they have looted and exploited. Consequently, the real personality stops acting and the artificial personality takes over.  An applicant now has to “worship” this disordered personality to get a job. Very often, jobless applicants are made to pay money to get a job. Some people in position had borrowed a fortune to win the election that deify them like little “gods”. This makes the chain of manipulated manipulators endless such that some people who cannot get jobs kidnap for a ransom.

Another way the society promotes and encourages power and personality crisis is the illusion for tough leaders (supper man figure) like the Jews who preferred a warrior messiah to Jesus who came to serve and not to be served " (Matthew 20:28).  Leaders with authentic and constant personality need the wisdom and courage of Jesus to be consistent and not be distracted from their vision and mission. Jesus had to resist Peter who did not understand his real mission to suffer and die to save the people (Matthew 16:21-23). It is only a disease that has no cure that leads to death. We can locate the cure for power and personality crisis in the words of Jesus: “What does it profit a man if he gains the whole world and then forfeits his soul? Or what can anyone give in exchange for the soul” (Matthew 16: 26)?

WHEN FAITH BECOMES CULTURE

WHEN FAITH BECOMES CULTURE

Cornelius Afebu Omonokhua

On June 24, 2015, I received this mail from Ibrahim (mmokwa20@yahoo.com): “Salamu Alaikum, I was just going through your article on today’s Guardian Newspaper titled: ‘May this Ramadan lead to Peace’ and it reminded me of our chat. Sir, having studied most of your articles, I am convinced that there are more truth than you have shared as a result of deep research in religion. As a learned Catholic and not just any other Christian, how does the Bible answer the following questions: (1) what is the meaning of Mary mother of God? (2) What does the Bible teaches about how inheritance is shared?  (3) We also hear Christians calling Jesus (a man) God, how can a man who is limited and finite be God who is limitless and infinite at the same time? (4) Is the bible inspired by God or men’s mere thinking of past events? (5) What does the Bible teaches about how burial rites and naming ceremony are to be conducted?  (6) What sincerely do you believe about Islam?  

HUMAN LIFE, HERE AND HEREAFTER

HUMAN LIFE, HERE AND HEREAFTER

Eschatology and Anthropology

In Judeo-Christian and Etsakọ Religions

CORNELIUS AFEBU OMONOKHUA

GET A COPY FROM THE CATHOLIC SECRETARIAT OF NIGERIA, DURUMI, ABUJA