Rev. Fr. Gabriel Umoh
In every generation, there has always been anxiety over when the world will come to an end. That seems natural to the human nature since as finite beings, we are always afraid of the unknown. Different groups and individuals have therefore been preoccupied with this venture which at times led to various forms of error like date fixing, rapture and Millenarianism. The latest in the series of date fixing is that by Harold Camping, president and presenter of Family Radio Christian Network, who speculated that there will be rapture by May 21, 2011, followed by the end of the world by October 21, 2011.
It is imperative to note that Christianity believes in and teaches the return of Jesus for judgment at the end of the world - the Parousia. There is no doubt that the Sacred Scriptures and the Church are two important sources to look up to on this matter. While the Church does not stop anyone from study of end time or private revelations in general, she however admonishes the faithful to be weary of the source and be very critical of what they accept. It is no news that so many have come up in the past making so many claims which turn out to be false and misleading.
A core element of the Nicene Creed reads thus: “I believe…he (Jesus) will come again in glory to judge the living and the dead….We look forward to the resurrection of the dead and the life of the world to come”. This is based on Matthew 24:29-31 where Jesus says that he will return for judgment. “And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other” (Matt. 24:31).
Much as Jesus spoke of his coming back, he nonetheless also warned that the time will not be known to anyone because it will come by surprise; the son of man will come like a thief in the night. He will come at an hour you do not expect. (cf. Matt. 24:36 & 37). He used the parable of the ten virgins awaiting the arrival of the bridegroom to illustrate the suddenness of his coming. Jesus also warned his followers to beware of false prophets who will come pretending that they are the Christ. 'Look, here is the Christ!' or, 'There he is!' do not believe it”; and those who “will appear and perform great signs and miracles to deceive even the elect if that were possible.” (cf. Matthew 24:23-25)
Inspite of these warning, many people are still preoccupied with and misled by end time date fixing and speculations. This concern was even prevalent in the early Church because, understandably, the people presumed that Jesus will come back so soon, like forty or fifty years after the ascension of Jesus. Thus the apostles had a great task calming and admonishing the faithful not to put their minds on when the end will come, but that they should rather seek to live righteous lives so that whenever the Lord comes, he will meet them ready. Peter had this problem of anxiety to grapple with when he encouraged Christians that the Lord is not slow to fulfill his words because for God a thousand years is like one day. He says: “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” (2 Peter 3:9) This apostle also alludes to Paul writing on the same topic as he wrote: “Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contains some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.” (2 Peter 3:15 & 16). Peter re-echoes the words of Jesus that "the day of the Lord will come like a thief." (2Peter3:10).
Even at this, many at different times have misled a multitude by falsely insisting that they knew the timing of Jesus' return. Some classic examples include false prophets like Kochba who caused great pains and havoc to the Jews in the second century. This man claimed that he was the Messiah and led the people into a senseless revolt against the Romans who in turn massively crushed them, destroying whole villages and towns and forced the people into exile. The Jews can never forget this part of their history. Then was William Miller who claimed that Jesus would return "sometime between March 21, 1843 and March 21, 1844." Others include Nelson H. Barbour, Charles Taze Russell, Herbert W. Armstrong and Joseph Smith, the founder of a religion called Mormonism, claimed that Jesus would return by 1891. We cannot ignore the case of Jim Jones of Jonestown, a minister of the Disciples of Christ, with his crazy ideology and shades of theology. He eventually led to the mass suicide of over 900 members of his congregation. Vernon Howell, popularly known as David Koresh, who unlike Jones who claimed to be God, claimed to be a reincarnation of Jesus in sinful form, was well versed in quoting the bible which he used to mesmerize his congregation.
The truth is that talks and worries about the end of time is a fruitless venture unless it edifies the soul. This means that the study should draw people closer to God rather than repel them from him. It must not lead to self-righteousness where some people wish that others perish or are damned. Furthermore, it must not lead to error of faith. Therefore it requires that the private revelation must be submitted to the scrutiny and authority of the Church official if it is to be accepted for official belief. The point here is that while it is important to keep in mind the shortness of time as mortal beings on a pilgrimage of life, concentrating on the thoughts of the end is futile.
The right attitude of Christians in this matter is thus clearly stated by Jesus who says do not worry about the hour or time the son of man will come, as that is left to the Father alone to know; not even the angels. Following in the same vein, Peter urges Christians to live righteously (2 Peter 3:11) while awaiting the end times with joy not fear. (2 Peter 3:12-13) He says “dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him.” (2 Peter 3:14) He goes on to warn that “since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position.
Definitely, going by the signs revealed in the scriptures, we are in perilous times. There are wars everywhere, immorality at a high scale even in the sacred places, earthquakes, terrorism, false prophets on the rise, In 2 Timothy 4:3-4, Paul says, "For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths" There is apostasy at a high level where more church leaders leave orthodoxy, mainline denominations leaving the historic Christian faith. We see Christians questioning the deity of Christ, questioning the meaning of the crucifixion. We see Christians questioning the reality of hell and the eternal judgment. We see Christian worship substituted for spiritual jamboree and Christian homily substituted for motivational speech. We see Churches speaking of prosperity rather than preaching repentance and salvation that follows from there. We see Christians who love the victory of Easter resurrection but abhor the Good Friday suffering and pain. Indeed, we are in perilous times.
In all of these, our concern is simple. John 3:16 says “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. Jesus is our saviour, the Way that leads to the truth which gives eternal life. We overcome the fear of the unknown by finding the peace which he alone can give; it is the peace of salvation. We are called to be faithfully at work rather than sit down counting the time. Those whom the master meets at their work, those who are busy at good works will live and reign with Christ forever,. Evil people will be damned forever with reprieve.
Monday, August 1, 2011
The HIV/AIDS Pandemic: A Case For Pastoral Care For The Sick
Rev. Fr. Francis Ikhianosime
See Aids above all as only one of the symptoms of a gravely sick society: as a challenge to radical conversion, to a whole-person approach to healing, and to a compassionate relationship with the sick and those at risk. All this must, however be viewed in the larger context of other threats to human health.
-Bernard Haring
That HIV/AIDS is no less than a global health disaster is a fact that is no longer in question. The challenges that HIV and AIDS have left in many circles are those that can no longer be left to silence. The threat of AIDS is already indicative of an unhealthy society. The sufferers of AIDS apart from the trauma of having an incurable illness, society's approach to these people have remained a question begging a redress. Society has sometimes unfairly stigmatized these people and the church where they are supposed to take solace has not adequately woken up to her responsibility to the sick. This leaves us with numerous challenges: the community challenge, the medical challenge, challenge for the family, pastoral challenges and the like. Our concern in this work is to outline the pastoral obligations HIV/AIDS pose for the Church. Thus, considered in the entire frame, pastoral care demands an approach to radical conversion of a sick-society, an approach to healing and to a compassionate relationship to victims of such.
The healing of the sick was an essential part of Jesus' ministry. In fact, it could be said that Jesus' ministry was purely to the sick. In healing the blind, the lame and even Jesus' teaching of the scriptures was curing the sickness of the mind. Therefore, the Church's apostolate apart from her evangelizing obligation, the care for the sick constitutes an essential part of her ministry. That the care for the sick is essential to the Church's evangelizing missions is evident in the sacraments. Anointing of the sick and what is known as viaticum, were the two dimensions this mission was directed towards.
The pastoral care for the sick in earliest times was circumscribed to viaticum, that is, the administration of the Sacrament of Holy Eucharist to those who are about to die. Later development in this apostolate saw that not only those who are about to die need help alone but also generally the sick. This saw the development and renaming of this sacrament to Anointing of the sick, thereby, withdrawing it from the one-ended dimension of preparation for death. Anointing of the sick thus, came to accommodate prayers and anointing of the infirm and aged, to remit sin and to make known the prayerful solicitude of the entire Church of those beset by illness or advanced age. This sacrament which generally covers the umbrella of anointing of the sick is what pastoral care of the sick attends to now.
Pastoral care thus now accommodate all kinds of care proper to the sick, since sickness is not only limited to the bedridden alone. It is therefore the obligation of pastoral care to identify all those who are infirm within the community and first by way of counseling make them see their condition not as an isolated one which is merely by a fault of theirs but also as a way of showing the healing power of God and His grace which is still active in humanity. It also now accommodates the practical challenges of love, compassion and care which were part of Jesus' approach to the sick. In pastoral care to the sick, Jesus elicited faith on the part of the infirmed and by that wrought miracle. Thus, pastoral care quarters also the task of eliciting faith and dispersing fear on the part of the sick, in this case, those with HIV/AIDS which is merely by a fault of theirs but also as a way of showing the healing power of God and His grace which is still active in humanity. It also now accommodates the practical challenges of love, compassion and care which were part of Jesus' approach to the sick. In pastoral care to the sick, Jesus elicited faith on the part of the infirmed and by that wrought miracle. Thus, pastoral care quarters also the task of eliciting faith and dispersing fear on the part of the sick, in this case, those with HIV/AIDS
In identifying the sick in the community, our attention should turn first to HIV/AIDS which is a ravaging pandemic and see how those who are infested either by ignorance or by a fault of theirs are made to see their condition as a call to a greater Christian maturity. The approach of pastoral care which is not an obligation for the clergy only but on all Christians within the body of Christ should not be an attitude to judge. The warning of Jesus is imperative here: “Judge not, that you may not be judged” (Mt 7:1). Judgment gives an impression of superiority to the judged. To judge those who have HIV/AIDS is to give a fancy that we are either of a better moral attitude or probably enjoy more of God's grace. To judge in this or like manner is to invariably make us vulnerable to judgment. Let us speak a little more frankly, are we immune from those unhealthy attitudes which spread the unhealthiness and increase the risks inherent in unhealthy relationships? Do you think that those Galileans whose blood Pilate had mingled with their sacrifices, or those eighteen whom the tower of Siloam fell on and slew them, were worse sinners in Jerusalem? Unless you repent you shall likewise perish (Cf. Lk13:1-5).
With their sacrifices, or those eighteen whom the tower of Siloam fell on and slew them, were worse sinners in Jerusalem? Unless you repent you shall likewise perish (Cf. Lk13:1-5).
Pastoral care demands a response of compassion on all those who are sick. Being compassionate was an essential characteristic of Jesus' approach to the sick. Jesus in fact says: “Be compassionate as your heavenly Father is compassionate”. Being compassionate entails a respectful understanding of the situation and condition of the individual and even a patient dialogue in such a way that can awaken the inner resources for a healthy and healing relationship. Since the cause of the sickly condition may have been as a result of unhealthy relationship, there is the high propensity for the sick individual to develop a closed-up attitude to relationships and only a healthy relationship could make any medication whatsoever efficacious.
It is equally a bounden duty on pastoral care to see that people living with HIV/AIDS (PLWHA) are integrated into parish activities to give them a sense of belongingness. This is what Non Governmental Organizations (NGO) do in what they call, 'support groups'. The Church could invariably identify and make relevant the contributions of PLWHA meaningful within the community and make them know that, HIV/AIDS is not a death sentence but a call to be more vigilant with the conditions of one's health. A sense of belongingness of this sort would help redress the problem of stigmatization which is commonly associated with HIV/AIDS.
Conditions of one's health. A sense of belongingness of this sort would help redress the problem of stigmatization which is commonly associated with HIV/AIDS.
The care of the sick with HIV/AIDS should similarly provoke a more active sex education programme in parish catechetical programmes. Pastors should know that a proper understanding of sex and sexuality is not the task of parents and school teachers only but also a pastoral imperative. They should evolve programmes especially among youths that would give allowance to the reordering of the active sexual instincts and the language communicated by sex. Any encounter between people of the same or different sex is communication. The sexual encounter is language: either truthful or deceptive. In casual sexual-genital activity, the user tries to speak the language of love while lying to him or herself, and to others. He uses language of belonging and of fidelity without having any such thing in mind…. Those who have not learned to bring their sexual drives under control run the immediate danger of becoming compulsive users, consumers, in the field of sexual activity. (Bernard Haring, “A call to radical conversion” in Vicky Cosstick, (ed) AIDS, Meeting the Community Challenge, St. Paul's publication, 1987).
Pastoral care does not mean an emphasis of an AIDS ministry but a call for an organized lay ministry to the sick. In our society, once a person declares his status as HIV positive, there is often a discriminatory reaction and response to such people but if a lay ministry to the sick is in place, they can both help in the form of counseling and similarly help those who have relapsed in the faith as a result of their health conditions. This ministry should be taken with much sensitivity, compassion and maturity. The body of Christ is almost incomprehensible and new gifts and new ministries evolve with new circumstances and conditions. Once a ministry of this sort is done, there can be more healing for the body of Christ; the Church and equally too, this would help society's response to PLWHA shift from bigotry to open-mindedness, from inequality to equality, from prejudice to fairness and also from bias to compassion.
is often a discriminatory reaction and response to such people but if a lay ministry to the sick is in place, they can both help in the form of counseling and similarly help those who have relapsed in the faith as a result of their health conditions. This ministry should be taken with much sensitivity, compassion and maturity. The body of Christ is almost incomprehensible and new gifts and new ministries evolve with new circumstances and conditions. Once a ministry of this sort is done, there can be more healing for the body of Christ; the Church and equally too, this would help society's response to PLWHA shift from bigotry to open-mindedness, from inequality to equality, from prejudice to fairness and also from bias to compassion.
The ministry to the sick should be reevaluated in the light of failing health conditions society is suffering. The Church must continually remain a salt to the earth and a light to the world. And so, if society fails to appreciate the sick and care for them, the Church cannot and should not fail in this responsibility. This is the new imperative that HIV/AIDS open up for pastoral care to the sick. This debt is not one that pastors owe alone but by all members of the body of Christ. For the rule of judgment remains static: when I was sick did you visit and care for me…? This duty must open its frontiers not only to those within the parish but also to those in areas where HIV/AIDS is more prevalent and vulnerable: to the prisons, the hospitals and rural communities.
See Aids above all as only one of the symptoms of a gravely sick society: as a challenge to radical conversion, to a whole-person approach to healing, and to a compassionate relationship with the sick and those at risk. All this must, however be viewed in the larger context of other threats to human health.
-Bernard Haring
That HIV/AIDS is no less than a global health disaster is a fact that is no longer in question. The challenges that HIV and AIDS have left in many circles are those that can no longer be left to silence. The threat of AIDS is already indicative of an unhealthy society. The sufferers of AIDS apart from the trauma of having an incurable illness, society's approach to these people have remained a question begging a redress. Society has sometimes unfairly stigmatized these people and the church where they are supposed to take solace has not adequately woken up to her responsibility to the sick. This leaves us with numerous challenges: the community challenge, the medical challenge, challenge for the family, pastoral challenges and the like. Our concern in this work is to outline the pastoral obligations HIV/AIDS pose for the Church. Thus, considered in the entire frame, pastoral care demands an approach to radical conversion of a sick-society, an approach to healing and to a compassionate relationship to victims of such.
The healing of the sick was an essential part of Jesus' ministry. In fact, it could be said that Jesus' ministry was purely to the sick. In healing the blind, the lame and even Jesus' teaching of the scriptures was curing the sickness of the mind. Therefore, the Church's apostolate apart from her evangelizing obligation, the care for the sick constitutes an essential part of her ministry. That the care for the sick is essential to the Church's evangelizing missions is evident in the sacraments. Anointing of the sick and what is known as viaticum, were the two dimensions this mission was directed towards.
The pastoral care for the sick in earliest times was circumscribed to viaticum, that is, the administration of the Sacrament of Holy Eucharist to those who are about to die. Later development in this apostolate saw that not only those who are about to die need help alone but also generally the sick. This saw the development and renaming of this sacrament to Anointing of the sick, thereby, withdrawing it from the one-ended dimension of preparation for death. Anointing of the sick thus, came to accommodate prayers and anointing of the infirm and aged, to remit sin and to make known the prayerful solicitude of the entire Church of those beset by illness or advanced age. This sacrament which generally covers the umbrella of anointing of the sick is what pastoral care of the sick attends to now.
Pastoral care thus now accommodate all kinds of care proper to the sick, since sickness is not only limited to the bedridden alone. It is therefore the obligation of pastoral care to identify all those who are infirm within the community and first by way of counseling make them see their condition not as an isolated one which is merely by a fault of theirs but also as a way of showing the healing power of God and His grace which is still active in humanity. It also now accommodates the practical challenges of love, compassion and care which were part of Jesus' approach to the sick. In pastoral care to the sick, Jesus elicited faith on the part of the infirmed and by that wrought miracle. Thus, pastoral care quarters also the task of eliciting faith and dispersing fear on the part of the sick, in this case, those with HIV/AIDS which is merely by a fault of theirs but also as a way of showing the healing power of God and His grace which is still active in humanity. It also now accommodates the practical challenges of love, compassion and care which were part of Jesus' approach to the sick. In pastoral care to the sick, Jesus elicited faith on the part of the infirmed and by that wrought miracle. Thus, pastoral care quarters also the task of eliciting faith and dispersing fear on the part of the sick, in this case, those with HIV/AIDS
In identifying the sick in the community, our attention should turn first to HIV/AIDS which is a ravaging pandemic and see how those who are infested either by ignorance or by a fault of theirs are made to see their condition as a call to a greater Christian maturity. The approach of pastoral care which is not an obligation for the clergy only but on all Christians within the body of Christ should not be an attitude to judge. The warning of Jesus is imperative here: “Judge not, that you may not be judged” (Mt 7:1). Judgment gives an impression of superiority to the judged. To judge those who have HIV/AIDS is to give a fancy that we are either of a better moral attitude or probably enjoy more of God's grace. To judge in this or like manner is to invariably make us vulnerable to judgment. Let us speak a little more frankly, are we immune from those unhealthy attitudes which spread the unhealthiness and increase the risks inherent in unhealthy relationships? Do you think that those Galileans whose blood Pilate had mingled with their sacrifices, or those eighteen whom the tower of Siloam fell on and slew them, were worse sinners in Jerusalem? Unless you repent you shall likewise perish (Cf. Lk13:1-5).
With their sacrifices, or those eighteen whom the tower of Siloam fell on and slew them, were worse sinners in Jerusalem? Unless you repent you shall likewise perish (Cf. Lk13:1-5).
Pastoral care demands a response of compassion on all those who are sick. Being compassionate was an essential characteristic of Jesus' approach to the sick. Jesus in fact says: “Be compassionate as your heavenly Father is compassionate”. Being compassionate entails a respectful understanding of the situation and condition of the individual and even a patient dialogue in such a way that can awaken the inner resources for a healthy and healing relationship. Since the cause of the sickly condition may have been as a result of unhealthy relationship, there is the high propensity for the sick individual to develop a closed-up attitude to relationships and only a healthy relationship could make any medication whatsoever efficacious.
It is equally a bounden duty on pastoral care to see that people living with HIV/AIDS (PLWHA) are integrated into parish activities to give them a sense of belongingness. This is what Non Governmental Organizations (NGO) do in what they call, 'support groups'. The Church could invariably identify and make relevant the contributions of PLWHA meaningful within the community and make them know that, HIV/AIDS is not a death sentence but a call to be more vigilant with the conditions of one's health. A sense of belongingness of this sort would help redress the problem of stigmatization which is commonly associated with HIV/AIDS.
Conditions of one's health. A sense of belongingness of this sort would help redress the problem of stigmatization which is commonly associated with HIV/AIDS.
The care of the sick with HIV/AIDS should similarly provoke a more active sex education programme in parish catechetical programmes. Pastors should know that a proper understanding of sex and sexuality is not the task of parents and school teachers only but also a pastoral imperative. They should evolve programmes especially among youths that would give allowance to the reordering of the active sexual instincts and the language communicated by sex. Any encounter between people of the same or different sex is communication. The sexual encounter is language: either truthful or deceptive. In casual sexual-genital activity, the user tries to speak the language of love while lying to him or herself, and to others. He uses language of belonging and of fidelity without having any such thing in mind…. Those who have not learned to bring their sexual drives under control run the immediate danger of becoming compulsive users, consumers, in the field of sexual activity. (Bernard Haring, “A call to radical conversion” in Vicky Cosstick, (ed) AIDS, Meeting the Community Challenge, St. Paul's publication, 1987).
Pastoral care does not mean an emphasis of an AIDS ministry but a call for an organized lay ministry to the sick. In our society, once a person declares his status as HIV positive, there is often a discriminatory reaction and response to such people but if a lay ministry to the sick is in place, they can both help in the form of counseling and similarly help those who have relapsed in the faith as a result of their health conditions. This ministry should be taken with much sensitivity, compassion and maturity. The body of Christ is almost incomprehensible and new gifts and new ministries evolve with new circumstances and conditions. Once a ministry of this sort is done, there can be more healing for the body of Christ; the Church and equally too, this would help society's response to PLWHA shift from bigotry to open-mindedness, from inequality to equality, from prejudice to fairness and also from bias to compassion.
is often a discriminatory reaction and response to such people but if a lay ministry to the sick is in place, they can both help in the form of counseling and similarly help those who have relapsed in the faith as a result of their health conditions. This ministry should be taken with much sensitivity, compassion and maturity. The body of Christ is almost incomprehensible and new gifts and new ministries evolve with new circumstances and conditions. Once a ministry of this sort is done, there can be more healing for the body of Christ; the Church and equally too, this would help society's response to PLWHA shift from bigotry to open-mindedness, from inequality to equality, from prejudice to fairness and also from bias to compassion.
The ministry to the sick should be reevaluated in the light of failing health conditions society is suffering. The Church must continually remain a salt to the earth and a light to the world. And so, if society fails to appreciate the sick and care for them, the Church cannot and should not fail in this responsibility. This is the new imperative that HIV/AIDS open up for pastoral care to the sick. This debt is not one that pastors owe alone but by all members of the body of Christ. For the rule of judgment remains static: when I was sick did you visit and care for me…? This duty must open its frontiers not only to those within the parish but also to those in areas where HIV/AIDS is more prevalent and vulnerable: to the prisons, the hospitals and rural communities.
Beyond May 29 Inauguration
Rev. Fr. Leonard O. Anetekhai
It is often said, that the way you dress is the way you are going to be addressed. A public figure cannot be addressed as a gentleman or woman, when he/she dresses like a hooligan. It is the morning that shows the day. Politicians, who were voted for less than a month, are now with all vigour fighting over who leads the National Assembly, who among their cohort will get a ministerial seat. These men, politicians they call themselves, whether in America or Europe are all the same, master deceivers. They deceive us and makes us see what they want us to see, so one does not need a microscope to see these manifestations in the events around the country which demonstrate the truth of this assertion.
Though in my last month's publication on “Jonathan's victory: A scary movie”, I did congratulate the President elect, but this does not mean that the truth should be compromised. It is believed by some Nigerians that Goodluck Jonathan has promised to secure Nigerians through the provision of basic amenities and make security his priority, but the real Jonathan they say will spare no life in achieving his personal ambition to reaching his good. How true? Time will tell.
Statistically, Nigeria has the second highest poverty rate in the world, the highest global incidence of diseases such as polio, the second highest road accident rate in the world, the second lowest life expectancy in the world and without mincing words, tops the list as the most corrupt country in the world. These are harsh statistics which are indicative of Nigeria's steep decline into a failed state and underscores the urgency and importance of a new deal from President Goodluck Jonathan in addressing these issues.
Why we cannot begin to point accusing fingers, let us look beyond May 29 to see if the eight Millennium Development Goals: eradicating extreme poverty and hunger; achieving universal primary education; promoting gender equality and women empowerment; reducing child mortality; improving maternal health; combating HIV/AIDS, malaria and other diseases; ensuring environmental sustainability; and developing a global partnership for development which the International world has tasked him to pursue will be a reality and lead us to become a nation to be reckoned with in 2020.
Mr. President must thus vindicate the hope entrusted in him by being a transformational leader that works very hard to change the unsettling realities of a nation that has increasingly become a failed state and tops all indices of bad governance ranging from a total absence of pipe borne water, bad roads, electricity, dysfunctional schools, hospitals and mass unemployment. Looking beyond Goodluck Jonathan's inauguration, Nigerians will want to see some functioning sector in the country addressed properly:
EDUCATION: Our educational sector leaves little or nothing to be desired anymore. The picture is so miserable and appalling that space would not allow us to address it with all clarity. First on our list of educational woes is the complete deficiency of concrete educational policies and structure. Educational policies are changed by every new administration and even within an administration; it has been known to have been changed time after time. This has led to the policies been ineffective and unproductive thus negating any usefulness the policies may have served. In addition to this, the widespread of malpractice in every level of our educational ladder, has led to the birth of 'half baked' graduates. There is an increase in the list of primary and secondary schools and majority of them are below minimum standards. Our existing universities are understaffed, inadequately funded and over populated. Strikes and the yearning for good pay by lecturers are commonplace, they often disrupt the academic calendar. It is an undeniable fact that the depth of a nation's development is dependent on the amount of its educated masses. Thus with these and in addition to the absence of long term educational policies, this administration has a lot of work to do.
SECURITY: Nigeria is experiencing the worst security crisis in her entire history which has amongst so many other challenges, recently progressed to include bombings. The Protection of life and property is the most fundamental constitutional responsibility of governments anywhere in the world. President Goodluck Jonathan must give security the priority it deserves so that social order can be restored across the nation. A practical first step to reforming the Nigerian police is accountability. The Nigerian police has practically collapsed due to corruption, and lack of accountability. Reforming the police, with all strict measures must thus begin by introducing accountability in the police.
The Police force should also be re-organised and properly equipped with vehicles, mobile communication gadgets and given specific standard of crime control within their jurisdictions. Any police officer, be they commissioners or zonal commanders that fall short of the stated standard in their respective jurisdictions, should be removed and possibly demoted. This will definitely impact discipline and determination to combat and thus drastically reduce crime.
UNEMPLOYMENT: The army of millions of unemployed youths without any means of income is a time bomb whose explosion will leave no one spared. Massive infrastructural development and other public works programme that will repair and build new roads, hospitals, schools, water generation and distribution schemes etc, will significantly create jobs. The president should also consider creating a committee on direct labour that will register unemployed youths in every state who should be used at lower costs to carry-out public works on a recurrent basis.
CORRUPTION: Socially, we have also experienced hiccups in our journey since independence. Corruption has eaten deeply into the fabrics of our national growth. “Kickbacks” are daily routine in the civil service. The news everyday is incomplete without stories of politicians being declared wanted or arrested for misappropriation of public funds,
Ethnic clashes, religious violence are part of the framework of day to day living, irregular power supply is as acceptable as sleeping at night while countless efforts and massive funds have been allocated for the revamping of the power sector all to no avail.
Nothing has devastated the nation as much as corruption. It has single handedly destroyed every national institution and brought the nation to her knees. In spite of the colossal destruction corruption has wrought on the nation, there has been no genuine and effective strategy to decisively combat it. There is a general consent that the war on corruption is largely a deception. President Goodluck Jonathan must demonstrate a determination to combat corruption by sponsoring a bill to create time limited special criminal courts or tribunals to adjudicate and dispense with corruption cases within given period of time with stiffer sentences including capital punishment.
Mr. President, if these are put in place, by re-inventing honesty, industry, trustworthiness, religious tolerance, love for one another, respect for authority and national institutions, discipline, creativity, innovation, personal responsibility and accountability and finally the rule of law in the nation by your administration, Nigeria can once again, begin to be a respected and contributing member of the world's developed nations and thus, eventually and truly assume her age-old role of the “Giant of Africa!” To get Nigeria out of this rot and decadence and turn things around for the better and greater good of all lies in the way we make our bed.
It is often said, that the way you dress is the way you are going to be addressed. A public figure cannot be addressed as a gentleman or woman, when he/she dresses like a hooligan. It is the morning that shows the day. Politicians, who were voted for less than a month, are now with all vigour fighting over who leads the National Assembly, who among their cohort will get a ministerial seat. These men, politicians they call themselves, whether in America or Europe are all the same, master deceivers. They deceive us and makes us see what they want us to see, so one does not need a microscope to see these manifestations in the events around the country which demonstrate the truth of this assertion.
Though in my last month's publication on “Jonathan's victory: A scary movie”, I did congratulate the President elect, but this does not mean that the truth should be compromised. It is believed by some Nigerians that Goodluck Jonathan has promised to secure Nigerians through the provision of basic amenities and make security his priority, but the real Jonathan they say will spare no life in achieving his personal ambition to reaching his good. How true? Time will tell.
Statistically, Nigeria has the second highest poverty rate in the world, the highest global incidence of diseases such as polio, the second highest road accident rate in the world, the second lowest life expectancy in the world and without mincing words, tops the list as the most corrupt country in the world. These are harsh statistics which are indicative of Nigeria's steep decline into a failed state and underscores the urgency and importance of a new deal from President Goodluck Jonathan in addressing these issues.
Why we cannot begin to point accusing fingers, let us look beyond May 29 to see if the eight Millennium Development Goals: eradicating extreme poverty and hunger; achieving universal primary education; promoting gender equality and women empowerment; reducing child mortality; improving maternal health; combating HIV/AIDS, malaria and other diseases; ensuring environmental sustainability; and developing a global partnership for development which the International world has tasked him to pursue will be a reality and lead us to become a nation to be reckoned with in 2020.
Mr. President must thus vindicate the hope entrusted in him by being a transformational leader that works very hard to change the unsettling realities of a nation that has increasingly become a failed state and tops all indices of bad governance ranging from a total absence of pipe borne water, bad roads, electricity, dysfunctional schools, hospitals and mass unemployment. Looking beyond Goodluck Jonathan's inauguration, Nigerians will want to see some functioning sector in the country addressed properly:
EDUCATION: Our educational sector leaves little or nothing to be desired anymore. The picture is so miserable and appalling that space would not allow us to address it with all clarity. First on our list of educational woes is the complete deficiency of concrete educational policies and structure. Educational policies are changed by every new administration and even within an administration; it has been known to have been changed time after time. This has led to the policies been ineffective and unproductive thus negating any usefulness the policies may have served. In addition to this, the widespread of malpractice in every level of our educational ladder, has led to the birth of 'half baked' graduates. There is an increase in the list of primary and secondary schools and majority of them are below minimum standards. Our existing universities are understaffed, inadequately funded and over populated. Strikes and the yearning for good pay by lecturers are commonplace, they often disrupt the academic calendar. It is an undeniable fact that the depth of a nation's development is dependent on the amount of its educated masses. Thus with these and in addition to the absence of long term educational policies, this administration has a lot of work to do.
SECURITY: Nigeria is experiencing the worst security crisis in her entire history which has amongst so many other challenges, recently progressed to include bombings. The Protection of life and property is the most fundamental constitutional responsibility of governments anywhere in the world. President Goodluck Jonathan must give security the priority it deserves so that social order can be restored across the nation. A practical first step to reforming the Nigerian police is accountability. The Nigerian police has practically collapsed due to corruption, and lack of accountability. Reforming the police, with all strict measures must thus begin by introducing accountability in the police.
The Police force should also be re-organised and properly equipped with vehicles, mobile communication gadgets and given specific standard of crime control within their jurisdictions. Any police officer, be they commissioners or zonal commanders that fall short of the stated standard in their respective jurisdictions, should be removed and possibly demoted. This will definitely impact discipline and determination to combat and thus drastically reduce crime.
UNEMPLOYMENT: The army of millions of unemployed youths without any means of income is a time bomb whose explosion will leave no one spared. Massive infrastructural development and other public works programme that will repair and build new roads, hospitals, schools, water generation and distribution schemes etc, will significantly create jobs. The president should also consider creating a committee on direct labour that will register unemployed youths in every state who should be used at lower costs to carry-out public works on a recurrent basis.
CORRUPTION: Socially, we have also experienced hiccups in our journey since independence. Corruption has eaten deeply into the fabrics of our national growth. “Kickbacks” are daily routine in the civil service. The news everyday is incomplete without stories of politicians being declared wanted or arrested for misappropriation of public funds,
Ethnic clashes, religious violence are part of the framework of day to day living, irregular power supply is as acceptable as sleeping at night while countless efforts and massive funds have been allocated for the revamping of the power sector all to no avail.
Nothing has devastated the nation as much as corruption. It has single handedly destroyed every national institution and brought the nation to her knees. In spite of the colossal destruction corruption has wrought on the nation, there has been no genuine and effective strategy to decisively combat it. There is a general consent that the war on corruption is largely a deception. President Goodluck Jonathan must demonstrate a determination to combat corruption by sponsoring a bill to create time limited special criminal courts or tribunals to adjudicate and dispense with corruption cases within given period of time with stiffer sentences including capital punishment.
Mr. President, if these are put in place, by re-inventing honesty, industry, trustworthiness, religious tolerance, love for one another, respect for authority and national institutions, discipline, creativity, innovation, personal responsibility and accountability and finally the rule of law in the nation by your administration, Nigeria can once again, begin to be a respected and contributing member of the world's developed nations and thus, eventually and truly assume her age-old role of the “Giant of Africa!” To get Nigeria out of this rot and decadence and turn things around for the better and greater good of all lies in the way we make our bed.
Why Do We Use Incense For Prayers And Worship?
Rev. Fr. Stan-William Ede
The burning and offering of incense in the Catholic Church during liturgical celebrations and other prayers, have, like many other Catholic beliefs and practices, elicited many questions seeking clarification and understanding. As much as we have tried to show even from the Bible the authority of the Church to teach and show the faithful the way to God, many people still insist on getting the biblical basis of the use of incense in the Catholic Church, and by Catholic members for prayers in their homes and Basic Christian Communities.
Regarding the question of the significance of incense and its Scriptural support, it is not far-fetched in any way. God himself commanded the making and burning of incense as a holy offering fitting for His service in Exodus 30:34-37: “The Lord said to Moses: Take sweet spices, stacte and onycha, and galbanum, sweet spices with pure frankincense (an equal part of each), and make an incense blended as by the perfumer, seasoned with salt, pure and holy; and you shall beat some of it into powder, and put part of it before the covenant in the house of worship where I shall meet with you … it shall be regarded as holy to the Lord.”
The above instruction on the composition of incense and its status before God is a follow-up of the command earlier given by God that the incense is a fragrant offering which should be offered not only during the days of Moses and Aaron, but throughout their generations and beyond.
The Sanctuary of God's presence which had the mercy seat that is over the Ark of the Covenant, was where God met regularly with Moses and the chosen people of Israel. In addition to the content of the Sanctuary, the Lord commanded the making of an altar on which to offer incense (Ex. 30:1). Then He instructed that; “Aaron (and in fact, the priests) shall offer fragrant incense on it every morning and evening as a regular incense offering before the Lord throughout their generations” (Ex. 30:7-9), and all the people must know that this offering of incense is most holy to the Lord (cf. Ex. 30:10). It is also greatly beneficial and enriching to the people because the Lord said: “I am going to come to you in a dense cloud” (cf. Ex. 19:9), and the cloud of incense that usually covers the sanctuary rises up to the pleasure of God, and therefore becomes a veritable offering for atonement (cf. Lev. 16:12-13), a rich fundamental aid for prayer (cf. Ps. 141:2), protection against dangers and deliverance from the power of evil (cf. Tobit 8:1-3), and fruitful petition (Rev. 8:3-4).
The world is full of sin and wickedness, and the people of this world are very easily given to their weak human nature, thus separating themselves from God's love and mercy. But God who is all merciful welcomes the penitent when he makes the ritual of atonement and actuates the Sacrament of Reconciliation. As part of the rites of atonement, “crushed sweet incense is to be put into a censer full of coals of fire, and offered to the Lord so that the cloud of the fragrant (sweet-smelling) incense may cover the Sanctuary of God, and rise up to God (Lev. 16:12,13), for the fragrant smoke of incense along with the genuine intention of the people is pleasing to the Lord (cf. Ex. 30:37).
The chosen people of God in the Old Testament got so used to God's abiding presence in the offering of incense and a greater efficacy of their prayers when they are said along with the burning of incense, that the Psalmist had to declare with heartfelt surety: “I call upon you O Lord, come quickly to help me; Let my prayer rise like incense before you, and the lifting of my hands as an evening sacrifice” (Ps. 141:2). It is pertinent to note that during the rites of evening sacrifice or oblation also mentioned here, the burning and offering of incense was a major activity.
To demonstrate how pleasing the offering of incense is to God, and how speedily God comes to the rescue and aid of his people when they offer incense, let us turn to the blessings of Zechariah and Elizabeth who gave birth to John the Baptist, who in turn, became the forerunner of the Messiah, the Redeemer of the World and giver of life to us all (cf. Lk. 1:5-24, 39-44, 57-80; 3:1-18; Matt. 3:1-17; Mk. 1:2-11).
Zechariah and Elizabeth who were both far advanced in years had no child, for which reason people called Elizabeth barren. When all hope had been lost as a result of old age, God's favour came upon them when Zechariah was serving as a priest and was in the Sanctuary of the Lord, offering incense (Lk. 1:5-10). As Zechariah graciously offered the incense, angel of the Lord appeared to him to give him the news of the approaching morn, first with the news of the conception and birth of John the Baptist to Zechariah and Elizabeth (Lk. 1:11-15), and then the news that John the Baptist would prepare a people fitting for the Lord at his coming (cf. Lk. 1:16-17).
Indeed, all that was told Zechariah when he was offering incense to the Lord, came to fulfillment, for the glory of the Lord has been revealed (cf. Is. 40:5) by Christ his Son, whose way was prepared by John the Baptist through his ministry and proclamation (cf. Is. 40:3-5; Mk. 1:3-8).
Significantly too, even in heaven, the angels and saints are continually dedicated to the offering of incense for the worship of the Mighty One who is seated on the throne. This was especially revealed by Jesus Christ to John in the Book of Revelations. In describing his experience, John said: “Then I saw in the right hand of the One seated on the throne a scroll written on the inside and on the back, sealed with seven seals” (Rev. 5:1); “When the Lamb had taken the scroll, the four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of all the saints” (Rev. 5:8). Let us note firmly that the bowls full of incense constitute the prayers of all the saints, and by extension, the people of God on earth.
Again, it was revealed and declared to John that: “Another angel with a golden censer came and stood at the altar; he was given a great quantity of incense to offer with the prayers of all the saints on the golden altar that is before the throne. And the smoke of the incense, with the prayers of all the saints, rose before God from the hand of the angel” (Rev. 8:3-4).
Now, it is my turn to ask: Who can question or stand against God's desires? Who can doubt the truth of what God has revealed? Who indeed, can refuse to obey and practice God's commands? Such persons who turn their faces or hearts away from the truths of Scripture and the Church's teaching authority are rightly described by St. Paul as those who are perishing because they do not understand the language and message of the cross (cf. 1 Cor. 1:18) which the Bible translates for our assimilation and response. But for those who are being saved by believing and practicing the truth, the power of God will always be upon them to protect, strengthen and uphold them.
The burning and offering of incense in the Catholic Church during liturgical celebrations and other prayers, have, like many other Catholic beliefs and practices, elicited many questions seeking clarification and understanding. As much as we have tried to show even from the Bible the authority of the Church to teach and show the faithful the way to God, many people still insist on getting the biblical basis of the use of incense in the Catholic Church, and by Catholic members for prayers in their homes and Basic Christian Communities.
Regarding the question of the significance of incense and its Scriptural support, it is not far-fetched in any way. God himself commanded the making and burning of incense as a holy offering fitting for His service in Exodus 30:34-37: “The Lord said to Moses: Take sweet spices, stacte and onycha, and galbanum, sweet spices with pure frankincense (an equal part of each), and make an incense blended as by the perfumer, seasoned with salt, pure and holy; and you shall beat some of it into powder, and put part of it before the covenant in the house of worship where I shall meet with you … it shall be regarded as holy to the Lord.”
The above instruction on the composition of incense and its status before God is a follow-up of the command earlier given by God that the incense is a fragrant offering which should be offered not only during the days of Moses and Aaron, but throughout their generations and beyond.
The Sanctuary of God's presence which had the mercy seat that is over the Ark of the Covenant, was where God met regularly with Moses and the chosen people of Israel. In addition to the content of the Sanctuary, the Lord commanded the making of an altar on which to offer incense (Ex. 30:1). Then He instructed that; “Aaron (and in fact, the priests) shall offer fragrant incense on it every morning and evening as a regular incense offering before the Lord throughout their generations” (Ex. 30:7-9), and all the people must know that this offering of incense is most holy to the Lord (cf. Ex. 30:10). It is also greatly beneficial and enriching to the people because the Lord said: “I am going to come to you in a dense cloud” (cf. Ex. 19:9), and the cloud of incense that usually covers the sanctuary rises up to the pleasure of God, and therefore becomes a veritable offering for atonement (cf. Lev. 16:12-13), a rich fundamental aid for prayer (cf. Ps. 141:2), protection against dangers and deliverance from the power of evil (cf. Tobit 8:1-3), and fruitful petition (Rev. 8:3-4).
The world is full of sin and wickedness, and the people of this world are very easily given to their weak human nature, thus separating themselves from God's love and mercy. But God who is all merciful welcomes the penitent when he makes the ritual of atonement and actuates the Sacrament of Reconciliation. As part of the rites of atonement, “crushed sweet incense is to be put into a censer full of coals of fire, and offered to the Lord so that the cloud of the fragrant (sweet-smelling) incense may cover the Sanctuary of God, and rise up to God (Lev. 16:12,13), for the fragrant smoke of incense along with the genuine intention of the people is pleasing to the Lord (cf. Ex. 30:37).
The chosen people of God in the Old Testament got so used to God's abiding presence in the offering of incense and a greater efficacy of their prayers when they are said along with the burning of incense, that the Psalmist had to declare with heartfelt surety: “I call upon you O Lord, come quickly to help me; Let my prayer rise like incense before you, and the lifting of my hands as an evening sacrifice” (Ps. 141:2). It is pertinent to note that during the rites of evening sacrifice or oblation also mentioned here, the burning and offering of incense was a major activity.
To demonstrate how pleasing the offering of incense is to God, and how speedily God comes to the rescue and aid of his people when they offer incense, let us turn to the blessings of Zechariah and Elizabeth who gave birth to John the Baptist, who in turn, became the forerunner of the Messiah, the Redeemer of the World and giver of life to us all (cf. Lk. 1:5-24, 39-44, 57-80; 3:1-18; Matt. 3:1-17; Mk. 1:2-11).
Zechariah and Elizabeth who were both far advanced in years had no child, for which reason people called Elizabeth barren. When all hope had been lost as a result of old age, God's favour came upon them when Zechariah was serving as a priest and was in the Sanctuary of the Lord, offering incense (Lk. 1:5-10). As Zechariah graciously offered the incense, angel of the Lord appeared to him to give him the news of the approaching morn, first with the news of the conception and birth of John the Baptist to Zechariah and Elizabeth (Lk. 1:11-15), and then the news that John the Baptist would prepare a people fitting for the Lord at his coming (cf. Lk. 1:16-17).
Indeed, all that was told Zechariah when he was offering incense to the Lord, came to fulfillment, for the glory of the Lord has been revealed (cf. Is. 40:5) by Christ his Son, whose way was prepared by John the Baptist through his ministry and proclamation (cf. Is. 40:3-5; Mk. 1:3-8).
Significantly too, even in heaven, the angels and saints are continually dedicated to the offering of incense for the worship of the Mighty One who is seated on the throne. This was especially revealed by Jesus Christ to John in the Book of Revelations. In describing his experience, John said: “Then I saw in the right hand of the One seated on the throne a scroll written on the inside and on the back, sealed with seven seals” (Rev. 5:1); “When the Lamb had taken the scroll, the four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of all the saints” (Rev. 5:8). Let us note firmly that the bowls full of incense constitute the prayers of all the saints, and by extension, the people of God on earth.
Again, it was revealed and declared to John that: “Another angel with a golden censer came and stood at the altar; he was given a great quantity of incense to offer with the prayers of all the saints on the golden altar that is before the throne. And the smoke of the incense, with the prayers of all the saints, rose before God from the hand of the angel” (Rev. 8:3-4).
Now, it is my turn to ask: Who can question or stand against God's desires? Who can doubt the truth of what God has revealed? Who indeed, can refuse to obey and practice God's commands? Such persons who turn their faces or hearts away from the truths of Scripture and the Church's teaching authority are rightly described by St. Paul as those who are perishing because they do not understand the language and message of the cross (cf. 1 Cor. 1:18) which the Bible translates for our assimilation and response. But for those who are being saved by believing and practicing the truth, the power of God will always be upon them to protect, strengthen and uphold them.
PRAYER: Understanding The Concept Of Prayer
Rev. Fr. Anselm Jimoh
The topic of prayer is a very wide and interesting one especially in the face of contemporary Christianity where we have all forms and shades of prayer. I intend to carefully, gradually, and steadily guide the reader through an understanding of prayer so that at the end of this series, we may have a better appreciation and attitude towards prayer.
Prayer is an indispensible part of our Christian relationship with God; we cannot do without prayers as Christians. It is a means by which we cement our relationship with God, submit ourselves to the grace of God, and a channel through which God makes His graces available to us.
Traditionally prayer is the raising of our minds and hearts to God. (McBrien, 1994). We do this by thinking of God, adoring and praising Him, thanking and begging Him for blessings for both our bodies and souls. (Penny Catechism, n.142). According to St. Therese of Lisieux, “For me prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and love, embracing both trial and joy.” Prayer is a phenomenon that enables us live out our vital, personal, conscious, and responsible relationship with the One, true and living God. (CCC, n.2558). The Catechism of the Catholic Church further describes prayer as a gift from God that is implanted in our hearts to express the covenant between God; the divine and us, who are human. It is a form of communion between us and God since it enables us come into the presence of God. (CCC, nos. 2558 2565).
These various definitions and descriptions of prayer point out a number of important things about prayer. First of all is the fact that there are possibly four types of prayer; (i) the prayer of adoration, whose immediate purpose is to praise the glory of God. (ii) The prayer of thanksgiving, which gives gratitude to God for His blessings upon us the Eucharist is the perfect prayer of thanksgiving. (iii) The prayer of contrition, which expresses our sorrow for sin, and (iv) the prayer of intercession or petition, which is by far the most popular in the practice of Christianity today. This is asking God for blessings for ourselves and for others.
Another important aspect of prayer noted in the traditional definition of prayer above is that it is the raising up of our minds and hearts to God. It is interesting to note that this does not include the raising of our voices to God. This is a very common sight at prayers today, as we hear Christians howl and shout in the name of prayer. Some call it charismatic, and others call it Pentecostal. To be honest, I see nothing charismatic or Pentecostal about this. It is simply shouting at God, disturbing the peace of others and the environment, and to say the least, it is insultive to the divinity of God. To be charismatic is to exercise an active positive charism attracting to God and attractive to humans, and to be Pentecostal is to allow the Holy Spirit use us to the glory of God. The Holy Spirit will definitely not use us to shout at God or be disrespectful and insensitive to the needs of those around us, whose peace and quiet we corrupt at such shouting frenzies, we call prayer. Shouting at prayer sessions as it is done these days is surely not giving glory to God.
Prayer as the raising up of our minds and hearts to God makes it a communicative act. As a communicative act, it involves some form of language, mostly verbal, but can also be non-verbal. This notwithstanding, it goes beyond language. As a verbal act of communication, it does not depend on the excellence of speech; for the one who stammers and the professor of oral English can both pray perfectly to God given that all other conditions for a perfect prayer are met.
The attitude of rushing and talking non-stop, without punctuations, in the name of praying is surely a wrong attitude. Unfortunately, it is one of the characteristic marks of what many contemporary Christians see as “powerful prayer.” If prayer is directed towards God, our Father Almighty, why should we address Him in that manner! I wonder how many parents will see anything good in their children addressing them as if they (the children) are rap artist, when they come to make request of them. How much more should we then think of that as a proper and respectful way to address God, the Father Almighty!
If prayer is a gift of God that brings us into His presence as the Catechism of the Catholic Church rightly tells us, it is only right and proper that we conduct ourselves becomingly and respectfully in God's presence. While we may give expressions to our emotions when we pray, like Hannah, the mother of Samuel did (1Sam.1:12 16), our emotional expressions should neither be aggressive nor disrespectful. Stamping of our feet, hitting on desks and tables, snapping of fingers, clapping of hands and uttering revengeful statements directed at perceived enemies, which in itself negates the express demand of Jesus Christ that we pray for those who persecute us (Mt.5:44) are negative unacceptable forms of emotional expressions during prayer. Come to think of it, when we address authorities here on earth, like when we are in the presence of the state governor, the local government chairman, the Bishop or even the priest, we conduct ourselves becomingly and tame our emotions so as not to appear disrespectful. Must we then let ourselves lose emotionally in the presence of God?
At this juncture, let us leave further discussion to next edition where we shall look into issues like; can we change the course of events through prayer? Can we alter God's will and receive blessings that otherwise were not ours by praying? Can we put off some evil occurrences by specifically imploring God to save us from them by prayer? These are some burning issues with regard to prayer that demands some attention. Till then, have a happy month!!!
The topic of prayer is a very wide and interesting one especially in the face of contemporary Christianity where we have all forms and shades of prayer. I intend to carefully, gradually, and steadily guide the reader through an understanding of prayer so that at the end of this series, we may have a better appreciation and attitude towards prayer.
Prayer is an indispensible part of our Christian relationship with God; we cannot do without prayers as Christians. It is a means by which we cement our relationship with God, submit ourselves to the grace of God, and a channel through which God makes His graces available to us.
Traditionally prayer is the raising of our minds and hearts to God. (McBrien, 1994). We do this by thinking of God, adoring and praising Him, thanking and begging Him for blessings for both our bodies and souls. (Penny Catechism, n.142). According to St. Therese of Lisieux, “For me prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and love, embracing both trial and joy.” Prayer is a phenomenon that enables us live out our vital, personal, conscious, and responsible relationship with the One, true and living God. (CCC, n.2558). The Catechism of the Catholic Church further describes prayer as a gift from God that is implanted in our hearts to express the covenant between God; the divine and us, who are human. It is a form of communion between us and God since it enables us come into the presence of God. (CCC, nos. 2558 2565).
These various definitions and descriptions of prayer point out a number of important things about prayer. First of all is the fact that there are possibly four types of prayer; (i) the prayer of adoration, whose immediate purpose is to praise the glory of God. (ii) The prayer of thanksgiving, which gives gratitude to God for His blessings upon us the Eucharist is the perfect prayer of thanksgiving. (iii) The prayer of contrition, which expresses our sorrow for sin, and (iv) the prayer of intercession or petition, which is by far the most popular in the practice of Christianity today. This is asking God for blessings for ourselves and for others.
Another important aspect of prayer noted in the traditional definition of prayer above is that it is the raising up of our minds and hearts to God. It is interesting to note that this does not include the raising of our voices to God. This is a very common sight at prayers today, as we hear Christians howl and shout in the name of prayer. Some call it charismatic, and others call it Pentecostal. To be honest, I see nothing charismatic or Pentecostal about this. It is simply shouting at God, disturbing the peace of others and the environment, and to say the least, it is insultive to the divinity of God. To be charismatic is to exercise an active positive charism attracting to God and attractive to humans, and to be Pentecostal is to allow the Holy Spirit use us to the glory of God. The Holy Spirit will definitely not use us to shout at God or be disrespectful and insensitive to the needs of those around us, whose peace and quiet we corrupt at such shouting frenzies, we call prayer. Shouting at prayer sessions as it is done these days is surely not giving glory to God.
Prayer as the raising up of our minds and hearts to God makes it a communicative act. As a communicative act, it involves some form of language, mostly verbal, but can also be non-verbal. This notwithstanding, it goes beyond language. As a verbal act of communication, it does not depend on the excellence of speech; for the one who stammers and the professor of oral English can both pray perfectly to God given that all other conditions for a perfect prayer are met.
The attitude of rushing and talking non-stop, without punctuations, in the name of praying is surely a wrong attitude. Unfortunately, it is one of the characteristic marks of what many contemporary Christians see as “powerful prayer.” If prayer is directed towards God, our Father Almighty, why should we address Him in that manner! I wonder how many parents will see anything good in their children addressing them as if they (the children) are rap artist, when they come to make request of them. How much more should we then think of that as a proper and respectful way to address God, the Father Almighty!
If prayer is a gift of God that brings us into His presence as the Catechism of the Catholic Church rightly tells us, it is only right and proper that we conduct ourselves becomingly and respectfully in God's presence. While we may give expressions to our emotions when we pray, like Hannah, the mother of Samuel did (1Sam.1:12 16), our emotional expressions should neither be aggressive nor disrespectful. Stamping of our feet, hitting on desks and tables, snapping of fingers, clapping of hands and uttering revengeful statements directed at perceived enemies, which in itself negates the express demand of Jesus Christ that we pray for those who persecute us (Mt.5:44) are negative unacceptable forms of emotional expressions during prayer. Come to think of it, when we address authorities here on earth, like when we are in the presence of the state governor, the local government chairman, the Bishop or even the priest, we conduct ourselves becomingly and tame our emotions so as not to appear disrespectful. Must we then let ourselves lose emotionally in the presence of God?
At this juncture, let us leave further discussion to next edition where we shall look into issues like; can we change the course of events through prayer? Can we alter God's will and receive blessings that otherwise were not ours by praying? Can we put off some evil occurrences by specifically imploring God to save us from them by prayer? These are some burning issues with regard to prayer that demands some attention. Till then, have a happy month!!!
The Promise On Which We Must Stand
Most Rev. (Dr) Gabriel G. Dunia
The promise of God once it has been made is as good as its perfect fulfillment. The reason for this is that the promise of God is embedded in God's everlasting fidelity, love and truth. The promise of God is THE AMEN with a difference because as it is being made, its fulfillment is also being simultaneously guaranteed in and through the divine faithfulness, love and truth. In other words, each of all the known promises of God is synonymous with the unfailing, unfading, unchangeable and everlasting amen, certitude, faithfulness, love suretyship and truth of God. We reasoned what we have written as such because all the known promises of God have always been known to be fulfilled without fail all through the ages. Abraham received many of such promises:
Now the Lord said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you and him who curses you I will curse; and by you all the families of the earth shall bless themselves” (Genesis 12:1-3
God never failed Abram in this promise. He brought Abram successfully to the Promised Land and showed it to him and said: “To your descendants I will give this land” (Genesis 12:7). “For all the land which you see I will give to you and to your descendants for ever” (Genesis 13:15). “Fear not, Abram, I am your shield; your reward shall be great” (Genesis 15:1). “Behold, my covenant is with you and you shall be the father of a multitude of nations” (Genesis 17:4). So, Abram was changed to Abraham = the father of a nation to the father of a multitude of nations (Genesis 17:5-8). He [the Lord] is mindful of His covenant forever, of his word that he commanded, for a thousand generations, the covenant which he made with Abraham, his sworn promise to Isaac, which he confirmed to Jacob as a statute, to Israel as an everlasting covenant” (Psalm 105:8-10).
God is first of all the promise; for as he is forever, unchangeable, so is his fidelity to his promises which is established forever. His words shall never pass away (cf. Isaiah 40:8). His promises must be kept (cf. Tobit 14:4-6). God does not lie; he does not retract (cf. Number 23:19). God's plans are always carried out (cf. Isaiah 25:1). The word that issues from the mouth of God does not return to Him empty until it has accomplished its mission (Isaiah 55:11). It is the unchangeable determination of God to unite to Himself the spouse He has chosen by a bond of perfect fidelity (cf. Hosea 2:22). Without this union of the bond of fidelity between God and his spouse it will be impossible to know God (cf. Hosea 4:2).
CHRISTO-CENTRICITY OF ALL DIVINE PROMISES
The practical expression of the everlasting faithfulness of God to his promises is made visible in the incarnate word of God, Jesus Christ, in the womb of the Blessed Virgin Mary. Here man's hope of knowing God, seeing God, touching God, eating and being God, as it were, have been made realizable. So, the appearance of Jesus Christ is the appearance of the promise of the Father and its fulfillment. It is through Jesus Christ with him in him that all the promises of God, the past, the present and the future have their fulfillment (cf. 2nd Corinthians 1:20). It was Jesus Christ that the law and prophets spoke about. This PROMISE, Jesus Christ, is the descendant of David who is seated “at the right hand of God” (Psalm 110:1). He is the one who will inherit the nations (Psalm 2:8). He is the virtuous branch spoken of through the mouth of the prophet (Jeremiah 23:5f), which will be the glory of Israel and the restorer of the people. He is the shepherd who will come to feed his sheep like the new David (Ezekiel 34:23f). This promise eventually comes to fulfill the scripture and the work of His Father (Mark 10:45; Luke 24:44; John 19:28 and 30; Apocalypse 19:11). In Him are the salvation and glory of the elect (2 Timothy 2:10); with him men and women are called by the Father to enter into communion, and it is by Him that believers will be strengthened and made faithful to their vocation until the end (1 Corinthians 1:8).
When he was about to leave his followers and the world physically, Jesus earnestly urged his followers to keep his commandments (John 14:15) and remain in his love (manete in dilectione mea = remain in my love (John 15:9), and that he would pray the Father, who will give them another counselor to be with them for ever (John 14:16). Here Jesus and the father made another promise to his followers. Although it is referred to as the promise of the Father (cf. Luke 24:49; Act 1:4), it is the promise of the Father and the Son because Jesus is in the Father and the Father is in Him (cf. John 14:10 and 11).
THE PROMISE THAT CROWNS THE PROMISE
The promise that crowns the central promise in all its works is the promise of the Father. This promise of the Father is the Holy Spirit (Luke 24:49; Acts 1:4). The Holy Spirit is the Spirit of the Father and the Son. So, when he comes, he proceeds from the Father and the Son. The main purpose of the Holy Spirit is the sanctification of the whole mission of Christ on earth. Mindful of this role of sanctifying the whole mission of Christ on earth, the Holy Spirit descended, filled and sanctified the followers of Jesus Christ. This sanctification equipped them with all the necessary wisdom, understanding, counsel, strength (fortitude/courage), knowledge, piety and fear of love) of the Lord which guided and guarded them in the establishment of the visible Church of Christ, here on earth. It is this Spirit which, filling the universe and holding all things united in existence (Wisdom 1:7), also contains all promises of God (Galatians 3:14). In other words, all promises of God which are innumerable to count are contained in and distributed by the Holy Spirit according to the needs of the Church from generation to generation.
This promise of the Father and the Son is now a reality because Christ has achieved His work on earth (John 17:4), He has loved his own to the end (John 13:1), He has given his body and blood (Luke 22:19). Consequently, all the treasures of God are now open to Him and He can now promise everything. In his name one can now ask for everything of God and one is sure of receiving it (John 14:13ff). This everything is the Spirit of Truth, which the world cannot receive (John 14:7). This Spirit is the living richness and presence of the Father and the Son, Christ remains with His Church always to the end of time (Matthew 28:19 and 20), so that the gates of hell shall never prevail against it (Luke 16:18). Therefore, it is on this promise which has never failed in the past, has not failed now and will never fail in the future, that we must stand now and always.
The promise of God once it has been made is as good as its perfect fulfillment. The reason for this is that the promise of God is embedded in God's everlasting fidelity, love and truth. The promise of God is THE AMEN with a difference because as it is being made, its fulfillment is also being simultaneously guaranteed in and through the divine faithfulness, love and truth. In other words, each of all the known promises of God is synonymous with the unfailing, unfading, unchangeable and everlasting amen, certitude, faithfulness, love suretyship and truth of God. We reasoned what we have written as such because all the known promises of God have always been known to be fulfilled without fail all through the ages. Abraham received many of such promises:
Now the Lord said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you and him who curses you I will curse; and by you all the families of the earth shall bless themselves” (Genesis 12:1-3
God never failed Abram in this promise. He brought Abram successfully to the Promised Land and showed it to him and said: “To your descendants I will give this land” (Genesis 12:7). “For all the land which you see I will give to you and to your descendants for ever” (Genesis 13:15). “Fear not, Abram, I am your shield; your reward shall be great” (Genesis 15:1). “Behold, my covenant is with you and you shall be the father of a multitude of nations” (Genesis 17:4). So, Abram was changed to Abraham = the father of a nation to the father of a multitude of nations (Genesis 17:5-8). He [the Lord] is mindful of His covenant forever, of his word that he commanded, for a thousand generations, the covenant which he made with Abraham, his sworn promise to Isaac, which he confirmed to Jacob as a statute, to Israel as an everlasting covenant” (Psalm 105:8-10).
God is first of all the promise; for as he is forever, unchangeable, so is his fidelity to his promises which is established forever. His words shall never pass away (cf. Isaiah 40:8). His promises must be kept (cf. Tobit 14:4-6). God does not lie; he does not retract (cf. Number 23:19). God's plans are always carried out (cf. Isaiah 25:1). The word that issues from the mouth of God does not return to Him empty until it has accomplished its mission (Isaiah 55:11). It is the unchangeable determination of God to unite to Himself the spouse He has chosen by a bond of perfect fidelity (cf. Hosea 2:22). Without this union of the bond of fidelity between God and his spouse it will be impossible to know God (cf. Hosea 4:2).
CHRISTO-CENTRICITY OF ALL DIVINE PROMISES
The practical expression of the everlasting faithfulness of God to his promises is made visible in the incarnate word of God, Jesus Christ, in the womb of the Blessed Virgin Mary. Here man's hope of knowing God, seeing God, touching God, eating and being God, as it were, have been made realizable. So, the appearance of Jesus Christ is the appearance of the promise of the Father and its fulfillment. It is through Jesus Christ with him in him that all the promises of God, the past, the present and the future have their fulfillment (cf. 2nd Corinthians 1:20). It was Jesus Christ that the law and prophets spoke about. This PROMISE, Jesus Christ, is the descendant of David who is seated “at the right hand of God” (Psalm 110:1). He is the one who will inherit the nations (Psalm 2:8). He is the virtuous branch spoken of through the mouth of the prophet (Jeremiah 23:5f), which will be the glory of Israel and the restorer of the people. He is the shepherd who will come to feed his sheep like the new David (Ezekiel 34:23f). This promise eventually comes to fulfill the scripture and the work of His Father (Mark 10:45; Luke 24:44; John 19:28 and 30; Apocalypse 19:11). In Him are the salvation and glory of the elect (2 Timothy 2:10); with him men and women are called by the Father to enter into communion, and it is by Him that believers will be strengthened and made faithful to their vocation until the end (1 Corinthians 1:8).
When he was about to leave his followers and the world physically, Jesus earnestly urged his followers to keep his commandments (John 14:15) and remain in his love (manete in dilectione mea = remain in my love (John 15:9), and that he would pray the Father, who will give them another counselor to be with them for ever (John 14:16). Here Jesus and the father made another promise to his followers. Although it is referred to as the promise of the Father (cf. Luke 24:49; Act 1:4), it is the promise of the Father and the Son because Jesus is in the Father and the Father is in Him (cf. John 14:10 and 11).
THE PROMISE THAT CROWNS THE PROMISE
The promise that crowns the central promise in all its works is the promise of the Father. This promise of the Father is the Holy Spirit (Luke 24:49; Acts 1:4). The Holy Spirit is the Spirit of the Father and the Son. So, when he comes, he proceeds from the Father and the Son. The main purpose of the Holy Spirit is the sanctification of the whole mission of Christ on earth. Mindful of this role of sanctifying the whole mission of Christ on earth, the Holy Spirit descended, filled and sanctified the followers of Jesus Christ. This sanctification equipped them with all the necessary wisdom, understanding, counsel, strength (fortitude/courage), knowledge, piety and fear of love) of the Lord which guided and guarded them in the establishment of the visible Church of Christ, here on earth. It is this Spirit which, filling the universe and holding all things united in existence (Wisdom 1:7), also contains all promises of God (Galatians 3:14). In other words, all promises of God which are innumerable to count are contained in and distributed by the Holy Spirit according to the needs of the Church from generation to generation.
This promise of the Father and the Son is now a reality because Christ has achieved His work on earth (John 17:4), He has loved his own to the end (John 13:1), He has given his body and blood (Luke 22:19). Consequently, all the treasures of God are now open to Him and He can now promise everything. In his name one can now ask for everything of God and one is sure of receiving it (John 14:13ff). This everything is the Spirit of Truth, which the world cannot receive (John 14:7). This Spirit is the living richness and presence of the Father and the Son, Christ remains with His Church always to the end of time (Matthew 28:19 and 20), so that the gates of hell shall never prevail against it (Luke 16:18). Therefore, it is on this promise which has never failed in the past, has not failed now and will never fail in the future, that we must stand now and always.
HIV/AIDS And The AB Approach
Rev. Fr. Francis Ikhanosime
Tackling the issue of HIV/AIDS has been an issue for many pro-health organization and institutions. Many ways to tackle it have been proffered since the virus has defied medical cure. There have been two polarities in tackling the problem. These I can categorize as conservative protectionists and liberal protectionists. We can also categorize them into pro-faith and anti-faith. Exciting in both perspectives is that both claim to aim at one cause. Whereas, one group is concerned about the means and ends, one is concerned about the means alone and not the effect or remote implications of their process. Basic also among these too are platitudes that have been advanced. The conservative protectionists talk of AB approach, while the liberal protectionists talk of ABC approach. The former is an advocacy for Abstinence and Be Faithful; the latter however talks of the ABC approach of Abstinence, Be faithful and Condom. I shall in this short piece revisit the rich reposition of the AB platitude as a sure means of HIV total annihilation.
HIV which is a Human immuno-deficiency virus is the lesser of AIDS; Acquired Immune Deficieny Syndrome, the full blown stage of HIV, is an incurable disease. It is a hemal virus; that is a virus contracted by blood. So, most of the ways of contraction is by means that have to do with the blood. Like, sex, the use of piercing instruments, breast feeding, mother-child transmission by birth, etc. It is in this regard, pro-health organizations who have recognized the realities of this virus have adopted different ways of prevention, or reduction since cure has an illusive future. It is on this plain, we make a leap on the AB approach. The foremost proponent of the AB approach is the Catholic Church and a specific forerunner in this regard is the pro-life group.
The A in the platitude first represents the higher in the hierarchy of relevance and preference in HIV/AIDS reduction methodology. This talks of Abstinence. By abstinence, we talk of a refrain from an indulgence. Now, the indulgence talked here takes cognizance that sex, statistically speaking is the highest form of contracting this deadly disease, while others combined form an insignificant fraction of less than a tenth of the whole of sexual contraction. Abstinence therefore, is recognition of this fact, and so the Church says, don't indulge in sex. This is no more than a reiteration of the Church's old theology and advocacy that sex before marriage is improper and sinful. Thus, sex which is not a conjugal communion permitted by sacred injunction among unmarried people and should be abstained from.
Abstinence consequently is in reference to unmarried people from whom this virus is allegedly populated and canonized. HIV/AIDS is no more than a pillory on the institution of marriage. This is so because; the actions and activities proper to the institutions have been hijacked. It is pertinent to claim here, that this is the most distinguishing factor of the institution (sex here covers the act of procreation which is the end; all sexual unions are geared towards). This is so because, companionship can even be achieved outside of marriage, taking Priesthood for instance or some who have made themselves singles not in any ecclesiastical institution or purpose. One can rightly then question, since sex has been hijacked by unmarried people, going into marriage in the future is more than a fulfillment of social requirement or societal expectation. Marriage thus is just but a clever foolery of the self for such a typically sexually indulgent unmarried fellow.
Abstinence, should also be understood within the context of 'being careful'. Here, the Church gives accommodation to the insignificant other by which Aids is contracted. Since, it can be contracted by other means, the Church says be careful, and be wary of unhealthy behaviours. This would mean, an individual be careful of what he is injected with, how long he kisses a woman, (it is said, kissing a person with HIV/AIDS for more than 1hour or that the consumption of spittle up to a glassful is enough for the contraction), prevention of Mother to child Transmission (PMCT), etc are healthy ways of prevention. This is Abstinence further defined. Abstinence thus is abstain, be careful.
The B in the platitude is 'Be faithful'. I wish to admit quickly that while the Church gave accommodation to unmarried people for HIV reduction; it also gave accommodation to reduction among Married people. Sad enough, is that the 'be faithful' platitude advocated for married people has been hijacked too by young people. It has been misconstrued for faithfulness between two unmarried young people of opposite sex. Palpably, the reason for this hijack is that the 'B' in the platitude of the liberal protectionists is 'Be Faithful' also but fidelity with one's partner. The Church notes here stoically that extra-marital sex is not just a reality but common to among restless adult people who are married. Although, AIDS is no good news to us, it deadliness of the disease is suppose to have scared people to be more cautious. This however is not the case. The Church says now, stay with your wife alone. Take note that this is also not a completely new theology. Scripture says in Genesis, from the beginning, God created man, male and female He created them (Cf. Gen. 1:27-28). The expression of gender is in the singular not in the plural or the like. It is not meant to read: male and females; or males and female. That is, one in the singular and the other in plural or vice versa. Fidelity is thus, an action between one man and one woman.
The Church has put forward the fundamentals of HIV reduction. I am strongly of the opinion that it is the advocacy of the liberal protectionists that has in fact fertilized the thriving of the HIV pandemic and at best its spread. This is so because, to promote contraceptive is to promote illicit sex which is not the aim but which it inadvertently gives credence to. The reason for this is the belief that sex in realism is an insurmountable moral problem. This is a leftist opinion about morality. To despair in the fight of any sought and particularly on a moral issue like sexual abstinence is to be steadily steeped on perdition and an eventual and well prepared self immolation. Let us analyse the method put forward by these liberal protectionist for 'C' platitude. They begin by saying abstain from sex. If you cannot abstain, then be faithful to one and if you cannot be faithful then use condom or contraceptive. Apart from the inherent weakness of the argument for contraception, the force upon which they make the postulation for a preceding one is despairing. Since they recognize that 'if you cannot abstain', then,… most people would usually want to experiment all the options. This is what has demystified the moral dogma of sexual abstinence before marriage and sex.
The ABC approach is seen to be fraught with inconsistencies and in fact achieves an end which it fights itself. This is why we fall back to the AB approach of the Church. Although the options are not novel, if practiced, they are more likely to bring about a healthy reduction to HIV and it will help the unmarried as well as married people to develop healthy behaviours. Doing this is keeping the promise and stopping Aids. This is the theme of this year's World Aids day theme. We must spread the message, not the virus.
Tackling the issue of HIV/AIDS has been an issue for many pro-health organization and institutions. Many ways to tackle it have been proffered since the virus has defied medical cure. There have been two polarities in tackling the problem. These I can categorize as conservative protectionists and liberal protectionists. We can also categorize them into pro-faith and anti-faith. Exciting in both perspectives is that both claim to aim at one cause. Whereas, one group is concerned about the means and ends, one is concerned about the means alone and not the effect or remote implications of their process. Basic also among these too are platitudes that have been advanced. The conservative protectionists talk of AB approach, while the liberal protectionists talk of ABC approach. The former is an advocacy for Abstinence and Be Faithful; the latter however talks of the ABC approach of Abstinence, Be faithful and Condom. I shall in this short piece revisit the rich reposition of the AB platitude as a sure means of HIV total annihilation.
HIV which is a Human immuno-deficiency virus is the lesser of AIDS; Acquired Immune Deficieny Syndrome, the full blown stage of HIV, is an incurable disease. It is a hemal virus; that is a virus contracted by blood. So, most of the ways of contraction is by means that have to do with the blood. Like, sex, the use of piercing instruments, breast feeding, mother-child transmission by birth, etc. It is in this regard, pro-health organizations who have recognized the realities of this virus have adopted different ways of prevention, or reduction since cure has an illusive future. It is on this plain, we make a leap on the AB approach. The foremost proponent of the AB approach is the Catholic Church and a specific forerunner in this regard is the pro-life group.
The A in the platitude first represents the higher in the hierarchy of relevance and preference in HIV/AIDS reduction methodology. This talks of Abstinence. By abstinence, we talk of a refrain from an indulgence. Now, the indulgence talked here takes cognizance that sex, statistically speaking is the highest form of contracting this deadly disease, while others combined form an insignificant fraction of less than a tenth of the whole of sexual contraction. Abstinence therefore, is recognition of this fact, and so the Church says, don't indulge in sex. This is no more than a reiteration of the Church's old theology and advocacy that sex before marriage is improper and sinful. Thus, sex which is not a conjugal communion permitted by sacred injunction among unmarried people and should be abstained from.
Abstinence consequently is in reference to unmarried people from whom this virus is allegedly populated and canonized. HIV/AIDS is no more than a pillory on the institution of marriage. This is so because; the actions and activities proper to the institutions have been hijacked. It is pertinent to claim here, that this is the most distinguishing factor of the institution (sex here covers the act of procreation which is the end; all sexual unions are geared towards). This is so because, companionship can even be achieved outside of marriage, taking Priesthood for instance or some who have made themselves singles not in any ecclesiastical institution or purpose. One can rightly then question, since sex has been hijacked by unmarried people, going into marriage in the future is more than a fulfillment of social requirement or societal expectation. Marriage thus is just but a clever foolery of the self for such a typically sexually indulgent unmarried fellow.
Abstinence, should also be understood within the context of 'being careful'. Here, the Church gives accommodation to the insignificant other by which Aids is contracted. Since, it can be contracted by other means, the Church says be careful, and be wary of unhealthy behaviours. This would mean, an individual be careful of what he is injected with, how long he kisses a woman, (it is said, kissing a person with HIV/AIDS for more than 1hour or that the consumption of spittle up to a glassful is enough for the contraction), prevention of Mother to child Transmission (PMCT), etc are healthy ways of prevention. This is Abstinence further defined. Abstinence thus is abstain, be careful.
The B in the platitude is 'Be faithful'. I wish to admit quickly that while the Church gave accommodation to unmarried people for HIV reduction; it also gave accommodation to reduction among Married people. Sad enough, is that the 'be faithful' platitude advocated for married people has been hijacked too by young people. It has been misconstrued for faithfulness between two unmarried young people of opposite sex. Palpably, the reason for this hijack is that the 'B' in the platitude of the liberal protectionists is 'Be Faithful' also but fidelity with one's partner. The Church notes here stoically that extra-marital sex is not just a reality but common to among restless adult people who are married. Although, AIDS is no good news to us, it deadliness of the disease is suppose to have scared people to be more cautious. This however is not the case. The Church says now, stay with your wife alone. Take note that this is also not a completely new theology. Scripture says in Genesis, from the beginning, God created man, male and female He created them (Cf. Gen. 1:27-28). The expression of gender is in the singular not in the plural or the like. It is not meant to read: male and females; or males and female. That is, one in the singular and the other in plural or vice versa. Fidelity is thus, an action between one man and one woman.
The Church has put forward the fundamentals of HIV reduction. I am strongly of the opinion that it is the advocacy of the liberal protectionists that has in fact fertilized the thriving of the HIV pandemic and at best its spread. This is so because, to promote contraceptive is to promote illicit sex which is not the aim but which it inadvertently gives credence to. The reason for this is the belief that sex in realism is an insurmountable moral problem. This is a leftist opinion about morality. To despair in the fight of any sought and particularly on a moral issue like sexual abstinence is to be steadily steeped on perdition and an eventual and well prepared self immolation. Let us analyse the method put forward by these liberal protectionist for 'C' platitude. They begin by saying abstain from sex. If you cannot abstain, then be faithful to one and if you cannot be faithful then use condom or contraceptive. Apart from the inherent weakness of the argument for contraception, the force upon which they make the postulation for a preceding one is despairing. Since they recognize that 'if you cannot abstain', then,… most people would usually want to experiment all the options. This is what has demystified the moral dogma of sexual abstinence before marriage and sex.
The ABC approach is seen to be fraught with inconsistencies and in fact achieves an end which it fights itself. This is why we fall back to the AB approach of the Church. Although the options are not novel, if practiced, they are more likely to bring about a healthy reduction to HIV and it will help the unmarried as well as married people to develop healthy behaviours. Doing this is keeping the promise and stopping Aids. This is the theme of this year's World Aids day theme. We must spread the message, not the virus.
Nigeria We Hail Thee
Rev. Fr. Leonard O. Anetekhai
Once upon a time, my father told me, Nigeria's hope was bright and beautiful, every individual was proud to associate with the name Nigeria. This pride clearly was seen in the way and manner we chanted our National anthem, Nigeria we hail thee, Our own dear native land, though tribes and tongues may differ, In brotherhood we stand, Nigerians all are proud to serve Our sovereign Motherland. Our flag shall be a symbol that truth and justice reign, In peace or battle honoured, and this we count as gain, to hand on to our children a banner without stain. O God of all creation, Grant this our one request, Help us to build a nation where no man is oppressed, And so with peace and plenty Nigeria may be blessed.
This was the joy that clouded the being of every Nigerian at her birth on 1st October 1960 under a constitution that provided for a parliamentary government and a considerable measure of self-government for the country's three regions Northern, Eastern and Western region. Going back memory lane as told, Jaja Wachuku from 1959 to 1960, was the First black Speaker of the Nigerian Parliament - also called the "House of Representatives". He replaced Sir Frederick Metcalfe of Great Britain. Notably, as First Speaker of the House, he received Nigeria's Instrument of Independence - also known as Freedom (Charter - on October 1, 1960) from Princess Alexandra of Kent, the Queen's representative at the Nigerian independence ceremonies.
From this very beginning, our land was green; the bright hope of the Nigerian child was seen even while kneeling down. The ever loud in brotherhood we stand was the order of the day. The federal government at this time was given exclusive powers in defence (of the right of her citizens), the commercial and economic policy were not without attention.
But, months after months, political parties gradually gained root and tended to reflect the make-up of the three main ethnic groups in Nigeria. The Nigerian People's Congress (NPC) represented conservative, Muslim, largely Hausa interests, and dominated the Northern Region. The National Convention of Nigerian Citizens (NCNC) was Igbo- and Christian-dominated, ruling in the Eastern Region, and the Action Group (AG) was a left-leaning party that controlled the Yoruba west. The first post-independence national government was formed by a conservative alliance of the NCNC and the NPC, with Sir Abubakar Tafawa Balewa, a Hausa, becoming Nigeria's first Prime Minister. The Yoruba-dominated AG became the opposition under its charismatic leader Chief Obafemi Awolowo.
After years of battle for supremacy among our leaders, which lead to series of assassinations and coup, ethnic and religious tensions were magnified by the disparities in economic and educational development between the south and the north (1963 1966). The worst came on May 29, 1967 when Lt. Col. Emeka Ojukwu, the military governor of the eastern region who emerged as the leader of increasing Igbo secessionist sentiment, declared the independence of the eastern region as the Republic of Biafra. The ensuing Nigerian Civil War resulted in an estimated one million deaths before the war ended with the famous "No victor, no vanquished" speech in 1970.
Following the civil war the country turned to the task of economic development. Foreign exchange earnings and government revenues increased spectacularly with the oil price rises of 1973-74. On July 29, 1975 Gen. Murtala Mohammed and a group of officers staged a bloodless coup, accusing Gen. Yakubu Gowon of corruption and delaying the promised return to civilian rule. General Mohammed replaced thousands of civil servants and announced a timetable for the resumption of civilian rule by October 1, 1979. He was assassinated on February 13, 1976 in an abortive coup and his chief of staff Lt. Gen. Olusegun Obasanjo became head of state.
After Shehu Shagari and Muhammadu Buhari had their fair share of power, Maradonna came in August 1985 to completely put Nigeria and Nigerians on the path of no return, may God help us. He stole billions of dollars in Nigerian state resources and mismanaged the rest. His children and cohorts became rich overnight. But most importantly, Maradonna is yet to answer to his crimes against humanity and the Nigerian people, including the killing of Dele Giwa. To show his disdain for the dead journalist and the constitution, he refused to testify before the hapless Oputa Panel; Human Rights Panel about Dele Giwa's murder. The most painful aspect of Dele Giwa death was that he was killed via a bomb with a parcel bearing the coat of arms of the Nigerian state, which reminds us of the pledge to serve our motherland.
It beats my imagination that each time a leader is sworn in, he or she recites the National anthem and pledge to Nigeria my country, to be faithful, loyal and honest, to serve Nigeria with all my strength, to defend her unity, and uphold her honour and glory, So help me God. But afterwards, they forget because they have allowed money to help them and not God. The bombing we are experiencing today did not begin today. For our selfishness and lack of integrity, our leaders have lost the right sense of judgement to act on issues but hide under the guise of perpetuators will be brought to book. The killers of Dele Giwa are still living freely, even contesting for elections as free citizens Nigeria, we hail thee.
When will our lips service stop, the society is getting more and more insecure. More people are going into crime and they are getting more ruthless, desperate and sophisticated. With the way the society is, it is a knowable result of a cruel environment dominated by man's insensitivity to man. “The most serious of these negative consequences is the complete breakdown of law and order. Our case can now be summarised as “When the morning of doom dawns, even the soldiers and the police will run for their lives”.
Yes, we blame BOKO HARAM (the evil of our time) and term them terrorists and their act terrorism, but we forget that the real terrorist are those who use state and the nations apparatus to kill, to maim and to detain yet they go on freely, because they have paid their 'tithe' to the appropriate authority. The world is running out of patience with us as a nation, the world is mad that Nigeria cannot get things right at 50 because of the activities of few criminals among us. The world cannot understand why an election in Nigeria will be equivalent to war, the world cannot understand why a politician will insist that whether his people want him or not, he must win an election just to live fat on the people's wealth.
How sad and distressed that we have not grown beyond the level of No Job for our youths, No Electricity to power the vital aspect of our economic development, No Drinking Water to stop the spread of malaria, typhoid and their cohorts, No HealthCare to battle the growing diseases of our time, No Food to move us on and fight for our pride anymore. Now we are into kidnapping, bombing in different shades. I dare to ask, where are the Compatriots, Arise, O compatriots, Nigeria calls us to obey and serve our Fatherland with love and strength and faith. Let the labour of our heroes past not be in vain, let us serve with heart and might, one nation bound in freedom, peace and unity.
God of creation, we ask that you direct our noble cause; guide our Leaders right: Help our Youth the truth to know that bombing and kidnapping are evil and a crime against humanity, so that in love and honesty we may grow and build a nation where peace and justice reigns.
Once upon a time, my father told me, Nigeria's hope was bright and beautiful, every individual was proud to associate with the name Nigeria. This pride clearly was seen in the way and manner we chanted our National anthem, Nigeria we hail thee, Our own dear native land, though tribes and tongues may differ, In brotherhood we stand, Nigerians all are proud to serve Our sovereign Motherland. Our flag shall be a symbol that truth and justice reign, In peace or battle honoured, and this we count as gain, to hand on to our children a banner without stain. O God of all creation, Grant this our one request, Help us to build a nation where no man is oppressed, And so with peace and plenty Nigeria may be blessed.
This was the joy that clouded the being of every Nigerian at her birth on 1st October 1960 under a constitution that provided for a parliamentary government and a considerable measure of self-government for the country's three regions Northern, Eastern and Western region. Going back memory lane as told, Jaja Wachuku from 1959 to 1960, was the First black Speaker of the Nigerian Parliament - also called the "House of Representatives". He replaced Sir Frederick Metcalfe of Great Britain. Notably, as First Speaker of the House, he received Nigeria's Instrument of Independence - also known as Freedom (Charter - on October 1, 1960) from Princess Alexandra of Kent, the Queen's representative at the Nigerian independence ceremonies.
From this very beginning, our land was green; the bright hope of the Nigerian child was seen even while kneeling down. The ever loud in brotherhood we stand was the order of the day. The federal government at this time was given exclusive powers in defence (of the right of her citizens), the commercial and economic policy were not without attention.
But, months after months, political parties gradually gained root and tended to reflect the make-up of the three main ethnic groups in Nigeria. The Nigerian People's Congress (NPC) represented conservative, Muslim, largely Hausa interests, and dominated the Northern Region. The National Convention of Nigerian Citizens (NCNC) was Igbo- and Christian-dominated, ruling in the Eastern Region, and the Action Group (AG) was a left-leaning party that controlled the Yoruba west. The first post-independence national government was formed by a conservative alliance of the NCNC and the NPC, with Sir Abubakar Tafawa Balewa, a Hausa, becoming Nigeria's first Prime Minister. The Yoruba-dominated AG became the opposition under its charismatic leader Chief Obafemi Awolowo.
After years of battle for supremacy among our leaders, which lead to series of assassinations and coup, ethnic and religious tensions were magnified by the disparities in economic and educational development between the south and the north (1963 1966). The worst came on May 29, 1967 when Lt. Col. Emeka Ojukwu, the military governor of the eastern region who emerged as the leader of increasing Igbo secessionist sentiment, declared the independence of the eastern region as the Republic of Biafra. The ensuing Nigerian Civil War resulted in an estimated one million deaths before the war ended with the famous "No victor, no vanquished" speech in 1970.
Following the civil war the country turned to the task of economic development. Foreign exchange earnings and government revenues increased spectacularly with the oil price rises of 1973-74. On July 29, 1975 Gen. Murtala Mohammed and a group of officers staged a bloodless coup, accusing Gen. Yakubu Gowon of corruption and delaying the promised return to civilian rule. General Mohammed replaced thousands of civil servants and announced a timetable for the resumption of civilian rule by October 1, 1979. He was assassinated on February 13, 1976 in an abortive coup and his chief of staff Lt. Gen. Olusegun Obasanjo became head of state.
After Shehu Shagari and Muhammadu Buhari had their fair share of power, Maradonna came in August 1985 to completely put Nigeria and Nigerians on the path of no return, may God help us. He stole billions of dollars in Nigerian state resources and mismanaged the rest. His children and cohorts became rich overnight. But most importantly, Maradonna is yet to answer to his crimes against humanity and the Nigerian people, including the killing of Dele Giwa. To show his disdain for the dead journalist and the constitution, he refused to testify before the hapless Oputa Panel; Human Rights Panel about Dele Giwa's murder. The most painful aspect of Dele Giwa death was that he was killed via a bomb with a parcel bearing the coat of arms of the Nigerian state, which reminds us of the pledge to serve our motherland.
It beats my imagination that each time a leader is sworn in, he or she recites the National anthem and pledge to Nigeria my country, to be faithful, loyal and honest, to serve Nigeria with all my strength, to defend her unity, and uphold her honour and glory, So help me God. But afterwards, they forget because they have allowed money to help them and not God. The bombing we are experiencing today did not begin today. For our selfishness and lack of integrity, our leaders have lost the right sense of judgement to act on issues but hide under the guise of perpetuators will be brought to book. The killers of Dele Giwa are still living freely, even contesting for elections as free citizens Nigeria, we hail thee.
When will our lips service stop, the society is getting more and more insecure. More people are going into crime and they are getting more ruthless, desperate and sophisticated. With the way the society is, it is a knowable result of a cruel environment dominated by man's insensitivity to man. “The most serious of these negative consequences is the complete breakdown of law and order. Our case can now be summarised as “When the morning of doom dawns, even the soldiers and the police will run for their lives”.
Yes, we blame BOKO HARAM (the evil of our time) and term them terrorists and their act terrorism, but we forget that the real terrorist are those who use state and the nations apparatus to kill, to maim and to detain yet they go on freely, because they have paid their 'tithe' to the appropriate authority. The world is running out of patience with us as a nation, the world is mad that Nigeria cannot get things right at 50 because of the activities of few criminals among us. The world cannot understand why an election in Nigeria will be equivalent to war, the world cannot understand why a politician will insist that whether his people want him or not, he must win an election just to live fat on the people's wealth.
How sad and distressed that we have not grown beyond the level of No Job for our youths, No Electricity to power the vital aspect of our economic development, No Drinking Water to stop the spread of malaria, typhoid and their cohorts, No HealthCare to battle the growing diseases of our time, No Food to move us on and fight for our pride anymore. Now we are into kidnapping, bombing in different shades. I dare to ask, where are the Compatriots, Arise, O compatriots, Nigeria calls us to obey and serve our Fatherland with love and strength and faith. Let the labour of our heroes past not be in vain, let us serve with heart and might, one nation bound in freedom, peace and unity.
God of creation, we ask that you direct our noble cause; guide our Leaders right: Help our Youth the truth to know that bombing and kidnapping are evil and a crime against humanity, so that in love and honesty we may grow and build a nation where peace and justice reigns.
The Years Eaten By The Locusts In The Nigerian Polity
Rev. Fr. Ferdinand Okafor
Democracy in Nigeria from 1999 till date can rightly be regarded as the years eaten by the locusts. These locusts are the dubious political leaders who came in sheep clothing but are ravenous wolves devouring the national cake like a termite devouring wood. Now the time for change has come. The change we need in Nigeria today include a drastic reduction in the cost of maintaining those in the three tiers of government, the salaries of the members of Senate and House of Representative. It is unthinkable that in a country were the actual labour forces of the nation (those who make things happen) are scouting for a minimum wage of 18,000 naira per month (216, 000 naira per annum) even though most Governors are claiming that they will not be able to pay unless the Federal Allocation is increased, Senators and members of the House of Representative are receiving fabulous salaries, 25 per cent of the nation's budget. Where is the justice and equality then?
The last administration was indeed wasted years. Despite the numerous lootings carried out by the members of the House of representative, yet cars that were purchased at the sum of 4.6 million naira each for the members of the House of Representative were auctioned for N850, 000 for outgone members of the House of Representative. What is the rationale behind the sale of the cars? Why were the cars retained as government property or even if they had to sold, why they not sold to the common Nigerians? If those who looted for four or eight years could be given such privilege, then what is the privilege given to those who have served as a civil servants for many years? Indeed, our leaders take delight in wasting the country's resources.
No doubt, the causes of discord in the world are: economic inequalities, bad leadership and quest for power. These trio viruses have eaten the Nigerian unity. In order to restore harmony there must be a downward review and not consolidation of the allowances and privileges of the legislators and ministers alike by Revenue Allocation Mobilization and Allocation and Fiscal Commission in order to bridge the economic inequality that exists between the legislators and the people they are suppose to serve. The Greek philosopher, Plato, maintained in his republic that to promote civil peace and good government, social inequality must be minimized. We must therefore reduce the social inequality that exists among us.
Besides, the Nigerian political system has become an avenue where people who are illiterate and incapacitated are steering the nation in their own interest and giving instructions to citizens who are far enlightened and educated than they are. In short, members of the Senate and House of representative should be people who are well educated and groomed in the acts and principles of law making. Not riff raffs, looters and business tycoons who do not know the difference between moving a motion and passing a bill. The political system in Nigeria needs serious and urgent sanitization. In short we need to be delivered from wastage and self-interest as a nation. This is part of the change we need. One of the bills to be proposed and passed into law is that those who aspire to Senatorial position and House of representative must be vast in law-making. In short, as Plato suggested, the state should be governed by the philosopher kings. These philosopher kings in our own context are those who have the wherewithal to move this nation forward both morally and intellectually.
In order that this administration will not be eaten up by locusts, the President must choose ministers who are selfless and ready to serve the nation. He must wake up to tackle the two tragedies that are troubling this nation: the tragedies of bombing and kidnapping. While in the Northern part of the Country, bombing and Boko haram crises are holding sway, in the Southern part it is the issue of robbery and kidnapping. These are all issues of threat to human life. The president needs to come up forcefully before the problems become outrightly out of control. Not coming to tell us that terrorism is common to all the nations of the world. This is not what Nigerians want to hear. He should rather tackle the problem from the root by providing Security in the nation and at the boarders where most of these weapons are shipped into the country. Otherwise he will be giving Nigerians the impression that he is incapable to deliver the dividend of democracy especially with regard to security. Security is one of the basic needs of every human being. What Nigerians are asking for are not extra-ordinary things but basic human needs.
The president should therefore not disappoint Nigerians who because of the confidence they have in him voted for him massively. In order to succeed in this task he needs not to be afraid to lose friends who are not ready to make sacrifice. To fail to provide basic needs for Nigerians is to have failed in his administration.
Democracy in Nigeria from 1999 till date can rightly be regarded as the years eaten by the locusts. These locusts are the dubious political leaders who came in sheep clothing but are ravenous wolves devouring the national cake like a termite devouring wood. Now the time for change has come. The change we need in Nigeria today include a drastic reduction in the cost of maintaining those in the three tiers of government, the salaries of the members of Senate and House of Representative. It is unthinkable that in a country were the actual labour forces of the nation (those who make things happen) are scouting for a minimum wage of 18,000 naira per month (216, 000 naira per annum) even though most Governors are claiming that they will not be able to pay unless the Federal Allocation is increased, Senators and members of the House of Representative are receiving fabulous salaries, 25 per cent of the nation's budget. Where is the justice and equality then?
The last administration was indeed wasted years. Despite the numerous lootings carried out by the members of the House of representative, yet cars that were purchased at the sum of 4.6 million naira each for the members of the House of Representative were auctioned for N850, 000 for outgone members of the House of Representative. What is the rationale behind the sale of the cars? Why were the cars retained as government property or even if they had to sold, why they not sold to the common Nigerians? If those who looted for four or eight years could be given such privilege, then what is the privilege given to those who have served as a civil servants for many years? Indeed, our leaders take delight in wasting the country's resources.
No doubt, the causes of discord in the world are: economic inequalities, bad leadership and quest for power. These trio viruses have eaten the Nigerian unity. In order to restore harmony there must be a downward review and not consolidation of the allowances and privileges of the legislators and ministers alike by Revenue Allocation Mobilization and Allocation and Fiscal Commission in order to bridge the economic inequality that exists between the legislators and the people they are suppose to serve. The Greek philosopher, Plato, maintained in his republic that to promote civil peace and good government, social inequality must be minimized. We must therefore reduce the social inequality that exists among us.
Besides, the Nigerian political system has become an avenue where people who are illiterate and incapacitated are steering the nation in their own interest and giving instructions to citizens who are far enlightened and educated than they are. In short, members of the Senate and House of representative should be people who are well educated and groomed in the acts and principles of law making. Not riff raffs, looters and business tycoons who do not know the difference between moving a motion and passing a bill. The political system in Nigeria needs serious and urgent sanitization. In short we need to be delivered from wastage and self-interest as a nation. This is part of the change we need. One of the bills to be proposed and passed into law is that those who aspire to Senatorial position and House of representative must be vast in law-making. In short, as Plato suggested, the state should be governed by the philosopher kings. These philosopher kings in our own context are those who have the wherewithal to move this nation forward both morally and intellectually.
In order that this administration will not be eaten up by locusts, the President must choose ministers who are selfless and ready to serve the nation. He must wake up to tackle the two tragedies that are troubling this nation: the tragedies of bombing and kidnapping. While in the Northern part of the Country, bombing and Boko haram crises are holding sway, in the Southern part it is the issue of robbery and kidnapping. These are all issues of threat to human life. The president needs to come up forcefully before the problems become outrightly out of control. Not coming to tell us that terrorism is common to all the nations of the world. This is not what Nigerians want to hear. He should rather tackle the problem from the root by providing Security in the nation and at the boarders where most of these weapons are shipped into the country. Otherwise he will be giving Nigerians the impression that he is incapable to deliver the dividend of democracy especially with regard to security. Security is one of the basic needs of every human being. What Nigerians are asking for are not extra-ordinary things but basic human needs.
The president should therefore not disappoint Nigerians who because of the confidence they have in him voted for him massively. In order to succeed in this task he needs not to be afraid to lose friends who are not ready to make sacrifice. To fail to provide basic needs for Nigerians is to have failed in his administration.
What Is The Essence of Thanksgiving?
Rev. Fr. Stan William Ede
There shall be heard the voices of those who sing as they bring thanksgiving to the house of the Lord. For the Lord will bless them and restore their fortunes. (Jer.33: 11)
The Psalmist does not mince words each time he acknowledges, resounds and re-echoes the fact that the Lord is Good. This is actually an immensity of Goodness which is of an immeasurable magnitude and which demands reciprocity. Thus, we hear those words: “O give thanks to the Lord for He is good; for His steadfast love endures forever” (Ps. 100:5; 118:1; 2 Chron. 5:13; Ezra 3:11).
Everyday of our life elapses with the manifestation of God's mighty hand enwrapping us in peace and progress. We experience myriads of blessings, which flow from the superabundant benevolence of God. For all these, it is pertinent to “sing aloud songs of thanksgiving, and enact activities to the Lord in thankful praise, announcing his wondrous deeds to all peoples” (cf. Ps. 26:7).
As commonly used as the term “thanksgiving” is, its real meaning and essence remain elusive to so many minds. Its integral dynamics remain underwritten and underplayed by so many people, and the end result is that many people do not engage in practically expressing appreciation or making thanksgiving, while some people carry out acts of thanksgiving without actually rendering thanks. It is pertinent to state from the onset that it is a serious human tragedy for a person to dissociate himself from this excellent and priceless pearl of life, which thanksgiving really is.
It behooves us therefore to examine what 'thanksgiving' is all about, its importance as well as the exercise of it.
THE MEANING OF THANKSGIVING
In its simplest ordinary dictionary definition, “Thanksgiving is an expression of gratitude, especially to God”. It is a way of valuating an act of kindness or favour received especially from God, and is best described with the invitation: “O come let us sing to the Lord, let us make a joyful noise to the rock of our salvation as we come into his presence with gifts of thanksgiving” (Ps 95: 12).
Dramatically expressed, the meaning of the term 'thanksgiving' is to be found in the example of the Assyrian, Naaman who after he had been cured from his leprosy returned to the prophet, Elisha with “an offer of gifts” (2kgs 5: 15). In the same way, the great king Nebuchadnezzer of Babylon fell at the feet of Daniel and offered many great gifts because his dream was interpreted (cf. Dan 2: 1-48). For as it were, whoever makes an offering of thanksgiving, proves himself a virtuous person and glorifies the Lord (cf. Ps 50:23).
As a matter of fact, 'thanksgiving' from the foregoing, becomes very clear as an act of giving thanks, or rather, a public acknowledgement of Divine Goodness and Mercy. Because of His marvelous deeds and benefits to us, God is superabundantly thanks-worthy, that is, ultimately deserving of our thanks even up to the most momentous ultimacy.
PURPOSE AND IMPORTANCE OF THANKSGIVING
When we look at the starry skies over us, the movement of the tides, the brilliance and luminousity of sunlight and moonlight, the dynamism of the various forms of life all around us, the beauty and course of nature, and the wonder of our own life itself, when we consider how weak and limited we are yet constantly being strengthened and nourished by God, our all-loving Father, we shall come to discover that the nobility and import of expressing gratitude through thanksgiving cannot be overemphasized.
God has been gracious to us, for he has let the earth yield its fruit and has blessed us with increase (cf. Ps 67:2,6). He will continue to bless us as long as we show gratitude for past favours received; for by that, He will be pleased with us and will make his blessings ever new in our lives. The gratitude people show for what happens to them via the mercy of God is a noble undertaking and the blessings it engenders or brings to those who do so is incalculable. Those who keep the law of the Lord make straight his path (cf. Is 40:3; Mk 1:3) and they sing his praises by bringing thank offerings to the house of the Lord (Jer 17:26), for anyone who joyfully brings gifts of thanksgiving to the Lord's house will be abundantly blessed (cf. Jer 33: 11).
The thanksgiving offering of the people of God today is joined with the most ancient practices of glorifying God through sacrifices of thanks. The people of Israel “celebrated the dedication of the city wall in Jerusalem with rejoicing, with thanksgiving and with singing” (Neh. 11: 10-19; 12:27). This is in keeping with the command of the Lord on the regulations concerning offering and sacrifice (Lev 22: 17-33). It is rather explicitly emphatic that such offering is for the individual's own good, for as it is written: “When you sacrifice a thanksgiving offering to the Lord, you shall do it with all your heart so that it may be acceptable on your behalf” (Lev 22 :29).
The quality of thanksgiving to be rendered is not without mention. For it to be acceptable, it must be whole, complete and good (Lev 22: 19-20). If we have to live up to the commandment of the Lord therefore, thanksgiving must become for us, a realistic personal acknowledgement of the Lord's goodness, emanating from a sincere heart and which is alive in God.
Everyone who expresses gratitude must give as he has made up his/her mind, not reluctantly or selfishly but cheerfully for “God loves a cheerful giver” (Sir 20:10-15; 2Cor 9:7). St. Paul exhorts us further on this saying, “Anyone who sows sparingly will reap sparingly, and the one who sows bountifully will reap bountifully” (2 Cor. 9:6). To drive home the truth regarding the irreducible significance of thanksgiving, St. Paul further writes: “He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing, and increase the harvest of your righteousness and produce. You will be enriched in everyway for your great generosity, which will produce thanksgiving to God through us” (2 Cor. 9: 1 0-11).
If we have to keep enumerating the factors that enwrap the importance of thanksgiving, we can continue “ad infinitum”. However, we can humbly and submissively sum it all up with the song of the Psalmist, "How can I repay the Lord, for his goodness to me? I will pay my vows, give my gift offerings to the Lord in the presence of all his people" (Ps. 116: 1 2, 14).
THANKSGIVING: SPRINGBOARD FOR A FULFILLED LIFE
According to Blessed Mother Theresa of Calcutta, “The less you have the more you give seems absurd, but it is the logic of love”. This all-encouraging message is complimented by St. Jose-Maria Escriva with the words: “An authentically lived life is measured by the magnitude of appreciation one shows and renders for favours received from God, for when anyone gives from what he has, even more will be added unto him”.
To enunciate the spice which thank-offering renders to life, St. Paul urges that all should be involved in making supplications, prayers, intercessions and thanksgivings for themselves and for everyone (cf. 1 Tim 2: I), We must therefore follow the trail blazed by Jesus Christ himself who gave worthy thanks to God when he multiplied loaves and fish (In 6: 11,23), and at the raising of Lazarus from death to life (In 11 :41-42), and at the institution of the Holy Eucharist in the Upper Room (Matt. 26:26-29; Mk. 14:22-25; Lk. 22:14-21).
The early Christian community led by the Apostles carried on this practice of thank-offering and many of them had to give up their possessions for the common good of the people of God (Acts 4:32-37). All these experiences are a pointer to the fact that there can be no life satisfactorily lived without a mutual show of thanks to God for all the benefits one receives from him everyday of his life.
The history of the followership of God in faith is fraught with examples of thanksgiving acts, which bring fulfillment and further blessings to the persons involved. When Noah and his family survived the destruction of the world with flood, they offered gifts of thanksgiving (cf. Gen 8:20); after his victories in battles, Abraham offered thanks to God through the great priest, Melchizedek, King of Salem (Gen 14:20). Others include, Moses and the Israelites after they were delivered from bondage in Egypt (cf. Ex 13: 1-16); David and the chosen people of God offered thanksgiving when the Ark of the Covenant was brought to Jerusalem (2 Sam. 6: 1-23); as well as numerous other examples, which all join to become a sign of a happy union with God here and hereafter.
For this reason, the words of the Psalmist resound again and even more, “Give thanks to the Lord for he is good, for His steadfast love endures forever” (Ps 118: 1). Here forth is the invitation to all of us in songs of joy that cuddle the heart in the form of heavenly dove: “O come let us sing to the Lord and approach his presence with gifts of thanksgiving, for the Lord is a Great King above all the world (cf. Ps 95: 1-2).
When we offer sacrifices of praise and thanksgiving, we glorify and please God who in turn enriches us with multifarious graces and blessings to live virtuous lives and attain fulfillment in our daily experiences of earthly life, at the end of which Heaven will be our ultimate reward. May the Lord of the Harvest enrich us with grace and life's fulfillment, and inspire us as well, to approach His courts with noble thank-offerings. And may His Word abide in our hearts forever, Amen.
There shall be heard the voices of those who sing as they bring thanksgiving to the house of the Lord. For the Lord will bless them and restore their fortunes. (Jer.33: 11)
The Psalmist does not mince words each time he acknowledges, resounds and re-echoes the fact that the Lord is Good. This is actually an immensity of Goodness which is of an immeasurable magnitude and which demands reciprocity. Thus, we hear those words: “O give thanks to the Lord for He is good; for His steadfast love endures forever” (Ps. 100:5; 118:1; 2 Chron. 5:13; Ezra 3:11).
Everyday of our life elapses with the manifestation of God's mighty hand enwrapping us in peace and progress. We experience myriads of blessings, which flow from the superabundant benevolence of God. For all these, it is pertinent to “sing aloud songs of thanksgiving, and enact activities to the Lord in thankful praise, announcing his wondrous deeds to all peoples” (cf. Ps. 26:7).
As commonly used as the term “thanksgiving” is, its real meaning and essence remain elusive to so many minds. Its integral dynamics remain underwritten and underplayed by so many people, and the end result is that many people do not engage in practically expressing appreciation or making thanksgiving, while some people carry out acts of thanksgiving without actually rendering thanks. It is pertinent to state from the onset that it is a serious human tragedy for a person to dissociate himself from this excellent and priceless pearl of life, which thanksgiving really is.
It behooves us therefore to examine what 'thanksgiving' is all about, its importance as well as the exercise of it.
THE MEANING OF THANKSGIVING
In its simplest ordinary dictionary definition, “Thanksgiving is an expression of gratitude, especially to God”. It is a way of valuating an act of kindness or favour received especially from God, and is best described with the invitation: “O come let us sing to the Lord, let us make a joyful noise to the rock of our salvation as we come into his presence with gifts of thanksgiving” (Ps 95: 12).
Dramatically expressed, the meaning of the term 'thanksgiving' is to be found in the example of the Assyrian, Naaman who after he had been cured from his leprosy returned to the prophet, Elisha with “an offer of gifts” (2kgs 5: 15). In the same way, the great king Nebuchadnezzer of Babylon fell at the feet of Daniel and offered many great gifts because his dream was interpreted (cf. Dan 2: 1-48). For as it were, whoever makes an offering of thanksgiving, proves himself a virtuous person and glorifies the Lord (cf. Ps 50:23).
As a matter of fact, 'thanksgiving' from the foregoing, becomes very clear as an act of giving thanks, or rather, a public acknowledgement of Divine Goodness and Mercy. Because of His marvelous deeds and benefits to us, God is superabundantly thanks-worthy, that is, ultimately deserving of our thanks even up to the most momentous ultimacy.
PURPOSE AND IMPORTANCE OF THANKSGIVING
When we look at the starry skies over us, the movement of the tides, the brilliance and luminousity of sunlight and moonlight, the dynamism of the various forms of life all around us, the beauty and course of nature, and the wonder of our own life itself, when we consider how weak and limited we are yet constantly being strengthened and nourished by God, our all-loving Father, we shall come to discover that the nobility and import of expressing gratitude through thanksgiving cannot be overemphasized.
God has been gracious to us, for he has let the earth yield its fruit and has blessed us with increase (cf. Ps 67:2,6). He will continue to bless us as long as we show gratitude for past favours received; for by that, He will be pleased with us and will make his blessings ever new in our lives. The gratitude people show for what happens to them via the mercy of God is a noble undertaking and the blessings it engenders or brings to those who do so is incalculable. Those who keep the law of the Lord make straight his path (cf. Is 40:3; Mk 1:3) and they sing his praises by bringing thank offerings to the house of the Lord (Jer 17:26), for anyone who joyfully brings gifts of thanksgiving to the Lord's house will be abundantly blessed (cf. Jer 33: 11).
The thanksgiving offering of the people of God today is joined with the most ancient practices of glorifying God through sacrifices of thanks. The people of Israel “celebrated the dedication of the city wall in Jerusalem with rejoicing, with thanksgiving and with singing” (Neh. 11: 10-19; 12:27). This is in keeping with the command of the Lord on the regulations concerning offering and sacrifice (Lev 22: 17-33). It is rather explicitly emphatic that such offering is for the individual's own good, for as it is written: “When you sacrifice a thanksgiving offering to the Lord, you shall do it with all your heart so that it may be acceptable on your behalf” (Lev 22 :29).
The quality of thanksgiving to be rendered is not without mention. For it to be acceptable, it must be whole, complete and good (Lev 22: 19-20). If we have to live up to the commandment of the Lord therefore, thanksgiving must become for us, a realistic personal acknowledgement of the Lord's goodness, emanating from a sincere heart and which is alive in God.
Everyone who expresses gratitude must give as he has made up his/her mind, not reluctantly or selfishly but cheerfully for “God loves a cheerful giver” (Sir 20:10-15; 2Cor 9:7). St. Paul exhorts us further on this saying, “Anyone who sows sparingly will reap sparingly, and the one who sows bountifully will reap bountifully” (2 Cor. 9:6). To drive home the truth regarding the irreducible significance of thanksgiving, St. Paul further writes: “He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing, and increase the harvest of your righteousness and produce. You will be enriched in everyway for your great generosity, which will produce thanksgiving to God through us” (2 Cor. 9: 1 0-11).
If we have to keep enumerating the factors that enwrap the importance of thanksgiving, we can continue “ad infinitum”. However, we can humbly and submissively sum it all up with the song of the Psalmist, "How can I repay the Lord, for his goodness to me? I will pay my vows, give my gift offerings to the Lord in the presence of all his people" (Ps. 116: 1 2, 14).
THANKSGIVING: SPRINGBOARD FOR A FULFILLED LIFE
According to Blessed Mother Theresa of Calcutta, “The less you have the more you give seems absurd, but it is the logic of love”. This all-encouraging message is complimented by St. Jose-Maria Escriva with the words: “An authentically lived life is measured by the magnitude of appreciation one shows and renders for favours received from God, for when anyone gives from what he has, even more will be added unto him”.
To enunciate the spice which thank-offering renders to life, St. Paul urges that all should be involved in making supplications, prayers, intercessions and thanksgivings for themselves and for everyone (cf. 1 Tim 2: I), We must therefore follow the trail blazed by Jesus Christ himself who gave worthy thanks to God when he multiplied loaves and fish (In 6: 11,23), and at the raising of Lazarus from death to life (In 11 :41-42), and at the institution of the Holy Eucharist in the Upper Room (Matt. 26:26-29; Mk. 14:22-25; Lk. 22:14-21).
The early Christian community led by the Apostles carried on this practice of thank-offering and many of them had to give up their possessions for the common good of the people of God (Acts 4:32-37). All these experiences are a pointer to the fact that there can be no life satisfactorily lived without a mutual show of thanks to God for all the benefits one receives from him everyday of his life.
The history of the followership of God in faith is fraught with examples of thanksgiving acts, which bring fulfillment and further blessings to the persons involved. When Noah and his family survived the destruction of the world with flood, they offered gifts of thanksgiving (cf. Gen 8:20); after his victories in battles, Abraham offered thanks to God through the great priest, Melchizedek, King of Salem (Gen 14:20). Others include, Moses and the Israelites after they were delivered from bondage in Egypt (cf. Ex 13: 1-16); David and the chosen people of God offered thanksgiving when the Ark of the Covenant was brought to Jerusalem (2 Sam. 6: 1-23); as well as numerous other examples, which all join to become a sign of a happy union with God here and hereafter.
For this reason, the words of the Psalmist resound again and even more, “Give thanks to the Lord for he is good, for His steadfast love endures forever” (Ps 118: 1). Here forth is the invitation to all of us in songs of joy that cuddle the heart in the form of heavenly dove: “O come let us sing to the Lord and approach his presence with gifts of thanksgiving, for the Lord is a Great King above all the world (cf. Ps 95: 1-2).
When we offer sacrifices of praise and thanksgiving, we glorify and please God who in turn enriches us with multifarious graces and blessings to live virtuous lives and attain fulfillment in our daily experiences of earthly life, at the end of which Heaven will be our ultimate reward. May the Lord of the Harvest enrich us with grace and life's fulfillment, and inspire us as well, to approach His courts with noble thank-offerings. And may His Word abide in our hearts forever, Amen.
Expounding The Concept Of Prayer
Rev. Fr. Anselm Jimoh
I had wanted to share a reflection in this edition on the question of whether our prayers change the will of God or the course of events. I however, to the contrary feel obliged by the reactions of some readers to respond to their enquiries on some of the views I expressed in the preceding/introductory edition. This is especially in the area of shouting when we pray.
I did say and maintain that raising our voices at God is not praying. This has been misunderstood by some readers as a view against vocal prayer. I take responsibility for the misunderstanding as I went through the published work and noticed that I used the expression; “raising our voices to God” instead of “raising our voices at God.” I guess the expression; “raising our voices to God” gives room for the mistaken interpretation. The difference lies in the “at”, which is definitely disrespectful as it means shouting at God.
The fact of the matter, which is the point I made and still emphasize is that shouting at God as many do today in the name of praying, and the unruly outburst of emotions are wrong and unacceptable ways to pray. Vocal prayer, which necessarily involves the use of our voices in communicating our praises and desires to God is a valid form of prayer like such other forms as meditation or mental prayer and mystical prayer.
A reader referred me to Acts 4:24 among other suggested passages of scripture to interpret in the light of my claim. Acts 4:24 says; “when they heard it, they raised their voices as one and called upon God .. .” The use of the term “raised” here does not in any way translate as “shouted.” The group of believers had just listened to Peter and John who shared with them their experiences with the elders and the chief priest and Pharisees who had arrested them and released them on the strong warning that they should no longer speak in the name of Jesus Christ. (Act 4:1 ff). As one body and group they prayed in thanksgiving to God with one voice. It is a common experience and expression that people talk about praying as raising our eyes to heaven, or looking up on God, or evening going up the mountain. These are common ways we expression our communication with God in prayer. They do not meaning shouting as in raising our voices at God, which is what I condemn.
Nothing, absolutely nothing justifies raising our voices at God during prayer. In the pattern of prayer Jesus gave the apostles, the popular “Our Father” (Mt.6:9, Lk. 11:1 and Mk 11:25), respect and homage to God “Our Father in heaven, holy is your name” comes first before any other thing. In my piece on “The Lord's Prayer: A Disciple's Prayer” published in two parts in previous editions of this newspaper, I explained, citing William Barclay that “holy is your name” or “hallowed be thy name” interprets as God's name is to be separated from others and given a special reverence as it differs from any other name. There is no conception of this phrase that out rightly disagrees with this interpretation. A son shows no respect to his father by shouting or raising his voice at the father!
In our time, the raising of our voices at God takes a different and worse dimension when speaking in tongues is involved. I do have my deep reservations about speaking in tongues but would rather not discuss that here or now. Suffice to note that at the point of speaking in tongues, most times, not all the times and not by all who speak in tongues, but most of those who do and most of the times they speak in tongues during prayer, the rudeness at God gets into the realm of reckless abandon. What is suppose to be a respectful and docile supplication addressed to a most superior Being becomes a reckless display of acquired “talent” and a show of disregard and disrespect to the divine.
Perhaps at this point, we should take an excursion through the scripture in relation to prayer. The idea is to see how the children of God prayed and pull out any noticeable trend as a model of prayer.
The Old Testament (OT) shows prayer as a dialogue between God and Israel. The Psalms constitute the prayer handbook of the OT. In addition to the Psalms, you have the prayers of Eliezer (Gen.24:12-14), Jacob (Gen.32:1O-13), Moses (Ex.32: 11-14, 34:8f, Num. 14:13-19), Gideon (Jg.6:36-40), Samson (Jg. 15:18, 16:28), Hannah (1 Sam. 1:1 Off), David (2Kings 7:18-29), Solomon (1 Kings 3:6-9, 8:23-53), Elijah (1Kings 19:36f). These represent the Israelites' typical form of prayer. The prayers attributed to Moses are of special interest as they are more like the intercessory prayers we are used to in our own time. This is also the pattern of prayer in the story of Abraham and Sodom (Gen.18:20-32).
The common characteristics of these prayers are that they are short, dignified and humble. This immediately calls to mind the injunction of Jesus to his disciples when he taught them to pray; “When you pray, do not be like those who want to be seen ... When you pray, go into your room, close the door and pray to your Father who is with you in secret.” (Mt.6:5-6). While this does not necessarily suggests that prayer should be a secret affair, it also does not say that we should turn our public address systems to the houses round about as many churches do today and disturb the entire neighbourhood in the name of prayers. Jesus out rightly condemns those who are unfair and unjust to others and yet offer long showy prayers in public. (Mk.12:40, Lk.20:47). The OT suggests that our prayers should be a humble dignified dialogue with God, not a jamboree or adverts to attract and distract others.
Prayers in the postexilic books of the OT, like Ezra 9:6-15, Tobit 3:1-6, 13:1-18, Judith 9:2-14, 2Macc.15:22-24, are longer and more formal than what we find in the pre-exilic period. They are often prayers of contrition. The prophetic literatures are replete with prayers and one spirit runs through all the forms of prayer; namely, humility or a humble submission to the Most High. The prophets were not known to command God or hold God to ransom on account of the covenant. The contrast in prayer style is seen in 1Kings 18:27-29, 36-37. This is the prayer of the prophets of Baal and Elijah respectively. The prophets of Baal shouted, gashed their skin with knives until they bled and raved, Elijah dignifiedly and humbly entreated Yahweh and at once, he was answered.
In the New Testament (NT), Jesus was very critical of pharisaic practices, including their “show-off” method of prayer. He cautioned his followers against such prayer practices (Mt.6:5-8), which he likened to pagan practice; a fact confirmed by the example of the prophets of Baal above.
Jesus does not actually condemn long prayers because they are long as there is nothing wrong with long prayers. What he condemned was the public show which to a great extent is the intent behind such lengthy prayers. In today's Christian world, it is like we want people to know we can pray eloquently for a sustained period of time. The Pharisee was eloquent in giving an account of himself to God while the publican was brief, contrite and humble. (Lk.18:lOff). The publican went home at right with God, indicating he left the presence of God fulfilled and renewed. It was not what was said and what was not said, but how what was said was said; for more than anything else, prayer is the raising up of our minds and hearts to God.
Jesus' own prayer life which dominates the gospels is our perfect example of how to pray. His method of prayer illustrates his recommI had wanted to share a reflection in this edition on the question of whether our prayers change the will of God or the course of events. I however, to the contrary feel obliged by the reactions of some readers to respond to their enquiries on some of the views I expressed in the preceding/introductory edition. This is especially in the area of shouting when we pray.
I did say and maintain that raising our voices at God is not praying. This has been misunderstood by some readers as a view against vocal prayer. I take responsibility for the misunderstanding as I went through the published work and noticed that I used the expression; “raising our voices to God” instead of “raising our voices at God.” I guess the expression; “raising our voices to God” gives room for the mistaken interpretation. The difference lies in the “at”, which is definitely disrespectful as it means shouting at God.
The fact of the matter, which is the point I made and still emphasize is that shouting at God as many do today in the name of praying, and the unruly outburst of emotions are wrong and unacceptable ways to pray. Vocal prayer, which necessarily involves the use of our voices in communicating our praises and desires to God is a valid form of prayer like such other forms as meditation or mental prayer and mystical prayer.
A reader referred me to Acts 4:24 among other suggested passages of scripture to interpret in the light of my claim. Acts 4:24 says; “when they heard it, they raised their voices as one and called upon God .. .” The use of the term “raised” here does not in any way translate as “shouted.” The group of believers had just listened to Peter and John who shared with them their experiences with the elders and the chief priest and Pharisees who had arrested them and released them on the strong warning that they should no longer speak in the name of Jesus Christ. (Act 4:1 ff). As one body and group they prayed in thanksgiving to God with one voice. It is a common experience and expression that people talk about praying as raising our eyes to heaven, or looking up on God, or evening going up the mountain. These are common ways we expression our communication with God in prayer. They do not meaning shouting as in raising our voices at God, which is what I condemn.
Nothing, absolutely nothing justifies raising our voices at God during prayer. In the pattern of prayer Jesus gave the apostles, the popular “Our Father” (Mt.6:9, Lk. 11:1 and Mk 11:25), respect and homage to God “Our Father in heaven, holy is your name” comes first before any other thing. In my piece on “The Lord's Prayer: A Disciple's Prayer” published in two parts in previous editions of this newspaper, I explained, citing William Barclay that “holy is your name” or “hallowed be thy name” interprets as God's name is to be separated from others and given a special reverence as it differs from any other name. There is no conception of this phrase that out rightly disagrees with this interpretation. A son shows no respect to his father by shouting or raising his voice at the father!
In our time, the raising of our voices at God takes a different and worse dimension when speaking in tongues is involved. I do have my deep reservations about speaking in tongues but would rather not discuss that here or now. Suffice to note that at the point of speaking in tongues, most times, not all the times and not by all who speak in tongues, but most of those who do and most of the times they speak in tongues during prayer, the rudeness at God gets into the realm of reckless abandon. What is suppose to be a respectful and docile supplication addressed to a most superior Being becomes a reckless display of acquired “talent” and a show of disregard and disrespect to the divine.
Perhaps at this point, we should take an excursion through the scripture in relation to prayer. The idea is to see how the children of God prayed and pull out any noticeable trend as a model of prayer.
The Old Testament (OT) shows prayer as a dialogue between God and Israel. The Psalms constitute the prayer handbook of the OT. In addition to the Psalms, you have the prayers of Eliezer (Gen.24:12-14), Jacob (Gen.32:1O-13), Moses (Ex.32: 11-14, 34:8f, Num. 14:13-19), Gideon (Jg.6:36-40), Samson (Jg. 15:18, 16:28), Hannah (1 Sam. 1:1 Off), David (2Kings 7:18-29), Solomon (1 Kings 3:6-9, 8:23-53), Elijah (1Kings 19:36f). These represent the Israelites' typical form of prayer. The prayers attributed to Moses are of special interest as they are more like the intercessory prayers we are used to in our own time. This is also the pattern of prayer in the story of Abraham and Sodom (Gen.18:20-32).
The common characteristics of these prayers are that they are short, dignified and humble. This immediately calls to mind the injunction of Jesus to his disciples when he taught them to pray; “When you pray, do not be like those who want to be seen ... When you pray, go into your room, close the door and pray to your Father who is with you in secret.” (Mt.6:5-6). While this does not necessarily suggests that prayer should be a secret affair, it also does not say that we should turn our public address systems to the houses round about as many churches do today and disturb the entire neighbourhood in the name of prayers. Jesus out rightly condemns those who are unfair and unjust to others and yet offer long showy prayers in public. (Mk.12:40, Lk.20:47). The OT suggests that our prayers should be a humble dignified dialogue with God, not a jamboree or adverts to attract and distract others.
Prayers in the postexilic books of the OT, like Ezra 9:6-15, Tobit 3:1-6, 13:1-18, Judith 9:2-14, 2Macc.15:22-24, are longer and more formal than what we find in the pre-exilic period. They are often prayers of contrition. The prophetic literatures are replete with prayers and one spirit runs through all the forms of prayer; namely, humility or a humble submission to the Most High. The prophets were not known to command God or hold God to ransom on account of the covenant. The contrast in prayer style is seen in 1Kings 18:27-29, 36-37. This is the prayer of the prophets of Baal and Elijah respectively. The prophets of Baal shouted, gashed their skin with knives until they bled and raved, Elijah dignifiedly and humbly entreated Yahweh and at once, he was answered.
In the New Testament (NT), Jesus was very critical of pharisaic practices, including their “show-off” method of prayer. He cautioned his followers against such prayer practices (Mt.6:5-8), which he likened to pagan practice; a fact confirmed by the example of the prophets of Baal above.
Jesus does not actually condemn long prayers because they are long as there is nothing wrong with long prayers. What he condemned was the public show which to a great extent is the intent behind such lengthy prayers. In today's Christian world, it is like we want people to know we can pray eloquently for a sustained period of time. The Pharisee was eloquent in giving an account of himself to God while the publican was brief, contrite and humble. (Lk.18:lOff). The publican went home at right with God, indicating he left the presence of God fulfilled and renewed. It was not what was said and what was not said, but how what was said was said; for more than anything else, prayer is the raising up of our minds and hearts to God.
Jesus' own prayer life which dominates the gospels is our perfect example of how to pray. His method of prayer illustrates his recommendation as he often prayed in solitude. (Lk.6:12). The event and prayer in the garden of Gethsemane showed how Jesus controlled his emotions in and through his prayers. (Mt.26:36-46, Mk.14:32-42, and Lk.22:40-46). He was overwhelmed with the reality of his forthcoming agony, suffering and death and wished it could pass over him. But it was not a matter of “by fire by force” as we are used to today, rather he prayed; “... Yet not what I want, but what you want.” (Mt.26:39, Lk.22:39, Mk.14:32). This is indeed a very sharp contrast to today's practice by most Christians.
Most Christians today will remind God what a faithful God he is and how faithful they have tried to be; they will remind God of His promises to His children and command that the “Holy Ghost fire” should consume them. “Them” here refers to the persecutors.
Jesus preferred and indeed most of his prayers were in solitude, but was not against cultic prayer. By “cultic prayer” we mean public liturgical prayers as different from personal, private, or family prayers.
I had wanted to share a reflection in this edition on the question of whether our prayers change the will of God or the course of events. I however, to the contrary feel obliged by the reactions of some readers to respond to their enquiries on some of the views I expressed in the preceding/introductory edition. This is especially in the area of shouting when we pray.
I did say and maintain that raising our voices at God is not praying. This has been misunderstood by some readers as a view against vocal prayer. I take responsibility for the misunderstanding as I went through the published work and noticed that I used the expression; “raising our voices to God” instead of “raising our voices at God.” I guess the expression; “raising our voices to God” gives room for the mistaken interpretation. The difference lies in the “at”, which is definitely disrespectful as it means shouting at God.
The fact of the matter, which is the point I made and still emphasize is that shouting at God as many do today in the name of praying, and the unruly outburst of emotions are wrong and unacceptable ways to pray. Vocal prayer, which necessarily involves the use of our voices in communicating our praises and desires to God is a valid form of prayer like such other forms as meditation or mental prayer and mystical prayer.
A reader referred me to Acts 4:24 among other suggested passages of scripture to interpret in the light of my claim. Acts 4:24 says; “when they heard it, they raised their voices as one and called upon God .. .” The use of the term “raised” here does not in any way translate as “shouted.” The group of believers had just listened to Peter and John who shared with them their experiences with the elders and the chief priest and Pharisees who had arrested them and released them on the strong warning that they should no longer speak in the name of Jesus Christ. (Act 4:1 ff). As one body and group they prayed in thanksgiving to God with one voice. It is a common experience and expression that people talk about praying as raising our eyes to heaven, or looking up on God, or evening going up the mountain. These are common ways we expression our communication with God in prayer. They do not meaning shouting as in raising our voices at God, which is what I condemn.
Nothing, absolutely nothing justifies raising our voices at God during prayer. In the pattern of prayer Jesus gave the apostles, the popular “Our Father” (Mt.6:9, Lk. 11:1 and Mk 11:25), respect and homage to God “Our Father in heaven, holy is your name” comes first before any other thing. In my piece on “The Lord's Prayer: A Disciple's Prayer” published in two parts in previous editions of this newspaper, I explained, citing William Barclay that “holy is your name” or “hallowed be thy name” interprets as God's name is to be separated from others and given a special reverence as it differs from any other name. There is no conception of this phrase that out rightly disagrees with this interpretation. A son shows no respect to his father by shouting or raising his voice at the father!
In our time, the raising of our voices at God takes a different and worse dimension when speaking in tongues is involved. I do have my deep reservations about speaking in tongues but would rather not discuss that here or now. Suffice to note that at the point of speaking in tongues, most times, not all the times and not by all who speak in tongues, but most of those who do and most of the times they speak in tongues during prayer, the rudeness at God gets into the realm of reckless abandon. What is suppose to be a respectful and docile supplication addressed to a most superior Being becomes a reckless display of acquired “talent” and a show of disregard and disrespect to the divine.
Perhaps at this point, we should take an excursion through the scripture in relation to prayer. The idea is to see how the children of God prayed and pull out any noticeable trend as a model of prayer.
The Old Testament (OT) shows prayer as a dialogue between God and Israel. The Psalms constitute the prayer handbook of the OT. In addition to the Psalms, you have the prayers of Eliezer (Gen.24:12-14), Jacob (Gen.32:1O-13), Moses (Ex.32: 11-14, 34:8f, Num. 14:13-19), Gideon (Jg.6:36-40), Samson (Jg. 15:18, 16:28), Hannah (1 Sam. 1:1 Off), David (2Kings 7:18-29), Solomon (1 Kings 3:6-9, 8:23-53), Elijah (1Kings 19:36f). These represent the Israelites' typical form of prayer. The prayers attributed to Moses are of special interest as they are more like the intercessory prayers we are used to in our own time. This is also the pattern of prayer in the story of Abraham and Sodom (Gen.18:20-32).
The common characteristics of these prayers are that they are short, dignified and humble. This immediately calls to mind the injunction of Jesus to his disciples when he taught them to pray; “When you pray, do not be like those who want to be seen ... When you pray, go into your room, close the door and pray to your Father who is with you in secret.” (Mt.6:5-6). While this does not necessarily suggests that prayer should be a secret affair, it also does not say that we should turn our public address systems to the houses round about as many churches do today and disturb the entire neighbourhood in the name of prayers. Jesus out rightly condemns those who are unfair and unjust to others and yet offer long showy prayers in public. (Mk.12:40, Lk.20:47). The OT suggests that our prayers should be a humble dignified dialogue with God, not a jamboree or adverts to attract and distract others.
Prayers in the postexilic books of the OT, like Ezra 9:6-15, Tobit 3:1-6, 13:1-18, Judith 9:2-14, 2Macc.15:22-24, are longer and more formal than what we find in the pre-exilic period. They are often prayers of contrition. The prophetic literatures are replete with prayers and one spirit runs through all the forms of prayer; namely, humility or a humble submission to the Most High. The prophets were not known to command God or hold God to ransom on account of the covenant. The contrast in prayer style is seen in 1Kings 18:27-29, 36-37. This is the prayer of the prophets of Baal and Elijah respectively. The prophets of Baal shouted, gashed their skin with knives until they bled and raved, Elijah dignifiedly and humbly entreated Yahweh and at once, he was answered.
In the New Testament (NT), Jesus was very critical of pharisaic practices, including their “show-off” method of prayer. He cautioned his followers against such prayer practices (Mt.6:5-8), which he likened to pagan practice; a fact confirmed by the example of the prophets of Baal above.
Jesus does not actually condemn long prayers because they are long as there is nothing wrong with long prayers. What he condemned was the public show which to a great extent is the intent behind such lengthy prayers. In today's Christian world, it is like we want people to know we can pray eloquently for a sustained period of time. The Pharisee was eloquent in giving an account of himself to God while the publican was brief, contrite and humble. (Lk.18:lOff). The publican went home at right with God, indicating he left the presence of God fulfilled and renewed. It was not what was said and what was not said, but how what was said was said; for more than anything else, prayer is the raising up of our minds and hearts to God.
Jesus' own prayer life which dominates the gospels is our perfect example of how to pray. His method of prayer illustrates his recommI had wanted to share a reflection in this edition on the question of whether our prayers change the will of God or the course of events. I however, to the contrary feel obliged by the reactions of some readers to respond to their enquiries on some of the views I expressed in the preceding/introductory edition. This is especially in the area of shouting when we pray.
I did say and maintain that raising our voices at God is not praying. This has been misunderstood by some readers as a view against vocal prayer. I take responsibility for the misunderstanding as I went through the published work and noticed that I used the expression; “raising our voices to God” instead of “raising our voices at God.” I guess the expression; “raising our voices to God” gives room for the mistaken interpretation. The difference lies in the “at”, which is definitely disrespectful as it means shouting at God.
The fact of the matter, which is the point I made and still emphasize is that shouting at God as many do today in the name of praying, and the unruly outburst of emotions are wrong and unacceptable ways to pray. Vocal prayer, which necessarily involves the use of our voices in communicating our praises and desires to God is a valid form of prayer like such other forms as meditation or mental prayer and mystical prayer.
A reader referred me to Acts 4:24 among other suggested passages of scripture to interpret in the light of my claim. Acts 4:24 says; “when they heard it, they raised their voices as one and called upon God .. .” The use of the term “raised” here does not in any way translate as “shouted.” The group of believers had just listened to Peter and John who shared with them their experiences with the elders and the chief priest and Pharisees who had arrested them and released them on the strong warning that they should no longer speak in the name of Jesus Christ. (Act 4:1 ff). As one body and group they prayed in thanksgiving to God with one voice. It is a common experience and expression that people talk about praying as raising our eyes to heaven, or looking up on God, or evening going up the mountain. These are common ways we expression our communication with God in prayer. They do not meaning shouting as in raising our voices at God, which is what I condemn.
Nothing, absolutely nothing justifies raising our voices at God during prayer. In the pattern of prayer Jesus gave the apostles, the popular “Our Father” (Mt.6:9, Lk. 11:1 and Mk 11:25), respect and homage to God “Our Father in heaven, holy is your name” comes first before any other thing. In my piece on “The Lord's Prayer: A Disciple's Prayer” published in two parts in previous editions of this newspaper, I explained, citing William Barclay that “holy is your name” or “hallowed be thy name” interprets as God's name is to be separated from others and given a special reverence as it differs from any other name. There is no conception of this phrase that out rightly disagrees with this interpretation. A son shows no respect to his father by shouting or raising his voice at the father!
In our time, the raising of our voices at God takes a different and worse dimension when speaking in tongues is involved. I do have my deep reservations about speaking in tongues but would rather not discuss that here or now. Suffice to note that at the point of speaking in tongues, most times, not all the times and not by all who speak in tongues, but most of those who do and most of the times they speak in tongues during prayer, the rudeness at God gets into the realm of reckless abandon. What is suppose to be a respectful and docile supplication addressed to a most superior Being becomes a reckless display of acquired “talent” and a show of disregard and disrespect to the divine.
Perhaps at this point, we should take an excursion through the scripture in relation to prayer. The idea is to see how the children of God prayed and pull out any noticeable trend as a model of prayer.
The Old Testament (OT) shows prayer as a dialogue between God and Israel. The Psalms constitute the prayer handbook of the OT. In addition to the Psalms, you have the prayers of Eliezer (Gen.24:12-14), Jacob (Gen.32:1O-13), Moses (Ex.32: 11-14, 34:8f, Num. 14:13-19), Gideon (Jg.6:36-40), Samson (Jg. 15:18, 16:28), Hannah (1 Sam. 1:1 Off), David (2Kings 7:18-29), Solomon (1 Kings 3:6-9, 8:23-53), Elijah (1Kings 19:36f). These represent the Israelites' typical form of prayer. The prayers attributed to Moses are of special interest as they are more like the intercessory prayers we are used to in our own time. This is also the pattern of prayer in the story of Abraham and Sodom (Gen.18:20-32).
The common characteristics of these prayers are that they are short, dignified and humble. This immediately calls to mind the injunction of Jesus to his disciples when he taught them to pray; “When you pray, do not be like those who want to be seen ... When you pray, go into your room, close the door and pray to your Father who is with you in secret.” (Mt.6:5-6). While this does not necessarily suggests that prayer should be a secret affair, it also does not say that we should turn our public address systems to the houses round about as many churches do today and disturb the entire neighbourhood in the name of prayers. Jesus out rightly condemns those who are unfair and unjust to others and yet offer long showy prayers in public. (Mk.12:40, Lk.20:47). The OT suggests that our prayers should be a humble dignified dialogue with God, not a jamboree or adverts to attract and distract others.
Prayers in the postexilic books of the OT, like Ezra 9:6-15, Tobit 3:1-6, 13:1-18, Judith 9:2-14, 2Macc.15:22-24, are longer and more formal than what we find in the pre-exilic period. They are often prayers of contrition. The prophetic literatures are replete with prayers and one spirit runs through all the forms of prayer; namely, humility or a humble submission to the Most High. The prophets were not known to command God or hold God to ransom on account of the covenant. The contrast in prayer style is seen in 1Kings 18:27-29, 36-37. This is the prayer of the prophets of Baal and Elijah respectively. The prophets of Baal shouted, gashed their skin with knives until they bled and raved, Elijah dignifiedly and humbly entreated Yahweh and at once, he was answered.
In the New Testament (NT), Jesus was very critical of pharisaic practices, including their “show-off” method of prayer. He cautioned his followers against such prayer practices (Mt.6:5-8), which he likened to pagan practice; a fact confirmed by the example of the prophets of Baal above.
Jesus does not actually condemn long prayers because they are long as there is nothing wrong with long prayers. What he condemned was the public show which to a great extent is the intent behind such lengthy prayers. In today's Christian world, it is like we want people to know we can pray eloquently for a sustained period of time. The Pharisee was eloquent in giving an account of himself to God while the publican was brief, contrite and humble. (Lk.18:lOff). The publican went home at right with God, indicating he left the presence of God fulfilled and renewed. It was not what was said and what was not said, but how what was said was said; for more than anything else, prayer is the raising up of our minds and hearts to God.
Jesus' own prayer life which dominates the gospels is our perfect example of how to pray. His method of prayer illustrates his recommendation as he often prayed in solitude. (Lk.6:12). The event and prayer in the garden of Gethsemane showed how Jesus controlled his emotions in and through his prayers. (Mt.26:36-46, Mk.14:32-42, and Lk.22:40-46). He was overwhelmed with the reality of his forthcoming agony, suffering and death and wished it could pass over him. But it was not a matter of “by fire by force” as we are used to today, rather he prayed; “... Yet not what I want, but what you want.” (Mt.26:39, Lk.22:39, Mk.14:32). This is indeed a very sharp contrast to today's practice by most Christians.
Most Christians today will remind God what a faithful God he is and how faithful they have tried to be; they will remind God of His promises to His children and command that the “Holy Ghost fire” should consume them. “Them” here refers to the persecutors.
Jesus preferred and indeed most of his prayers were in solitude, but was not against cultic prayer. By “cultic prayer” we mean public liturgical prayers as different from personal, private, or family prayers.
Secure Our Motherland
Rev. Fr. Leonard O. Anetekhai
It is always a thing of concern when one is not safe to live in an environment which he or she calls MOTHERLAND. A motherland that is characterized by fear and insecurity political, economic, societal and environmental insecurity stares us in the face, while those we have voted in, who each time make promises to sustain our national security that will in turn pave way for a proper building of our nation, sits and mismanage the human and natural resources entrusted to them.
It is a truism that good governance cannot exclude the contributions of the masses, but in a situation when the so called 'Elite' exploit the sincerity of the masses for their own political and national gains, then our struggle for nation building will be fruitless. Our national and common interest has gone on vacation in the lips and words of our leaders, for none has successfully shown the way that leads to the promised dreams of our heroes past.
With the rate of bombing and other criminal acts prevailing around us, no individual is secure, and if the individual is not secure, the nation cannot be secure, and if the nation is under attack from internal sources, the nation and the individual cannot be secure. If an enemy comes from outside, one can easily defend such an attack, but when it comes from within, it sends a signal of doom, the 'step brother' of anarchy, which in turn can easily jeopardize our hope of a better Nigeria.
It is a pity that we have not learnt as a nation the many setbacks in our efforts of nation building, the civil war of 1967 and the June 12, 1993 annulled elections, even the Niger Delta problems which was allowed to aggravate at the expense of our national peace and security. This problem drew unwanted external attention to us with friends and detractors alike expressing their concern about Nigeria's human right credentials.
Now we have carved out a new name to soil our image externally BOKO HARAM. What a pity that 'sheep clothes' has now become our national uniform. We must know that “there can be no national development without domestic peace and neither development nor peace without democracy, durable institutions and respect for the human rights of the people” (Kofi Annan).
We are historically a youth in terms of nation building struggling within exuberance and fatigue, but being a youth or adult cannot suggest our failure to strengthen our democracy. If our democracy is strengthened by sincerity, strong will and national interest, then we can posses the capacity to enhance sustainable peace, security, stability and development.
Our task is a collective one and we have done our own through casting of votes, so let the masses reap the fruits of their labour and see concrete actions applied to unravel the mystery behind this trend of insecurity for concrete action backed by good intention is a prerequisite for good governance.
It is always a thing of concern when one is not safe to live in an environment which he or she calls MOTHERLAND. A motherland that is characterized by fear and insecurity political, economic, societal and environmental insecurity stares us in the face, while those we have voted in, who each time make promises to sustain our national security that will in turn pave way for a proper building of our nation, sits and mismanage the human and natural resources entrusted to them.
It is a truism that good governance cannot exclude the contributions of the masses, but in a situation when the so called 'Elite' exploit the sincerity of the masses for their own political and national gains, then our struggle for nation building will be fruitless. Our national and common interest has gone on vacation in the lips and words of our leaders, for none has successfully shown the way that leads to the promised dreams of our heroes past.
With the rate of bombing and other criminal acts prevailing around us, no individual is secure, and if the individual is not secure, the nation cannot be secure, and if the nation is under attack from internal sources, the nation and the individual cannot be secure. If an enemy comes from outside, one can easily defend such an attack, but when it comes from within, it sends a signal of doom, the 'step brother' of anarchy, which in turn can easily jeopardize our hope of a better Nigeria.
It is a pity that we have not learnt as a nation the many setbacks in our efforts of nation building, the civil war of 1967 and the June 12, 1993 annulled elections, even the Niger Delta problems which was allowed to aggravate at the expense of our national peace and security. This problem drew unwanted external attention to us with friends and detractors alike expressing their concern about Nigeria's human right credentials.
Now we have carved out a new name to soil our image externally BOKO HARAM. What a pity that 'sheep clothes' has now become our national uniform. We must know that “there can be no national development without domestic peace and neither development nor peace without democracy, durable institutions and respect for the human rights of the people” (Kofi Annan).
We are historically a youth in terms of nation building struggling within exuberance and fatigue, but being a youth or adult cannot suggest our failure to strengthen our democracy. If our democracy is strengthened by sincerity, strong will and national interest, then we can posses the capacity to enhance sustainable peace, security, stability and development.
Our task is a collective one and we have done our own through casting of votes, so let the masses reap the fruits of their labour and see concrete actions applied to unravel the mystery behind this trend of insecurity for concrete action backed by good intention is a prerequisite for good governance.
The Ark In Which The Way, The Truth And Life Must Be Known Exactly
Most Rev. (Dr) Gabriel G. Dunia
In his valediction, the Lord Jesus decided to console and reconfirm his followers in the faith. Hence, he stated: “Do not let your hearts be troubled. Believe in God, believe also in me” (John 14:1). He went on to assure his followers that there are many dwelling places that will be quite more than enough, for all who truly know, and follow him to occupy in the kingdom of God (cf. John 14:2). What is more, he obliged to go and prepare a place where the said dwelling-places are made available for those who are worthy before coming back to take them there (cf. John 14:3). Thomas in his ignorance or mischief told Jesus that they did not know the way to where he, Jesus was going to go, and asked Jesus how they could know the way which Jesus supposed they had known (cf. John 14:5). This necessitated Jesus' affirmative declaration: “Ego sum via et veritas et vita; nemo venit ad patrem nisi per me = I am the way, the truth and the life; no one comes to the Father except through me (John 14:6).
This way, the truth and the life must first be known, chosen or accepted, believed in, followed and dwelt in, with the full possession of the supernatural or theological virtues of Faith, Hope and Charity as well as the gifts of the Holy Spirit: Wisdom, Understanding, Counsel, Fortitude, knowledge, Piety and Fear of the Lord. She or he who truly possesses the preceding virtues and gifts should concomitantly posses, and produce other virtues and fruits such as the cardinal virtues of Prudence, Justice, Fortitude and Temperance and the fruits of the Holy Spirit (charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control and chastity) respectively (cf. CCC 1832).
In the history of the tradition of our religion, Christianity, the first and only person known to have possessed and produced respectively the supernatural or theological virtues of Faith, Hope and Charity and the cardinal virtues of Prudence, Justice, Fortitude and Temperance and the fruits of the Holy Spirit in the fullest degree is the Mother of our Saviour, the Blessed Virgin Mary. For example, the Angel Gabriel, at the Annunciation, hailed the Blessed Virgin Mary as gratia plena, Dominus tecum = “full of grace”, the Lord is with you (Luke 1:28).
Indeed, when the information of the possibility of the Blessed Virgin Mary becoming the Mother of Christ was communicated to her by the Angel, she quickly made some inquiry which led to further clarification by the Angel. With such further clarification the full knowledge of Jesus, the way, the truth and the life was conceived in her heart, mind, spirit and then in the womb. Hence, she conceded and accepted, dwelt in the way, the truth and life and to lead and guard all others to and in the same: “I am the handmaid of the Lord let it be to me according to your word” (Luke 1: 38).
What is more, the proof that the Blessed Virgin Mary is the indisputable depository of the way, the truth and life is clearly stated during the visit of the shepherds to Mary and her newly born baby: “As for Mary she treasured and pondered them in her heart” (Luke 2: 19). No wonder therefore that the Church gives her the titles: Sedes sapientiae = the seat of wisdom, Mater divinae gratiae = Mother of Divine Grace, virgo fidelis = Virgin most faithful, speculum iustitiae = mirror of justice, Ianua caeli = the gate of heaven and so on.
Revealing true blessedness of the Blessed Virgin Mary as the one who truly knows, chooses, believes and dwells in the Way, the Truth and Life, both the woman in the crowd and Jesus declared respectively: “Blessed is the womb that bore you and the breasts that nursed you!...Blessed rather are those who hear the word of God and obey it” (Luke 11:27).
We are and can never be tired of proclaiming the fact that it is through the woman, the Blessed Virgin Mary and no other, that humanity can truly know, choose or accept, believe, follow, dwell and possess Jesus, the way, the truth and the life. Amen.
To Jesus through Mary.
In his valediction, the Lord Jesus decided to console and reconfirm his followers in the faith. Hence, he stated: “Do not let your hearts be troubled. Believe in God, believe also in me” (John 14:1). He went on to assure his followers that there are many dwelling places that will be quite more than enough, for all who truly know, and follow him to occupy in the kingdom of God (cf. John 14:2). What is more, he obliged to go and prepare a place where the said dwelling-places are made available for those who are worthy before coming back to take them there (cf. John 14:3). Thomas in his ignorance or mischief told Jesus that they did not know the way to where he, Jesus was going to go, and asked Jesus how they could know the way which Jesus supposed they had known (cf. John 14:5). This necessitated Jesus' affirmative declaration: “Ego sum via et veritas et vita; nemo venit ad patrem nisi per me = I am the way, the truth and the life; no one comes to the Father except through me (John 14:6).
This way, the truth and the life must first be known, chosen or accepted, believed in, followed and dwelt in, with the full possession of the supernatural or theological virtues of Faith, Hope and Charity as well as the gifts of the Holy Spirit: Wisdom, Understanding, Counsel, Fortitude, knowledge, Piety and Fear of the Lord. She or he who truly possesses the preceding virtues and gifts should concomitantly posses, and produce other virtues and fruits such as the cardinal virtues of Prudence, Justice, Fortitude and Temperance and the fruits of the Holy Spirit (charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control and chastity) respectively (cf. CCC 1832).
In the history of the tradition of our religion, Christianity, the first and only person known to have possessed and produced respectively the supernatural or theological virtues of Faith, Hope and Charity and the cardinal virtues of Prudence, Justice, Fortitude and Temperance and the fruits of the Holy Spirit in the fullest degree is the Mother of our Saviour, the Blessed Virgin Mary. For example, the Angel Gabriel, at the Annunciation, hailed the Blessed Virgin Mary as gratia plena, Dominus tecum = “full of grace”, the Lord is with you (Luke 1:28).
Indeed, when the information of the possibility of the Blessed Virgin Mary becoming the Mother of Christ was communicated to her by the Angel, she quickly made some inquiry which led to further clarification by the Angel. With such further clarification the full knowledge of Jesus, the way, the truth and the life was conceived in her heart, mind, spirit and then in the womb. Hence, she conceded and accepted, dwelt in the way, the truth and life and to lead and guard all others to and in the same: “I am the handmaid of the Lord let it be to me according to your word” (Luke 1: 38).
What is more, the proof that the Blessed Virgin Mary is the indisputable depository of the way, the truth and life is clearly stated during the visit of the shepherds to Mary and her newly born baby: “As for Mary she treasured and pondered them in her heart” (Luke 2: 19). No wonder therefore that the Church gives her the titles: Sedes sapientiae = the seat of wisdom, Mater divinae gratiae = Mother of Divine Grace, virgo fidelis = Virgin most faithful, speculum iustitiae = mirror of justice, Ianua caeli = the gate of heaven and so on.
Revealing true blessedness of the Blessed Virgin Mary as the one who truly knows, chooses, believes and dwells in the Way, the Truth and Life, both the woman in the crowd and Jesus declared respectively: “Blessed is the womb that bore you and the breasts that nursed you!...Blessed rather are those who hear the word of God and obey it” (Luke 11:27).
We are and can never be tired of proclaiming the fact that it is through the woman, the Blessed Virgin Mary and no other, that humanity can truly know, choose or accept, believe, follow, dwell and possess Jesus, the way, the truth and the life. Amen.
To Jesus through Mary.
Subscribe to:
Posts (Atom)