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.
Monday, August 1, 2011
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.
Wednesday, May 18, 2011
The Role of Christians In Electoral Process
Joseph O. Akharumere KSP
INTRODUCTION
It is remarkable to note that throughout all recorded history of independence agitations, civil societies have always played a vital role in mounting pressure on the ruling class to effect the desired change. Worthy of note is the clash of a hierarchy of values against the expectations of a traditional population and post colonial state seeking to modernize through politics and the attendant frustration meted out on the progressives. There cannot be a strong and vibrant democratic structure without an active and vibrant civil society. The historical profile and the indispensability of civil societies and pressure groups and the role they have played in the establishment and enthronement of democratic values and culture in Nigeria need be examined in the light of electoral process.
2. The electoral process include the following:
a. Registration of political parties
b. Conducting congresses to elect credible party leaders at ward, Local Government, State and National levels.
c. Election at primaries (and not selection of candidates) for elective positions in the tiers of Government namely Local Government, State Government and Federal Government respectively
d. Registration of voters
e. Campaign in order to sell manifestoes, which the candidates represent to the voters
f. The election proper and defending one's vote based on one man, one voter.
3. As a domestic observer of elections since 1999 under the auspices of JDPC (Justice Development and Peace Commission, Catholic Archdiocese of Benin City) I have observed that rigging of election starts with registration of voters.
It is at this stage that the electoral system is hijacked by holding to one's chest voters' register and cards which are freely used and votes no longer count. While many voters were indifferent, these muster-riggers were busy casting votes with names of others who refused to vote. At times, the vote cast is well above the number of those that registered for the exercise.
It is recalled that parties of the first and second Republics had manifestoes which guided the choice by voters in the elections to various posts of governance. For instance, N.C.N.C (National Council of Nigeria Citizen) focused on building nationalism whereby any Nigerian resident in any part of Nigeria could vote and be voted for. Chief John Umolu, a native of Agenebode (Etsako East LGA) who resident in the South Eastern part of Nigeria won election in that part of Nigeria without asking where he came from. Merit and credibility were some of the considerations for voting in his favour. A.G (Action Group) of the Western Region had in her manifesto, free education, free health among other amenities for the people.
In the present dispensation, there are sixty-two registered parties. There are no discernible manifestoes which should guide the voters in electing candidates to fill posts in Government. Such slogans as “power to the people, Democracy for Justice”, lets get it done, “One man, one vote etc are no manifestoes.
Almost all the political parties in Nigeria have ripples of crisis from founding fathers of parties resisting party congresses to elect credible leaders, at ward, Local, State and National Levels. If this structure is sound, the party will be sound. We must not allow this structure to be a private affair for selfish gain. Nigerians must confront these so-called godfathers who bestride the gates to government houses like the medieval caesar's statue under whom all must pass into the city of Rome. These are the same people who exercise power by proxy and control our treasury from a distance. This they do by insisting on their choice of candidates which usually range from the sick and over-pampered son or daughter, a favourite wife or concubine whose relevance is that he/she must never forget that he/she got to office as a god father's representative in power. All these impunity must stop! The wind of change is blowing and we all must follow this trend of our historical development.
At the election proper, the party agents should eschew sharing food and money with other party Agents under the veil of friendship for such money and food are Greek gifts.
Indeed, the already identified priority of the Church and hence the JDPC should include dismantling obnoxious political, economic and social policies and structures to free our men and women from insecurity, joblessness, abject poverty, dehumanizing laws, tribalism, ethnicity, bribery and glaring indiscipline. These citizens are looking forward to a Catholic Church (and a growing JDPC) that witness to justice even in her internal structures, as well as being in the forefront in the promotion of human rights and the establishment of an egalitarian society. This challenge of keeping hope alive among our distressed and dehumanized people should embody the social transformation that denies the oppressors the continued freedom to parade their exploits. But the Christian faithful who see themselves as the salt of the earth and the light of the world, must acknowledge that freedom is not without a price. They must recognize that true freedom does not come on a platter of good. In this regard, they must be thoroughly schooled to: See what our surrounding shows Judge them as they ought to be
Act in the way Christ wants us to in truth and love of God and love of our neighbours.
CONCLUSION
In all the electoral process which are highlighted in the above paragraph 2, the role of Christians is to resist Oath- taking (there are so many likes of Okijia shrines in Nigeria), joining secret cults etc in order to acquire power and money to the detriment of soul, conscience, love of God and love of neighbours.
Service, unreserved service then becomes the guide to the Christian conscience. When Christians and all concerned with the welfare of a transparent society live by this rule, he or she becomes an apostle of justice and ambassador of God's kingdom here on earth. Christian politicians are called upon to be enlightened on the need to enter into politics to show forth the light of the Lord amidst a people of evil intent and selfish motives.
William Barclay Succinctly writes, “Because the Christian is a man of honour, he must be a responsible citizen; failure in good citizenship is also failure in Christian duty, untold troubles can descend upon a country or an industry when Christians refuse to take their part in the administration and leave it to selfish, self-seeking partisan and unchristian men.”
Joseph O. Akharumere KSP
INTRODUCTION
It is remarkable to note that throughout all recorded history of independence agitations, civil societies have always played a vital role in mounting pressure on the ruling class to effect the desired change. Worthy of note is the clash of a hierarchy of values against the expectations of a traditional population and post colonial state seeking to modernize through politics and the attendant frustration meted out on the progressives. There cannot be a strong and vibrant democratic structure without an active and vibrant civil society. The historical profile and the indispensability of civil societies and pressure groups and the role they have played in the establishment and enthronement of democratic values and culture in Nigeria need be examined in the light of electoral process.
2. The electoral process include the following:
a. Registration of political parties
b. Conducting congresses to elect credible party leaders at ward, Local Government, State and National levels.
c. Election at primaries (and not selection of candidates) for elective positions in the tiers of Government namely Local Government, State Government and Federal Government respectively
d. Registration of voters
e. Campaign in order to sell manifestoes, which the candidates represent to the voters
f. The election proper and defending one's vote based on one man, one voter.
3. As a domestic observer of elections since 1999 under the auspices of JDPC (Justice Development and Peace Commission, Catholic Archdiocese of Benin City) I have observed that rigging of election starts with registration of voters.
It is at this stage that the electoral system is hijacked by holding to one's chest voters' register and cards which are freely used and votes no longer count. While many voters were indifferent, these muster-riggers were busy casting votes with names of others who refused to vote. At times, the vote cast is well above the number of those that registered for the exercise.
It is recalled that parties of the first and second Republics had manifestoes which guided the choice by voters in the elections to various posts of governance. For instance, N.C.N.C (National Council of Nigeria Citizen) focused on building nationalism whereby any Nigerian resident in any part of Nigeria could vote and be voted for. Chief John Umolu, a native of Agenebode (Etsako East LGA) who resident in the South Eastern part of Nigeria won election in that part of Nigeria without asking where he came from. Merit and credibility were some of the considerations for voting in his favour. A.G (Action Group) of the Western Region had in her manifesto, free education, free health among other amenities for the people.
In the present dispensation, there are sixty-two registered parties. There are no discernible manifestoes which should guide the voters in electing candidates to fill posts in Government. Such slogans as “power to the people, Democracy for Justice”, lets get it done, “One man, one vote etc are no manifestoes.
Almost all the political parties in Nigeria have ripples of crisis from founding fathers of parties resisting party congresses to elect credible leaders, at ward, Local, State and National Levels. If this structure is sound, the party will be sound. We must not allow this structure to be a private affair for selfish gain. Nigerians must confront these so-called godfathers who bestride the gates to government houses like the medieval caesar's statue under whom all must pass into the city of Rome. These are the same people who exercise power by proxy and control our treasury from a distance. This they do by insisting on their choice of candidates which usually range from the sick and over-pampered son or daughter, a favourite wife or concubine whose relevance is that he/she must never forget that he/she got to office as a god father's representative in power. All these impunity must stop! The wind of change is blowing and we all must follow this trend of our historical development.
At the election proper, the party agents should eschew sharing food and money with other party Agents under the veil of friendship for such money and food are Greek gifts.
Indeed, the already identified priority of the Church and hence the JDPC should include dismantling obnoxious political, economic and social policies and structures to free our men and women from insecurity, joblessness, abject poverty, dehumanizing laws, tribalism, ethnicity, bribery and glaring indiscipline. These citizens are looking forward to a Catholic Church (and a growing JDPC) that witness to justice even in her internal structures, as well as being in the forefront in the promotion of human rights and the establishment of an egalitarian society. This challenge of keeping hope alive among our distressed and dehumanized people should embody the social transformation that denies the oppressors the continued freedom to parade their exploits. But the Christian faithful who see themselves as the salt of the earth and the light of the world, must acknowledge that freedom is not without a price. They must recognize that true freedom does not come on a platter of good. In this regard, they must be thoroughly schooled to: See what our surrounding shows Judge them as they ought to be
Act in the way Christ wants us to in truth and love of God and love of our neighbours.
CONCLUSION
In all the electoral process which are highlighted in the above paragraph 2, the role of Christians is to resist Oath- taking (there are so many likes of Okijia shrines in Nigeria), joining secret cults etc in order to acquire power and money to the detriment of soul, conscience, love of God and love of neighbours.
Service, unreserved service then becomes the guide to the Christian conscience. When Christians and all concerned with the welfare of a transparent society live by this rule, he or she becomes an apostle of justice and ambassador of God's kingdom here on earth. Christian politicians are called upon to be enlightened on the need to enter into politics to show forth the light of the Lord amidst a people of evil intent and selfish motives.
William Barclay Succinctly writes, “Because the Christian is a man of honour, he must be a responsible citizen; failure in good citizenship is also failure in Christian duty, untold troubles can descend upon a country or an industry when Christians refuse to take their part in the administration and leave it to selfish, self-seeking partisan and unchristian men.”
Politics Without Principle
Rev. Fr. Ferdinand Okafor
Among the deadly sins named by Mahatma Ghandi is Politics Without principle. This is exactly the situation in Nigeria. Politics in Nigeria is devoid of basic principles and morality. When the basic principles of service to the people and respect for the human person are dethroned, then we can expect anything. In Nigeria, it is possible for a blind man to lead a two eyed man. If a prisoner has the wherewithal, he can become the president of this nation, after all, some have been made president after they had been imprisoned. Beside, most of our leaders deserved to be in jail if not for the level of injustice we have assumed in this country. Some of them are worse criminals than those who are serving jail terms. Nigerian Politicians are bereft of morality, human compassion, respect for the human person and initiative. These are people who are not even respected in their families and villages, people who have no integrity but want to be recognised as national icon by imposing themselves on the masses.
Political position ought to be a medium of service to the people. When the masses say they do not need your service, why then should one impose himself on them through violent means and by rigging his way to the political position of his choice? One wonders the motive behind this political syndrome. No doubt, it is because politics is the easiest way to become rich and lord it over others. This accounts for why the different parties' primary election was marred with death and threat. Those who claimed that when they secure the people's mandate to serve in the political position of their choice they would ensure the security of the people, were involved in hiring thugs and cultists to terroise the masses so that they could win their way through. What sort of security and services will such a person provide? Even some powers that be have devised sophisticated means of ringing elections. To ensure that they fix the persons of their choice into political position of their interest, they tactically delayed elections till night and ensured that there was total blackout in the voting arena till they were through with their evil intentions. If they could do this at the primary level, what will they not do on the very day of election? Wonder shall never end! Any political aspirant who is desperate for power has evil agenda; he does not have the interest of the people at heart. If all those in the political positions should be made to receive the same salary and insecurity like the civil servants, how many will be desperate so serve?
When we tune our radio and television sets we hear politicians uttering promises they will never think of fulfilling. Even the president is asking for mandate to consolidate what he has started. In the first instance, what has he done? Eight months in office we are yet to feel the SMS of positive change. Morning shows me day. What kind of development will he initiate when the lives of the citizens are not secured, no creation of job opportunities for the teeming youths, and most federal roads especially in the south are not motorable? How can he change the country for better when he has surrounded himself with sycophant advisers who will continue to sing his praise and are interested in what they can get? I perceive deceit in most of the political aspirants. Now that the ruling party has failed in its Seven Points Agenda, it has now come again with Consolidation, Appeasement and Reconciliation (CAR). Where are we heading to?
Some Senators who for the past four to eight years in office have not thought of something good for their people, are again coming forward to ask for mandate for second and third terms so that they can continue to represent themselves and their family. The so-called Legislators who are worse hardened criminals instead of making legislations to meet the demands of the masses, end up legislating and securing their future well being and that of their families, without securing the future of the average Nigerian; so that even when they leave their political positions, they will continue to enjoy enough benefits which even the civil servants can never enjoy; yet we complain that there is no money in the country.
In a bid to secure a second term appointment for themselves some Senators and Governors have spent millions of Naira to bribe their way through, when such money could have been used to initiative projects that would be of benefit to the common citizens. Oh Mr. Senator and Governor! Why not win the masses over by investing such amount of money on projects that will be of benefit to them. Now I am fully convinced that in his riches, man lacks wisdom, he is like the beasts that are destroyed (PS. 49:12, 20).
The questions our leaders should be asking themselves is: what have I done so far with my time in office? How many lives have I been able to touch? If you are effective as a leader, you do not need to campaign, the masses on their own, will vote for you.
Rev. Fr. Ferdinand Okafor
Among the deadly sins named by Mahatma Ghandi is Politics Without principle. This is exactly the situation in Nigeria. Politics in Nigeria is devoid of basic principles and morality. When the basic principles of service to the people and respect for the human person are dethroned, then we can expect anything. In Nigeria, it is possible for a blind man to lead a two eyed man. If a prisoner has the wherewithal, he can become the president of this nation, after all, some have been made president after they had been imprisoned. Beside, most of our leaders deserved to be in jail if not for the level of injustice we have assumed in this country. Some of them are worse criminals than those who are serving jail terms. Nigerian Politicians are bereft of morality, human compassion, respect for the human person and initiative. These are people who are not even respected in their families and villages, people who have no integrity but want to be recognised as national icon by imposing themselves on the masses.
Political position ought to be a medium of service to the people. When the masses say they do not need your service, why then should one impose himself on them through violent means and by rigging his way to the political position of his choice? One wonders the motive behind this political syndrome. No doubt, it is because politics is the easiest way to become rich and lord it over others. This accounts for why the different parties' primary election was marred with death and threat. Those who claimed that when they secure the people's mandate to serve in the political position of their choice they would ensure the security of the people, were involved in hiring thugs and cultists to terroise the masses so that they could win their way through. What sort of security and services will such a person provide? Even some powers that be have devised sophisticated means of ringing elections. To ensure that they fix the persons of their choice into political position of their interest, they tactically delayed elections till night and ensured that there was total blackout in the voting arena till they were through with their evil intentions. If they could do this at the primary level, what will they not do on the very day of election? Wonder shall never end! Any political aspirant who is desperate for power has evil agenda; he does not have the interest of the people at heart. If all those in the political positions should be made to receive the same salary and insecurity like the civil servants, how many will be desperate so serve?
When we tune our radio and television sets we hear politicians uttering promises they will never think of fulfilling. Even the president is asking for mandate to consolidate what he has started. In the first instance, what has he done? Eight months in office we are yet to feel the SMS of positive change. Morning shows me day. What kind of development will he initiate when the lives of the citizens are not secured, no creation of job opportunities for the teeming youths, and most federal roads especially in the south are not motorable? How can he change the country for better when he has surrounded himself with sycophant advisers who will continue to sing his praise and are interested in what they can get? I perceive deceit in most of the political aspirants. Now that the ruling party has failed in its Seven Points Agenda, it has now come again with Consolidation, Appeasement and Reconciliation (CAR). Where are we heading to?
Some Senators who for the past four to eight years in office have not thought of something good for their people, are again coming forward to ask for mandate for second and third terms so that they can continue to represent themselves and their family. The so-called Legislators who are worse hardened criminals instead of making legislations to meet the demands of the masses, end up legislating and securing their future well being and that of their families, without securing the future of the average Nigerian; so that even when they leave their political positions, they will continue to enjoy enough benefits which even the civil servants can never enjoy; yet we complain that there is no money in the country.
In a bid to secure a second term appointment for themselves some Senators and Governors have spent millions of Naira to bribe their way through, when such money could have been used to initiative projects that would be of benefit to the common citizens. Oh Mr. Senator and Governor! Why not win the masses over by investing such amount of money on projects that will be of benefit to them. Now I am fully convinced that in his riches, man lacks wisdom, he is like the beasts that are destroyed (PS. 49:12, 20).
The questions our leaders should be asking themselves is: what have I done so far with my time in office? How many lives have I been able to touch? If you are effective as a leader, you do not need to campaign, the masses on their own, will vote for you.
Kids Having Kids: Issues And Perspectives In Teenage Pregnancy
Rev. Fr. Francis Ikhianosime
Youth is an exciting time, a time of awakening to maturity. Full emotional maturity is a life long process. It begins in babyhood when a little child learns to love someone other than himself. The first sign of emotional growth is being concerned about other people.
-Leonie McSweeney
If one understands the evolution surrounding the term ‘sex’ one probably would have a better appreciation why the act has been grossly misconstrued, heavily experimented upon and in fact being an object of division rather than unity especially when done outside of its primarily designed context. The Latin derivation is sexus which simply means to divide rather than to unite. The word’s first occurrence in English was in the year 1382 in Wycliffe’s translation of the Bible. Then, the word lay dormant until the year 1735. It didn’t really become common usage until 1799 when the term sexual intercourse first appeared in the Oxford English Dictionary. The next term to come into use, four years later, was sexual function, then sexual organ in 1828 and sexual desire in 1836. Sexual instinct appeared in 1861, sexual act in 1888 and sexual immorality not until 1911.
Although the term didn’t gain early entry into regular English vocabulary, the acts represented above far backdates to a time one could easily describe as the ‘civilization of the senses’. The impulse toward sex is both natural and an overriding impulse in man and overtime is highly regulatory of man’s actions. Just in the evolution of different phrasal formation with sex, so also was the evolution with the effects of the consequences of the unbridled involvement with it, since in the appearances of those vocabularies each time widened the frontiers of sexual experimentation and immorality. Of a global issue and epidemic in the evolution of sexual escapades is that of teen pregnancy. This is precisely what this paper will dedicate attention to.
Teen pregnancy as the term suggests is the procurement of pregnancy outside of wedlock by teenagers or youths. Teen pregnancy is not an issue that involves females alone as pregnancy cannot possibly be a self-contingent action. The cooperation of the inexperienced male counterpart is equally involved in the issues of teen pregnancy. Statistics reveal that over 80% of teens who get pregnant have their pregnancies from boys who are their peers or a little older than them.
Teen pregnancy has become a global tragedy and it is a fate or stage many young girls stumble though in their experimenting age of sexual maturation, although not many also bring these pregnancies to term, the effects on both parties (the teen boy and girl) are devastating and have become an issue no more than an optional extra.
Stark findings in the United States for instance, have the following grim facts about teen pregnancy: 4 in 10 girls become pregnant before age 20- over 900,000 teen; about 40% of teen mothers are under 18years of age; nearly 80% of fathers do not marry the teen mothers of their children. Albeit, these statistics represent the situation in the United States, the same or more devastating conditions abound in third world nations like Nigeria. With the development in reproductive technology, teen pregnancy seem to be reducing but the rate of girls who get pregnant at least once before they reach 20 not withstanding whether they bring the baby to term or not is put at 5 out of every 10 girls. This finding stiffens the probe into the cause and possible solutions of this global tragedy less talked about. This brings us to a more psychological evaluation of teenhood.
EVALUATING TEENHOOD
Leone McSweeney in her book, The Facts of Life, has a penetrating and water-tight analysis on teenhood. She espoused that at our teen, we are at a stage of awakening. Awakening to : (1) Freedom (II) one’s physical powers and especially to sexual desire (III) personal values which enables young people to decide for themselves what they want to do with life. This period of awareness is a very delicate one. Once teens are not properly guided through it, they will gamble through by their equally inexperienced peer and make many mistakes they will be shy to identify with publicly. A progressive characterization of this stage is that of aggression, fear and compulsion. At the teen formative stage, teens are usually aggressive to parents, authority and anything religious; exercise fear of disgrace, of others and of failure. Equally characteristic is the compulsion towards drinks, drugs, money and sex. This progression of aggression, fear and compulsion culminate to what makes radical the drive for adventure and rebellion. They thus would want to like Biblical Adam know why God (now their parents) said they should not eat of that fruit. ‘They know when we eat it we will become as wise as them’, they are quick to delude themselves, playing for themselves the devil’s advocate. Thus they would play their female counterpart to some scintillating and sugar-coated but convoluted logic in advocacy for the demystification of sex and its subsequent unbridled engagement.
Nevertheless, readings in sexology and teen psychology reveal that many teen girls are not as excited into sexual involvement like their male counterparts who have an almost unrepentant desire toward sex. Girls get involved with sex out of pressure of their loved male friend, fear of losing him, fear of being seen as ‘old-schooled’ and as still mummy’s puppet. This latter point is more compelling toward sexual debut of many girls and boys. Sex like nicotine in cigarette is addictive. Many get fixated to sex after their sexual debut and to the particular boy. This is what railroads to the usual waterloo of unfortunate teen girls- teen pregnancy.
Teenhood is thus a very volatile period that deserves close attention on teens and sympathy for them. Biology reveals too that this is the time hormonal formation reaches their peak, and the bloom of their sexual energies and powers as well as the formation of the organs of maturity. This is the time too they have their first taste of independence. It is alleged that in the US, many teen let hell loose on their Eighteenth birthday and imprudently celebrate canality on that day since by law they are free from the stringent whims and regulation of their parents. This is the psychological appreciation of Teenhood as a period.
TEEN PREGNANCY: ANALYSING THE CONTRIBUTING FACTORS
Although, Africans extol fertility and children, it does not conversely encourage unwanted pregnancy, as it will be an act against her moral heritage. Many a reason accounts for the rampart pregnancy amongst teens. It should be borne that these factors do not evenly cut across the different ages of the teen period. While some of the reasons for teen pregnancy especially for girls below 15 years may be influenced by factors resulting from inexperience, the late teen years may be influenced by more compound reasons. Nevertheless, it should be noted that there are varied reasons, which cause teen pregnancy. We may not be able to exhaustively talk about them; however, we shall spotlight those salient points, which for the most are highly influential factors.
Teens that are unguarded at their age are likely to develop what can conveniently be called the ‘adolescent’s sexually-active’ traits. Teenhood is a period when young people are vibrant and sexually active. Those with a malformed view of sexuality have their ill-notions of sexuality experimented. Teens are more sexually active at this period and they are precariously inexperienced too. This is what worsens their dilemma. At their age, they feel a high pressure to have sex particularly from their counterpart. It must equally be borne in mind that this is the time teens get involved and sometimes too fixated in drugs and alcohol. These get their inhibition reduced that what they would otherwise made a decision in the reversed, they will freely give in to. Like I have said in some other works, drugs and alcohol coupled with a crescendo of emotional tickles send teens’ brains to a ‘French leave’. Their decision thus very often would be bereft of rationality and sanity. At this time, they throw overboard the implication of their act and it is at such instances, teens get pregnant.
Speculations have it too that inexperience is a root reason for teenage pregnancy. Many teen girls are not aware of their sexual rhythms or even lack adequate knowledge of adequate sex education. And that they are in a time of experiment, they are more likely to get pregnant. According to a UNESCO report on teen pregnancy in Britain, "There are four main reasons why girls in Britain become pregnant. We don’t give children enough information; we give them mixed messages about sex and relationships; social deprivation means girls are more likely to become pregnant; and girls whose mothers were teenage mums are more likely to do the same. While other points stand true of situations of teen pregnancy in Nigeria, the first and the third points are more influential reasons than the others proffered. Many young girls are very often impregnated not by young men of their age bracket but much older men. Findings put it that teenage girls are more likely to engage in romances and kisses with their peer than sex. Very often, older men who shower teen girls with gifts and a promise to quench their material want get teen girls hooked to them and very often when these teen girls get pregnant, they are more likely to bring it to term than for their peer.
Other viable opinions put causes for teen pregnancies at peer pressure, poor parental guidance, influence of the media, the starvation of love, the use of contraceptives and the like. Top ranking of these is the influence of the media. The dysfunctional censorship system in Nigeria has allowed the exaltation of sex as a standard of civility and maturity. Thus many teens in other to breakaway from what seem to be a degrading status for them, being addressed as youngsters, will want to immediately identify with sex. This only gives a make-belief of maturity and not actuality or a reality of the situation. Equally instrumental is the native family system background in Africa . The exaggerated gulf created between parents and children makes children find it difficult to confide in their parents. Many parents too sadly lack good parental skills. Girls very often thus will go through the volatile teen period experimentally and for the unfortunate group their lot may just be teen pregnancy.
There is yet another interesting contributing factor which seems to raise the stake of teen pregnancy and this is environmentally influenced. Many adolescents are victims of violent childhood. Admittedly, the experiences of a particular stage of development have effects either positively or negatively on the consequent stage of development. Adolescents with violent and love-bereft childhood are more likely to be pregnant at adolescence. This is so because, their childhood experience will tell on their way of thinking and behaviour at adolescence. Tamkins, T. (2004) opines when the family environment does not include adverse childhood experiences, becoming pregnant as an adolescent does not appear to raise the likelihood of long-term, negative psychosocial consequences.
The question of poverty cannot be discussed in low keys when analyzing teen pregnancy in our milieux. Poverty is an overriding problem in Nigeria. The capitalist trend which seems to be favoured by stiff spices of corruption and repressive injustices has continually put the common man at the mercy of the rich. For survival therefore, many resort to the unwritten thesis of ‘using what you have to get what you don’t have’. Many teen who may have been hostile victims of the lousy hand of fate and misfortune usually would submit themselves at whatever cost to the vain pleasure of a man who promises them even a flicker of material sustenance not minding the cost and consequences. This is a major reason for teen pregnancy in Nigeria. Of an insignificant few are those who get pregnant by the dying culture of rape.
It should be borne in mind once again that our analysis of pregnancy is exclusive of the fact whether the baby is brought to term or not. For the most however, these are the conspicuous contributing factors.
TEENAGE PREGNANCY: IMPLICATIONS FOR THE PARTIES
On a face look, the issue of teen pregnancy may just seem a case for young girls alone but one must be quick to know that the factors that influence teen pregnancy in the female folk are the same that affect the teen boy as well and equally the issue of teen pregnancy is not a self-indulged accident. There is always the male party be he a young man or not. The implications to be considered at this section will not limit its ambit to the accidented girl alone but to both immediately and remotely concerned parties: the teen mother, the father, child and family of the teen.
Report reveals that many teen mothers are likely to bring about premature birth with low birth weight. The inexperience and circumstance of birth of the teen mother would make her pay less attention to prenatal care. A gruesome consequence thus will be that the preceding years will be marked with experiment as was the case with the grounds for pregnancy. Similarly, teen mothers are more prone to be poor dieting or nutritional deficiency. Inadequate nutrition during pregnancy is its counter effect on the child too and the complete formation of the child. Teen mothers are likely to suffer in the area of medicare than for more mature women. During delivery, they are more likely to be vulnerable to eclampsia, infant mortality and maternal death. By the same token, they run the risk of other complications resulting from underdevelopment.
There is a disheartening lot that awaits teen mothers. Conspicuous among others is the drop out of school by teen mothers. If one takes a painstaking probe at most teen mothers one may find interestingly true that most teen mothers do not otherwise pay hard interest to academics. Dropping out of school may not matter to some in any case. What may matter for them more is the shame they may have to contend with that is associated by them not going to school. The correlation between early childbearing and not finishing school as at when due affects career opportunity for the teen mother at the long run.
Teen pregnancy is a course that determines to a negative turn the life and future of a younger other. The child is more likely to be a greater sufferer of the indecorous mortgage of the mother. The first obvious point is that the child will be impaired in psycho-social development. The teen child will be bereft of the hands of the ripe warmth of a mother. Since teenage pregnancy is a consequence of an enfeebled growth, the child thus will consequently grow with developmental disabilities. The child is most likely to become a tout, a rascal and a rebel. The child will be a direct recipient of the pent anger of the teen mother, whose presence of the child is a souvenir of an ugly past. She will more likely to be eccentric in behaviour to the child. This ultimately counts on how the child eventually will behave. It is speculated that a son born to a young woman in her teens is three times more likely to serve time in prison.
In addition, children of teen mothers are likely not to perform well academically and not only that but may also have low intelligent quotient (IQ). This will tell at once the level of success of the child in future. This is so because, poor academic performance always beget low self-esteem amongst youths. This low self-esteem will if not tamed tell on how the child will evaluate things and even order his priorities. The consequences chain is virtually endless.
The implication of teen pregnancy extends its lousy hands to family members. Logic as well as studies reveals that siblings of teen mothers are more likely to exalt permissive behaviour and are likely to accept sexual initiations, parenthood and early marriages. Very often too, the teen mother who otherwise would have been a moral stalwart for the younger ones will all at once be reticent on moral issues. Again in some cases, those with an older sibling who is a teen parent often end up babysitting their nieces and nephews and that young girls placed in such a situation have an increased risk of getting pregnant themselves. One devastating effect of teen pregnancy is that the ugly implications are almost unending. Teen pregnancy has effect for the grandparents of teen mothers who at their age will very often not be too old. Their teen children becoming pregnant give them a sense of parental failure and very often loose their will among other parents. They thus will lack the actuation to speak on ill among children of other parents.
Teen mothers are sometimes impregnated by their teen counterpart, while some others by older men. The men who impregnate these teen girls sometimes take up responsibilities of their actions and may eventually wed the teen girls. This kind of marriage is what has come to be know as shotgun marriage. This kind of marriage is often not well planned for and so it operates outside of responsibility. Such marriage is thus fraught with virtually all possible constraints. For men whose responsibility does not culminate into marriage with the teen girl contend with social maladjustment. He is often hunted by the mistake of his past and may even disrupt the regularity and rationality of his thought. It must be admitted here that teenage father is often a misnomer. Nevertheless, men who put teenage girls in the family way are more likely to be promiscuous and also lack firm parental skill and will in their subsequent family.
TEENAGE PREGNANCY: TOWARD A HEALTHY REDUCTION
The issue of teen pregnancy is still pertinent and seasonable. Many people would think that as many teen girls have become well-schooled in the acts counter acts of sexual adventurism, especially in halting pregnancy via contraception and abortion, then the issue of teen pregnancy is as stale as day-break manna, No! the very issues which may count for the untimeliness of our discussion are the precipitate for a germane review. Many teen girls have developed more accultural and felonious ways of coping with teen pregnancy without the corresponding evaluation of both the immediate and remote consequences. To continue with the issues which tie around teen pregnancy and its related issues will make our work one chunk of interwoven moral aberrations. The more important discussion at stake knowing the precarious stead the issue purports is on how teen pregnancy can be healthily reduced. My emphasis is on a healthy reduction.
One viable option is the issue of sex education. Many teens and lamentably enough, some adults have an impoverished understanding of their sexuality. This is why an attempt to understanding it leads to experimentation and thus to a waterloo. Sex education should be taught is schools and there should be a matron for girls is schools whether a boarding or a day school. This will help demystify the whole conundrum called sex. Teenage pregnancy agreeably cannot fall consistently in every region but local government and health care workers should be ever conscious of this problem and note particular contributing factors and work assiduously to dwarf such. I am strongly of the opinion that poor censorship of movies has spiraled factors aiding teen pregnancy and as such the movie industry should work toward an ethics of entertainment.
Be that as it may, there should be an emphasis by religious bodies and other media functionaries on abstinence. Many youths do not see reasons for abstinence because of the exaltation of premarital sex in many shows. Similarly, healthy sexual behaviour should be encouraged. One point that must not be allowed to silence is the issue of female literacy. Young girls must begin to have a positive image about themselves and gradually free themselves from the tough-ridden snare of patrilineal society and male chauvinism. A handsome percentage of teen girls who fall into the dilemma of teen pregnancy were victims of their own gullibility and weak will. This however must not be treated in isolation; it is merely the hangover of a slipshod literacy and a reckless self-esteem. I equally concur with the option of male involvement in teen pregnancy reduction. They must be treated with care, love and patience at teenhood. Thus, gainful involvement and other means that are culturally relevant may be highly constructive.
Teen pregnancy is a case not for the concern of teens alone. It is a social menance and a cultural freak. It is a situation that needs a prompt redress because the issues and related issues that lace around teen pregnancy are those that fast deaden our moral edifice. The teens will not be the sufferers only but all and sundry. Teen pregnancy threatens the structure of our age-old morality with some arrogant temerity and poke further to ask: what do you have to say? We must talk, we must fight, and we must win. That is the climax of the crusade against teen pregnancy. I dare to ask: which vanguard do you belong?
Rev. Fr. Francis Ikhianosime
Youth is an exciting time, a time of awakening to maturity. Full emotional maturity is a life long process. It begins in babyhood when a little child learns to love someone other than himself. The first sign of emotional growth is being concerned about other people.
-Leonie McSweeney
If one understands the evolution surrounding the term ‘sex’ one probably would have a better appreciation why the act has been grossly misconstrued, heavily experimented upon and in fact being an object of division rather than unity especially when done outside of its primarily designed context. The Latin derivation is sexus which simply means to divide rather than to unite. The word’s first occurrence in English was in the year 1382 in Wycliffe’s translation of the Bible. Then, the word lay dormant until the year 1735. It didn’t really become common usage until 1799 when the term sexual intercourse first appeared in the Oxford English Dictionary. The next term to come into use, four years later, was sexual function, then sexual organ in 1828 and sexual desire in 1836. Sexual instinct appeared in 1861, sexual act in 1888 and sexual immorality not until 1911.
Although the term didn’t gain early entry into regular English vocabulary, the acts represented above far backdates to a time one could easily describe as the ‘civilization of the senses’. The impulse toward sex is both natural and an overriding impulse in man and overtime is highly regulatory of man’s actions. Just in the evolution of different phrasal formation with sex, so also was the evolution with the effects of the consequences of the unbridled involvement with it, since in the appearances of those vocabularies each time widened the frontiers of sexual experimentation and immorality. Of a global issue and epidemic in the evolution of sexual escapades is that of teen pregnancy. This is precisely what this paper will dedicate attention to.
Teen pregnancy as the term suggests is the procurement of pregnancy outside of wedlock by teenagers or youths. Teen pregnancy is not an issue that involves females alone as pregnancy cannot possibly be a self-contingent action. The cooperation of the inexperienced male counterpart is equally involved in the issues of teen pregnancy. Statistics reveal that over 80% of teens who get pregnant have their pregnancies from boys who are their peers or a little older than them.
Teen pregnancy has become a global tragedy and it is a fate or stage many young girls stumble though in their experimenting age of sexual maturation, although not many also bring these pregnancies to term, the effects on both parties (the teen boy and girl) are devastating and have become an issue no more than an optional extra.
Stark findings in the United States for instance, have the following grim facts about teen pregnancy: 4 in 10 girls become pregnant before age 20- over 900,000 teen; about 40% of teen mothers are under 18years of age; nearly 80% of fathers do not marry the teen mothers of their children. Albeit, these statistics represent the situation in the United States, the same or more devastating conditions abound in third world nations like Nigeria. With the development in reproductive technology, teen pregnancy seem to be reducing but the rate of girls who get pregnant at least once before they reach 20 not withstanding whether they bring the baby to term or not is put at 5 out of every 10 girls. This finding stiffens the probe into the cause and possible solutions of this global tragedy less talked about. This brings us to a more psychological evaluation of teenhood.
EVALUATING TEENHOOD
Leone McSweeney in her book, The Facts of Life, has a penetrating and water-tight analysis on teenhood. She espoused that at our teen, we are at a stage of awakening. Awakening to : (1) Freedom (II) one’s physical powers and especially to sexual desire (III) personal values which enables young people to decide for themselves what they want to do with life. This period of awareness is a very delicate one. Once teens are not properly guided through it, they will gamble through by their equally inexperienced peer and make many mistakes they will be shy to identify with publicly. A progressive characterization of this stage is that of aggression, fear and compulsion. At the teen formative stage, teens are usually aggressive to parents, authority and anything religious; exercise fear of disgrace, of others and of failure. Equally characteristic is the compulsion towards drinks, drugs, money and sex. This progression of aggression, fear and compulsion culminate to what makes radical the drive for adventure and rebellion. They thus would want to like Biblical Adam know why God (now their parents) said they should not eat of that fruit. ‘They know when we eat it we will become as wise as them’, they are quick to delude themselves, playing for themselves the devil’s advocate. Thus they would play their female counterpart to some scintillating and sugar-coated but convoluted logic in advocacy for the demystification of sex and its subsequent unbridled engagement.
Nevertheless, readings in sexology and teen psychology reveal that many teen girls are not as excited into sexual involvement like their male counterparts who have an almost unrepentant desire toward sex. Girls get involved with sex out of pressure of their loved male friend, fear of losing him, fear of being seen as ‘old-schooled’ and as still mummy’s puppet. This latter point is more compelling toward sexual debut of many girls and boys. Sex like nicotine in cigarette is addictive. Many get fixated to sex after their sexual debut and to the particular boy. This is what railroads to the usual waterloo of unfortunate teen girls- teen pregnancy.
Teenhood is thus a very volatile period that deserves close attention on teens and sympathy for them. Biology reveals too that this is the time hormonal formation reaches their peak, and the bloom of their sexual energies and powers as well as the formation of the organs of maturity. This is the time too they have their first taste of independence. It is alleged that in the US, many teen let hell loose on their Eighteenth birthday and imprudently celebrate canality on that day since by law they are free from the stringent whims and regulation of their parents. This is the psychological appreciation of Teenhood as a period.
TEEN PREGNANCY: ANALYSING THE CONTRIBUTING FACTORS
Although, Africans extol fertility and children, it does not conversely encourage unwanted pregnancy, as it will be an act against her moral heritage. Many a reason accounts for the rampart pregnancy amongst teens. It should be borne that these factors do not evenly cut across the different ages of the teen period. While some of the reasons for teen pregnancy especially for girls below 15 years may be influenced by factors resulting from inexperience, the late teen years may be influenced by more compound reasons. Nevertheless, it should be noted that there are varied reasons, which cause teen pregnancy. We may not be able to exhaustively talk about them; however, we shall spotlight those salient points, which for the most are highly influential factors.
Teens that are unguarded at their age are likely to develop what can conveniently be called the ‘adolescent’s sexually-active’ traits. Teenhood is a period when young people are vibrant and sexually active. Those with a malformed view of sexuality have their ill-notions of sexuality experimented. Teens are more sexually active at this period and they are precariously inexperienced too. This is what worsens their dilemma. At their age, they feel a high pressure to have sex particularly from their counterpart. It must equally be borne in mind that this is the time teens get involved and sometimes too fixated in drugs and alcohol. These get their inhibition reduced that what they would otherwise made a decision in the reversed, they will freely give in to. Like I have said in some other works, drugs and alcohol coupled with a crescendo of emotional tickles send teens’ brains to a ‘French leave’. Their decision thus very often would be bereft of rationality and sanity. At this time, they throw overboard the implication of their act and it is at such instances, teens get pregnant.
Speculations have it too that inexperience is a root reason for teenage pregnancy. Many teen girls are not aware of their sexual rhythms or even lack adequate knowledge of adequate sex education. And that they are in a time of experiment, they are more likely to get pregnant. According to a UNESCO report on teen pregnancy in Britain, "There are four main reasons why girls in Britain become pregnant. We don’t give children enough information; we give them mixed messages about sex and relationships; social deprivation means girls are more likely to become pregnant; and girls whose mothers were teenage mums are more likely to do the same. While other points stand true of situations of teen pregnancy in Nigeria, the first and the third points are more influential reasons than the others proffered. Many young girls are very often impregnated not by young men of their age bracket but much older men. Findings put it that teenage girls are more likely to engage in romances and kisses with their peer than sex. Very often, older men who shower teen girls with gifts and a promise to quench their material want get teen girls hooked to them and very often when these teen girls get pregnant, they are more likely to bring it to term than for their peer.
Other viable opinions put causes for teen pregnancies at peer pressure, poor parental guidance, influence of the media, the starvation of love, the use of contraceptives and the like. Top ranking of these is the influence of the media. The dysfunctional censorship system in Nigeria has allowed the exaltation of sex as a standard of civility and maturity. Thus many teens in other to breakaway from what seem to be a degrading status for them, being addressed as youngsters, will want to immediately identify with sex. This only gives a make-belief of maturity and not actuality or a reality of the situation. Equally instrumental is the native family system background in Africa . The exaggerated gulf created between parents and children makes children find it difficult to confide in their parents. Many parents too sadly lack good parental skills. Girls very often thus will go through the volatile teen period experimentally and for the unfortunate group their lot may just be teen pregnancy.
There is yet another interesting contributing factor which seems to raise the stake of teen pregnancy and this is environmentally influenced. Many adolescents are victims of violent childhood. Admittedly, the experiences of a particular stage of development have effects either positively or negatively on the consequent stage of development. Adolescents with violent and love-bereft childhood are more likely to be pregnant at adolescence. This is so because, their childhood experience will tell on their way of thinking and behaviour at adolescence. Tamkins, T. (2004) opines when the family environment does not include adverse childhood experiences, becoming pregnant as an adolescent does not appear to raise the likelihood of long-term, negative psychosocial consequences.
The question of poverty cannot be discussed in low keys when analyzing teen pregnancy in our milieux. Poverty is an overriding problem in Nigeria. The capitalist trend which seems to be favoured by stiff spices of corruption and repressive injustices has continually put the common man at the mercy of the rich. For survival therefore, many resort to the unwritten thesis of ‘using what you have to get what you don’t have’. Many teen who may have been hostile victims of the lousy hand of fate and misfortune usually would submit themselves at whatever cost to the vain pleasure of a man who promises them even a flicker of material sustenance not minding the cost and consequences. This is a major reason for teen pregnancy in Nigeria. Of an insignificant few are those who get pregnant by the dying culture of rape.
It should be borne in mind once again that our analysis of pregnancy is exclusive of the fact whether the baby is brought to term or not. For the most however, these are the conspicuous contributing factors.
TEENAGE PREGNANCY: IMPLICATIONS FOR THE PARTIES
On a face look, the issue of teen pregnancy may just seem a case for young girls alone but one must be quick to know that the factors that influence teen pregnancy in the female folk are the same that affect the teen boy as well and equally the issue of teen pregnancy is not a self-indulged accident. There is always the male party be he a young man or not. The implications to be considered at this section will not limit its ambit to the accidented girl alone but to both immediately and remotely concerned parties: the teen mother, the father, child and family of the teen.
Report reveals that many teen mothers are likely to bring about premature birth with low birth weight. The inexperience and circumstance of birth of the teen mother would make her pay less attention to prenatal care. A gruesome consequence thus will be that the preceding years will be marked with experiment as was the case with the grounds for pregnancy. Similarly, teen mothers are more prone to be poor dieting or nutritional deficiency. Inadequate nutrition during pregnancy is its counter effect on the child too and the complete formation of the child. Teen mothers are likely to suffer in the area of medicare than for more mature women. During delivery, they are more likely to be vulnerable to eclampsia, infant mortality and maternal death. By the same token, they run the risk of other complications resulting from underdevelopment.
There is a disheartening lot that awaits teen mothers. Conspicuous among others is the drop out of school by teen mothers. If one takes a painstaking probe at most teen mothers one may find interestingly true that most teen mothers do not otherwise pay hard interest to academics. Dropping out of school may not matter to some in any case. What may matter for them more is the shame they may have to contend with that is associated by them not going to school. The correlation between early childbearing and not finishing school as at when due affects career opportunity for the teen mother at the long run.
Teen pregnancy is a course that determines to a negative turn the life and future of a younger other. The child is more likely to be a greater sufferer of the indecorous mortgage of the mother. The first obvious point is that the child will be impaired in psycho-social development. The teen child will be bereft of the hands of the ripe warmth of a mother. Since teenage pregnancy is a consequence of an enfeebled growth, the child thus will consequently grow with developmental disabilities. The child is most likely to become a tout, a rascal and a rebel. The child will be a direct recipient of the pent anger of the teen mother, whose presence of the child is a souvenir of an ugly past. She will more likely to be eccentric in behaviour to the child. This ultimately counts on how the child eventually will behave. It is speculated that a son born to a young woman in her teens is three times more likely to serve time in prison.
In addition, children of teen mothers are likely not to perform well academically and not only that but may also have low intelligent quotient (IQ). This will tell at once the level of success of the child in future. This is so because, poor academic performance always beget low self-esteem amongst youths. This low self-esteem will if not tamed tell on how the child will evaluate things and even order his priorities. The consequences chain is virtually endless.
The implication of teen pregnancy extends its lousy hands to family members. Logic as well as studies reveals that siblings of teen mothers are more likely to exalt permissive behaviour and are likely to accept sexual initiations, parenthood and early marriages. Very often too, the teen mother who otherwise would have been a moral stalwart for the younger ones will all at once be reticent on moral issues. Again in some cases, those with an older sibling who is a teen parent often end up babysitting their nieces and nephews and that young girls placed in such a situation have an increased risk of getting pregnant themselves. One devastating effect of teen pregnancy is that the ugly implications are almost unending. Teen pregnancy has effect for the grandparents of teen mothers who at their age will very often not be too old. Their teen children becoming pregnant give them a sense of parental failure and very often loose their will among other parents. They thus will lack the actuation to speak on ill among children of other parents.
Teen mothers are sometimes impregnated by their teen counterpart, while some others by older men. The men who impregnate these teen girls sometimes take up responsibilities of their actions and may eventually wed the teen girls. This kind of marriage is what has come to be know as shotgun marriage. This kind of marriage is often not well planned for and so it operates outside of responsibility. Such marriage is thus fraught with virtually all possible constraints. For men whose responsibility does not culminate into marriage with the teen girl contend with social maladjustment. He is often hunted by the mistake of his past and may even disrupt the regularity and rationality of his thought. It must be admitted here that teenage father is often a misnomer. Nevertheless, men who put teenage girls in the family way are more likely to be promiscuous and also lack firm parental skill and will in their subsequent family.
TEENAGE PREGNANCY: TOWARD A HEALTHY REDUCTION
The issue of teen pregnancy is still pertinent and seasonable. Many people would think that as many teen girls have become well-schooled in the acts counter acts of sexual adventurism, especially in halting pregnancy via contraception and abortion, then the issue of teen pregnancy is as stale as day-break manna, No! the very issues which may count for the untimeliness of our discussion are the precipitate for a germane review. Many teen girls have developed more accultural and felonious ways of coping with teen pregnancy without the corresponding evaluation of both the immediate and remote consequences. To continue with the issues which tie around teen pregnancy and its related issues will make our work one chunk of interwoven moral aberrations. The more important discussion at stake knowing the precarious stead the issue purports is on how teen pregnancy can be healthily reduced. My emphasis is on a healthy reduction.
One viable option is the issue of sex education. Many teens and lamentably enough, some adults have an impoverished understanding of their sexuality. This is why an attempt to understanding it leads to experimentation and thus to a waterloo. Sex education should be taught is schools and there should be a matron for girls is schools whether a boarding or a day school. This will help demystify the whole conundrum called sex. Teenage pregnancy agreeably cannot fall consistently in every region but local government and health care workers should be ever conscious of this problem and note particular contributing factors and work assiduously to dwarf such. I am strongly of the opinion that poor censorship of movies has spiraled factors aiding teen pregnancy and as such the movie industry should work toward an ethics of entertainment.
Be that as it may, there should be an emphasis by religious bodies and other media functionaries on abstinence. Many youths do not see reasons for abstinence because of the exaltation of premarital sex in many shows. Similarly, healthy sexual behaviour should be encouraged. One point that must not be allowed to silence is the issue of female literacy. Young girls must begin to have a positive image about themselves and gradually free themselves from the tough-ridden snare of patrilineal society and male chauvinism. A handsome percentage of teen girls who fall into the dilemma of teen pregnancy were victims of their own gullibility and weak will. This however must not be treated in isolation; it is merely the hangover of a slipshod literacy and a reckless self-esteem. I equally concur with the option of male involvement in teen pregnancy reduction. They must be treated with care, love and patience at teenhood. Thus, gainful involvement and other means that are culturally relevant may be highly constructive.
Teen pregnancy is a case not for the concern of teens alone. It is a social menance and a cultural freak. It is a situation that needs a prompt redress because the issues and related issues that lace around teen pregnancy are those that fast deaden our moral edifice. The teens will not be the sufferers only but all and sundry. Teen pregnancy threatens the structure of our age-old morality with some arrogant temerity and poke further to ask: what do you have to say? We must talk, we must fight, and we must win. That is the climax of the crusade against teen pregnancy. I dare to ask: which vanguard do you belong?
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