CHRISTIAN
PARTICIPATION IN POLITICS: A MORAL CONCERN IN CONTEMPORARY NIGERIA
CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND TO THE STUDY
Nigerian Christianity dates back
to the abolition of the trans-Atlantic slave trade in the early nineteenth century,
which was followed by the emergence of a literate African elite, consisting of
liberated and returned slaves as well as local converts. The
need for political stability in Nigeria cannot be overemphasized. Indeed, all
segments of the Nigerian society are interested in the political future of the
nation. However, this interest is approached from various dimensions. A major
interest in the Nigerian polity is the Christian participation in politics,
moral concern in contemporary Nigeria.
Politics
is about the acquisition of power and the use of such power. The Oxford Dictionary of Words defines
politics as “matters concerned with acquiring or exercising power, within a
group or an organization”. Onyekpe (1998) defines the term politics as the
struggle for power which itself is the authority to determine or formulate and
execute decisions and policies, which must be accepted by the society. It is
the struggle for power of governance, especially executive authority (Onyekpe
1998).
Onyekpe
however gives a caveat to the first part of his definition. According to him,
the struggle for or the acquisition of power and the reaction of the society to
it, depend greatly on the level of political development of the country. In an
undemocratic society, it does not really matter whether the decisions and
policies are accepted by the society. Thus the value of political power or
politics leaves little or no room for the people to have input, except where
democracy has already been entrenched.
Abogunrin (1984) in his paper titled
“Towards a Unifying Political Ideology and Peaceful Coexistence in Nigeria: A
Christian View”4, opines that Christianity and politics are two inseparable
institutions in the human social psyche and structure. He equally asserts that
earthly governments are mere agents of God’s theocratic governance of the physical
and the spiritual world (Abogunrin, 1984). He, however, points out that the
ideals of Christianity is a good guide to better political conducts, but the
practices of such ideals are usually influenced by the socio-cultural
institutions in the society, including politics.
Christians have always present argument
based on the statement of Jesus Christ that “Give unto Caesar what is Caesar
and unto God the things that are God’s” (Matt. 22:17-22). This phrase has often
been used to exclude from participation Christians and clergymen, who want to
venture into politics. Matthew Hassan Kukah however, disagrees with this school
of thought, with an exegesis on this passage. He writes that what Jesus really
meant was not that Christianity and politics do not mix, nor did He mean that
Christians should not participate in politics, the coin was representation of
the power of Caesar and that was why the coin had Caesar’s sign. In the case of
God, His authority is over and above the realm of Caesar’s empire. In that
sense both Caesar and his coin are under the aegis of God and the issue of
separation or Christians should not participate in politics is an aberration
(Kukah 1998). It should be noted that the argument of these opposing schools
are hinged on their belief, perhaps based on experience, that politics often
corrupt Christian religion. Also that political leaders use Christianity as a
platform to deceive the people.
According
to Leicester Webb, these societies are united by certain political values,
closely associated with Christian doctrines and ethics as it relates to
justice, morality, freedom, equity, etc (Alfold 1981). However, B. Alford
suggests that there is a possibility of effective and successful governance if
Christians are actively participating in politics. Christians in Nigeria would
rather not get involved in politics but the fact remains that Jesus Christ did
not discourage political participation for the faithfuls. In Judaism, which
provided background to Christianity, the God of Israel, Yahweh is the God of
war (Josh. 6:20ff), economy (Ex. 16) and God of obedience and moral virtues
(Num. 21:4-8). Yahweh is all in all in Judaic traditional thought and politics.
Even though, politics in Nigeria has been marred with corruption, violence and
even murder, these are against the Christian ethics and believe. This morality
issue has been limiting the participation Nigerian Christians in politics.
1.2 STATEMENT OF THE PROBLEM
The uncertainty about the future of Nigeria is
unfortunately tied to poor democratic culture, which is an important ingredient
of political life of every nation. Nigeria has been tagged, a failure in all
fronts (political, economic, social and moral). Despite an abundance of
economic resources, attempts to reduce poverty and promote sustainable
development have not become a reality in Nigeria. Lack of political will,
corruption, a deficiency of proper coordination for sustainable development
programs, and wasteful patterns of production and consumption have hindered any
meaningful progress in Nigeria. The non-participation of Christians in
politics, monetization of politics and predentialism (popularly known as
God-fatherism and God-son syndrome), violent behaviors of politicians such as
political thuggery, political motivated assassinations, molestation of innocent
citizens, seizure of ballot boxes, and wanton destruction of properties
(ARSON), intimidation of political opponents, political sycophancy, looting,
prevalence of cult’s activities and incitement of religious crisis in the name
of politics, are negative behaviors exhibited by the political thugs in the
name of politics in Nigeria. These aforementioned anti-social behaviors
portrays the politicians as having no more fear of God, nor respect on their father’s
land and human life, because money has been introduced into politics in
Nigeria. This however, has made it necessary for the researcher to examine the
Christian participation in politics considering the moral concerns in
contemporary Nigeria.
1.3 OBJECTIVES OF THE STUDY
The
following are the objectives of this study:
1. To
examine the level of Christian participation in politics considering the moral
concerns in contemporary Nigeria.
2. To
examine the factors limiting Christian participation in politics in Nigeria.
3. To
determine the prospects of Christians active participation in politics in
Nigeria.
1.4 RESEARCH QUESTIONS
1. What
is the level of Christian participation in politics considering the moral concerns
in contemporary Nigeria?
2. What
are the factors limiting Christian participation in politics in Nigeria?
3. What
are the prospects of Christian’s active participation in politics in Nigeria?
1.6 SIGNIFICANCE OF THE STUDY
The
following are the significance of this study:
1. Finding
from this study will educate the general public on the level of participation
of Christians in Nigerian politics and will also enlighten on how the teachings
of Christianity can be used as a tool for national development through eradication
of corruption and other social vices.
2. This
research will also serve as a resource base to other scholars and researchers
interested in carrying out further research in this field subsequently, if
applied will go to an extent to provide new explanation to the topic.
1.7 SCOPE/LIMITATIONS OF THE STUDY
This
study on Christian participation in politics, moral concern in contemporary
Nigeria will cover the practice of Christianity as a religion in Nigeria and
its influence on the politics. It will cover the participation of Christians in
politics considering the moral concerns.
LIMITATION OF STUDY
Financial constraint– Insufficient fund tends to impede the
efficiency of the researcher in sourcing for the relevant materials, literature
or information and in the process of data collection (internet, questionnaire
and interview).
Time constraint– The researcher will
simultaneously engage in this study with other academic work. This consequently
will cut down on the time devoted for the research work.
REFERENCES
Abogunrin, S.O, “Towards a Unifying
Political Ideology and Peaceful Coexistence in Nigeria: A Christian View”, in
Onaiyekan, J.O (ed), Religion, Peace and Unity in Nigeria (Ibadan,
NACS, 1984).
Alfold, B., “Religion and Politics” in
Roland Roberts (ed) Sociology of Religion (Canada:
Penguin, 1981).
Holy Bible
Matthew Kukah, “Religion and Civil
Society”, in Dukor, Philosophy and Politics: Discourse on Values
and Power in Africa (Lagos: Obaroh and Ogbiriaka
Publishers, 1998), p. 16.
Nkem Onyekpe, J.G (Ed), “Politics and
Political Power in Nigeria: Nature, Dynamics and Determinants”, in M. Dukor, Philosophy
and Politics: Discourse on Values and Power in Africa (Lagos:
Obaroh and Ogbiriaka Publishers, 1998).