TOWARDS A SELF SUSTAINING AND SELF-RELIANT CHURCH:
THEOLOGICAL PERSPECTIVES FROM THE SOCIAL TEACHING OF THE CHURCH AND LOCAL
EXPERIENCES IN DEVELOPMENT
CATHOLIC INSTITUTE FOR DEVELOPMENT JUSTICE PEACE AND
CARITAS ENUGU, NIGERIA
I Would like to express my profound
gratitude to my mathematics teachers, choir master and mentor far back in 1969 and
1970 while I was a fresher and junior seminarian under all Hallow Seminary Onitsha (then on exile at Ukpor) the
Most Reverend Solomon Amatu, Bishop of Okigwe. I have known the bishop for over
40 years and admire his piety, wisdom and audacity in quiet sincere service and
transformation of Church and Society.
Father Isidore Nwanaju (Chairman, Okigwe
Diocesan Theological Commission) has told me that the Bishop assented to my
nomination as guest speaker and resource person at this auspicious occasion
which is a gathering of the Church hierarchy, religious and faithful of the
diocese. Besides approving the event, I am told he desired to manage his
programme to allow some personal presence, an act that speaks for itself. I
pray tribute to all diocesans who are collaborators with the Bishop in the
tremendous progress this diocese is making on the path of integral
evangelization and the practice of charity since his transfer to serve the
people of God in this ecclesiastical circumscription.
I recall the
memory of the founding Bishop of this diocese, Most Rev. Anthony Ilonu
(Requiescat in pace) who after the civil war of Biafra and Nigeria, worked as
teacher at the Bigard Memorial Seminary (my parent lived in Uwani Enugu) whilst
I was a junior seminarian. I served at his masses for children, celebrated
every Sunday at 7am. His last visit to our parish at Sacred Heart Uwani Enugu a
few years ago was like home coming. His visit to pass the night with me at my
residence in Enugu and our late night discussions centered on his desire to
complete a befitting project for his people and lead them to a self – reliant
and self sustaining indigenous African Church.
My gratitude
goes to the competent diocesan officials and organizers, especially Father
Isidore for taking the lead in inviting my presences and keeping the pace of
the warmth and belief that we had something to share with the brothers and
sisters of Okigwe diocese, coming from our own background of Enugu diocese
which experiences is worth sharing. A people can by sheer solidarity,
determination, will, vision, opportunity and challenge rise above their given
situations and take their destiny into their own hands. Engugu diocese has done
just that and I am glad to share our local experiences in humble
acknowledgement that is still ahead.
Let me confess
that Father Isidore with his persistent daring and constantly keeping in touch
with several telephone calls, emails and telematic correspondences, virtually
monitoring my movements whether in Nigeria or abroad made me cancel other
scheduled engagements to share your warmth and participate at this event. Such
daring and persistence by missionaries for their flock, parish, schools, health
centers, projects vision and mission for the common good is exemplary and
brings desired results in our times and clime. Thank you for the invitation. To
my many friends, classmates, colleagues and acquaintances here present, I pay
my respects and now invite you all to share with me some thought on the topic
assigned.
2. OKIGWE
DIOCESE IN FOCUS
The focus of
this paper, dialogue and sharing is the Catholic Church and people of the
territory of Okigwe diocese. Your gifts is this land blessed God with large
numbers of priestly and religious vocations who are ready to bring the Good
news of salvation to the ends of the earth. Okigwe, diocese within Nigeria
ranks among the areas with the most dedicated, educated and missionary oriented
dioceses. Claim it and enhance it for their peoples of the bringers of the Good
News follow blessings for their peoples. The Irish and Polish missionary
experiences showcase how the role of the missionaries in championing the
emergence of these nations into the international theatre, with a John F.
Kennedy emerging the president of the USA. Missionaries are ambassador for
their people. Added to the gift of these vocations to the religious and
priestly life are the many other endowments of human and natural resources of
your diocese, some of them still untapped.
Counting on the
blessings, one is amazed at the numbers of the human capital, thinkers and
scholars who are indigenes to this diocese whether Roman Catholic or not,
Professor Adiele Afigbo of the University of Nigerian, now deceased, a renowned
humanist and historiography teacher and such caliber of persons show the gift
which is your territory. The establishment of tertiary institutions, schools
and enterprise centers speak volumes of the desire of the people to move from
neglect, stunted cultural practices, religious syncretism and fetish, poverty
and ignorance into a competitive world class territory with the many
possibilities and apparent limitations. To achieve greatness however, Unity is
critical challenges for a Church on Mission in Okigwe diocese to redeem its
people.
It seems
appropriate to presume that one of the expectations of the audience is to share
a reflection on how can specifically offer a lasting solution to the legitimate
quest for self – reliance of the local Church, moving away from the age long
dependence on external agencies and institutions to realize the vision and
theology of the Second Vatican Council. This theology promoted the role of the
particular Church and her competence in human, natural and social resources
with the focus on the theology of incarnation and inculturation, summarized in
those beautiful words of St. Johns Gospel: “The Word took flesh and dwelt among
us” (John 1:14).
Our study
follows the Synod of the Bishops on Africa at the Plenary Assembly (Africa
Synod) in 1994 and the call of the Holy Father, Pope John Paul II in the
Apostolic Exhortation, Ecclesia in Africa
No 104. The Pope challenges the Church in Africa to articulate her mandate in
all dimensions, namely of proclamation, inculturation, dialogue, justice and
peace, social communications all of which are possible through a dynamic and
sustainable local personnel and to contribute these to the universal Church.
The Africa Synod located the issues of self reliance and sustainability as an
agenda of the future of the local people and challenges all who have positions
of responsibility to initiate credible methods and models of lifting the
African Church and people from a “begging
and dependant Church to a self reliant Church” At a meeting in Kumasi,
Ghana of the Bishops of West Africa, concern and focus was given to matters of
sustainability and self – reliance, showing that the bishops are resolved to
move from a receiving (begging) Church to become a self sustaining and rather
giving Church. Pope Benedict XVI in the Second Synod of the Bishops on Africa
in 2009 uses the biblical language “Africa rise up and walk” to show the
challenge of the cripple who seemed dependent but indeed had received the gift
of healing. The Apostolic Exhortation “Africae Munus” of 2011 is a veritable
document which talks of Africa’s commitment to Christ from apostolic times which
foundations are its assets in terms of becoming the region of the world Church
with future, Hope, family values and as the Pope says – “the spiritual lung of
the world Church”. This is apt because the respiratory organ upon which
breathing and thus all life depend upon is the lung.
The role of the
Church founded on the incarnate word, who elevated humanity to redemption and
salvation and recreated the challenge by the Creator to “subdue and fill the
earth” (Genesis Chapter 1), is to lead by credible example and show that self
reliance and sustainability is not only possible and desirable, but corresponds
to the teaching of the Fathers of the Church (St. Augustine; St. Thomas
Aquinas; St. Peter Abelard; St. Anthony of the Desert; St. Clement of
Alexandria etc). These have adapted the Gospel to its teaching on the endowment
of each shall render accounts of stewardship for the gifts received.
One may thus
apply this passage to Africa, the Church, to Nigeria and contextually to Okigwe
diocese, our Political Elite, the educational or social and cultural organs and
the captains of industry who are our economic drivers to “rise up and walk” and
not continue to wallow in self pity, lethargy, apathy, unrealistic and
unrealistic bogus claims, dishonesty, adulation and a perpetual dependency
syndrome. This in my humble estimation remain part of the challenges facing the
Igbo Church, nay in local context, the people of Okigwe diocese. Hope is the
gift. Optimism founded on reality, is the foundation for success. Okigwe
diocesans are brilliant with realistic ideas, planning and methodology skills
which are foundations for the proper participation of all persons as productive
ingredients in the attempts towards self-reliance. The contributions of the
Laity in resources management needs to be constantly encouraged and not be
neglected. The laity have a wealth of resources, decision making systems and
management competency skills that serves the need of the Church and their
locality. Their participation is critical and Laity remains the major untapped
resource in our Churches.
3. OUR
MANDATE
Look around you
and you shall discover the manifest situation of many people in our land,
frustrated, dejected, brutalized, abandoned, disillusioned and rendered poor in
every sense of the word. They are hungry, exploited and naked, homeless and
many of them die young. Statistics on the African continent state that 40000
children die daily due to lack of the basic means of livelihood. The contextual
statistics would be most challenging, thus the phenomenon of crime, boko
haramism, kidnapping and brigandage into negative actions which has become the
bane of our society.
Our mandate has
its roots in the Gospel of Jesus Christ to “Go
into the whole world and proclaim the good news” (Matthew 28:19). “I came
that they may life in abundance” (John 10:10). “The Spirit of the Lord has been
given to me for the lord Jesus Christ in his life challenged the people” (Luke
4:18). The Lord Christ in his life challenged the people of Israel to self –
help. A good example is the miracle at the lake of Galilee with the
multiplication of loaves. He made the disciples “not to send the people away
into the desert in search of food” but to give them food themselves by helping
locate a young lad who had five loaves and two fish. This symbol was enough for
the lord to perform the miracle of the multiplication and feeding of five
thousand people, not counting the numbers of women and children.
It is our
responsibility as Christian leaders of society to encourage the empowerment of
people, which leads them into self – reliance and allows them to shape their
destiny. Such strength helps people to understand the underlying causes of
poverty and to organize themselves for purposeful activity. Positive empowerment
is based on solidarity and mutual respect and strives for an equality of
relationship, which it may never fully achieve. This is the real challenge
facing the world and the Church, for how can we see people die daily of hunger
for food, unemployment, curable diseases, illiteracy and ignorance, ill –
health, inadequate housing and horrendous poverty without realizing their God
given destinies and talents? The challenge and mandate I the language of
Vatican II is to “see the signs of the
times and translate them in the light of the Gospel (GS 1, 2).
Taking into
consideration, the fact that any discussion about self reliance revolve around
the proper use of power which is the ability to achieve purpose and bring about
change, we do underscore our utter rejection of a system which creates and
encourages poverty in order to practice charity. The New Testament repeatedly
attests to the paradoxical inter – relationship of power and powerlessness. “He
has sent me to bring Good News to the poor, to proclaim liberty to captives,
sight to the blind, to set the downtrodden free, and to proclaim to all the
Lord’s year of favour” (Luke 4: 18 – 19).
The long
tradition of Catholic Social Teaching has always advocated the empowerment of
poor and marginalized people, a theology completely consistent with the Gospel
by empowering the less privileged to become equal and responsible citizens. No
genuine authority can be based upon the powerlessness of those who are subject
to it. In fact, political and economic situations challenge poor people to
effect changes in their own lives by engaging the oppressive structures and
social situations that has kept them dependent. “God helps those who help
themselves”. What we experience in the Arab world and in other places of tumult
and uprising currently is the relocation of power to the people against years
of oppression, injustice and tutelage. There comes a time when people can and
must say No to subjugation as an attempt to recreate their destinies wasted by
an elite that denied them their rights and suppressed it. The exodus phenomenon
is the historical presence and action of God alongside the marginalized, a
paradigmatic approach which captures the present situation and mood of the
Nigerian people. In the words of a Vatican diplomat to the UN: “if the process
globalization which is taking place in our world is to be truly human, it
requires the construction of a truly global community where concern for all
especially the weakest is uppermost. ICF. Archbishop Renato Martino, Vatican
Diplomat and Nuncio, Speech to the UN, 1977)
CHURCH AND SELF - RELIANCE – CATHOLIC SOCIAL
TEACHING ENROUTE
The universal
quest by man created in the image and likeness of God (Genesis 1:27) for a
better world founded on the biblical injunction to “subdue the earth and fill
it” (Gen 1:28) living in full equality, dignity and integrity, prompted this
reflection on the linkage of Church and self reliance. Due to the lack of knowledge
by people, including Christians of the profound teachings contained in the
Social Teaching of the Church since Pope Leo XIII’S Encyclical letter “Rerum
Novarum” on the conditions of the working classes (and the call for their
liberation, just treatment and just wage), the magisterial office of the Church
has continued to inundate the world and the faithful with statements, guiding
principles and teaching that magisterial office of the Church has continued to
inundate the world and the faithful with statements, guiding principles and
teaching that guarantee a proper understanding of socio-economic and
political-cultural realities. These realities are founded on sound reason,
common sense and the injunctions of faith. We as African theologians, Christian
faithful and ministers of the word are also called to reflect on these
teachings in the light of our own peculiar faith experiences and circumstances
of life with purpose of drawing from their insights, deepening them in our
thoughts and further elaborating upon them with our background and context in
view.
This sharing
today draws upon some of these age old wisdom and guiding principles, thus
their presentation in a brief summary here. Pope John XXIII described the
Church as “Mater et Magistra” (mother
and teacher) in his Encyclical letter which bears this title, stating very
strongly that this “Catholic Social
Doctrine is an integral part of the Christian conception of life” (IMM
222). He suggests that these principles are of universal application, for they
take human nature and the varying conditions in which man’s life is live into
account. The principles also take into account the principal characteristics of
contemporary society, and are thus acceptable to all (Cf. MM no 220). Pope John
XXIII therefore recommends that there is urgency for the study of the Social
Doctrine of the Church. “Such teaching must be extended by regular, systematic
courses in Catholic schools of every kind, especially in seminaries. It is to
be inserted in to the religious instruction of parishes and of association of
the lay apostolate. It must be spread by every modern means at our disposal:
daily newspapers, periodicals, popular and scientific publications, Radio and
television” (MM 224). This call, which since then has been interpreted, to mean
prophetic challenge in view of the events of human history since 50 years of
its publication faces us more in the particular Churches of Africa and our
developing nation. With the document Populorum progression, Pope Paul VI in
1968 gave the world a clear teaching on the link of development and progress,
Church and self reliance, Culture and society. In fact, he called development
the “new name for peace” and urged that every effort be made to bring humanity
to the awareness and authenticity of their true self, identity, skills, ability
and resources which in essence is authentic and sustainable development. True
development is not infrastructural; it is he building of the human person and
his integrity and personality according to the mind of God.
The linkage of
Church and self reliance is a theological concept, expressed since apostolic
times and engraved even in the nature of the family and the system of economic
enterprise, particularly agricultural production in antiquity before the
emergence of industrial capitalism. In the word of Pope John XXIII, “It is not
enough merely to formulate a social doctrine. It must be translated into
reality. And this is particularly true of the Church’s Social Doctrine, the
light of which is Truth, justice its objective and love is driving force” (MM
226).
Grieved at the
wanton misery and suffering into which increasing majorities of our people are
condemned to live especially their economic dependence, there is need for the
leaders of the people to realize that “failing to plan is planning to fail”
Therefore, in an effort to free ourselves from the present situation of
dependency we acknowledge the need to recognize our potentials and limitations,
in order to achieve the desired self-reliance. Over ambition and undue
expectations are part of the problems which make people “build castles in the
sky”. Several resources have been wasted in unattainable projects. The Church
is called be lead by modest example to sustain this mission in educational
campaigns for justice and peace for all our people.
The quest for
self-reliance is not an attempt at rebellion, or an exercise in isolation.
Self-reliance also implies solidarity. The Church can attain self-reliance in
those areas where she can do things for herself, seek reasonable assistance
from external bodies on those things she cannot support herself and pursue the
wisdom which states that Subsidiary does not exclude solidarity in the search
for the Common Good. Our belief is based on the fact that we have several
values in our religious, theological, cultural and social ambient which teach
us the proper use and management of resources. These correspond to the wisdom
of our ancestors who became rich by saving and harnessing the little they had.
In our context and with the added advantage of knowledge of what works
elsewhere, the management of local resources and the belief in our ability to
sustain and survive assume the dimensions of a Gospel initiative. It is imperative
to accept this challenge and serve the people to redirect their values so that
we learn to “cut our coat according to
our size and cloth”.
Given the
socio-political conditions in our country today, the Church’s growth and
development of the faithful has been adversely affected without much needed
resources. The seminaries and religious houses still lack adequate
accommodation. Many parishes especially in the rural areas do not have the
access and adequate resources required for mission work. Infrastructure much
needed for development are lacking as our roads network, housing, energy and
power supplies for industrial development is below average and constant outage
of electricity a common occurrence. As a result, we still have to depend upon
external assistance on a wide range of areas. We realize that funds emanating
from external sources have some “string” attached and may not continue for
long, in fact are rather diminishing. Donor agencies have developed a gradual
“aid fatigue” and there is a direct call to recipients to be on their own. We
urge ourselves and other Non-governmental organizations including our local
Church to prepare for this probable development.
As a credible
step towards financial self-reliance, we join the recent calls by the local
Church and our civil rulers and commit ourselves to encourage income-generating
projects to enable people and institutions achieve their own development and
overall common good. This can be done through the establishment of Microfinance
banks that are properly functioning and are guided by discipline and corporate
governance; agricultural projects: skills training and vocational centers for
the youth and adult education with literacy programmes for those in need. Other
useful projects are creation of Small Projects Fund and credit revolving
projects for communities and groups such as youth, women and men to promote
their efforts on a revolving basis. Such projects build up group solidarity
action and workers rights. From our experience in Enugu, we have observed that
the provision of soft loans through our own Umuchinemere Pro-credit Micro
finance bank (UPMFB) supports private initiative, social market and individual
or group entrepreneurs and has helped us linkage and empower over 500000 people
with loanable funds over a volume serviced by an asset base of near three
billion naira. Umuchinemere bank is one of the largest and leading MFB’s in
Nigeria.
Here, I shall
share with you some of the successful projects going on in the diocese of Enugu
as a point of departure of what we all can do in our different localities. Some
of these include CST programmes; health and educational institutions; the
establishment of a diocesan university, the GOU with faculties and the
attendant advantages of a university; the VITTC; the Ofu Obi Africa centre, the
growing numbers of parishes, pastoral programmes and initiative towards
evangelization; agricultural projects; and rural development; education work at
all levels; women and men programmes on the competence and levels of the laity;
income generating projects; linkage of Church and government; team work of the
local personnel through trust and control mechanisms; social housing
programmes; further studies and a new sense of mission under new evangelization.
RESOLUTIONS
Aware of the
enormous responsibilities facing humanity, the African continent, the Nigerian
nation and Okigwe diocese at this time, I recommend that we resolves as
follows:
1. To face up to the real problems and
challenges of the local Church, working in unity, determination and focus and
through the Holy Spirit of God to promote more conscientiously the mission of
Jesus Christ which is summed up in the new evangelization understood as:
proclamation, dialogue, enculturation, justice and peace and the challenges of
the means of social communication (Ecclesia in Africa).
2. Reaffirm our desire to identify and
harness the materials, spiritual and human resources of our local Church for
the attainment of a state of sustainable self-reliance.
3. Acknowledge the relevance of trained
personnel in our work to sustain the training and empowerment of our personnel
and calling for ongoing formation in skills and knowledge within the shores of
the locality and abroad.
4. Promote the sustenance of the use and
management of funds at our disposal as a vital issue in the attempts to attain
self-reliance. It is therefore imperative to hold tenaciously the principle of
proper accountability, honesty and transparency in the use of funds.
5. Promote the preferential option for the
poor which calls each individual to give a weighted concern to the needs of
the poor, in all economic, political
and social decisions; because, it is the most impoverished people whose rights
and dignity are most often violated. We affirm that we are on the side of the
poor.
6. Challenge the rascality by which local,
state, and federal government officials of government have borrowed money to
buy supplies, equipment or a house. They borrow money from private markets and
international financial institution. Individual loans are often repaid
directly, but if a country borrows money,, the citizens are not necessarily
notified or informed of the purpose of the loan or its and conditions. In fact
instance exist, where such loans been transferred o enrich a small group of
people and have been transferred to private bank accounts of government
official outside the country. We question the logic and the justice which
demands repayment of debt taken thirty years ago, before many African children
were born and paid to creditor nations to be enjoyed by their children who were
no born when the loans were taken. Huge debt repayments places repayment before
life, and a total debt cancellation is a bold gesture of the Millennium
Development Goals to usher s demand for ethical considerations that promote and
enhances life for all.
7. In line with Catholic Social Teaching,
to emphasize our belief in the sacredness of each individual and in the dignity
of each person. We consider this position a criterion against which all
economic, political and social systems are to be judged and all aspects of the
debt situation must be measured. The erosion of common good, cause by the
current debt situation demands active which assure human dignity and protect human
rights.
8. To foster education growth at all
levels and in all forms and dimensions especially in the promotion of career and
skills programmes, youth and women development and in the promotion of a
theology of empowerment, which is truly Catholic and authentically African.
9. To challenge our people to register,
vote and be voted for and develop positive interest in politics for the general
welfare, whilst supporting lay and active participation in politics. We are
aware that only in the restructuring of the social order based on the
principles of justice, truth and fairness can there emerge the new society of
our dreams. This optimism has its source in the belief that a “common dream” is “the nearest reality” and affirm with the Bishops of Africa in the
Synod our hope and belief in HIM through whom all things are possible (Luke
1:37).
10. To acknowledge the spiritual, social and
human dimensions of the Nigerian context in which we act as agents of the Good
News. There is a lot of potentiality in human, natural and material resources
in our nation and dioceses. Almighty God has blessed us abundantly. The local
church to a large extent is already self-reliant in manpower and personnel. The
Church leadership has vision and there is need for courage. While much has been
achieved already with the support of the world Church and people of goodwill,
much is yet to be done.
CONCLUSION
I have enjoyed
my sharing with you all, brothers and sisters. May we now recommend all these
deliberations with intensive prayer and trust in him who makes all things
possible (Luke 1:26) and call on all our people, to work assiduously for the
achievement of the goal of a self reliant Church in our Diocese which is mature
enough to help herself do what it can and even assist others. We agree that our
success in attaining self-reliance will need discipline, truth, justice, hope
patience, love and perseverance. We therefore call on our heavenly Father” in
this year of Faith for his abundant blessings.