FAITHANDPOLITICSINAFRICA: EmergentPoliticalTheologyofEngagementinNigeria
ByOgbuU.Kalu,McCormickTheologicalSeminary,Chicago1.TheoreticalFramework
Itwillnotbepedantictobeginwiththeoreticalmusingsbecauseanold teachertaughtmetoasksimplequestionsaboutlargeissues.Whydowe,forinstance, speakoffaithandpoliticsasifbothoperateasseparatedimensionsandspheresofhuman life?Thismannerofposingthequestionthatcomessonaturallymaypossiblyhidea worldviewthatmaynotbeuniversallyshared.Itcomesfromamentalstructurethatputs theemphasisontheanalyticalmodeofhumanreflection;itmayjarwiththefeeling componentinexperiencinglife.WesternEnlightenmentworldviewdrewthedistinction thatappearssonaturaltothosebroughtupinitsperceptionofreality.Onedimensionof globalizationisthatitischangingawarenessofotherworldviews.InAfrica,thepolitical realmissacralizedorenchantedandpoliticsisareligiousmatterpreciselybecauseitisa moralperformance;itisabouttheundergirdingvaluesthatdeterminehowwegovern ourselvesorexercisepowerinthetaskofwieldingtheauthoritygiventous.Authorityis legitimizedordelegatedpower;everyrulerissituatedasasubsidiaryentity.So,the questionsofpowerarealways:whoholdspower;forwhomandtowhatend?Whileitis possibletoanswerthesequestionsofpower fromhumanisticperspectives,themoral dimensionofpowerhasnotfailedtoassertitself.Indeed,thereisalwaystheproblemof thesourceofauthorityandobligation.Inpre-modernandEnlightenmentEuropeeven kingsappealedtoGodasthesourceofauthorityandthemselvesasmereviceroys.
Religionisintricatelywovenintothefabricofpoliticsandprovidesthe compellingtouchstoneoflegitimacyortheloveoftherulerbytheruled;themotivefor exercisingpower;reasontobeobeyed;thedeterminantofthemoralstandardsandstyle ofpowerandtheenginethatmovesgovernance.Insuchcontexts,thestructureof governancehadtremendousimpactonthemodesofreligiousexpressionandreligion couldnotbeconjuredoutofpolitics.Theenlightenmentprojectthatsoughttodesacralize thepoliticalspaceanddisenchanttheworldviewcouldonlysodarewithamyththat imaginedthreeevolutionarystagesofcivilizationshiftingfromthedarknessofreligion andphilosophyintotheblindinglightofreason,scienceandempiricism.Itconjured politicsintoascienceandimbueditwithsecularmoralityandexistentialistideals.In spiteofthevauntedclaims,humannatureremainedresistantandtheoriesofculturelag triedtoexplaintheinexplicable.Whydopeopledohorriblethingstootherpeoplein spiteofreason,technologyandcivilization?T.SEliotcould,therefore,re-imaginethe post-worldwarperiodwiththemetaphoroftheshadowinhis Wasteland poemsand Spenglermoanedaboutthe DeclineoftheWest astheideaofprogresssufferedadefeat. Theglobalvillagehasbroughtpeoplefromhightechnologicalzonestorevisitthosefrom lowtechnologicalregionswheretheworldisstillenchanted;religioncolludeswithmagic toweaveanorganicperceptionofreality;andspiritualforcescombinewithhumansto createahumaneenvironmentwherehumanbeingscouldbetrulyhuman.Thatisthegoal ofanyviablepoliticalculture.
Theemphasishereisthatthelinkagebetweenculture,worldviewandecologyhas protectedthecentralityofreligioninthepublicspaceinthesenon-Westerncontexts. Religionhasnotoperatedasanindependentvariablebuthasalwaysbeeninfluencedby
theseotherforcesandinturninfluencedthem.Inspiteoftheinsertionofsecularism, religionhasremainedresilientandtheheartbeatofnon-Westerncultures.Theworldview inAfricancommunitiesischarismaticasgodsoperateinthesky,land,waterand ancestralworld.Theydestroytheboundariesbetweentheprofaneandsacred;sacralize realityandgivesreligiousvaluetoeverydayactivities.Religion,cultureandethnicity becometheorganizingframeworksofhumanlivesandthemodernpublicspaceis constantlyvilligizedthroughtheuseofculticelementsacquiredfromtheprimalsectorof theculture.
JustasanillustrationfromaneventthatoccurredinthefirstweekofFebruary 2003:aNigeriannewspaperreportedaneventinastatehouseoflegislaturelocatedinthe south-westregion.Amemberwastobedismissedforindiscipline.Onthefatefulday,as theSpeakeroftheHouseannouncedtheverdict,thememberstrodetothecenterofthe house,broughtoutaneggfromthefoldsofhis agbada orlong-flowingapparelandbroke itonthefloorwithincantations;apandemoniumensuedashebroughtoutapotfullof concoctionsandbrokeitonthefloor.Bythistime,honorablememberswerescampering overtheseatsinthebidtoescapefromthefoul-smelloftheenchantment.Withoutresort tofilibusterhewasabletodispersehisopponents.EventhesecurityguardsoftheHouse ofLegislatureescapedfortheirdearlives.1 Culticpowerisemployedfreelyinthepublic spaceandoftenbuttressespoliticalclout.2 Asthecompetitionfordwindlingresources intensify,religion,evenifmanipulated,becomescentralinpoliticaldiscourse.Itisthis contextthatinformsourreflectionsonfaithandpoliticsinNigeria.
Itmaybeaddedasanecessarydigressionthatthecurrentliteratureonsecularism andreligionintheWestislikeawarzonestrewnwithcontestingclaimsofvictory. Within2002fourbookscouldserveasillustrationsofthebattlelines:SteveBruceargued inhis Godisdead:secularizationintheWest thattheemphasisonscientificand technologicalwaysofunderstandingrealityhasinducedtheprecipitousdeclineof religionandemergenceofsocietiescharacterizedbydiversity,pluralism,individual choiceandrelativism.EdwardNormanjoinedbydeclaring Secularism:theNewCentury Theology. Othersdemurred:PhilipJenkinsin TheNextChristendom acceptedtheshiftof thecenterofgravityofChristianitytothesouthernhemisphereandthereforethe imperativeofpayingattentiontothejourneyofthegospelthroughthosecultures.He arguesthatWesternsecularisttheoristshaveignoredthe“browning”ofWorld Christianityanditsimpactforthefuture.This“newChristianworldofthesouthcould findunityincommonreligiousbeliefs...(anddevelop)..apowerfulChristianidentityin cultureandpolitics”.ButhemadeaspecialcaseforAmerica,arguingthatthepatternof declinewitnessedinEuropedoesnotappl yherewherealargepercentageofthe populationstillshowsreligiousadherence;thestrongestexceptionamongindustrialized nations.ReginaldBibbyconcurredinhis RestlessGod:TheRenaissanceofReligionin Canada. Perhapsalargeinfluxofimmigrant populationrenewsandrevitalizes
1 TheGuardianNewspaper (Lagos,Nigeria),2nd February,2003:9
2 See,O.U.Kalu,“HarshFlutes:TheReligiousDimensionofLegitimacyCrisisinNigeria,1993-1998”In T.Falola(ed) Nigeriainthe20th Century (Durham,NC:CarolinaAcademicPress,2002):chapt.45;O.U. Kalu, “TheScourgeoftheVandals:NatureandControlofCultsinNigerianTertiaryInstitutions(Nsukka, UniversityofNigeriaPress,2001).Bothworksdiscusstheproliferationandimpactofcultisminmodern Nigerianpublicspaceincludingschoolsfromthe1980’s.
ChristianityandsavesitstotalcollapseinEurope.3 Commentatorsofmanyhuesagree thatthereisatremendousspiritualquestthatmaynotbeChristianbutboundtoaffectthe critiqueofsocio-politicalculture.TheresilienceofreligioninthepoliticsoftheThird WorldandespeciallyofAfricathatJeffHayneshasarguedsoforciblymayreflecta widertrendrequiringscholarlyinquiry.4
Twootherissuesoflargersignificancedeserveattention.Theimpactofwestern cultureonAfricadeterminestherelationshipofpoliticsandreligionbecauseWestern culturehasreconfiguredtheterrain.Itcreatedthreepublics:primal,externaland emergentpublicthatisneitherfishnorfowlandimbuedwithambiguousmoralityand valuesystem.Nigeriansrefertoitasthewhiteman’sworld.Forinstance,ifonestolein the‘whiteman’sworld’,thepersonisbeyondthepurviewoftraditionalsanctions.The developmentofurbancontextscreated theambiguousspaceforpeoplewhoneither internalizedWesternvaluesnorkeptfaithwiththetraditional.Ithasbeenarguedthatthe indisciplineandcorruptionamongthepoliticalelitecouldbeexplainedbythegap.A politicianwhorobbedthestatecouldstilldancetothebigdruminthevillageasawarrior whohadforayedoutintothewhiteman’sworldandreturnedwithapieceofthenational cakeforhispeople.Thebatteringoftraditionalmodelsofsocialcontrolandyetinability toinstallaviableWesternalternativehasmanyimplicationsincludingthesensitivityin doingadifferenttypeofpoliticaltheology.
Butitprovidestheclassfactorinsocialanalysis.Oftenattentionisfocusedon whattheelitesayandwrite.Beneathelitepoliticsisavibrantinfra-politicalzonewhere theruledcommentfreelyontheirrulers.Ithasitsownlanguage,symbolsandmeaning system.Itexhibitsalargedosageoflocalvitalityandhiddenstrategiesofresistance;it createsadomainofself-assertion.Take foranexampleacasewhenarulerdonsa laborer’sgear,picksupaspadeandplantsaseedlingintheinaugurationofanexpensive programcalled, OperationFeedtheNation;theinfra-politicalzonewouldquicklysense thattherulerisdefraudingthetreasuryinaprogramthatshouldbenamed, Operation FooltheNation.Aftertheinauguralceremony,theprojectwillfail.Thus, BetterLifefor RuralWomen wasdubbed BetterLifeforRichWomen becausetheybenefitedfromthe resourcesallocatedtotheproject.NEPAdoesnotmean NationalElectricandPower Agencybut NeverExpectPowerAnytime forthoseurbandwellerswhofought mosquitoesinthedarkthroughoutthenight Politicaltheologyisaboutwhatthepeople arereallysayingonthemoralqualityoftheexerciseofpoweramongthemandnotabout thepronouncementsoftheelites.Politicalspeechesbytherulingelitesandmediareports donotconstitutethestuffofpoliticaltheology.Whatthepeoplearesayinganddoingat thelevelofinfra-politicsprovideclearerguidesandtheseimplicatethechurchbecause thewiderangeoftheassociationallifeofthe churchmakesittheleaderofcivilsocietyin mostpartsofAfrica.5
3 SteveBruce, GodisDead:SecularizationintheWest (Oxford,Blackwell,2002);EdwardNorman, Secularization:NewCenturyReligion (NewYork,Continuum,2002);PaulJenkins, TheNext Christendom:TheComingofGlobalChristianity (NewYork,OxfordUniversityPress,2002),see,p.11; ReginaldBibby, RestlessGod:theRenaissanceofReligioninCanada.
4 JeffHaynes, ReligionintheThirdWorldPolitics (Boulder,CO.,LynneRiennerPublications,1994);and ReligionandPoliticsinAfrica (London,ZedPress,1996)
5 O.U.Kalu, Power,PovertyandPrayer:TheChallengesofpovertyandPluralisminAfricanChristianity, 1960-1996 (Frankfurt,PeterLang,2000),chapt.2
WiththesecaveatswecannowusetheChristiancasestudytoillustratethe relationshipbetweenfaithandpoliticsinanAfricancontext,Nigeria.Applyingastrong controlwithperiodization,thereflectionwillexaminefourtimeframes: Godasa stranger:pepper,gunsandGodunderIberianCatholicism.Thiswouldcovertheearly encounterswithChristianityinthe16th and18th centuries. GodoftheEmpire:thechurch inthecivilizationprojectwillexaminetheperiod,1841-1960. TheEthnicGod: decolonizationandindigenizationwillcovertheperiodbetween1960and1990whenthe secondliberationfromhome-growndictatorsstarted. GodofthisWorld:theologyof engagementwillpointtosomenewfeaturesinNigerianpoliticaltheologyinspiredby twoimpulses,thecharismatic/PentecostalinsurgenceandthechallengeofIslaminthe periodbetween1990-2003.
2.GodasaStranger:pepper,gunsandGod
EuropeanencounterwithNigeriancommunitiesstartedasapowerfulpoliticaland commercialactivity.Garbedinthecrusadingspirit,Iberiansinitiatedthe reconquista projecttorecovertheirnativelandfromArabdominationandrespondtothecommercial andmilitarychallengesbytheArabswhooccupiedtheLevantroutetothesourcesof spices,seizedthegranaryintheMaghribandinitiatedalucrativetrans-Saharantradein goldwiththeFuttaJallonandRiverSenegalbasinofWestAfrica.Couchedinreligious rhetoricitwasalwaysobviousthatthequestfornationalgloryandgoldpredominatedthe serviceofGod.Nigeriagotenmeshedintheenterprisethroughthepowerofamythabout asprawlingempireofBeninintheinteriorthatwasrichunderanenlightenedruler.The questforthegoldenkingdomofPresterJohnfiredimaginationaboutsuchexoticplaces. ThePortuguesefoundmorethanarichempire,theyfoundplentyofpepper.TheObaof BeninwantedgunsandChristianpriestswereusedasthemediatorsofanew relationship.ThecuriousjourneyextendedintoWarriandtheOluwaskeenenoughto sendhissontoPortugaltobeeducatedwholaterascendedthethroneas OluSebastian. Buttherepackagingcollidedwiththeritualdemandsofamonarch;theefforttoinstalla ChristianGodasthesourceofpowercouldnotbesustainedandhisreignwasshortened. Thecourt-alliancepatternof theencounterleftthecontrolundertheindigenousrulerand Christianitysatlightlyasastranger,aninstrumentofdiplomaticrelationshipand mediatorofanewcivilization.NeithertheFranciscansnortheCapuchinsscratched beyondthesurfaceoftheindigenousculture.Bytheendofthe17th century,onlybroken imagessignaledthatChristianityoncemadeabidforpoliticalrelevanceintheculture theater.6
Theexplanationsaresimple:Portugalwasmoreinterestedinpepperandthekings inguns.PortugalsoonfoundmorepepperinIndiaandwithgreateraccessibility,making BeninirrelevantandthejourneytoWarritedious.WhentheObaofBeninfailedtoget guns,hesentawaythepriestsandclosedtheschoolthatwasinthepalace.Portuguese presenceclungsafelytothecoastexceptintheKongo-Soyokingdoms;7 theypreferred totradefromtheir feitoras andhuggedtheunpopulatedand safeislandssuchasSao
6 F.C.Ryder, BeninandtheEuropeans,1485-1897 (London,Longmans,1969);LaminSanneh, West AfricanChristianity:itsreligiousimpulse (Maryknoll,NY,Orbis, 1983);O.U.Kalu, TheHistoryof ChristianityinWestAfrica (London,Longmans,1980);C.R.Boxer,ThePortugueseSeaborneEmpire (London,Hutchinson&Co.,1969);J.H.Parry, EuropeandaWiderWorld(London,Hutchinson&Co.,1966 ed)
7 RichardGray, BlackChristiansWhiteMissionaries (NewHaven,YaleUniversityPress,1990).
Thome,IlPrincipeandFernandoPo.ThecathedralbuiltinCapeVerdefortraining missionariesforworkinthemainlandofAfricadidnotprovideenoughindigenous manpowertoattemptdaringrelationshipswithAfricanswhilethe padroado agreements leftthemissionaryenterpriseunderthesolecontrolofthePortuguesemonarch.
Geographyanddemographyconstituteimportantfactorsintheexplanation. Portugalitselfwastoosmalltooccupythewideterritories“discovered”especiallyinthe faceofcompetitionfromotherEuropeanssuchastheDanes,Dutch,FrenchandEnglishthelasttwofoughttheSevenYearsWarwhilescavengingonPortugueseterritories. Primalreligionconstitutedthebasisforgovernance;themonarchwasapriest-king,an imagethatKingJamesIofEnglandstrenuouslysoughttoconsolidateundertheconcept ofdivinerightsofkingship.Inthistimeframe,theforceofthegospelwastooweakto challengeadifferentconceptionofgovernance.Indeed,thegospelbearerssoonstartedto enslavetheprospectiveconvertsandslavetradenotonlyoverawedthecharacterof Christianpresencebutgaveitabadpress. InthisperiodofthemigrationoftheWestto otherlands,therhetoricofChristendom soonlostactualizationandremainedmere rhetoric.
3.GodoftheEmpire:Godlypoliticsandthecivilizationproject
ThisweakChristianpresencechangedsignificantlyfromthe19th centurywhen abolitionistsattackedslavetradeandopenedthespaceforevangelicalrevivaltoexporta newspiritualityintoawiderangeofcultures.IndustrialRevolutionprovidedmore powerfultechnologicaltoolsthatcompelledamassiveEuropeanmigrationintononWesternworlds.Acertainfeaturewasthatevangelicalismwasrecruitedasthecivilizing componentofthenewendeavor.Thus,whileithadtheambitionoffocusingonthe sharingofthegospelinamoreintentionalmannerthantheIberiansdaredinAfrica,its politicalimplicationwasjustascompelling.Twocontrarywindsblew.Voluntarismin missionwebbedawiderangeofpopulationsintotheendeavorandenabledadifferent projectthatcouldcounterthecommercialself-interestintheimperialproject. Colonialismhadassetofidentifiablegoals;itsetouttoinstallaneweconomicorder, legitimatetradeandanewpoliticalorderbuilt onrationaladministrativestructurethat wouldbeanchoredwithtreatieswithindigenouspoliticalleadership.Butrightfrom FowellBuxton’sproposaltoParliament, AfricanSlaveTradeandItsRemedy in1841, Christianitywasimagedasthecivilizingyeastinthecolonialenterprise.Godandempire wereineluctablyboundbecausetheculturecontactcouldnotbearticulatedinsecular terms;itmustbeafulfillmentofacovenantalmanifestdestiny,aredemptiveendeavor. RudyardKiplingdistinguishedhimselfinpropagatingtheallianceandpotentialsfor collusionofBible,flagandplough.8 Buttherealityshowedthatthetwodidnotalways agree:onculturalpolicy,thecolonialenterprisewasshortofmanpoweranddistractedby theunsettledgeopoliticsintheperiod1906-1946.Duringthisperiod,nationsfought themselves,theeconomiescrashedandthehubrisabouttheideaofprogresscracked.The colonialenterpriseneededindigenousculturalvitality:itssocialnetworks;indigenous politicalsystemandsocialcontrolmodelsinapolicydubbedastheIndirectRule.The gospelbearerssoughttosupplanttheindigenousreligionandtransplantChristianityby firstprovidinganewandsustainableculturalinfrastructure.Theinstrumentsemployed
8 AndrewF.Walls, TheMissionaryMovementinChristianHistory:StudiesintheTransmissionofFaith (Orbis,1996); TheCross-culturalprocessinChristianHistory:StudiesinTransmissionandAppropriation ofFaith (Orbis,2000).
includedavastarrayofeducationaltechniques;translationofthegospelintoindigenous languages;engagementinculturalreconfigurationthattouchedeveryaspectofeveryday life-music,dance,art,agriculture,clothing,celebrationoftheritesofpassage.Inthis culturaldeconstruction,theywereassistedbythefactthatbythemid-century, specificallyaftertheBerlinConferenceof1885whenthepartitionofAfricawas conceivedintheheatofnationalrivalries,Europeancountriesdiminishedtherealpowers ofindigenousrulersandinstallednewstructuresofgovernanceandpersonnel.Christian courtallianceswerenowjoinedtoamassmovement.
Asecondcontestedareawasthecontentofeducation.Colonialgovernments wantedliteratepersonnelforitsofficesandcommercialagencies. Missionsusedschools asameansofevangelizationandforcreatinganeducatedelitethatwouldmediatethe newcivilizationandgospel.ProfessorJ.AdeAjayiisquiteperceptiveinthesubtitleof hisbookonChristianmissionsinNigeria: themakingofanelite 9 Missionsdidnotplana highlevelofeducationandcertainsubjectsforvotaries.Itwasnotthattheydreadedthe potentialsofknowledgeorpresumedittobeaforbiddenfruitthatmightopenthe natives’eyes.Educationwasacapitalinvestmentnotaconsumergood;theydidnotwish toencourageindulgence.Themissionsacquiredmuchpowerthroughtheircontrolof socialwelfareapparatus.Theempireremoveditsglovesandinsisteduponpeculiar versionsofGod.ChristianitiesfromdifferentnationssuffusedAfrica:someuseda volkschirche ideologytoexperimentonindigenization;otherssimplyassimilated.Inthe heatoftheDecembersuninNigeria,allsangthesamesongasinEuropeaboutsnow fallingonsnowinthebleakmidwinteramidsthowlingfrostywinds.
AsimagedbyHisservants,theGodoftheEmpirebroughtsufferingand salvation.Aniconoclastictraitdemonizedindigenousculturalproductionandimplanted anEnlightenmentworldviewthatseparatedfaithandpolitics.Theteachingwasthata goodChristianshouldavoidthepoliticalkingdomandseekfirstthekingdomofGod. Thisdidnotmeanthatmissionarieswerenotinvolvedinpolitics;muchtothecontrary theyengagedinthepoliticsofcollusion.Therearealwaysexceptionsassome missionariestooktheinterestsoftheirpeopletoheart.Formost,thecoreoftheirpolitical theologywastokeepthenativesfromengaginginmattersabovetheirheads.An ideologyoftrusteeshipsupplantedtheideaofindigenouscapacity.Ironically,boththe makingofaneliteandthetranslationproject boresubversive,unintendedconsequences. Thenewindigenouselitesooninitiatedprogramsforself-esteemandself-fulfillment. Thebackdropisthecomplexityincolonialculturalpresence:atonelevelitreliedonthe adaptationofindigenousAfricanpoliticalinstitutions;atanother,itdiffusedEuropean institutionsandatathirdlevel,itdisregardedsubordinateAfricanauthorities, acknowledgednolegalrestraintsontheexerciseofpoweroverAfricans.10 Thedespotic elementresonatedwiththedemonizingculturalpolicyofmissionaries.Thenationalists respondedbyemployingthechurchasthefreepoliticalspaceforvoicingindigenous protestsagainstwhitemonopolyofdecision-makingprocesses;soon,someproposedan exitandformedAfricanchurches,aChristianitythatdialoguedmoreintimatelywith Africanculturalinitiative.Thegeniusofthemovementwasthatitwasnotopposedtothe GodoftheEmpireortheculturalresourcesofthepropagators;rather,itessayedto
9 JFAdeAjayi, ChristianMissionsinNigeria:Themakingofanewelite (London,Longmans,1965)
10 ToyinFalolaed. AfricanpoliticsinPostimperialTimes:theessaysofRichardL.Sklar (Lawrenceville, AfricaWorldPress,2002):507-508
appropriatetheseforindigenousprogress.Dubbedas“Ethiopianism”,thisformofracial andculturalnationalismhadtwoimpacts:itnurturedtheresilienceofprimalvisionthat thepolicyofindirectrulehadprotectedandmissionariesattacked;itrearedthenew protagonistsforpoliticalnationalism.
InthepostWorldWarIIperiod,themissionaries’educatedelitewhowerethe scionsandprotégésoftheEthiopiansbecametheprotagonistsinthestruggleforpolitical independence.Religion,therefore,wasakeyelementinthepoliticsofde-colonization.It wastheGodoftheEmpirewhobredthepoliticalleadersforthenewAfrica.Some missionarieswhothoughtthattheirindigenousagentswereungratefulbyparticipatingin thepoliticsofindependencesoonchangedtacksbyassumingthattheiraccessionto powerwouldbenefitthemission.Rivalryensuedaseachmissionsupportedtheirpeople. TheCatholics,forinstance,sawthehandwritingsonthewallclearlyintheearly1950’s andintensifiedaprogramofindigenousministerialformation.Insomeplaces,political partiesemergedalongdenominationallines.InNigeria,denominationaldifferentiation servedasakeyaspectofelectioneeringintheearlypoliticsofindependence.11 Anew versionofpoliticsofcollusionwaschoreographedasChristianchurcheswaltzedwith nationalists.Theleaderswereinvitedtotheceremoniesusheringanewpolitical dispensationandpresumedthemselvestobeapartoftheenchantedcircle.Meanwhile, translationnurturedreligiousinitiativeastheAfricanIndigenousChurcheschallenged thepneumatictraditionsofthemainlinechurches.12 Fromthemiddle1920’s,indigenous ChristianinitiativebecameamajorfeatureoftheNigerianscariscape.However,neither itstraditionalizationofthegospel,liturgyandpolitynoritseschatologyyieldeda theologyofengagementbutrathercreatedsafehavenswherethevictimsofthecolonial enterpriserebuilttheirbruisedbodiesandspirits.13
4 TheEthnicGod:IndigenizingGodandPolitics
Twomajortrendscharacterizedtheprevalentpoliticaltheologyofthepost Independenceperiod.NationalismwassomuchintheairthatT.A.Beethamwrotea bookon TheNewAfrica inwhichhewonderedwhetherChristianitywouldsurviveor whethertherenaissanceofprimalreligionwouldoverawetheyoungplant.14 TheGodof Africawasapartofthenationalistrhetoricandpropaganda.“Godianism”asareligious formemergedarguingthatAfricanshadaconceptofGodbeforethewhitemantriedto subvertit.ItwasasiftherewasatrendtoreturntothepostureofGodasastrangerbut unliketheearlierperiod,thisperiodco-optedtheChristianGodandessayedtoimage himastheethnicGod.E.A.Ayandele’sstudyoftheimpactofthemissionaryenterprise inmodernNigeriacapturesmuchofthenationalistmoodandglorificationoftheethnic God.HegaveahighprofiletothosewhosawtheperniciouscharacteroftheGodofthe Empireandopposeditsunrestrainedinsertion.15 Culturaltheologizingpredominatedin thechurches.Itwascalled indigenization projectbuttheconceptcontinuedtospin
11 ElochukwuAmucheazi, ChurchandPoliticsinEasternNigeria,1945-1966 (Lagos,MacMillan Publishers,1986)
12 See,AllanAnderson, AfricanReformation (Lawrenceville,AfricaWorldPress,2000)
13 O.U.Kalu,“ThepoliticsofreligioussectarianisminAfrica”, WestAfricanReligion (Universityof Nigeria),16,1(1975):13-25
14 T.A.Beetham, ChristianityintheNewAfrica (London,PallMall,1967):ix
15 E.A.Ayandele, TheMissionaryImpactonModernNigeria,1842-1914:apoliticalandsocial analysis(London,Longman,1965)seeadiscussiononthehistoriographyinO.U.Kalu, AfricanChurch Historiography:anecumenicalperspective(Berne,Switzerland,1988),chapter1.
around contextualization, incarnation andrecently inculturation.Eachoftheconcepts signaledanawarenessoftheinadequacyofexpressingwhatAfricanswantedtosayand whatEuropeanswantedtohear.Indigenizationwasattackedassuggestingthatthegospel wasnativetothesoilofAfricawheneverybodyknewwhobroughtit,fromwhere,when atwhatcosts.Contextualizationboretheimprintofliberationtheologianswhostarted fromthecontexttothegospeland,accordingtosomeevangelicalsasDavidHasselgrave, rantheriskofundercuttingtheauthorityoftheScriptures,“consigningtothema secondaryroleinthecontextualizationprocess.” 16
Parratthasarguedinhis ReinventingChristianity(1995) thatthecultural theologizinginmuchofAfricacouldbedistinguishedfromthepoliticaltheologythat emergedinSouthernAfricainresponsetoracistideologiesandpractices.Therewas moretoitthanthatbecausewhatistermedasculturaltheologizinghadpolitical overtones.Itdependsonwhoselenseswereemployed.Manyofthenationalistswho participatedthoughtthattheywereserving ahighercausebyconfrontingtheGodofthe EmpirewiththeethnicGod.Theyquicklymovedfromtheretodesignanewpolitical spacethatsoughttoconfineChristianity,byprofilingitasahandmaidenofimperialism. One-partystatesanddictatorshipssoonemergedamidstAfricanculturalandpolitical nationalism.Theimplosionof‘theological’statesthatsoughttomonopolizeeverysphere oflifeengulfedthecontinent.Theyexperimentedwithnewtransformativeideologies suchasAfricanSocialismandHumanismanddrankpintsofMarxistideologyand rhetoricwithoutfullcommitmenttothetenets.17 Coupsfollowedcoups.Westminster structurewasexperimentedinNigeriabetween1960–1966;thenthecalabashofblood broke,washingitawayinabloodyfratricidetill1970;thereafterlongyearsofmilitary rulefollowedtill1999withabriefinterlude,1980-84.TheMoslemchallengeto Christianitychangedthepoliticallandscapebecauseallthemilitarydictatorswere Moslemandtheyruledwithfiatanddecrees.ThedisengagementbetweenChristianity andthenewpoliticsofindependenceisasignificantfactorinthepoliticaltheologyofthe period.Christianitywasnolongerassociatedwiththecenterofpower;itwascontestedin anincreasinglypluralisticcontext.Thedangerwaswhetheritwasconsciousofthe changeofstatusandmarginalityandhowitresponded.
Anumberoftrendsensuedintheinternalpolitics:theecumenismamong Protestantsthatwasforemostintheperiod1960-1965vanishedbytheendofthecivil warin1970;asitwasdrivenoutofthecenterstageitindulgedmoreandmoreinan intentionalrefurbishingofdenominationalprofiles.18 Meanwhile,theelitetookpartin conferencesonAfricantheologydesignedtoplantChristianityintothesoilof communitiesandtherebytransformingtheir livesandunderstandingofthepresenceof thekingdomintheirmidst.Inthe1980’stheMoslemchallengecompelledadifferent formofecumenicalenterpriseandbythe1990’sthescourgeofpovertyandabuseof humanrightscompelledtheRomanCatholicstodevelopstrategiesforraisingpolitical consciousnessamongthelaity.Anaspectto thiswastheproliferationofNGOs.Theend
16 RobertE.Coleman,ed.Evangelismonthecuttingedge (NewJersey,FlemingH.RevellCo.,1986):75-88. see,p.78
17 J.C.McKenna, Findingasocialvoice:ChurchandMarxisminAfrica (NewYork,FordhamUniversity Press,1997)
18 O.U.Kalu, DividedPeopleofGod:churchunionmovementinNigeria,1878-1965 (NewYork,NOK Publishers,1978)
ofthecoldwarchangedtheinternationalpoliticalscene.Westerncountriesmoved againstAfricandictators;by-passedcorruptmilitarygovernmentsbychannelingfunds throughNGO’stosupportcivilsocieties; empowerruralsectorsandbatteredcivil societyandmobilizedemocraticforces.InthisnewdispensationtheNGO-izationof churchesbecameprominentbecauseofthevastarrayofsocialnetworkthatcouldserve asacivilsociety’sactiveforce.Prominentwasthechurch’slackofpolitical consciousness.Yearsofcollusionbredalaitythatlackedthewillandtheologytoengage thepoliticalspaceandutilizeitsnumericalstrengthanditsvastpotentials.
Therewasanothersignificantdimensionbestexplainedwiththeconceptofsocial suffering.Justlikeindividualsfacingterminalillness,societyrespondstointense sufferingbyresortingtocopingmechanismsthatworkedinpastexperience.Nigerians resortedtoprimalreligiouspowersasenablingvitalityforcompetingforscarceresources inthemodernpublicspace.Theproliferationofchieftaincytitlesmarkedthequestfor legitimizationbytheelite;traditionalmedicinemenwouldimbuethemwithsupernatural powers;reinventionoftraditionalsocietiesandcultgroupsfollowedapace;resurgenceof membershipinWesternsecretsocietiessuchasFreemasonryandRosicrucianism;soon thepublicspacewasimbuedbycompetingcults.Tocounterthemembershipof Christiansinanumberofthesegroups,mainlinechurchesintensifiedtheencapsulating strategythatcompensatedtheelitewithknighthoodsclothedinrichsymbolismrootedin animaginedhistory.19 Thepasswordforknights, diligence,devotion,anddefense served asameansofretainingmembersoftheeliteandmobilizingthemasagentstocovertly fosterthechurch’sinfluenceinthepublicrealm.Adevotedknightpledgedhisfealtyto respondtoabrotherindistressandtodefendthechurchagainstitsenemies.
5.Godofthisworld:anewtheologyofengagement
Thisbackdropgivesprominencetothenewtheologythatemergedfromthe fringesofmainlinechurchesandamongthecharismaticyouthgroups.PaulGiffordhas arguedthatinAfrica,themainlinechurcheshadengagedincharitableinstitutionsand wereprominentintheSecondLiberationofAfricathatstartedasthewesternnations supporteddemocratizationandtamingofpredators.20 Inonecountryafteranother, conferenceswereheldtonegotiatenewliberalizedconstitutions.Churchleaderswere selectedtopresideoversuchparleys.Theperceptionhereisthatthedictatorshad decimatedotherarmsofcivilsociety;thechurchessurvivedbecauseoftheirinternational connections;thenewrolesforthechurcheschallengedthemratherthanconfirmedtheir previoustrackrecords.InNigeria,nosuchconferenceswereheldasthedictatorgaveup inexplicably;somesuggestthathewasmurdered;thathisviagrawaslacedwithpoison ashebreathedhislastinthearmsofIndian femaleconsorts.Moreinterestingisthat GiffordimagedthecharismaticandPentecostalchurchesasledbyvanguardsof Americanrightwinggroupsandsupportiveofdictators;thattheywerefrontingforthe AmericanCIA.21 TheconspiracytheoryhasbeenrejectedbymostscholarsandAfrican
19 Asanexampleofoneoftheknighthoodorders,see,ChristopherJ.Kauffman, Patriotismand FraternalismintheKnightsofColumbus:Ahistoryofthefourthdegree( NewYork,Herderand Herder,2001)
20 PaulGifford,ed. TheChristianChurchesandDemocratizationinAfrica (Leiden,EJBrill,1995);Kwame Bediako, ChristianityinAfrica (Maryknoll,Orbis,1995)
21 PaulGifford, TheNewCrusaders (London,PlutoPress,1991)and AfricanChristianity:ItsPublicRole (Bloomington,IN,UniversityofIndianaPress,1998);J.Marishane,“Prayer,ProfitandPower:US
creativityreaffirmed.ThechronologyofAfricancharismaticandPentecostalinsurgence doesnotsupportanAmericanorigin.22 ButGiffordignoresthepoliticaltheologythat emerged.Theperspectivehereisthatthepoliticaltheologyatthecentercharacterizedby ChristianAssociationofNigeriathatsomedescribedas“dangerousawakening” 23 was lessradicalthanthetheologythatemergedfromthefringes;andthatthecharismatic groupsfromthefringessoonradicalizedthepoliticsofthemainlinechurches.
Someexplanationscouldbecanvassedforrapidgrowthofcharismaticand Pentecostalforcesinthe1980-1990’s:thefitintotheprimalworldviewthatacceptedthe spiritualizedworldviewandofferedanewpowerinChristtodeliverpeoplefrom witchcraftandotherdemonicforces;theinstrumentalistperceptionthatarguesthatthe collapseoftheeconomyandabuseofhumanrightsmadetheupperandmiddleclassjust asvulnerable;allsurgedintocharismaticchurchesthatpreachedprosperitygospeland appropriatedmodernity;areligiousperceptiontracestheoutpouringofthespiritin Nigeriafromthe1970’sandtheincreasingintensitythatchangedtheshapeofthe religiouslandscape.24 Twoaspectsdeserveattention:thephenomenoncausedthe explosionofthenumericalstrengthofChristianityinNigeria.Thecharacterofthe movementchangedeverydecade:theemphasisonholinessandevangelismshiftedto prosperity,upwardmobilityandfaith/claimtheologyinthe1980’s.Bymid-1990’sthere wasasharpreturntoholinessethicsledbyTheFullGospelBusinessMen’sFellowship andtheIntercessorsforAfrica.Forourpurposes,theIntercessorsserveastheexponents ofapoliticaltheologythatsoonflowedintothemainstreamofthemovement.
TheIntercessorsdevelopedasaministryamongUniversityofIfestudentswith thementorshipofPaG.Elton,aBritonwhohadcometoNigeriain1937underthe auspicesoftheBritishApostolicChurch.IthasAfricanandinternationalnetworkswith theemphasistochangethelivesofnationsthroughprayer.25 First,itperceivesprayeras politicalpraxisandthatthesocial,politicalandeconomicfortunesofnationscanbe reshapedthroughthepowerofprayer.Second,hindrancestoindividualsandnations occurthroughinternalsourcessuchasthesins,pollutionandactsofdisobediencethat offendGodandattractpunishmentorwithholdingofbenefits.Spiritualforcesalso externallyattackthefortunesofanation. Paulineimagesofthepowerssuggestthe hierarchyofforcesthatwaragainsthumanbeingsanddeterminelifefortunes.Thereare anumberofdimensionstothisassertion: thefirstisthatindividualandcommunal responsibilitiesexplainpovertyandsuffering.Humanbeingsbringmisfortunesto themselves.Repentancebecomesthekeyweapon.Theeventsinhumanlifeare connectedtoeventsinthespiritualorsupernaturalrealm.Thethingsthatareseenare madeofthingsthatarenotseen.Somemay wanttoblamesocialstructuresforthe
ReligiousRightandForeignPolicy” ReviewofAfricanPoliticalEconomy,52,(1991):73-77;Sarah Diamond,SpiritualWarfare:ThePoliticsoftheChristianRight (Boston,SouthEndPress,1989).
22 O.U.Kalu,“ThirdResponse:PentecostalismandtheReconstructionofChristianExperiencein Africa”StudiaeHistoriaeEcclesiasticae,UniversityofPretoria,24,2(Dec.1998):1-34
23 I.M.Enwerem, ADangerousAwakening: ThePoliticizationofReligioninNigeria (Ibadan, IFRA,1995);M.H.Kukah, Religion,PoliticsandPowerinNorthernNigeria(Ibadan,SpectrumPress,1994); S.O.Ilesanmi, ReligiousPluralismandNigerianState(Athens, Ohio,OhioUniversityPress,1997).
24 O.U.Kalu,“ThePentecostal/CharismaticReshapingoftheAfricanReligiousLandscape,1970-2000” forthcominginMissionStudies:Jnl.ofIAMS,20,1,39,2003
25 O.U.Kalu,“ThePracticeofVictoriouslife:PentecostalPoliticalTheologyinNigeria,1970-1996” Mission:JnlofMissionStudies(UniversityofOttawa,Canada),5,2(1998):229-255
sufferingofthevulnerable.Pentecostalsimage socialstructuresasbeingcapableofbeing hijackedbydemonicforces.Peopleserveas toolsofsuchforces.Thus,certainleaders couldbeprofiledasbeingpossessed.Deliverancestrategiesfordiscerningthepowers andliberatingindividualsfromthem;andre-sanctifyingcommunitieshaveevoked emotionaldiscussionsamongtheologians.26 Third,theyinsistthatChristiansarenotto pursueonlypersonalsalvationbuthaveobligationstoengageintherestorationoftheir nations.Thistheologyofengagementdeniesthetwokingdomsconcept;reinterprets salvationtoincludeliberationfrommaterialwant,psychologicalneeds;accessto educationorjustaboutanythingthatdehumanizesordiminishesthefullpotentialsof people.
ThereisastrandofecologicalethicsinPentecostalpoliticaltheologyof engagement.Itisbuiltonanunderstandingof acertainorderincreationandhumanrole asstewards;failurebringssuffering.Withinthisperspectiveisastrongattentiontoland asgiftandcovenant.Sinandpollutionbreakthecovenantandcompelstheneedforthe deliveranceofland.27 Fourth,toexplainhowthisworks:EmekaNwankpa,whoisa lawyer,minestheprimalworldviewtoshowhowourforefatherscovenantedtheland andallitspeopletovariousdeities;howfratricideandcollusioninslavetradepolluted thelandandhowcertainindigenousethicssuchasthekillingoftwinsbroughtevilupon theland.Hemovesfromtheretoprofiletheforceswithinthelandthatcouldbethe hindrances.Itisapropheticministrythatutilizes thefullrangeofcharismataasthetools fordiagnosingtheproblemsandprofferingsolutions.Anotherstrongstrandisthe nationalistconcernofthetheology.Thus,SteveOkitikainhis TheBattlefortheNations: MinistryofIntercedingforOurNation cataloguesthepropheciesthattheLordgavethem aboutNigeriainaperiodoftwodecades. 28 Asapriestlyministryofbeingwatchmenfor thenation,theylistenandactoutthespiritualguidance.Forinstance,in1995,theHoly Spiritaskedthemtosendintercessorsto Liberiaandtheycommissionedpeoplewhonot onlytookgiftstothebrethreninLiberiabutalsotaughtintercessoryministryandprayed fortherecoveryofthenation. 29 Whenthestateintervenedwithmilitaryforceunderthe ECOMOGprogrambyWestAfricannations,thesaintssentavanguardtodeliverthe landfromthenegativeconsequencesfromblood-shedandtoinvokeGodtobringtrue peace.
PentecostaltheologyisdoneinaBiblicisttemperwithoutthedecorumfamiliar withcriticalscholarshipanditusestheingredientsfromindigenousreligiontoachieve contextualization.Itminestheinteriorofprimalworldviewandimagestheentire structureofindigenousreligionastheweaveofcovenantswiththegodsofthefathers. Ritualagentsandrulersdedicatetheirlandsandpeoplestovariousdeities.Festivals,rites ofpassageandthecelebrationoftheagriculturalcycleareritualsthatre-energizethe covenantsperiodically.Libationsaretoolsforimplicatingtheentirecommunity,born andunborntoancestralspirits.Theconclusionfollowsthatthepovertythathasstunned thepeopleandothermisfortunestrailingfamiliescouldbeexplained:theyhaveoffered
26 see, Pneuma,vol.13isdevotedtothecontroversy.
27 EmekaNwankpa, RedeemingtheLand (Achimota,AfricanChristianPress,1994);WalterWink, Naming thePowers:thelanguageofpowerintheNewTestament(Philadelphia,Fortress,1984)
28 SteveOkitika, TheBattleforNations:theMininistryofIntercedingforourNation (Lagos,MoinabLtd., 1996)
29 ibid.,160
todeitieswhatbelongstoGodandtheremedyistoconfess,reversethecovenantsand rededicatetheirlandstoGodsoastoregainprosperityandrecovertheyearsthatthe locustshaveeaten.InVillagerevivalmeetings,chiefsareinvitedtostandinthecenterof thecongregationsandconfessthesinsofidolatryinthepastandcommitthelandto Christ.
Pentecostalcosmologylinksindividual,socialandpoliticalmisadventurestothe largercosmicbattlebetweenGodandHisenemies.TheydeclarethatGodhasapurpose andcounselforindividuals,families, communitiesandnations.Byopening doors ofthe bodyand gates ofcommunitiesandnations,demonicforcesentertopossess,controland derailfromGod’smunificentdesign.ContrarytosomecriticismsthatPentecostalssee thedevilineverythingandrefusetoacknowledgesystemicevil,Pentecostalsplace responsibilityonbothindividualsandsocialstructures;ontherulersandtheruled.They alsoaffirmthatsomeoftheproblemsareaspectsofalargercosmicconsequencebeyond humanken.Intercessionbecomesastrategyforself-reintegration,re-alignmentofthe pathofdestinyofsocietyandnations;itservesaspoliticalpraxis.Embeddedisaveiled iconoclasmanddemonizationofindigenousculture;itassertsthattheprimalvisionhas failedandanewdispensationisneeded.Butbecauseitworksfromtheinteriorofthe worldview,theruralpopulationsappreciateitscritiqueandoftenaccepttheproffered solution.
Intercessionservesasaformofpoliticalcritiqueatthenationallevel.They accusethemilitaryofsheddingbloodandmilitarizingthesociety.Peoplebegintoimitate itscultureofforceinsocialrelationship.Usingacertainexegesis,theyexplainthatfrom Cain’sexample,whenbloodisshed,theearthwithholdsitsincreaseoreconomic collapseoccurs.Theydesignedaprogramtoteachcivilservantsandpublicofficialshow togovernwithgoodconscience;theirsinsandcorruptionserveaslightningrodthat bringshungerinthemidstofplenty.TheyemphasizedthatbornagainChristiansmust becomedetribalizedbutre-organizedtoworkasanewcommunity.Thisattacksthe dysfunctionalforceofethnicity.Fromhereithasbeenashortsteptotheinsistencethat Christiansshouldpraytherighteousintothecorridorsofpower.
Thereismore:acertainnationalistictingeringsthroughtherhetoric;expressed metaphoricallythatAfricaislikeagunthatGodwillusetodealwithHisenemiesand Nigeriaislocatedinthepositionofthetrigger.NigeriahasaspecialplaceinGod’s redemptivewillforAfrica.Itshugehumanandmineralresourcesmustberedeemedand madeavailableforthisnobleuse.Therefore,thepovertyinthemidstofplenty; disorganizationinthemidstofvastresourcesmustberejected.Thisisthegenerationto prayNigeriaintoitsproperplace!Suchrhetorichascapturedimagination.Butalong withthisisaninternaldebateaboutprophecyinpoliticalmatters;whetherpersonal predilectionsdonotinfluenceprophecies.Anotherangleisaboutfalsemercenary prophetswhodupethepoliticians.AsthenumbersofCharismaticandPentecostalgroups bulge,theirpoliticalimportancehasnotbeenlostonthepoliticalelitewhourgeprayers andpoliticalsupport.Forinstance, ThisDayNews reportedon15th January2003about thecrusadebyReinhardBonnke:
TheleaderoftheChristforAllnations(CFAN)whohasbeenorganizing crusadesinpartsofAfrica,onarrivalheadedstraightfortheofficeofthe GovernorAdeniyiAdebayoofEkitiStatewherehewasreceivedbytheDeputy Governor,ChiefPaulAlabi.Bonnkeprayedforthegovernor,hisdeputy,
membersofthestateexecutivecounciland civilservantswhostormedthestate conferencecentertocatchaglimpseoftheevangelist.ChairmanoftheLocal OrganisingCommitteefortheGreatGospelCrusadeinEkitiState,Rev.Kunle Salami,expressedappreciationtothestategovernmentforofferingtohost Bonnkeduringthecrusade.
Thisreporthasmanyintriguingdimensionsincludingthepopularityofprayercrusadein thestate;itsvalueforelections;thespecificroleofthegovernmentinfundingitandthe salienceofreligiousactorsinthepublicspace.Specifically,theprotagonistsinthecenter areofthecharismaticPentecostaltype.
Nigeriaenteredtheyear2003withthedrumbeatsofelectionsthatwillbeheldin April2004.Unlikeanyelectioninthenation’sexperience,religionisatthecenter.One indexistofollowthenumberofreligiousitemsthatappearinallthenewspapers:inthe editorialcolumn,letterstotheeditor,syndicatedpagesandothercommentariesand specificarticlesaboutreligiousmattersandreligiousleaderscommentingonreligious matters.30 Allnewspaperscarryanunusuallylargenumbersofreligiousitemsdaily becausethePresidentialandotherelectionsarebeingfoughtonreligiouslines.The incumbentPresident,OlusegunObasanjo, claimsthathebecamebornagainduringhis yearsinprisonundertheformerdictatorSanniAbacha.Hehaswrittentwobooks includingacollectionofsermons.Heconstantlyattendsrevivalmeetingsandpatronizes charismaticpastorsandcauses.Forinstance,in2001,whentheGideonBiblehad problemsinclearingcontainersofBiblesfromthewharfbecauseofhighduties,they appealedtoabornagainPresident.InsteadoforderingthePortManagerstoallowthe goodswithoutduties,hepaidthethreemillion naira (ca.$30,000)dutiesfromhis personalpurse.HeispittedtoaMoslemretiredGeneralandformerHeadofState, Buhari.Onceagain,religionhasbeengivenafrontseatintheNigerianpublicspace.The contestisheatedbecausetheCharismaticandPentecostalforceshaveinthelastfew yearsbecomeactivelyengagedinpolitics.ThePentecostalFellowshipofNigeriaaswell asothermainlinechurchesmobilized.TheLagosbranchofthePFNannouncedthatfour millionoftheirpeopleregisteredduringtheVoters’Registrationexerciseof2002.Asone argued,theydonotwishtopraydownGod’sblessingsonthenationonlytoallow unbelieverstobenefit!TheirpoliticalideologyimagesaGodofthisworldandthisisa longdistancefromthemissionarypoliticaltheologythattheyinherited.TheMoslemsare alsopoliticallyconsciousandassuredthatshariawillonlybeprotectedbyaMoslem leader.
Inconclusion:therehasbeenatremendousnumericalgrowthofChristianityin Nigeriainthepost-independenceperiod.Asignificantpartofthegrowthoccurredafter thecivilwarpropelledbythecharismaticandPentecostalforces.AllChristianforms havebenefited.Thecharismatizationofthemainlinechurcheshasanumberof implicationsincludingtheaccelerationofgrowthandahigherleveloffaithcommitment. Instrumentalistexplanationsdonotnegatetheimpact.Economiccollapseinthelast decadeofthelastmillenniumhasdecimatedthemiddleclassandtheprofessionals. religiouscommitmentprovidedsolaceandasurvivalstrategy;itbredmoralintegration andprovidedacaringnetwork.Thedemographicshiftintheclasspatronageof
30 see, www.gamji.com thatcarriesalltheNigeriannewspapers.See,theBonnkestoryin www.thisdayonline.com/news/20030115news20.html.Thereisaninterestinglongcommentaryon“The churchandsoutheastpolitics”inwww.mtrustonline.com/dailytrust/opinion1522003.htm
charismaticandPentecostalgroupshasimmensesocialandpoliticalimplications. Christianpopulationconstitutesacriticalmassintheelectionprocess.Theirmobilized andcommittedideologicalposturegivesthemanedgeovercentrifugalcompetingforces. Asthemovementhasshiftedintotheruralareas,itsmobilizedpowerhasincreasedand itsabilitytoencompasstheinfra-politicalzonehasenabledittoarticulateadeeperlevel ofpoliticaltheology.Ithasalsoessayedtocontestthepowernodeoftheprimalreligious leaders.Chiefsareimagedasthestumblingblocksifnotthesourceofthemisfortunesof theyouthandupwardmobilesectorsofthepopulation.Bornagainpeopleurgetheir villagechiefstomakeopenconfessionsandre-dedicatethelandtoGodsothatthey themselvesmaysucceedinthecompetitionforwealthinthenation.Theyarguethatif theyprosper,thevillagewillprosper;iftheyfail,theirvillageswillbedesolate.
Thereareanumberofsignificantchangesinthepoliticalspace:inthequestto getChristiansintopositionsofpower,thediscussionishardlyarounddenominational affiliations.Thecategoryhaschangedtothebornagainmark.Itisasifthe denominationalpoliticsofthe1960-70’sfailedandonlythetrans-ethnic,nondenominationalcategorieswillsuffice.Thepoliticalclasshasidentifiedwithcharismatic andotherChristianaffiliationsmorethanbefore.Oneexplanationisthatthepolitical classismadeupofprofessionalswhosebusinessescollapsedwiththeeconomyand politicsistheonlyavenuetorecoveryinacontextinwhichtheFederalGovernment controlstheresourcesofthenation.MostoftheeliteliveononeformofGovernment patronageortheother.Thosewithoutsupport frommilitaryGovernmentfailed.Indeed, mostofthefinanciersofthepoliticalsysteminNigeriaareconnectedwiththemilitary whosememberswereabletoaccumulatevastwealthandthereforecouldcontrolthe politicalsystem.Thus,thedemographicchangeinthepatronageofcharismatic religiositymeansthatpeoplewithinfluencecouldgiveitahigherpoliticalprofile.The dangeristhattheycouldhijackthemovementfromitsGodlycauseunlessthe charismaticspiritualityembedsavigilantspiritualitythatcoulddetectthedanger.This wasthepointintheinterviewgivenbytheChairmanofthePentecostalFellowshipof Nigeria,LagosState,BishopLanreObembeonFriday,10th January2003.Hewarned againstdupesandcharlatanswithinthefoldandpoliticianswhomaywishtoexploitthe organization:
“fromavailablerecords,overfourmillionPentecostalmembersregistered duringthelastvoters’registrationexercise;…inthepast,PentecostalChristians sufferedunduehardshipastheyweremarginalizedintherunningofthestate.But now,withthedynamicandresponsiveleadershipthatGodhasgivenPFN,itwas readyforconstructivenegotiationtoenableitspeopleholdelectiveandpolitical offices.Weareopenandreadytonegotiatedirectlywithpoliticalpartiesand contestantsaboutsharingequitabledistributionofofficesandresources.PFN willnolongerbemarginalized.”31
Theintentionalmobilizationinthepoliticalarenaandbattlerhetoricprovidematerialsfor examininganemergentformofpoliticaltheologyincontemporaryNigeria.
ThispaperwaspresentedasthePaulB.HenryLecture,2003atthePaul HenryInstitute,CalvinCollege,GrandRapids,Michigan.Iwishtothankthe
31 www,guardiannewsngr.com/news/article23
President,AcademicProvostoftheCollegeandDirectoroftheInstituteforthe honor,kindnessandgracioushospitality.