A Christian Response to Reli Gious Violence: a Curriculum Addressing Non-Retali Ation and Peace in Northern Nigeria

A CHRISTIAN RESPONSE TO RELI GIOUS VIOLENCE: A CURRICULUM ADDRESSING NON-RETALI ATION AND PEACE IN NORTHERN NIGERIA

By Apollos Inuwa Handan

A Project Description Presented to the Faculty of Western Seminary, Holland, Michigan in Candidacy for the Degree of Doctor of Ministry

2008

DSLEE LIBRARY BEAR ical seminary \Nestern Theolog t 101E.13th Stree Holland. Ml 49423 TABLE OF C€>NTENTS

Page

Introduction 5

Historical Backgrounds of Nigeria 7

Leadership Challenge 13

Curriculum for Pastors' School, .J os 15

Historical Survey of Christian Responses to Islamic Violence 19

• Introduction 22

• The Spread of Islam in Northern Nigeria 23

• Religious Confl icts from 1980 to 2004 27

• Christian Response to Violence 48

• Conclusion 61

• Bibliography 65

The Theories of Non-violent Approach of Bishop Desmond Tutu and Dr. Martin Luther King Jr. 67

• Historical Backgrounds and contexts of Bishop Desmond Tutu and Dr. Martin Luther King Jr. 70

• Liberation Theology and the Practice of Agape Love 75

• Nonviolent Theory and Practice 79

• Report of Seminar on Practical Demonstration on Responding to Violence 84

• Bibliography 87 The New Testament Theology of Non-retaliation 88

• Introduction 91

• Biblical Meaning of Peace 92

• Jesus' Theology of Non-retaliation 94

• Paul's Approach to Non-retaliation 110

• Christian Response to Violence as Taught by Jesus and the Apostle Paul 115

• Bibliography 119 The Role of Religion in Politics 120

• Introduction 123

• The Church and Political Reform in Northern Nigeria 126

• Religion and Politics 133

• The Role of the Church in Nigerian Politics 142

• Recommendations 146

• Bibliography 148 Theological Reflection on the Implementation of the Project 149

2 ABSTR"A.CT The goal of this study is to provide student pastors with a roadmap forpea cefulco- existence through forgiveness and reconciliation as taught by Jesus and early Christians in the theology of non-retaliation found in the New Testament. Jesus' point of emphasis in his teaching is that his followers should avoid violence, whether capital punishment or engaging in destructive war in his name. Jesus taught his followers this new approach because he knew that those who were committed to following him would surely have enemies who would physically attack them. He knew that as humans we are bound to react to our enemies in the form of anger, sorrow, or defensiveness. Graduates of Pastors'

School, Jos, and their congregations will have a mandate to apply Jesus' teaching on peace and forgiveness in their relationship with Muslims in northern Nigeria. This curriculum will address four basic areas of concern within four semesters. Each basic area of study in a semester will provide description. purpose or goal. objectives. requirements and procedures.

The first semester will fo cus on a historical survey of Christian responses to Islamic violence in northernNig eria between 1980 and 2004. This study will provide students with a brief history of the spread of Islam in northern Nigeria, a summary of 18 major religious conflicts between 1980 and 2004, and different Christian responses to violence

., (the theology of ·'turningthe other cheek, leaving revenge to God, and the current theological teaching of revenge).

The second semester study will basically focus in contextualizing the theories of the non-violence approaches of Martin Luther King. Jr. and Bishop Desmond Tutu. Students will learn the historical backgrounds and the philosophies of Bishop Desmond Tutu and

Dr. Martin Luther King, Jr., liberation theology, the practice of agape, and nonviolent

3 theory and practice. The course will help studentsknow that conflicts are inevitable in our Christian journeybut can be avoided though negotiation and dialogue.

The third semester will deal with the New Testament theology of non-retaliation.

The study will help the students learnabout the biblical meaning of peace, Jesus' theology of non-retaliation, Paul's approach to non-retaliation, and a Christian response to non-retaliation as taught by Jesus and the Apostle Paul.

The fourth semester will focus on the role of religion in politics. The areas of study will include the Church and political reform in northernNi geria, the role of religion in politics, and the role of the Church in Nigerian politics. This section will make some recommendations concerning the important role the Church is expected to play in the political development of northernNig eria.

4 INTRODUCTION

Nigeria is believed to be one of the most religious nations on earth, and yet it is one of the nations that frequently engages in religious conflict. According to Kamor Disu,

90% of Nigeria's population of 140 million people are Christians and Muslims. The relationship between the two religions has not been cordial in recent times. Northern

Christians and Muslims do not shake in friendship. Their association has always been tense and now is characterized by outright hostility. The implication of this is that there can be no meaningfuldeve lopment and peace in Nigeria when Christians and Muslims in

this part of the country cannot embrace peaceful co-existence among themselves. 1

Since 1980, the people of northernNig eria have experienced a long series of violent and bloody confrontations between the two religions (Christians and Muslims), causing the deaths of thousands of innocent Nigerians. Some of the causes of the crises are due to transforming ethnic and political differences into religious confl icts. Reports of this unrest have been on the pages of local and international newspapers and other

Westernme dia, forming major headlines. Such confl icts have created great havoc as people become homeless, children become orphans, women become widows, and men become widowers. Religious crises are destabilizing Nigeria politically, socially, economically, and spiritually. As a result of this, many Christians are retaliating, and forminga theology of revenge using the proof text of "an eye fo r an eye" in place of dialogue, reconciliation, and forgiveness.

1 Kamor Disu. Director or Media & communication, Muslims Public Affairs Center (MPAC), Abuja, Nigeria.

5 NorthernChris tians and Muslims have"Committed acts of violence against each other in spite of the fact that there are resources within their reach that can promote understanding and peaceful co-existence. The fu ture of Nigeria depends on a meaningful peace between the two religious groups. The fo llowers of the tv.:o religions must become active and genuine promoters of peace, justice, and non-retaliation.

Every year Baptist Pastors· School, Jos. trains a large number of pastors. For example. in 2006 the school turned out 95 graduates (men and women) while in 2007, the number increased to 97 pastors. They receive training in the areas of pastoral work, preaching theory, practical church planting, missions, evangelism, church administration, biblical interpretation, discipleship, and church history. The curriculum of the school, however, has never had a course on Islamic study and how to dialogue with the fol lowers of this religion. With current hostility between Christians and Muslims in northern

Nigeria, I realize that the school needs to have a course of study that will address non­ retaliation as a response to violence emanating from tension between Christians and

Muslims. The curriculum will expose the students to understanding the nature and mission of Islam in northernNi geria and give them knowledge about strategies for dialogue. It will also include how to escape from Islamic fundamentalists and hov,1 lo apply self-defense that will lead to a non-retaliatory response to Islamic violence. The students will be taught not to misuse religion to spread hatred or sustain hostility, bigotry, and intolerance. Religion should play the role of a unifying factor rather than be a wall of hostility between the two major faiths.

6 A BRIEF HISTORICAL BACKGROUND OF NIGERIA

Nigeria has been infl uenced by the outside forces of Islam and Christianity. By the middle of the 1800s, Islam was firmly established in northernNi geria and began to spread to the southernpart ofthe country. At the same time, Christianity was firmly established in the south and began spreading north through the work of indigenous converts such as Samuel Aj ayi Crowther and other missionaries from Europe and

America.

Nigeria, the most populous country in Africa, became an independent nation from the British Commonwealth on October I, 1960. The country has 36 states plus Abuja, the

Federal Capital Territory, with more than 250 ethnic groups and 4,000 dialects.

According to the 2007 census, the Nigerian population is estimated to be 140,03 1,14 4.

The Nigerian population is growing at an average of 2% annually, and the population is projectedto be about 207 million by 2025. It has a land area of 923, 768 sq. km. Nigeria is situated in the West Africanreg ion of the continent. It is bordered to the north by the

Republics of Niger and Chad, it shares borders to the west with the Republic of Benin, and the Republic of Cameroon shares the eastern borders right down to the shores of the

Atlantic Ocean which fo rms the southern limits of Nigerian territory.2

After six years of democratic parliamentary rule, Nigeria experienced her first military coup in 1966 which led to a bloody civil war and 13 years of military rule.

Nigeria emerged from the ashes of the civil war with a focuson reconciliation rather than retribution. In 1979, Nigerian·s military head of state, General Olusegun Obasanjo,

2 Rex Akpofure & Michael Crowther. Nigeria: A modern /-list01yfo r Schools. (London: Faber and Faber press, 1966), 17-24.

7 became the firstmilit ary leader in Africa to witlingly hand over power to an elected civilian government.

The second experience of democracy was truncated through a military coup in

1983 that led to 16 years of military rule. This period coincided with an oil burst, a major recession, and the accumulation of a huge national debt that shattered the great hopes of the 1970s. After the democratic elections of 1993 were inexplicably annulled, Nigeria was slowly transformed into a pariah state, increasingly cut offfrom the rest of the world.

It was during this period that the military leaders dragged Nigeria into the membership of

Organization of Islamic Conference (0. 1.C.). The 0.1.C is an international body that regulates the spread of Islam in the world. By including Nigeria in this body, increased tension between Christians and Muslims occurred, and this eventually led to several bloody crises in the country.

On May 29, 1999, Olusegun Obasanjo, the same man who had willingly handed over power in 1979, was installed as Nigeria's new democratically elected president. It was an event that few imagined they would live to see, including the president himself who almost died in prison during the dark days of General Abacha's harsh military rule.

Since 1999, Nigeria, the giant of Africa, has continued to awaken and taken her rightful place in Africa and the entire world. Nigeria is a country with a long history and a rich variety of cultures and traditions.3

Religious conflictsthat have erupted in northernNig eria over the years have affected the country politically, socially, economically, and spiritually.

-' http://www. negeriaembassyusa .org/h istory.shtm I

8 Political Effe cts

Politics in northernNi geria has been affected by religious misunderstanding between Christians and Muslims. Religious crises are always politically motivated under the cover ofreligion. The relationship between Christian and Muslim politicians has changed over the years as a result of religious differences. It is unfortunate and disturbing to findtha t political enemies and rivalries are formed through religious differences rather than on political ideologies. There was a time when Christian and Muslim politicians lived and worked together irrespective of their religious differences. This has changed over the years since the wicked monster called 'religion' came to live in northern Nigeria.

It is no longer the one who has moral and leadership qualities who leads the people. The determining factor of winning the election is religion. It is unfortunatethat religion is dividing and building walls of hostilities rather that uniting the people of northern

Nigeria. The majority of Christians and Muslims are forced to vote for candidates on religious grounds rather than exercising their civil responsibilities and choosing candidates of their choice. This is wrong and must be corrected.

Social Effects

African people are known to have a community type of relationship rather than an individualistic relationship. This is true in almost every culture in Nigeria. People live and work together irrespective of their culture and religious affiliations. The relationship goes beyond the immediate family to include extended families. Religious conflicts between Christians and Muslims have destroyed this rich heritage. It is no longer possible to find people from different religious backgrounds living, discussing, and eating together

9 at the same table. In a situation where they happen to live together. they never sleep with their eyes closed. It is disturbing to findpe ople of the same family suspecting and not trusting each other just because of their religious differences. They no longer come together to talk about issues that concernthe m as a family. The wall of religion has brought a dangerous separation. Religion has taught people to disrespect, hate, and kill in the name of God.

The relationship between Christians and Muslims in northernNig eria has got to the point that neighbors that used to stay together are running away fromeach other.

People in the religious minority are running away from the majority in dominated areas.

Many of those minorities are losing their personal homes or selling them at cheaper rates to escape the edge of the sword of religion. The greatest tragedy of all is that people from western andeastern Nig eria are forced to leave northernNi geria because of their religious differences. They go back to mobilize their own people against the northern minority in their home states and further worsen the cordial relationship that exists between the north, south, east, and west. This unstable situation has rendered women and children especial ly emotionally and socially unbalanced.

Economic Effects

Religious conflicts that have engulfed northernNig eria since the 1980s have affected people negatively. Hundreds of people have lost their personal belongings and had their sources of income destroyed. People with business opportunities are afraidto invest in the chaotic environment of northern Nigeria. States with tourism attractions are losing a lot of money. People are not interested in coming to a place where their security

10 is not guaranteed. For example, Jos, the capita!rof Plateau State, which is predominantly

Christian, lost many business opportunities when a religious crisis struck on September 7,

2001. Banking industries and other lucrative business activities were closed, and many people ran away from the state. Business activities are gradually coming back to normal and banking industries are starting up everyday. Victims of religious conflicts are very careful where they invest.

Spiritual Effects

Churches and mosques are supposed to be holy places for spiritual worship and nourishment. They should be places where love and reconciliation are taught. People are supposed to be closer and more committed to God whenever they go to a church or mosque to worship God. Holy places have challenging responsibilities of teaching people about peaceful co-existence and tolerance irrespective of religious affiliations.

Unfortunately, worship areas have turned out to be training camps and depots where dangerous weapons are kept for retaliation and war in the name of God. One can scarcely find a church or mosque in northernNig eria that is not keeping deadly weapons in preparation for war. Religion has turned out to be the source of intolerance, fe ud, and discrimination. Each of the two major religions (Christianity and Islam) in northern

Nigeria claims that their religion is the only one sanctioned or revealed by God. Each of them teaches that their own is the only way of salvation which God has sent down to humankind. Anyone outside that religion is condemned and heads for eternaldoo m. This type of claim promotes ignorance, fanaticism, and intolerance among fo llowers.

11 Over the last two decades, northernNi� ria has become accustomed to theatrical displays of religious intolerance that have taken hundreds of innocent lives, violated the sanctity of houses of worship, and destroyed properties worth millions of dollars. This development has increased malnutrition, diseases, corruption, violation of human rights, poverty, and insecurity of lives and properties. Our infrastructures and institutions are third-rated and lethargic. Political promises to improve the living standard of the poor masses are never fulfilled. People are living in despair in their own country. Worse still, the majority of employable youths are engaged in robbery and wasting their lives on sending bogus con emails all over the world, defrauding people of their monies. Almost

70% of children that are expected to be leaders of tomorrow are engaged in child labor or begging on the streets without a brighter future. It is time northernChristians and

Muslims come to the dialogue table to understand themselves and redefine their future.

Religion should unite rather than divide us.

12 LEADERSHIP C+IALLENGE

Baptist Pastors' School, Jos, is a fast-growing theological institution in northern

Nigeria. It is situated in Jos, Plateau's state capital. It was officially opened on April 2,

1990, and classes commenced in .January 1991. The school was established to provide

sound theological training to men and women called by God to help meet the leadership

challenges in churches, schools, and Baptist denominational work, particularly in the Jos

area and in northernNig eria in general. One of the major reasons that necessitated the

establishment of this school was the fact that about 80% of churches within and outside

Jos were without trained pastors. There was a need fortea chers and preachers to nurture

new believers through discipleship. The foundingfather s of Pastors' School, Jos, also

saw the need of teaching new Muslim converts who needed theological training and were

yearningfor evange lism and church planting among their people. The school responded

to these challenges in addition to her initial training of couples.4 The location and

environment of Jos became a convenient place fo r Muslim converts to hide fromIsla mic

fundamentalists who are committed to killing in the name ofAllah.5

Baptist Pastors' School, .Jos, provides sound theological training for pastors in the

areas of pastoral work, preaching theory, practical church planting, missions, evangelism,

church administration, biblical interpretation. and church history.

4 Pastors"School Jos believes in training couples (man and his wife) to be culturally and religiously relevant in northern Nigeria. There are some cultural barriers that do not allow a man to speak to somebody's wife or a woman to talk to a man other than her husband. This is true of the Islamic religion in northern Nigeria. We train couple ministers so that they can be effective in reaching people with the good news of Christ. According to the writer of Proverbs, "iron sharpens iron, so one man sharpens another." (Proverbs 27: 17). 5 Pastors in Nigeria need the encouragement of one another. Musl im conve11s often face the danger of death and forceful separation from their immediate fam ilies when they become Christians. Islam teaches that such people have committed the sin of apostasy and should be put to death to purify the religion of Islam.

13

- Now, the rapid spread of Islam in northern Nigeria is another challenging reason

to provide further training of pastors for church planting and evangelism. The school does

include in its curriculum the study of Islam to prepare pastors to fa ce radical Islam of

northernNig eria. As the conflict between Christians and Muslims in northernNig eria

increases over the years, it has become necessary to design a program that will equip

student pastors with knowledgeable information about the causes of these confl icts.

The students must receive adequate training on dialogue, escape methods, and

self-defense in protecting their lives and properties. There is need to forewarn students

about the danger of Islam to enable them to be forearmed. "Forearmed" here does not

refer to acquiring weapons for retaliation but equipping them with knowledgeable

information about why Islam is spread by force and not by persuasion.

14

- CURRICULUM FOR PASTOR'S SCHOOL, JOS

I Jost my father when I was 9 years old. I lived in a hostile environment with my grandparents between the age of 9 and 17. My grand parents were angry when my father left their ancestral worship to become a Christian, and the situation became worse when my father died in I 967. Their anger was transferred to my fa mily, and I became their main target of hatred since I was the fi rst male child of my father.6 My grandparents maltreated me and made several attempts to kill me because of an offence I did not commit. I was wondering why such treatment should be given to me in place of love and care. My grandparents did not show me love and forgiveness. When I could not bear the unj ust treatment, I developed hatred towards them and began to look fo r an opportunity forre venge.

I was still nursing that ill feeling when I met the Lord during a Church revival service in November 1975 and accepted Jesus to be my Lord and Savior. This encounter changed my life completely and replaced my life of bitternesswith joy and happiness.

This experience led me to see the need of forgiveness and reconciliation with my grandparents who mistreated my family. I forgave them from the depths of my heart, and that opened up an opp011unity of dialogue. I had the privilege of explaining to them why it was wrong for them to punish my family because of my father's decision to become a

Christian. The spirit of love, forgiveness, and reconciliation that I expressed to my grandparents became a turning point in their lives. God touched their hearts and showed

c, Male children in Africa, just like in the Jewish cu lture, play a significant role of immortalizing fam ily names. My grandparents were planning to kill all my father's male children. beginning with me, in order to wipe out my father's name in the history books because of his Christian faith.

15 them his mercy. My grandparents came to know the Lord as their Lord and Savior before they died in I 988 and 2003 respectively.

Another demonstration of love and forgiveness came into action during the religious crisis that engulfed the city of Jos on September 7, 2001. I lived with next door neighbors who were fanatical Muslims. They were given sophisticated weapons to kill all the Christians in that area. Fortunately, Christians from other areas heard the news and came to rescue us. They came with weapons and started attacking fanatical Muslims, including my neighbors. It came to a point that I had to use my car to rescue my Muslims neighbors from death, and I took them to a military camp. I could have used this opportunity to seek revenge on my neighbors for their wicked intentions. Instead, I forgavethem and showed them the love of Christ. This act of kindness later became an interesting story when I met one of them in the city of Jos. My fo rmer neighbor introduced me to his Muslim friendsas the one that saved his family from untimely death. This act of kindness has united us in a dialogue about peace and understanding between Christians and Muslims in the city of Jos. We have been having discourses in seminars and workshops organized by Non-GovernmentOrg anizations (NGOs) about the need for more tolerance between the two religions.

God has given me the opportunity of training men and women for pastoral and teaching ministry in northernNi geria. As Principal of the Pastors' School, Jos for 11 years and now a current teacher, I realize that our students have no in-depth knowledge about the Islamic religion that will enable them to engage Muslims in dialogue and help them practice non-retaliation. About 90% of these graduates work among Muslims in northernNi geria. Teaching about the Islamic religion in Pastors' School will help

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violence (the theology of "turningthe other che-ek;' leaving revenge to God. and the

current theological teaching of revenge).

The second semester study will basically fo cus in contextualizing the theories of

the non-violence approach of Martin Luther King, Jr. and Bishop Desmond Tutu.

Students will learn the historical backgrounds and the philosophies of Bishop Desmond

Tutu and Dr. Martin Luther King, Jr., liberation theology, the practice of agape, and

nonviolent theory and practice. The course will help students know that conflicts are

inevitable in our Christian journeybut can be resolved though negotiation and dialogue.

The third semester will deal with the New Testament theology of non-retaliation.

The study will help the students learn about the biblical meaning of peace, Jesus'

theology of non-retaliation, Paul's approach to non-retaliation, and a Christian response

to non-retaliation as taught by Jesus and the Apostle Paul.

The fo urth semester will focus on the role of religion in politics. The areas of

study will include the Church and political reform in northernNig eria, the role of religion

in politics, and the role of the Church in Nigerian politics. This section will make some

recommendations concerning the important role the Church is expected to play in the

political development of northernNig eria.

In the following pages, a syllabus for each semester of course work is presented

followed by course objectives on which the instructor can base his lectures.

18 FIRST SEMESTER

A HISTORICAL SURVEY OF TI-IECI- IRISTIAN RESPONSE TO ISLAMIC VIOLENCE IN NORTHERN NIGERIA FROM 1980 TO 2004.

Course description.

This course is a historical survey of the Christian response to Islamic violence in

northernNig eria between 1980 and 2004. The course is designed to highlight the spread

of Islam in northernNig eria, summarize 18 major religious conflicts between Christians

and Muslims, and point out the remote and immediate causes of the conflicts. It will

include a Christian response to violence and the formation of the theology of turningthe

other cheek, the theology of leaving revenge to God, and the theology of revenge. The

study will conclude with the theology of non-retaliation.

Purpose of the Study.

This course is design primarily for the students of Baptist Pastors' School. Jos,

who are preparing for pastoral work in northern Nigeria. The purpose of this study is to

help students develop an integrated understanding of the Islamic religion and its mission

in northernNig eria. The study will help students understand the causes of religious

conflicts, reshaping their theology of revenge and creating room for peaceful co-

existence.

Course Objectives

The objectives of this course are to:

I. Equip students with an adequate knowledge about of the spread of Islam in

northernNig eria.

19

-- --

2. Give students knowledgeable inl'ormaticmabout the remote and immediate causes

of religious conflicts between 1980 and 2004.

3. Reshape students' theology of retaliation and help them to initiate dialogue that

leads to peaceful co-existence.

4. Raise pastors that are seasoned to serve the Lord and make disciples of all nations

in northern Nigeria which is predominantly Muslim.

Course Requirements

To fulfillthe objectives of this course, the following things are necessary:

1. It is a three hour course; therefore punctuality and regular attendance at class

sessions are necessary except where there are emergencies. Missing more than

three weeks will negatively affect a student's final grade.

2. Students are expected to participate in class discussions.

3. There will be one mid-team exam and a final semester exam.

4. Students will be given an opportunity to share with the class their practical

experiences in dealing with religious conflicts.

Course Procedures

This course will primarily be presented as a teacher/students interaction. Lecture

materials will be presented by the teacher to initiate this interaction. Students are advised

to limit their interaction to relevant course materials and recommended books presented

in the lectures. Students are advised to study assigned materials carefully before class

sessions.

Grading

a. Attendance and class participation 10 points

20 b. Mid-term exam 30 pmnts

c. Final semester exam 60 points

Total I 00 points.

OUTLINE

I. Introduction

II. The spread of Islam in NorthernNig eria A. Through peaceful means B. Through Jihad

II I. Religious confl icts from 1980 to 2004 A. Summary of religious conflicts from 1980 to 2004 B. Background of religious conflicts in Northern Nigeria C. Indirect and immediate causes ofre ligious conflicts in Northern Nigeria

IV. The Christian response to violence A. The theology of "turningthe other cheek" B. The theology of leaving revenge to God C. The new theology of revenge

V. Conclusion

VJ. Bibliography

21

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" hand, Fulani (the nomadic people) most of wh�rn move with their animals from place to

place) are more aggressive and hostile to Christianity. They have domineering spirit and

will always hide under Islam to fight and rule. Usman Danfodio (a Fulani man) led the

1804 Jihad. They fo ught the Hausa people to maintain their tribal, social, and political

identity. The Fulani Muslims cause most of the religious crises experienced in northern

Nigeria today.

THE SPREAD OF ISLAM IN NORTHERN NIGERIA

The Spread of Islam through Peaceful Means.

Islam is believed to have originated in Arabia and later spread to other parts of the

world, particularly to Africa. It entered North Africa through three different ways. First,

the religion of Islam came to West Africath rough the activities of the Sanhaja tribes of

Lemtuna, Gadola, and Masufa situated in the Sahara Desert. According to E. Ola Abiola,

these tribes embraced the religion of Islam by the tenth century from North African

Berbers who were converted to Islam in about the eighth century by Arab scholars.

The second way that Islam came to West Africa was through the activities of

North African Berbers who established commercial links with the people of West Africa

by way of caravan routes through the Sahara Desert. Abiola is one of those scholars who

believe that these West Africans embraced Islam by the first half of the seventeenth

century because of their constant commercial contacts with the Berbers. In this way, the

people of northernNig eria were influenced by the religion of Islam.

Preaching by roving Arab scholars was the third way that helped spread the

religion of Islam to West Africa.Thes e scholars visited West Africa in the early part of

the eighth and ninth centuries, and most countries in West Africaembraced Islam through

23 their preaching and persuasion.8 It is clear frorn history books that these Islamic scholars

persuaded village and city kings to become Muslims. The kings, because of their strategic

9 roles in their society, forced the Islamic religion on their subjects.

Islam came to Northern Nigeria in Kano through the Wangara scholars from Mali

in the fourteenth century. The majority of the people began to embrace this religion in the

middle of the fi fteenthce ntury. The scholars from Mali, including Fulani (nomadic

people), brought with them books on divinity and etymology. Islam began to spread and

Arabic education was established in many parts of the north. Schools, colleges, and

mosques began to spring up where the Hausa 10 children were taught the Arabic books.

In northernNi geria, Abiola reported that the kings and Islamic leaders employed

Arab scholars as administrators over their subjects. This enabled the scholars to promote

Islamic laws. As a result of this development, many states in northernNig eria began to

run their government with Koranic laws and all of society was greatly influenced by

Islam. Before long, the kings (traditional rulers) began to fulfilltheir religious obligations

by making holy pilgrimages to Mecca and Medina. The official title of the king. ··Sarki,"

was changed to "Emir." Furthermore, the traditional judges in the state judiciaries had

their names replaced with the Islamic name '·Qadis andcourts with Islamic/Sharia laws

fo llowed. The resulting consequence was that people gradually began to lose their

cultural heritage and identity.11 ."

The Spread of Islam through Jihad

8 E.Ola Abiola, JOO Questions and Answers on West Afi·ican HistOJ:v(A D JOOO to the present Day) (Ado­ Ekiti, Nigeria: Omo Jayo Standard Press & Bookshops Co., 1977), 43-44.

9 Kings and community leaders are very influential and powerful in decision-making in West Africa. Their subjects are expected to listen and obey their ru lers even on decisions that would shape their fut ure.

1 0 This is a general language that is spoken in the northernpart of Nigeria.

1 1 Abiola, JOO Questions and Answers on West Afi·ican HislO!Ji, 39-41.

24

-- The word ·'Jihad" means different thing to different people depending on the

context in which the word is used. According to M. Ali, Jihad is a ..multi -action fo rm of

warfare, a more total war than that practiced by the fascist and communist leaders of this

century.'"12 Mark Gabriel, a fo rmer Islamic scholar but now a Christian, said that Jihad

simply means that Muslims must fight every enemy of Allah until the enemies die or the

Muslims die.13 Those who understood Jihad to be warfare against non-Muslims quote this

verse fromthe Holy Qu'ran to express their views that Jihad is '·fighting anybody who

stands in the way of spreading Islam. Or fighting anyone who refusesto enter into

Islam:· 14 People who interpret Jihad as religious warfare encourage their followers to see

it as one of their religious duties which every Muslim has to perform in his/her lifetime. It

is a holy war that a Muslim is required to fight in defense of the religion of Islam against

enemies of that religion. It is believed that anyone who dies in a Jihad is considered a

martyr of Islam and is guaranteed eternal life in paradise. 15

The Holy Qur'an teaches that Jihad is a contract between Allah and the Muslim.

Ifthe Muslim fights it, Allah rewards him in the after-life. Chapter (surah) 4: 74, states

this clearly: "Let those (believers) who sell the life of this world forthe Hereafter fight in

. the cause of Allah, and is killed or gets victory. we shall bestow on him a great reward.'

It continues in chapter 9: 89 that "for them Allah has got ready Gardens (paradise) under

which rivers flows to draw there in forever, that is the supreme success."

12 M. Ali, Islam Reviewed (Fort Myers: Fish House Publishing, 1999), 66.

13 Mark A. Gabriel. Islam and Terrorism (Lake Mary: Charisma House, 2002), 28.

1 4 Marmaduke Pickthal I, The Glorious Qur 'an (Lebanon: Dar Al-Kitab Allubnani, 1971 ), 39.

15 John Ankerberg & John Weldon, The Facts of ' I.I'/am (Oregon: Harvest House PubI ishers, 1991 ), 13.

25 Mark Gabriel has described in detail the.,nartyrs of Jihad; .. when a person dies in

Jihad, his body is not washed or given clean clothes. That person goes into the coffin just

as he died. The blood is a witness of him in front of Allah - a sign of honor. Muslims

believe that the angels will treat him as a special person to Allah."16 Islamic scholars

teach their followers that a good Muslim must declare a least one Jihad in his lifetime. If he does not, then he must join hands with others in fi ghting one.

Mark Gabriel believes that about sixty percent of the verses in the Holy Quran

talk about Jihad, and that has made Jihad the basic power and the driving forceof Islam.

These Jihad verses, he said, override the verses that speak of love and kindness. Mark

Gabriel's view is based, in part, on chapter 9: 5 of the Holy Quran:

Fight and slay the Pagans whenever you find them. and seize them, beleaguer them and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way forth em: forAl lah is ott-forgiving, Most Merciful. 1 7

According to Reuven Firestone, the semantic meaning of the Arabia term ··Jihad"'

has no relation to "holy war"' or war in general. The word derived fromthe root "j .h.d.," the meaning of which is to ''strive, exert oneself, or take extraordinary pains."18 This clearly suggests that Jihad originally has nothing to do with religious warfare as later

interpreted by some Muslim scholars. The word does not mean using a sword of religious violence against opponents of other faiths as wrongly interpreted by those who are

looking for reasons to create confusion and disharmony in the society.

6 1 Mark Gabriel, Islam and Terrorism, 29.

1 7 Mark Gabriel, Islam and Terrorism, 31.

18 Reuven Firestone. Jihad: The origins a/ Holy War in !slam (New York:Oxford University Press, 1999), 16.

26 Like any other religion in the world, Islam does not have one single view on

issues of religious import, such as theology, rituals, or laws of interpretation. There are

differences of opinions among different religious sects in Islam such as Shi' ites, Sunis,

and Sufis. Among these Muslim groups there are subgroups expressing different views

and trends about Jihad and other religious issues in Islam.

Usman Dan Fodion understood Islam as a religion that should be spread by force

rather than persuasion. His concept of Jihad was warfare against non-Muslims as

described by Mark Gabriel. It was this type of understanding that motivated him in 1804

to declare Jihad in northernNig eria. The Jihad of Dan Fodio forced many states in

northernNig eria to their knees. Islam, seen as a religion of the minority, became the

officialre ligion in the states that were conquered by Dan Fodio. From 1804 to this time,

many Islamic Jihadists in northernNig eria have a burning desire to make sure that Islam

continues to conquer more states in Nigeria to fulfill the dream of making it an Islamic

nation. Spreading Islam through forceis preferred to peaceful means. The admonition

from the Holy Quran to force Islam on anyone, or crush the head of anyone who refuses

to accept that religion, does not encourage an attempt to promote peaceful co-existence in

the northern part of Nigeria.

One can conclude this section by observing that since the coming of the Uthman

Dan Fodio Jihad in 1804, the Islamic religion has not produced genuine peace in northern

Nigeria.

RELI GIOUS CONFLI CTS FROM 1980 TO 2004

The period of time from 1980 to 2004 witnessed serious conflicts between

Christians and Muslims in northernNig eria. Generally speaking, the Church in Africa has

27

-- 1 suffered a lot from the hands of Muslims since"theirin vasion in the i 1 century. The West

African region is hit the hardest, especially in the countries where Islam is struggling to

take root. 19 The Islamic agenda oflslamizing Nigeria is meeting a lot of resistance and is

bringing real disappointment to the Islamic community which has created the impression

in the Arab world that Nigeria is an Islamic country. Money and other resources keep on

coming from the Arab world to northern Nigeria for the propagation of Islam. For

example, the head of state of Libya sent in huge amounts of money fo r the building of the

Islamic University in Kano State. Muslim communities in northern Nigeria are working

hard, even if it means losing their last drop of blood, to make sure that the set objectives are achieved within a short time, hence the religious crisis.

The following is a summary of the religious crises that erupted, fol lowed by a

brief background of their origins. Then five of these religious confl icts will be

considered, describing their backgrounds and pointing out some of their common fe atures

as well as the indirect and immediate events that led up to these crises.

Summary of Religious Crises from 1980 to 2004

Within the period covered by this study, Christians have faced more than twenty

religious crises from Muslims. Some of these are as follows:

1. December 18-19, 1980, the Muslim Maitatsine sect fought in Kano, and about

4, 177 people were killed. Residential houses and other properties worth millions

of dollars were destroyed.

2. In the same year, 1980, Muslims in Kasuwar Magani, in the state of Kaduna

waged

19 Peter Folk, The Growth

28 war against Christians and other scttler3' because the Muslims were refused a

piece of land on which to build a mosque.

3. March 2-5, 1982. the Maitatsine sect staged war at Yola in the former Adamawa

State on those who refused to embrace Islam. Over one hundred people were

kil led, and properties were looted and burned.

4. October 26-29, 1982, the Muslim Kala-Kato group and Maitatsine sect clashed at

Maiduguri, Barno State. Over 400 people were killed, including sixteen police

officers.

5. October 29, 1982, Muslims ofthe Maitatsine sect at Rigasa fought Christians and

it was reported that about fifty-three people were killed.

6. October 30, 1982, Muslims in Kano City attacked Christians; seven people were

reported killed, and many were left wounded and deformed.

7. In April of 1984, Muslims attacked Christians during a Palm Sunday procession

in Ilorin, Kwara State, and many were wounded. Muslim fa natics seized

Christian Bibles and tore them.

8. April 26-30, I 985. Muslims of the Maitatsine sect fo ught Christians at Gombe in

Gombe State. Over 105 people were killed, and properties were destroyed.

9. On 23 March 1986, Muslims rose against Christians in a Palm Sunday procession

at Ilorin in Kwara State. Many churches were destroyed along with other valuable

properties belonging to Christians.

61-72.

29 l 0. In 1986, the Muslim community at the-University of Ibadan incited student riots

and demonstrations against the placement of a Christian cross on the campus. The

action led to the destruction of properties.

11. In 1987, the daughter of the late General Hassan Usman Katsina (a prominent

Muslim in northernNi geria) went into the Christian chapel at the College of

Education in Kafanchan and seized a microphone from the preacher who was

speaking at the pulpit. She blasphemed the Lordship of Jesus Christ. This led to a

riot, and a crisis erupted that ended in the death of twenty innocent people.

12. June 13-14, 1988, Muslims and Christians clashed over a Student Union

presidential election at Ahmadu Bellow University (ABU) in Zaria. An

undisclosed number of people were killed and many wounded.

13. In 1991, the State Christian Association of Nigeria (CAN) obtained permission

from the Kano State Government forEvang elist Reinhard Bonnke, a German

preacher, to conduct meetings. This permit was later withdrawn because of the

violent protest of Islamic fundamentalists. The ensuing riot led to the death of

many Christians.

14. In 1992, Muslim youth mobil ized themselves and attacked Kataf women in

Zangon Kataf, using the excuse that the women were selling pork meat that is

forbidden by Islamic law. During the incident many Christians were massacred

without mercy in cold blood. Assassinations also took place in Zaria, lkara, Giwa,

Birnin Gwari, and other areas where Christians are in the minority.

15. In 1994, an Igbo man, Akaluka from EasternNig eria, who was residing in Kano

in northernNig eria, had his head decapitated by the Muslim Jihadists over an

30 allegation that the man was using the piigesof the Holy Qur'an after going to the

toilet. The man was taken to the police station and later to prison for safety. The

Muslim Jihadists gave the police two conditions: either release the man to be

killed by them or they would break into prison and not only kill the man but

destroy the prison. The Government ordered the police to give the man to the

.Jihadists who cut offhis head though there was no court trial to determine his

guilt. Then they went fromstreet to street in the city of Kano displaying the head.

Nothing happened to the Muslim Jihadists.

16. From February 21-23, 2000, many Christians were massacred and properties

destroyed because Christians protested against the implementation of Sharia Law

in Kaduna State.

17. In March 2000, Muslim fundamentalists demanded the demolition of a church in

BornoState by the Government. When their demands were not met, they attacked

Christians and many were killed.

18. In September 7-1 1, 2001 , blood flowed in some streets in Jos and in some of the

villages of the Plateau State because of the death of Christians by the Muslim

Jihadists. Their aim in killing the Christians was to turn Josin to a Muslim city.

Between 1,500 and 2,000 people were killed and many properties destroyed.20

Background of Religious Confiicts in NorthernNig eria Many Nigerian historians share the view that the foundation for the perennial religious crises in northernNig eria can be traced back to two sources. These two causes

20 Bee Debki. The Tragedv of'Sharia. Crv and the Voice (�/ Masses: Kaduna crises fi·om an ey ewitness, Jos: ACTS Publication2000, 110- 113.

31 are: first, the creation and separate development of northernNig eria, and second, the

Colonial background of the Sharia controversy in northernNig eria.

The Creation and Separate Development of NorthernNig eria.

The demarcation of the boundaries of northernNig eria by the British Colonial administration2 1 in the eighteenth century created perennial religious conflicts in the northernpart of Nigeria. The boundary adj ustments were influenced by a religious sentiment, separating Christians and Muslims. For example, Rotgak Gofwen reported that the British administration approved the creation of "sabon garis" (residential segregation between Christians and Muslims adopted by the British in 191 1) in the Muslim City of

Kano. To shed more light on the evil of this separation, Gofwen quoted Albert Smith in the following words:

The relationship between the Kanawa (the resident of Kano) and the Southern Nigerians (mostly Christians) in Kano would probably not have been so bad had the British not introduced the sabon gari policy (of residential segregation around 191 1 ). This policy of "separate development"' forced the two peoples to I ive apart in manners that made it difficult for members of the ethnic groups to interact...... the colonial governmentmade it punishable foranybody to live outside the area demarcated forhis region. Within a few years of its establishment, the settlement became fo rmally stigmatized as an abode of "kafiri'' (infidels) and social misfits by the Kanawa.22

This type of relationship did not give people a sense of belonging and respect for one another's opinions and types of worship. The people saw themselves as strangers which created a spirit of suspicion between them. This seed of discord laid a solid foundation for religious conflicts in northernNig eria. The crises between Christians and Muslims

21 The British colonized Nigeria in the seventeenth century. Nigeria gained her independence and became a sovereign nation from the British Governmenton October I, 1960. 22 Rotgak Gofwen, Religious Conflicts in Nvrthem Nigeria and Nation Building (Kaduna: 1-luman Rights Monitor Publisher, 2004), 131.

32 would not be as serious as it is today if a positi\"e measure had been taken by the British

Colonial administration to allow them to live together as fe llow citizens having the same

human rights.

Colonial Background of the Sharia Controversy in Northern Nigeria

The Sharia controversy has almost destroyed the unity and stability of northern

Nigeria in particular, and Nigeria in general. The bitter seeds of conflict were sown by

the British Colonial Administration in 1906. According to Gofwen,

The colonial governmentin augurated the Native Courts Ordinances in 1906. This had a problem of interpretation at its inception, resulting from division between Muslims north and non-Muslims Middle belt. The Muslims north embedded in Islamic culture viewed it in terms of Islamic law while on the other hand, the minorities of the middle belt viewed it in terms of customary laws.23

NorthernNig eria is very tense whenever the Sharia debate comes up as part of an agenda. Muslims have always demanded the full implementation of the recommendation that the British colonial administration approved in the above quotation. There was a

minority report from Muslim fanatics concerning theexcl usion of Sharia in the 1977/78

Constitution Assembly and the 1979 Revised edition of the Constitution of the Federal

Republic of Nigeria. The same debate about Sharia came up during the drafting of the

1999 Constitution. A minority report by the Muslims condemned the non-inclusion of the

Sharia clause. However, Nigeria is viewed in the Constitution as a secular state.

During the post-colonial era, Christians in northernNig eria went through a period of religious trial and slavery until 1967 when northernNig eria was divided into six states.

1' .Rotgak Gofwen. Religious Conflicls in Nor1hern Nigeria and Nation Building, 132.

33 The advantage of this division for the Christian� was that the Sharia courts that served the north were broken into six independent entities. One thing that needs to be made clear is that in the Sharia system of administration. no Constitution or any other set of laws is recognized by Islamic law. There is no appeal on any judgment passed by Sharia law because to those who believe in this system, there is no appeal against God"sj udgment.

One would agree with Got\ven's contention that religious confl icts in northern

Nigeria would have been reduced to the barest minimum if the British colonial administration had encouraged the virtues of a secular Nigeria. If this had been done from the very beginning of the creation of northernNig eria, religion would have been a private matter, and there would not be the problem of imposing the Islamic legal code on non-

Muslims as is happening in some parts of this area.

It is believed that it was this colonial legacy that prompted the governorof

24 Zamfara State , Alhaji Ahmed Sani Bakura, to declare his state as the first "Sharia State·· in northernNig eria even though Nigeria was viewed as a secular nation. After his declaration, many states in the north fol lowed suit, and the result has been protests and mass killings of innocent Nigerian citizens.

Indirect and Immediate Causes of the Conflicts

Since 1980, the Islamic sword has massacred Christians in NorthernNig eria in obedience to Allah's injunction. Many Christians have lost their lives, leaving hundreds of children as orphans and many widows and widowers. Properties (including church

24 Th is is one of the first states in Northern Nigeria that introduced the Sharia legal system which caused many problems for innocent Nigerians.

34 buildings) worth billions of dollars have been destroyed. This is in line with a

communique that was passed by the Islam Africa Conference that was held in Abuja, the

capital of Nigeria, on November 28, 1989. According to Jan I-1. Boar, many important

issues were determined at this conference concerning the spread of Islam in Africa, using

Nigeria as a base. Among other things resolved were:

I. To undertake and encourage the translation of Islamic works into various African

languages and have them published and distributed.

2. To encourage vigorous participation of Muslim youths in all spheres of Islamic

activities and to ensure that women are accorded their due rights and roles in

society in accordance with the Sharia.

3. To ensure the appointment ofonly Muslims to strategic national and international

posts of member nations.

4. To eradicate the forms and ramifications of all non-Muslim religions in member

nations (such religions shall include Christianity and other tribal modes of

worship that are unacceptable to Muslims).

5. To ensure that Nigeria would be declared the twenty-fourth African and the forty­

sixth world member of the Organization of Islamic Conference (OJC).

6. To make certain that Nigeria would become a Federal Islamic Sultanate by March

1990 with the Sultan ofSokoto enthroned as the head of Nigeria under Islamic

law.

7. To ensure the ultimate replacement of all Westernforms of legal and judicial

systems by Sharia in all member nations before the next Islamic conference in

Africa.

35

--- 8. To organize an 'Islam in Africa Conference' regularly as well as seminars,

symposia, conferences, workshops and colloquy.25

In pursuance of these objectives laid down by Islam in the AfricaCon ference, unfortunate incidences have happened in some significant cities. The following is a pa11ial list with a study of their indirect and immediate causes.

1. 1980: Maitatsine riots in Kano.

Kano is a city located in farnor thern Nigeria. It has a long and outstanding history within the context of the Trans-Sahara trade and is one of the oldest Islamic cities in

Nigeria. There have been a series of religious confl icts between Christians and Muslims in this ancient city. In this paper I will cite only two of these crises.

First, the Maitatsine riot that took place from December 18 to 29, 1980. The

Maitatsine sect is a fanatical group of Islamic fa ithfulthat began the riot in the city of

Kano and then spread it to different parts of the north. It was reported that this Islamic sect had the practice of not only killing people but also drinking the blood of those slaughtered by the sword.

It needs to be emphasized that Christians in NorthernNig eria have always been the targets of Islamic extremists. There are some particular situations where the causes of these crises came through ethnic, political, and economic undertones, but the crises have always automatically turnedto the religious dimension for the purpose of destroying

Christian believers in NorthernNig eria. The case of this riot by the Maitatsine is a good

25 .Jan H . Boer, Christians: Why Th is Muslim Violence:; Jos: PrintsBiz-MoreBooks Productions, 1991) , 232-237.

36 example. The Maitatsine is an Islamic sect that"'hasdoctrinal differences with other

Islamic groups, but this time all the sects grouped together and descended on the

Christians with the excuse that NorthernNi geria, especially Kano, is supposed to be part

of an Islamic state. At the end of this unfortunate riot, the State Governmentof ficial

report showed that 4, 177 people were killed and that there was extensive destruction of properties. It needs to be emphasized that government figures of casualties during crises

have not always been accurate. The number of people that lost their lives was

undoubtedly more than the fi gure mentioned above.

One of the indirect causes of this group's riot was that there had been unchecked religious fanaticism that kept spreading within the city fora long time. There was an infl ux of religious groups of people from neighboring countries such as Niger, Cameroon,

Benin Republic, Chad, and the Republic of Togo. The Governmenthad refosed to take any action against these militant groups.

2. 1991 : Riot in Anticipation of Reinherd Bonnke's Ministry

Evangelist Reinherd Bonnke is a German evangelist who is well known on the continent of Africa. He has traveled to many countries in Africa preaching the gospel of the Kingdom of God. There have been miracles of healing, and many people have become Christians as a result of his preaching. There were reports that Muslims were embracing the Christian faith whenever they saw the hand of God at work in the ministry of this German evangelist. This has contributed to Muslim violence against Christians in

Muslim-dominated areas.

When the Christian Association of Nigeria (CAN) made arrangements for this

German evangelist to visit and preach the gospel of Christ to people in Kano, beginning

37 on October 14, 1991, the lzala sect (a very dan-gerous Islamic sect) staged a peaceful demonstration to halt Reverend Bonke from getting a permit to preach. This demonstration took them to dif'ferent important places in the ancient city of Kano, including the Emir Palace where they demanded that the Christian program had to be stopped because it was a blasphemy against Islam.

Leaving the Emir Palace, about 8,000 protesters went straight to the Central

Mosque where they had their afternoon prayers and were addressed by a Muslim cleric who instigated them to resist any attempt of Christian preaching in the city of Kano. The protest that started peacefully turned violent even though the German evangelist had not come into the city. They left the Central Mosque amidst the battle cry of ''Allah Akbar!"'

(God is Great) and went straight to Christian settlement areas. According to Tell

Magazine, '·The targets of the rioters, as it was in the past, were mostly Southernersand

Christian Northerners. As the rioters moved from street to street, killing people, setting vehicles and houses on fire . . ... " 26

There are several indirect causes for this crisis that are worth mentioning. Kano

State is noted as a center of Islamic fundamentalism. Tell Magazine reporterl that the

Bonnke riot was similar to the bloody riot after the visit of the Archbishop of Canterbury.

Robert Runcie, in April 1982 when he came to lay a foundation for an Anglican Church in the city of Kano. A Muslim Student Society led a protest against the church site, giving as an excuse that the church was very close to the Mosque. Before the law enforcement agencies could control the situation, forty-four people had been killed and hundreds of people inj ured. The history of the destruction of lives and properties in the 1980 and 1982

26 Tell Maga::ine, Lagos: Communication House Ltd.;28 October 1991, 13.

38 incidences sent a warning signal that Islamic ftmdamentalism constitutes a security threat to Christians in Kano and other parts of northernNi geria.

Another indirect cause was the allegation by the Muslim fu ndamentalists that the governmentwas hostile to Islam by not allowing them to invite the renowned Islamic preacher, Ahmed Deedat (who was born in South Africa), to visit Nigeria and preach in the city of Kano. To them, there was no reason why the Christians' request would be granted and theirs turneddown.

In the third place. seditious propaganda was spread about the impending meetings and contributed towards fuelingthe crisis. Tell Magazine gave a clear picture of the rumors that were being circulated:

Friday, October 11, after the afternoonJu ma prayers, rumor went round the city that Bonnke was not just planning a crusade, but was actually leading "an invasion" and would separate Kano from its Islamic roots. It was also alleged that the Christian Association of Nigeria (CAN) and the visiting evangelist were bent on making some provocative statements about Holy Prophet Mohammed and the Islamic Faith.27

There was also fear among the Muslims of losing followers with its devastating effect on the religion of Islam. According to Rotgak Gofwen, "the fu ndamentalists feared that the crusade of Bonnke in Kano constituted not only an attack on the faith,but were also afraid that some Muslims might actually be converted during the crusade."'28

Incidentally, while this debate was going on, another State was caught up in a religious crisis, and that incident was used to fuel the Kano crisis with an explanation that

Christianity was gradually taking over Islam in the north, and faithful Muslims had to rej ect the imposition without delay.

39 While there were indirect causes. there were also immediate causes for the Kano crisis. The biggest cause of the crisis was the reputation of the German evangelist,

Reinhard Bonnke, who"s preaching has brought many Muslims to the Christian fa ith in recent times in some cities in Nigeria. He has preached successfully in the cities of

Lagos, Enugu, Jos, Ilorin. Kaduna, and Port Harcourt. Prior to the date of the meetings in

Kano, there was a lot of publicity that drew the attention and awareness of the people to the benefit of the one-week conference. It was reported in New Nigeria newspapers that various methods were used for publicity, and the city of Kano was conspicuously covered with handbills and posters. Announcements were made both on radio and television, and a motorcade was said to have gone through parts of the city advertising the coming of the

9 German evangelist for the one-week crusade.2

The publicity was so extensive that the State Government began to fear what the outcome of the preaching of Reinhard Bonnke might bring. The firstthin g the

Governmentdid was to cancel permission for thelo cation of the conference anddir ected that it should not be an open-air meeting. They suggested that the conferenceshould be held in one of the churches. The Christians did not object to the governmentdir ective.

It was reported that the day before the scheduled meeting, fa ithful Muslims gathered by tens of thousands and were told by Islamic scholars to stage a demonstration as a way of saying 'no· to the one-week meeting. The governmentknew that there could be no "peaceful" demonstrations or protests when it comes to religious issues. Despite the fact that there were indications of an imminent breakdown of law and order, the police and other security agents were fe eble in their response to the situation. It was not

27 Ibid., 14. 28 Rotgak Gofwen, Religious Co1?/lic1.1· in Norlhern Nigeria and Na/ion Building, I 08.

40 surprising then that these agencies did not intervene forsever al hours when the violence erupted. According to a newspaper report, after two days of violence, the military governorof Kano State, Colonel Idris Garba, in a special broadcast to the people reported that only: eight (8) people were killed, thirty-four (34) others injured, thirty-three (33) houses were burnt and eight (8) damaged while one (1) Church and one ( 1) Mosque were burnt,and fifteen (15) vehicles were burnt andeig ht (8) damaged with nine (9) motorcycles damaged, fortyshops ( 40) were raised to the ground while ten (I 0) hotels were damaged. 30 The next thing that the governordid was to set up an investigation committee to trace the source of the disturbances, determine whether any persons or group of persons caused or contributed to the breakout of the turmoil, and make recommendations as to

measures to be taken against future occurrences. The creation of a commission is not a new thing after a time of violence. No recommendations have ever been implemented by the Government,and the Kano riot was not an exception.

3. 1987: Kafanchan riot

Kafanchan is a fast-growing commercial town in SouthernKaduna State. The

village became very significant as a result of a railway line that brought commercial activities to the area. Located in the Kafanchan area is Kaduna State College of

Education that is designed to train professional teachers (both Christian and Muslim) as primary and secondary educators. The Kafanchan riot broke out in this school on March

6, 1987.

A Kafanchan crisis has political, social, economic, and religious undertones.

Politically, the people of the Kafanchan area have been under the domination of Muslims

29 The Nell' Nigeria. Kaduna: The New Nigeria Publishing House, 21 October 1991, I.

41 which was imposed on them during the coloni&t era. This has created bitterness.a long- time hatred, and lack of trust of each other. It is believed that these grievances laid the fo undation of the March crisis in 1987. Besides political domination, the people of this area complained of the non-inclusion of traditional rulership of the area that has been under the leadership of Muslims.

The Kafanchanpeo ple also accused the governmentof inequitable distribution of educational and social amenities in their area in comparison to those of other Muslim areas. They also believed that they had not been given fairtreatment in the economic sector. They complained that the State governmenthad refused to place industries in

Kafanchan comparable to the number of those placed in Muslim-dominated areas. The economic hardship and lack of employment fo r the youth contributed to the fueling of the cns1s.

The reports that I read from the Commission of Inquiries, set up by the State

Government, indicated that religious undertones also played an important role in the crisis. For example, under the leadership of a military leader, General Ibrahim Babangida, wealthy Moslems, Islamic scholars, and some prominent traditional rulers were making provocative and explosive utterances and even calling fo r an Islamic state. Yet they were

not called to order by the government.31

In 1987, the religious crisis erupted at Kaduna State College when the Fellowship of Christian Students (FCS) was observing its evangelistic week, captioned '·1 987

Mission on Campus·· and slated for March 6-8. As part of the advertising for the week, some banners, handbills, and posters with the titles ·'Secret Revealed," "Dead or Alive."

30 The Standard. .Jos: Standard Publishing House, 17 October 1991, 1-2.

31 Kaduna Publicity Committee, Religious Riots: A Catalogue f!f'Events, (Kafanchan, 1987), 50.

42 and '"Welcome to .Jesus' Campus'· were display·ed. This last caption became the banner

for the conference and was strategically placed at the entrance of the college. The banner

captured the attention of the Muslim Students Society (MSS) of the college, and they

quickly lodged a protest with the Dean of Student Affairs. They complained that the

content of the banner and its placement gave the impression that everybody in the

institution was a Christian. The Christian students, in obedience to the school authorities.

removed the banner a day be fo re the commencement of the program. 32 Even after the

banner was removed by the Christian Fellowship, the Muslim students planned and

finally launched an attack on the Christian students on the campus by interrupting their

program and taking over their venue. In an attempt to avert face-to-face

confrontation, the Christian students shifted their setting to another place on the campus.

Available reports and interviev,1s conducted with those who were affected by the

Kafanchan mayhem revealed that the immediate cause of the unfortunate crises could be

traced back to the guest speaker of the occasion, the Reverend Abubakar Sako. Rev.

Sako was a recent convert from Islam. He was born and grew up in Kano State, which is

considered to be the home of Islam. The guest speaker was a research fellow at the

Centre for Social and Economic Research at the Ahmadu Bello University in Zaria. His

first message was titled "Wondrous Ways:· This topic, along with the background of the

speaker, attracted the attention of Muslim students. They came in large numbers, not to

hear the gospel, but to cause confusion and turmoil. They were very angry when they

heard Rev. Sako narrate his past experiences as a Muslim and the wonders of his new life

in Christ. Due to his multi-religious exposure, his preaching was characterized by the

'2 Newswatch Aiagazine. Lagos: Newswatch Communicat ion Ltd., 30 March 1987, 16. 18.

43 citing of various portions of the Holy Qur'an, C'Omparing it with the Holy Bible. This sparked problems for the Muslim students who accused the speaker of blaspheming the name of the Prophet Mohammed. They demanded that Rev. Bako be put to death.

Violence began when a group of students of the Muslim Student Society, led by a woman named Aisha, stormed the crusade venue. The crisis did not end in Kafanchan but spread to different parts of the state. Many innocent and law-abiding citizens were killed and others were left homeless. This writer was an eyewitness of what happened as he was on a preaching assignment at Kafanchan and narrowly escaped death by the wicked hands of the Muslim fanatics on Sunday, March 8, 1987.

4. 2000: Kaduna Crisis The city of Kaduna was the headquarters of the northernregion during the colonial period. Whatever happens in Kaduna spreads quickly to other parts of northern

Nigeria. The city is crucial to peace in northernNig eria. The crisis of 2000 was very destructive and shook both Christians and Muslims, including those who came from the southernor eastern parts ofNig eria.

The crisis originated from a demand by the Muslim society to have Sharia introduced in Kaduna State. According to the Islamic dictionary, Islam is defined as "the way or road in the religion of Mohammed, which God has established forthe guidance of his people both fo r the worship of God and for the duties of life.''33 Against this background, the Muslim communities in northernNig eria are insisting that the practice of

Islam is not complete without being guided by Sharia. Nigeria has become highly politicized over the controversy that has developed in the past several years on Sharia implementation. Muslims argue that Section 8 of the 1979 and 1999 Constitutions of the

33 Bee Debki, The Tragedy ofSharia. C1y and the Voic:e o(Masses, 4.

44 Federal Republic of Nigeria has guaranteed themthe freedom to have Sharia law.

According to the 1979 Constitution, ·'the state shall not adopt any religion as the state

religion:· 34 The Constitutional Assembly adopted the 1979 Constitution with some minor changes and argued that Nigeria should remain a secular state. However, when the

Constitution was handed over to the Muslim Military Head of State forendorsement, he removed the word "not,'. leaving the appendix to read ·'the state shall adopt any religion as the state religion.'·

Sensing the danger and the implication of Sharia law in Kaduna State, the State

Executive Governor,Alha ji Ahmed Makarfi, set up a ten-man committee (five Christians and fiveMu slims) fromthe House Assembly to advise him on what to do. The account that was made available indicated that before their report was submitted, the Muslims had already made up their minds to put Sharia into practice. The five Muslim members of the

Committee then instigated their brothers to stage a demonstration in support of the implementation of the Sharia legal system in Kaduna State.

It is important to mention here that Kaduna, like any other State in Nigeria, is a multi-religious State with freethinkers, traditional religious worshippers, Christians, and

Muslims. Muslims are not a majority. Christians perceive Sharia as a threat to state unity and peace in the whole country, especially in Kaduna State because this State has been the headquarters of northernNig eria since the Colonial era. To Chri stians, Sharia is not only a threat to their faith andpra ctice but also a threat to democracy and national development. Christians in Nigeria are fullyaware of the fact that the establishment of

Sharia Court of Appeals, the Constitution of the Advisory Council of Religious Affairs

:q Constitution of the Federal Republic of Nigeria, ( 1979), 8.

45 (ACRA) and Nigeria's membership in the Orgmiization of Islamic Conference (OIC) has created many crises and fostered distrust and fe ar in the minds of the people.

The State Governornever seemed to have given the required attention to the on­ going controversy and tension that was aimed at breaking the unity of the state. A good and successful governmentin Nigeria should give extraordinary attention in handling religious matters. It is a sensitive issue and involves illiteracy, poverty, fanaticism, and political unrest. There is every indication that the Governorma sterminded the Kaduna crisis. When the state was in a state of high tension, he traveled out of Nigeria, ostensibly for a medical check-up.

Not satisfiedwith the Governor's support for the implementation of Sharia, the

Christian Association of Nigeria, Kaduna State Chapter, also staged a demonstration at the GovernmentHouse to protest against the Sharia law. On February 21, 2000, they went to the GovernmentHo use with their Bibles and leafletsin their hands. On their way back to their homes, Muslims attacked them, and many people were killed including children. (This writer is a living witness of what happened.) In most places, the Muslim

Jihadists would firstlo ot Christian properties, kill the pastor and his family,rape women and girls, and then set the houses ablaze. As a result, hundreds of Christians were killed and houses and churches destroyed, including the Baptist Theological Seminary in

Kaduna. Other properties, worth million of dollars, were also vandalized. This writer witnessed ugly incidents and narrowly escaped the sword of the Jihadists in Kaduna. The

Muslim Jihadists used weapons such as guns, swords, sticks, and petrol (fuel or gas) to burn houses and corpses. As ifthat was not enough, the same episode was repeated

46 between May 10 and 12, 2000. This time it wa� more disastrous because thousands of

lives were lost. hundreds of children became orphans, and many women became widows.

D. 200 I: Jos Crisis

Jos, the capital of Plateau State, is regarded as the most Christian city in the whole

of northernNig eria. However, there have been attempts by the Muslims to capture and

turnJos into a Muslim city. Muslim nations, including Libya and Saudi Arabia, have

been pumping money into some parts of Nigeria for the successful execution of this

project. It did not come as a surprise when Muslims descended on Christians in the city

of Jos on September 7, 2001. This was part of an agenda of Islamizing northernNi geria.

One of the causes was the demand of fu ll implementation of Sharia law in the

Plateau State and the building of additional Courts of Appeal for Sharia implementation.

This is a request that Muslims knew would not be granted because Plateau State is a

Christian state with Christians making up over 90% of its population. The truth is that

they were looking foran excuse to strike and destroy innocent lives in Jos. They ended

up importing Sharia .Jihadists from Nigeria's neighboring countries such as Niger, Chad, and Benin Republic.

One of the immediate causes or the .Jos crisis was the excuse that a young girl

passed in front of Muslims on Friday, September 7. 200 I as they were praying. Instead or punishing the girL they attacked Christians and destroyed their churches, homes, and business areas in response to the girl's behavior. It was estimated that between 1,000 and

2,000 people lost their lives. Many people became homeless, and the Baptist Pastors'

School in Jos became one of the refugee camps in the Lamingo area where the school is situated.

47 THE CHRISTIAN RESPONSE TO VIOLENCE

The Theology of "Turningthe Other Cheek'·

From my research, I have discovered some basic factorsthat have contributed to the constant religious crises in northernNig eria. First, Muslim fanatics attack Christians on the pretext that it is forbidden for Christians to be in possession of their Holy Quran.

Also, they accuse Christians of misquoting their Holy Book or speaking evil of the name of the Prophet Mohammed. Finally, the majority of Islamic extremists believe that

Christianity should be wiped out in northernNi geria because it is a Westernre ligion.

Despite the Muslims' antagonistic mind-set, the Christian Association of Nigeria

(CAN) has played an important role in preaching and teaching her adherents the virtues of love, peace, and tolerance. Christians have been taught to love their Muslim neighbors as the scripture teaches. Within the period of this study, many Christians in northern

Nigeria have practiced the theology of "turning the other cheek" to Muslim .Jihadists even though it meant death.

There was a recent incident that happened on January 18. 2006 that will best illustrate this level of Christian commitment. The Christian Association of Nigeria (CAN ) in the Kano area had to intervene to stop the escalation of violence when Muslim fa natics killed a Pastor's son. tearing his body to pieces. The Muslims' excuse was that the young man referred to the name of the prophet Mohammed, and it is forbiddenby them for a non-Muslim to say the name of their prophet.

Those of you reading this paper may wonder why Christians in northernNig eria have not been aggressively responding to the bitter experiences that they have been going

48 through. The answer is simple. They have resotved to be non-violent like their master,

Jesus.

Christians have always shown tolerance to the provocative utterances and misinterpretations of the Holy Bible by the Muslims in northern Nigeria. Each time the

Muslims misquote the Holy Bible or quote it out of context, the Christian response has always been a prayer "Lord, forgive them (Muslims) forthey do not know what they are doing."

The Christian position has been that as long as there are copies of the Holy

Qu'ran and the Holy Bible sold in the market and bookshops, no one can stop people from purchasing, reading, or forming and expressing opinions about the various verses in the two sacred books. Christian leaders believe that Christians and Muslims need tolerance for one another.

Many times Muslim fundamentalists have insulted Jesus Christ and denied that he is the Son of God. They have even gone to the extent of calling Christians 'infidels' and

'pagans'. However, Christians never react to heathen people with such intolerance: beating, killing and burning their houses and places of worship as Muslims normally do to Christians.

Furthermore, Muslims also become offended when Jesus is mentioned as the only

Son of God and the Savior of the whole world. For them, the Prophet Mohammed is the final Messenger of Allah and cannot be compared with anyone else. Christians remind

Muslims that just as the Prophethood of Mohammed is central to Islam so also the divinity of Jesus Christ is central to Christianity. There have been occasions without number on GovernmentTe levision, in newspapers, and in public sermons when Muslims

49 th th have attacked the divinity of Christ. For examjJfe. in the August 12 and 19 , 1986, issues of the widely read paper in northern Nigeria, Ne w Nigeria. the Muslim body

.Jwna ·a1u Nasil Islam (JN!) quoted John 10: 1 O; John: 1:1; Isaiah 45: 18; and I Corinthians

3:23 to prove that Jesus Christ is not divine. However, since Christians believe that souls are won to Christ through persuasion, they have never attacked Muslims fo r refuting the divinity of Christ.

1t has been observed that Christians in northernNig eria have been very accommodating, tolerant, and democratic to allow Muslims to hold and express whatever opinion they have on the divinity of Christ. Christians believe that if Christ is truly divine, he can deal with the erring Muslims by himself without Christians using physical force. In the same way, Christians expect the Prophet Mohammed to defend himself if he is a true prophet of God. They see Islam as a religion that needs dialogue and tolerance.

Christians believe that they are salt to preserve Moslems' decayed minds and that they are light, shining in the Muslims' world that is dark with sin. The world needs peace, and

Christians are agents of peace that should transform the troubled world.

Christianity in northernNig eria was influenced by the theology of missionaries who taught Christians that they are not of this world and should not have undue concern over what is happening to them. According to this Missionary Theology, persecution is part of the cross Christians are expected to carry. Taking up one's cross and fo llowing

Jesus in the context of northernNig erian Christianity is to face persecution even to the point of death. The cross of Christ signifies suffe ring, and Christ never promised any

Christian that the road to heaven would be easy. The road is very rough, and there are

50 dangers and wily beasts on the way. In this c01next, the wily beasts for the Christians in northernNig eria are the Muslim Jihadists.

Jesus never taught his disciples to launch an attack on anyone who refused to be a

Christian but rather commanded them to love their enemies and pray for them. Northern

Christians have learned from history that the wars that the Israelites fo ught in the Bible

(and are still fighting today) were politically motivated rather than religious in origin.

Their fighting was not initiated to propagate religious faith but to protect their identity as a nation. Forcing people to embrace religion will surely amount to making hypocrites of them.

Muslims are commanded by Allah to kill believers in Christ, but Christ in turnhas commanded his followers to show Muslims love and pray fo r them. Scripture verses that are otlen quoted by Christians include the following: "You have heard it was said, an eye for an eye, and a tooth for a tooth. But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turnto him the other also."'35 The Lord Jesus did not tell the Christians to turn theirch eek only seven times but even seventy-times-seven as we find Christ's teaching in Matthew 18:21-22.

Forgiveness is the key word that is promoting tolerance among the fo llowers of

Christ in this part of the world. Christians in northernNig eria accept wholeheartedly what

Jesus said to his disciples in John 16:33, "I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world." Christians see persecution from Islam as a fulfillment of scripture and another way of strengthening their faith forthe advancement of the gospel. According to them,

'5 Matthew 5: 38-39, NIV.

51 ·· . . . . because Christ suffered for us leaving us ai1t example, that you should follow his

steps: who did not sin, neither was guile fo und in his mouth: who when he was reviled, . reviled not again; when he suffered he threatened not.' 36 Christians find comfort in the

words of the Apostle Paul:

Remember Jesus Christ, raised from the dead, descended from David. This is my gospel for which I am suffering even to the point of being chained like a criminal. But God's word is not chained. Therefore I endured everything forthe sake of the elect that they too may obtain the salvation that is in Christ Jesus, with eternal glory. Here is a trustworthy saying: If we die with him, we also live with him; if we endure, we will also reign with him. Ifwe disown him, he will disown us; if 37 we are faithless. he will remain fa ithful, for hecanno t disown himself.

Rather than Christians attacking, maiming, and killing Muslims in retaliation for the unj ust treatment they receive, they build schools, colleges, hospitals, leper colonies, and eye hospitals as a way of evangelizing Muslims. Jesus did not commission Christians to kill but rather asked them to go into all the world and preach the gospel to every

creature, healing the sick and raising the dead. There is no way a Christian can be healing the sick and raising the dead on the one hand and at the same time attacking and killing

Mus! ims. The northernChristians understand the theology of "turningthe other cheek" to simply mean responding to violence by showing love to their enemies and persecutors.

The Theology of Leaving Revenge to God

Christians in northern Nigeria acquire this theology from biblical stories of God's miraculous acts of fighting on behalf of his people, the Israelites. They perceive God as the only one who sees and understands their agony and travails in this life,and they

depend on him for defense. They see God as a just judge who executes justice without fe ar or favor.

�6 1 Peter 2: 21-23. ni l Timothy 2:8- 13, NIY.

52 This theology is built around passages in both the Old and New Testaments. One that is frequently used is the experience that the people of God faced under the leadership of King .Jehoshaphat of Judah against the Moabites and Ammonites. When .Jehoshaphat received a letter informing him about a war threat, he went into the temple of God, spread the letter before the Lord, and asked for God's intervention. In this incident, God did not ask his people to go to the battlefield with any weapon but rather commanded that they should just sing, and he would act. According to the biblical account,

After consulting the people, .Jehoshaphat appointed men to sing to the Lord and praise him for the splendor of his holiness as they went out at the head of the army, saying: Give thanks to the Lord for his love endures forever. As they began sing and praise, the Lord sets ambushes against the men of Ammon, Moab and Mount Seir who were invading Judah, and they were defeated. The men of Ammon and Moab rose up against the men from Mount Seir to destroy and annihilate them. They finished slaughtering the men from Seir, they help to

destroy one another. 38

Christians have experienced similar situations when God has fought on behalf of his Church in northernNi geria. There have been miraculous occasions when the Muslim plan to fight Christians ended by Muslims fighting among themselves. There have also been times when God has used Muslims to reveal their secret plans of destruction of lives and properties to Christians. Such information has helped the Christians to run to a safe place and report the plans to security personnel. God's constant intervention has encouraged believers in northern Nigeria to believe that the war against Muslims is of the

Lord, and Christians must leave everything to him. Like the biblical Israelites, northern

Christians have a popular song they love to sing during religious disturbances: '·The

'8 11 Chronicles 20: 21-23.

53 Church is marching on and the gate of hell shalt not prevail; the Church is marching on:·

Muslims are afraid whenever this song is sung in place ofretaliatory fighting.

Another interesting Old Testament passage that is often used is Isaiah 54: 16-17:

See. it is I who created the blacksmith who fans the coals into flame and forges a weapon fit fo r its work. And it is I who have created the destroyer to work havoc; no weapon forged against you will prevail, and you will refute every tongue that accuses you. This is the heritage of the servant of the Lord, and this is their vindication fromme.

To most Christians in no11hernNig eria, Muslim Jihadists have no authority over

them unless God allows it. They recall with joy some occasions where the Jihadists' plan

of destruction failed. Those instances are connected to Scriptural promises, and that

encourages them to continue to put their whole trust in the Lord who is the Lord of life.

Most Christians have high hopes that one-day, yes, very soon, God will set them free

from the hands of Muslim fanatics. They are not thanking God for destroying the

Muslims but thinking of and praying fo r the day that God will open the eyes and the

hearts of Muslims to accept Jesus as the only Lord and Savior of the whole world who

shed his precious blood on the cross of Calvary to redeem them from the penalty of sin.

Christians run away and refrain from using their swords to fight the Muslims. It is not that they cannot fight back, but they have great passion and hope that God will soon

open their (Muslims) eyes to see the light of the gospel and the worth of human life. A lot

of emphasis is made by Christians on the following two passages of scripture in the New

Testament:

Romans 12: 17-2 1

54 Do not repay anyone evil for evil. Be cm·eful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends,but leave room fo r God's wrath, forit is written: "It is mine to avenge; I will repay," says the Lord. On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burningcoals on his head." Do not be overcome by evil, but overcome evil with good

I Peter 3:8-14 Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. For, "Whoever would love life and see good days must keep his tongue fromevi l and his lips from deceitful speech. He must turnfrom evil and do good; he must seek peace and pursue it. For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil. Who is going to harm you if you are eager to do good? But even if you should suffer forwhat is right, you are blessed. "Do not fear what they fe ar; do not be frightened."

Commenting on the account in Romans, a Pastor in Jos confessed that one of the

reasons that most Christians in northern Nigeria do not fight against Muslims is the fact

that God is turning the evil intentions of Muslims against Christians for good. He pointed

out that a significant number of Muslims have become Christians because of the spirit of

tolerance that Christian believers have demonstrated during the riots over the years.

A recent Muslim convert (Abdulkadir Umar), whom I met in Jos a couple of

weeks ago, confirmed what the Pastor was saying. Asking what motivated him to become

a Christian, Abdulkadir said that he was attracted to the Christian faithbecause of the

non-retaliation of Christians in response to murder by Muslims. He said a group of

Christians hid him in their homes instead of killing him. They had compassion on him

and fed him for two days. When he reported the Christian love shown to him to his fellow

Muslim friends, they threatened to kill him. He opted for the Christian faith immediately, even though he has to remain in hiding for fear of having his head cut off by his friends

55 and other Muslim fa natics for committing the sinof .. apostasy.'· Thus, doing good to one's enemy, instead of taking revenge, may bring the enemy to repentance and faith in

Christ as we have seen in the case of Abdulkadir Umar.

It takes the grace of God to fo rgive your enemies and pray forthose who persecute you. Christians in this part of the world are learningthe hard lesson of forgiving their enemies. They believe that the gates of hell shall never prevail against the

Church of Christ and therefore see no need forfight ing Muslims who need to be evangelized by the Church. Christian leaders of the Christian Association of Nigeria

(CAN) in northernNig eria have played an important role throughout the period of this study by helping believers to leave the fi ght against Moslem in God's hands. They have asked Christians not to fight back but rather to show tolerance, even to running away to

places of safety. Jesus told his disciples to run away from a town that rejected them and to go to the next city. However, in the case of Christians in northernNig eria, they have no other city to go to but flee to military barracks to gain safety.

One of the dynamic Christians leaders in northernNig eria is Rev. John J. Hayap, the Executive Secretary of the Kaduna state chapter of the Christian Association of

Nigeria (CAN). This young man has played a major role in stopping the escalation of religious crises in some parts of northernNi geria. Anytime there is a rumor of a crisis. he quickly meets with the Secretary of the Islamic Council to work out ways of dialogue with the adherents of the two religions in the north. Christians believe that history is a living testimony that persecution has its limits, and oppressors are always the losers at the end of the war.

The New Theology of Revenge

56 A new theology is now being formulated by pastors and church leaders in northernNi geria in response to the perennial issue of religious crises. It is a theology of revenge and self-defense and is based on a new interpretation of some verses of

Scripture. They argue that Jesus did not really mean what he said about loving your enemies and praying for those who persecute you. They lament that they can no longer watch their children become orphans and wives become widows. They have lost neighbors and friends,and their churches and properties have been destroyed. The people are exhausted, and they feel Jesus' teaching on fo rgiving an enemy in Matthew 18:21-22 is no longer appropriate in view of what Christians are facing at the hands of Muslims in northernNig eria. They feelthat Christians have suffered relentless assaults and are insisting that 'enough is enough·!

Some believe that revenge is appropriate because they have to deferid the

Kingdom of God in an emergency situation. When you talk about Christian tolerance, .. ri many will quickly respond with a question such as, "If Christians are eliminated in .. northernNig eria, then who will preach to them and tell them the way of salvation?"" And because they don't want to be slaughtered like chickens any more, they have started to respond violently by killing Muslims and burningtheir mosques and other properties.

Most Christians in northernNi geria have lost confidence in the Government and believe that the only option left to them is to defend themselves even if that means to kill their opponents. They argue that the Governmentand law enforcement agencies can no longer guarantee them peace and security. The Government is blamed for supporting

Islam by sponsoring trips to Mecca and building Muslim mosques in public and private places. The propagators of this new theology have argued that systematic injustice has

57 become a license for Islamic religious fanatics to constantly commit arson and carnage against Christians. Muslims have fo und out that whatever they do, Christians never retaliate and neither do Governmentor law enforcement agencies punish them despite the laws of the land that stipulate severe punishment for those who destroy places of worship or kill people.

Whenever the subject of tolerance is mentioned, people with this new theology react sharply and ask, "How many times have churches been set ablaze and other places of worship defiled? How many times have Christians and their religion been insulted?

Who among the perpetrators of such crimes was imprisoned, fined, or punished?" Thus, through acts of omission and commission, the Governmenthas not only encouraged

Muslim fanatics but aided and abetted their actions against Christians. Christians believe that Government and the law enforcement agencies are catalysts forthe crimes against them and their religion. Therefore, they have lost confidence and can no longer trust civil authorities.

The theology of revenge has become very strong among the Christians of northern

Nigeria, especially when they recognize that the Government of Nigeria has never taken any serious measures against the rioters and killers of Christian believers. Any time a crisis happened, a commission of inquiry would be set up and promises would be made to deal with those involved, but after the panel submitted its report, nothing was done.

Christians in northernNig eria fe el that they can no longer fo ld their hands and watch their people and properties be destroyed in the name of religion. The common phrase that is often used to express their disappointment in the Governmentaction is: ''Nigerh1

58 helongs to all o{us: lt'e can huild it together m-destroy it together. " This is a very sad comment.

Most Christians are saying that these injustices create an impression that Islam is the religion of the Government.There is sufficient evidence to prove these allegations.

Discriminatory appointments and promotions of Muslims are common, making them superior to Christians. In the military, for example, senior officers who are Christians have either been retired or made to serve under their juniors who are given leadership positions because they are Muslims. A recent survey showed that the Head of State, Chief of Army Staff, Chief of Air Force. State Security Service, National Intelligence Agency,

Military Intelligence, Head of Police Force, Attorney General of the Federation,

Governorof the Central Bank, Head of Immigration, and Head of the Custom Service were all Muslims. Through these people many arms and other dangerous weapons have been imported to kill Christians.

I was discussing with a fellow pastor about the need to be more tolerant and prayerfulabout Muslims' misunderstanding of the teachings of Islam concerning peaceful co-existence. He was very angry about my position and responded aggressively,

"Muslims need to know now that Christians have been cheated and therefore tired of tolerating them." He referred me to Jesus' statement to Peter to get a sword. This is the passage he quoted:

But now if you have a purse, take it, and also a bag; and if you don't have a sword. sell your cloak and buy one. It is written: and he was numbered with the transgressors; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment. The disciples said, '·See, Lord, here are two

swords.'· '·That is enough,"" he replied. 39

39 Luke 22: 36-38.

59 I-le recalled with bitterness some statements made by fanatical Muslim Shiites in a

Nigerian national paper. The paper quoted Yakubu Yahaya, one of the Shiites leaders, as saying that:

We Muslims, we don·t recognize the authority of the federal government,state government, local government and any form of authority.-----we do not recognize them as our leaders. We are revolting against them. What is between them and us is enmity, eternal enmity, fight, war, forever until the day they will come to the book of Allah. We as Muslims. we have our own law which is the Qur'an and the Sunna, the traditions of Prophet Mohammed and we execute them under the leadership of Mall am Ibrahim El Zak-Zaky."40

The above quotation shows how deceitfulthe heart of humans are. Such statements are capable of deceiving and luring Christians into murderous actions in an attempt to attain an "eye for an eye," but this does not, in any way, solve our problem.

Fire cannot quench fire. IfChristia ns will opt for ·'an eye for an eye," they will lose their saltiness and the World will continue to decay.

Dan McCain has made an interesting comment on the passage that the Pastor quoted (Luke 22:36-38) when he said that some people have argued that Jesus suggested that his disciples should buy a sword, therefore encouraging violence. McCain's argument is that this was not a call to buying arms but rather a ""Semitic way of telling his disciples to prepare for violence. We know this was not a call to violence because when

Peter tried to use a sword to defend Jesus, he was seriously rebuked (Matthew 26:52-

56).,, 41

40 Tell Magazine, September 30, 1996, 16.

41 Danny McCain, Tuugh TestsfiJr Top Leaders (Jos: More Books Production, 2005), 33.

60 CONCLU'SION Jesus clearly taught that his disciples arc to be non-violent people even when they are attacked for an unjust cause. We are encouraged to respond to violence with non­ violence as clearly stated in Matthew 5: 38-49 when Jesus asked us to turnthe other cheek. He asked us to love and do good to those who choose to be our enemies. We are to bless those who mistreat us and pray fo r them (Luke 6: 27-28). Many have used Jesus' action in John 2: 15, when he drove people out of the temple with a whip, to mean that

Jesus was demonstrating a violent approach, using corporal punishment. However, sending the moneychangers and temple abusers out of the temple simply meant that Jesus was demonstrating justice, not violence. Even though some tables were overturned, no one was injured or killed, nor were properties destroyed.

Christians in northernNig eria need to be reminded that Jesus, who taught us to be peaceful, demonstrated the non-violent approach to the Samaritan people when they refused him passage through their territory. The biblical record reports that his disciples got angry and wanted to bring fire down from heaven upon them. But Jesus ·'turned and rebuked them, and said, you do not know what kind of spirit you are of. For the son of man did not come to destroy men's lives, but to save them" 42

It is important to note here that even when Jesus knew that Judas was going to betray him, he did not hate the impending betrayer, but rather advised him to resist such temptation. When he was being arrested, .J esus dissuaded Peter fromdef ending him. ''Put

42 Luke 9:55-56

61 your sword back to its place,'· Jesus said, "for those who draw the svvord will die by the

sword.'"43

The time one would have expected Jesus to demonstrate violence would be at his

crucifixion. However, .Jesus never lashed out at his captors. There is no record of .J esus

abusing anyone during this trying period. He was entirely passive. Peter reported Jesus' action this way, ·'When they hurled their insults at him, he did not retaliate; when he

suffered, he made no threats. Instead, he entrusted himself to him who judges justly.''44

Stephen and other Christian martyrs also forgave their enemies. I know that from

the human point of view it sounds ridiculous to forgive an enemy and even pray fo r

him/her, but we must practice the way our Master and Savior treated his enemies.

We should ask God forthe grace to forgive and be tolerant when Muslims attack

us because we are Christians. Instead of responding violently to Muslim .J ihadists,

Christians should give glory to God for his divine mercy over them. Muslims come to

Christian believers with sophisticated weapons such as guns and swords marked with the

inscription ".J ihad," and yet God in his infinite mercy has fought forhis children. This

should be enough forCh ristians to stop forming a theology of revenge that results in

taking up arms and fighting back. Christians should rather find a means of evangelizing

Muslims to bring them into the Kingdom of God.

Christians need to know that tension and destruction of lives and properties will continue until Muslims understand the worth of human life and the true meaning of peace

43 Matthew 26: 52, NIV. 44 I Peter 2:23 NIV

62 that Islam preaches. A true Muslim Jihadist d

being peaceful, but he sees Islam from the viewpoint of shedding blood in the name of

Allah.45 Since all Scriptures must be interpreted, there is a great need for both Christians

and Muslims to be cautious in reinterpreting their Holy Books. This is imperative if

further destruction of lives and properties is to be stopped. Both Christians and Muslims

must know that there is no gain in killing each other in the name of God.

The Christian religion preaches peace, and the only way non-Christians can

experience this is through the demonstration of a non-violent approach as a response to

violence. Kenneth Chase and Alan Jacobs have rightly pointed out that '·the New

Testament advocates love of self-giving even towards those who are evil or hostile

towards Christians. The record of the early Christians shows no evidence of military action, hostile planning, coups, or rebellions."46

I therefore want to conclude by emphasizing that Muslims, in my opinion, are not enemies of Christians. Satan is the actual enemy! Satan is using Muslims to build his

kingdom of darkness and is constantly waging war against the Church of Christ in northernNig eria. I-le has blinded the eyes of the Muslims so that they cannot see the light of the gospel. Christians should continue to be patient and tolerant with fe rvent prayer that one day God will open the eyes of Muslims to see the love of God that was demonstrated through the suffering and death of Christ on the cross of Calvary. We should remember that it is not God"s wish that any unbeliever (pagan or Muslim) should

45 J. Harold Ellens, ed . . The Destructive Power a/Religion: 1 'iolence in Judaism. Christianity, and Islam (London : Preager Publishers, 2004), 233-236. 6 4 Kenneth R. Chase & Alan Jacobs, eds., 1\1/ust Christianity be Violent? (Grand Rapids: Brazos Press, 2003), 9.

63 perish but come to the knowledge of Christ as tord and Savior. Religious 1rnr is an ill wind that blows no one any good!

64 BIB LIOGR-"APHY

Abiola, E. Ola. 100 Questions and Answers on West Afi-ican J-!is!01y. Ado-Ekiti: Omolayo Standard Press & Bookshops Co., 1977.

Ankerberg, John & Weldon, John. The Facts on ls/am. Oregon: Harvest House Publishers, 1991.

Ali, M. ls/am Reviewed. Forth Myers: Fish House Publishing, 1999.

Boer, Jan H. Why this Muslims Violence? Canada: Essence Publishers, 1991, vol.3.

Chase, Kenneth R. & Jacobs, Alan, Eds. Must Christianity be Violent? Grand Rapids: Brazos Press 2003.

Constitution ofthe Federal Republic o/Nigeria. Lagos: Federal Government Press, 1 979. Debki, Bee. The Tragedy of'Sharia, Cry and the voice ofthe Masses. Jos: ACTS Publication, 2000.

Ellens, J. Harold, ed. The Destructive Power of Religion: Violence in .Judaism, Christianity. and Islam. London: Praeger publishers, 2004, vols. 1, 2,3,4.Falk, Peter. The Growth (d'Church in Afi"ica. Grand Rapids: Zondervan Corporation, 1979.

Firestone, Reuven. Jihad: The origin of Holy War in Islam. New York: Oxford University Press, 1 999.

Gabriel, Mark A. Islam and Terrorism. Lake Mary: Charisma House, 2002

Gofwen, Rotgak I. Religious Co11flicls in Northern Nigeria and Nation Building Kaduna: Human Right Monitor Publishers, 2004.

McCain, Danny. To ugh Tests f'or Top Leaders. Jos: MoreBooks Production, 2005.

Pickthall, Marmaduke. The Glorious Qur'an. Lebanon: Dar Al-Kitab Allunani, 1971.

Religious Riots: A Catalogue

The NJ/IStud y Bible. Zondervan Bible Publishers, 1985 .

. Ne wswatch. Lagos: Newswatch Communication Ltd.; March 30, 1996. Pp.16-18.

The New Nigeria. Kaduna: The New Nigeria Publishing House, October 21, 1991, p. l

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%%ʀ SECOND SEMESTER

THE THEORIES OF NON-VIOLENT APPROACH OF BISHOP DESMOND TUTU AND DR. MARTIN LUTHER KING JR.

Description

This course consists of comparing and contrasting the nonviolence theories of

Bishop Desmond Tutu of South Africa and Dr. Martin Luther King, Jr. of the United

States of America. The study will highlight the historical backgrounds and contexts of the two men, LiberationTheology, the practice of agape Jove, and nonviolent theory and practice.

Purpose and Goals of the Study

The primary goal of this study is to present the theories of Desmond Tutu and

Martin Luther King, Jr. in the context of northernNig eria with the aim of initiating dialogue that leads to peaceful co-existence between Christians and Muslims. It is aimed to help students know that inter-religious dialogue is more desirable because it promotes better understanding among religious leaders for the benefitof their respective communities in particular and the nation in general. There is need fo r constructive spiritual discourse from time to time with a view to striking common ground fo r peaceful co-existence in Nigeria.

Course Objectives

The objectives of this course are to:

1. Help students learnthe non-retaliatory approach of Desmond Tutu and Martin

Luther King, Jr. and to contextualize their theories in the northernNig eria

situation.

2. Help students learn the theory and praxis of reconciliation as demonstrated by

67 Desmond Tutu and Martin Luther King7 Jr.

3. Help students participate in practical demonstrations of dialogue, escape methods,

and self-defense to protect lives and properties.

Course Requirements

To fulfill the objectives of this course, the fo llowing things are necessary:

1. It is a three hour; therefore, punctuality and regular attendance at class

sessions are necessary except where there are emergencies. Missing more than

three weeks will negatively affect the students grades.

2. Students are required to participate in class demonstrations on dialogue, escape

methods, and self-defense.

3. Practical demonstration in class will take the place ofa mid-term exam, and there

will be a final semester exam.

Course Procedures

This course will include teacher/students interaction. The first half of the

semester will have lectures presented by the teacher, and the last part of the semester will be devoted to class demonstrations on dialogue, escape methods, and self-defense.

Grading

a. Attendance 10 points

b. Class demonstration 30 points

c. Final semester exam 60 points

Total 100 points.

68 COURSE OUTLINE

I. Historical backgrounds and contexts of Desmond Tutu and Dr. Martin Luther

King, .Ir.

JI. Liberation theology and the practice of agape love.

III. Nonviolent theory and practice.

JV. Practical demonstration of the dialogue approach, escape methods, and self­

defense.

69 INTRODU€TION

The purpose of this lecture is to compare and contrast the nonviolence theories of

Bishop Desmond Tutu of South Africa and Dr. Martin Luther King, Jr. of the United

States of America and an attempt to contextualize their approaches into the curriculum of

the Baptist Pastors· School in .Jos, Nigeria. Attention will be given to the historical

backgrounds of these men and their emphasis on agape love as an effective tool in

responding to violence. This paper will focus on how Desmond Tutu and Martin Luther

King, Jr. handled the theory and practice of a nonviolent approach.

HISTORICAL BACKGROUND Bishop Desmond Tutu

Bishop Tutu was born in Klerksderp in 1931 to a schoolteacher and domestic ·

worker in South Africa. He was educated at Bantu High School in .Johannesburg and

earneda diploma in education at Pretoria Bantu Normal College that qualifiedhim to be

a teacher. He married his wife, Leah, after four years of high school.

In 1958, Desmond Tutu entered the pastoral ministry in a church of the Province

of South Africa and became an ordination student at St. Peter's Theological College,

Rosettenville. He graduated in 1960 and was ordained a priest in Johannesburg in 1961.

He later obtained his Bachelor of Divinity Honors and Master of Theology degree in

London while acting as a part-time curate.

Tutu returnedto South Africa in 1967,joined the staff of the Federal Theological

Seminary in Alice, and became chaplain at the University of Fort Hate in 1970. He moved to the University of Botswana and Swaziland in Roma, Lesotho where he held a

position as a lecturer in the Department of Theology. He also served as Associate

70 Director of the Theological Education Fund of"'lhe World Council of Churches based in

Bromly, Kent. Desmond Tutu became Dean of St. Mary's Cathedral, .Johannesburg in

1975, but shortly thereafter he was elected as Bishop of Lesotho. By this time South

Africa was in great turmoil in the wake of the Soweto uprising of 1976, and Bishop Tutu was persuaded to leave the calm diocese of Lesotho to take up the post of General

Secretary of the South African Council of Churches (SACC) from 1978-1985. It was during this time that Bishop Tutu became an international figure.47

Bishop Tutu became heavily involved in controversy as he spoke out against the injustice of the apartheid system in South Africa. He became a leader of a crusade for justice and racial reconciliation in his country. As a result of this crusade, he was denied a passport several times to travel to other countries and was placed under certain restrictions.

Bishop Tutu held several leadership positions in South Africa that gave him the opportunity to speak against racial discrimination. For example, in 1985 he was elected the Bishop of the Diocese of Johannesburg which gave him an opening to bridge the chasm between the black and white Anglican Church in South Africa. He was also elected the Bishop of Cape Town in 1986. In this position, the Anglican Church placed its trust in him as its spiritual leader and showed its confidence in his pursuit of racial justice.

Tutu is seen by many as a principal mediator and conciliator during the difficult period of apartheid in South Africa;his critics see him as a figure of great controversy.

Today, as an elder statesman, he is playing a major role in facilitating contact and

47 Hendrik J .C.Pieterse. ed., Desmond Tutu 's Message: A Qualitative Ana(rsis (Boston: University Press, 200 I), I 0- 1 I.

71 reconciliation between various political groups"that are seeking a peaceful, non-violent

change in South Africa. He is considered to be one of the few people who have integrity

in establishing reconciliation between whites and blacks. He is a man of international

repute and has several distinguishing awards and achievements to his honor. He was

awarded the Nobel Peace Prize in Oslo, Norway on 10 December 1984. 48

Dr. Martin Luther King, .Jr.

King was born inAtla nta, Georgia on 15 .January 1929, and followed his father in

both name and profession. Betv,1een 1935 and 1944, King attended David T. Howard

Elementary School, Atlanta University Laboratory School, and Booker T. Washington

High School. Martin Luther King, Jr. passed a special examination to enter Morehouse

College without finishing high school. He was at Morehouse College between 1944 and

1948. In 194 7, King was licensed to preach by Ebenezer Baptist Church in Atlanta where

his fatherwas the senior pastor. At the age of 18, King was ordained to the Christian

ministry on 25 February 1948. In June 1948, young Martin King, Jr. graduated with a

Bachelor's Degree in Sociology from Morehouse College. In quest for theological

training, King enrolled at Crozer Theological Seminary in Chester, Pennsylvania. By

1951, he had obtained a Bachelor Degree in Divinity "at the head of his class."

Encouraged by his seminary professors, he applied fo r the doctorate program in

Systematic Theology at Boston University School of Theology. He earned his degree

within five years and received it on 5 June 1955." 49

48 Ibid., 12-14. 49 James M. Washington, ed., A Testament o/Hope. The Esse111ial Writings and Sp eeches of'/\llartin Luther King Jr. (San Francisco: Harper & Row), 1986, xvi.

72 King's work as a pastor led him into th� civil rights movement in the 1950"s. It was as he sought direction and resources for that movement that Mart in Luther King, Jr. came to believe in the power of nonviolence as the only hope for success. Because of his tireless efforts of preaching nonviolence in the face of great pressure and his historic keynote address on 28 August 1963 known as his "I Have a Dream" speech, he was awarded the 1964 Nobel Peace Prize. His life and work have powerfully infl uenced the laws, culture, and religion of the United States of America, and he has inspired a generation of followers in the quest for justice for all.

HISTORICAL CONTEXT Desmond Tutu

From the available record, racial discrimination in South Africa was already in practice during the British colonial rule as far back as the nineteen-century. This obnoxious policy found its way into the constitution of South Africa by 1910. The apartheid policy50 took a rigid and ideological approach in 1948 when the National Party came to power. Between 1950 and 1957. the apartheid laws were accepted by members of the South Africa Parliament. The promulgated laws read as follows: the Population

Registration Act (30 of 1950) by which every South Africa citizen was classified according to race; the Black Labor Relations Regulation Act ( 48 of 1953) which prohibited black people from establishing registered labor unions; the Group Areas Act

50 The word "Apartheid'' used in South Africa context refers to the legalized system of racial discrimination that severely limited the rights and opportunities of the black majority in South Africa (implemented in 1948 and dismantled by 1994). Apartheid means ·'apartness'· or "separateness'· in A fricaans (the language spoken by the descendants of early Dutch, French, and German settlers, and those of mixed races.)

73 (77 of 1957) which enforced social and residential separation: and the Prohibition of

Mixed Marriages Act (55 of 1949) which prohibited marriage between blacks and whites.

The apartheid policy of the white government of South Africa created a severe, confl icting situation between the minority white people and the majority black people.

The minority whites were of two groups: namely, the Afrikaans and the English-speaking population. The black majority was classified into seven ethnic groups. Within these ethnic groups there existed stratification of social classes. This classification created conflicts between urban and rural blacks as a result of their different political ideologies.

This background formed Bishop Desmond Tutu's theological framework of black liberation theology as a response to the apartheid regime in South Africa.

Martin Luther King, Jr.

The problem that Martin Luther King, Jr. was facing in the United States of '" �l America was very similar to that of the apartheid South African regime. The situation in 'I' ... "' �! $! the United States was racial segregation and discrimination against blacks. 11

The civil rights movement began as a result of an ugly situation that took place on

1 December 1955. It was the action of forty-two year old Mrs. Rosa Park, a black seamstress, who sent a signal to the African Americans that the time had come for them to say '·No·· to racial segregation and discrimination. It all started while she was riding a bus from her job at the Montgomery Fair Department Store. A white man preferred to stand rather than sit next to her because of her black skin. The driver of the bus told the woman to surrender her seat to the white man in accordance to the laws of the state of

74 Alabama regarding racial segregation and discrimination. The black woman was arrested

when she refused.

The struggle to vindicate Mrs. Rosa Park ignited the civil rights movement in the

early 1960s. Her 'NO" became the indignant rallying cry forbla ck people who were

badly treated by the white majority and denied their civil rights throughout America. For

example, the Reverend George W. Lee was lynched at Belzoni, Mississippi afterhe and

Gus Courts attempted to register to vote in Humphreys County. Lamar Smith was

lynched at Brookhaven, and a fourteen-year-old boy, Emmett Till, was lynched in

Money, Mississippi.5 1 Martin Luther King, Jr. was moved by these bitter experiences and

delivered his famous speech "I Have a Dream," where he said:

It is a dream deeply rooted in the American dream that one day this nation will rise up and live out the true meaning of its creed - we hold these truths to be self­ evident. that all men are created equal. I have a dream my four little children will one da) live in a nation where they will not be judged by the color oftheir skin but by content of their character. I have a dream today. 52

LIBERATION THEOLOGY AND THE PRACTICE OF AGAPE LOVE

The intention of this section is to examine how Desmond Tutu and Martin Luther

King, Jr.,in their nonviolent approach, understood the practice of liberation theology as

expressed by love.

Desmond Tutu

While Martin Luther King, Jr. was struggling with the civil rights movement for the African American in the United States of America, Desmond Tutu was facing the

problem of apartheid in South Africa. Tutu believed that the best way of dismantling

51 Ibid., xvii

52 Ibid., 219.

75 apartheid was through practicing love as expre�sed in the biblical concept of liberation theology. The content of his religious beliefs agrees with what James Cone wrote in his book on liberation theology:

Any message that is not related to the liberation of the poor in a society is not Christian Message. Any theology that is not indifferent to the theme of liberation is not Christian Theology ...it is the task of the Christian theologians to do theology in the light of concreteness of human oppression as expressed in color, and to interpret for the oppressed the meaning of God's liberation in their

community. 53

The central theme in Desmond Tutu· s message was, "God is on the side of the oppressed" people of South Africa. He assured his people that God was not neutral to their problems but that he cares for oppressed people because he is the God ofjustice who helps the poor to overcome their unjust lot. Tutu always assured them that God was active in his creation. Desmond Tutu kept on building the faith of his people with this message of hope and encouraged them that God would eventually establish liberation and freedom in the land just as he sent his son Jesus Christ to liberate his people fromthe

bondage of sin. 54 Tutu spoke of God's love as expressed in the incarnationof Jesus

Christ. He saw God as a God or intervention and liberation who would surely set the poor and the oppressed free in due time.

On the basis of the theme of liberation theology, Tutu taught that God is also the

God of reconciliation forboth the oppressors and the oppressed. According to Tutu, the oppressors will be forgiven fortheir sins if they confess their guilt. Several times he pleaded with his fe llow blacks to pray for the white minority in order to make them move towards liberation and freedom. He saw humanity created in the image of God and

5 ' James H. Cone, A Black Theology o(Liherarion (New York : Orbis Books, 1990), vi. 5 4 Pieterse, ed., Desmond Tutu's Message: A Qualirarive Ann�vsis, 38-39.

76 created equal. He believed that the church has a crucial role to play in the struggle in

liberating the poor and the oppressed people. The church. he said, should show solidarity

in the struggle to dismantle apartheid in South Africa.55

Hendrik Pieterse and Peer Scheepers point out that the South AfricanCoun cil of

Churches represented all the major Christian churches in South Africa apart from the

Dutch Reformed Church and the Catholic Church (however, the latter is an accredited

observer of the South African Council of Churches). This Council of Churches yielded to

Tutu's call and became committed to the cause of ecumenism and to fulfilling the social

responsibility of the church of Christ. .Iustice and reconcil iation fe atured prominently

amongst the majority ofthe South African Council of Churches. Bishop Tutu used his

position as the General Secretary to pursue these goals with vigor and commitment. He

built up the South African Council of Churches into an important institutio11 in South

African spiritual and political life which voiced the ideal and aspirations of millions of

voiceless South African Christians. Through the leadership of Bishop Desmond Tutu, the l'I

South African Council of Churches established effective machinery for providing assistance to the victims of apartheid.

Martin Luther King. Jr.

The faith of Martin Luther King, Jr.was nourished by nonviolence, and he critiqued the forms and practice of Christianity that opposed justice and supported

spiritual and physical violence. King redefined his fa ith in terms of nonviolence and showed his disappointment with the Church that opposed a nonviolent approach in reaction to racial segregation and discrimination of whites against blacks.

55 Naomi Tutu, The Words o/ Desmond Tut11 (New York: New Market Press, 1989), 23-33.

77 As a leader of the Christian community-;- Martin Luther King. Jr. began his work in the civil rights movement as an expression of his faith in what the gospel teaches about racial, economic, and political justice. Through the influence of Gandhi·s writings,

King was able to recognize love as the basis 01: and method for, social transformation through the method of nonviolence. Martin Luther King, .Jr. testified to this when he said:

Prior to reading Gandhi, I had concluded that the ethics of .Jesus were only effe ctive in individual relationship .... but I saw how utterly mistaken I was ... Gandhi was probably the first person in history to lift the love ethics of Jesus above mere interaction between individuals to a powerful and effective social

forceon a large scale. :'iG

Martin Luther King, .Jr. integrated his Christian faith and theology through emphasizing love as the heart of the nonviolent approach. He came to understand the importance of love of people simply because they are created by God and not because of who they are. It is the type of love that seeks the well-being of other people whose end result brings reconciliation and redemption. King understood love as that which comes fromthe heart of God. He believed that nonviolence would become possible if people practiced this type of love. King became very disappointed when love was not practiced in the church, especially among the leaders in the white church. As his understanding of the love of God became broader, including the message of Christ, King expressed such love in the following words, "I have become more and more convinced of the reality of a personal God. True, I have always believed in the personality of God. But in past years the idea of a personal God was little more than a metaphysical category which I found theologically and philosophically satisfying. Now it is a living reality that has been

56 Martin Luther King Jr., Stride Toward Freedom (New York: Harper & Brothers, 1958), 96-97.

78 validated in the experiences of everyday life.'·5J Through his suffering and struggle for the civil rights movement, Martin Luther King, Jr. experienced the power and presence of

God. This added more encouragement and strength for King to hope for a change.

NONVIOLENT THEORY AND PRACTICE Desmond Tutu

Desmond Tutu of South Africa approached nonviolence differently than the way

Martin Luther King, Jr. handled it in America. Tutu believed that nonviolence was the greatest weapon needed to dismantle apartheid in South Africa. He said there was no peace in South Africa because justice was denied. Peace and security would only be possible when justice was employed. According to Desmond Tutu, "stabil ity and peace in our land will not come from the barrel of a gun, because peace without justice is an impossibility"'. 58 Tutu was against violence as the way of achieving peace and freedom.

He reacted to those who were using firearms in place of nonviolence in the following words, "Many are beginning to think the only way forward is the way of armed struggle.

But I am certain that if we were to say today the governmentis serious about dismantling apartheid most people would be glad. They just want their place under the sun, a place

\vhere they are acknowledged for what they are - human beings made in the image of

God."'59 Because Tutu was a lover of peace, he would never tell anyone to pick up a gun and kill. He had a great role as a spiritual leader, praying fo r those who decided to use firearms that they might be less cruel.

57 Washington, ed., Testament off-lope: The Essential Writings and Speeches (?/Martin Lu1her King Jr. , 40. 58 Tutu. The Words ofDe. smond Tutu, 47. 59 Ibid., 49.

79 He maintained that the struggle for peace and j stice fo r the oppressed black majority in

South Africa had to continue through nonviolent demonstrations until freedom was achieved. Tutu encouraged black South Africansto prepare their minds towards accepting political harassment, exclusion, and detention without trial as one of the prices they had to pay in their struggle for equal justice.

The church, Tutu said, should be involved in the war of dismantling apartheid.

Apartheid was evil and immoral and had to be destroyed. The church had a responsibility to speak to the rich and the poor, the ruler and the ruled, the oppressor and the oppressed.

It had a mandate to clearly point out to the world that God does take side with those that the world marginalizes. He cited the case of the Israelites where God delivered them from

Egyptian bondage. He emphasized the need for the church to speak the truth in love because love heals the wounds of injustice and oppression in society. 60

As a liberation theologian, Desmond Tutu was determined to obey God for the liberation of his people rather than obeying the law of the land. He expressed this theology in the fo llowing words:

When a clash occurs between the laws of man and the laws of God, then fo r the Christian there can be no debate or argument about which to obey. OurLord told those who questioned him: 'render unto Caesar the things that belong to Caesar and render unto God the things that belong to God.' Caesar is God· s servant to ensure that good and just order prevail. He cannot claim absolute authority without becoming blasphemous. We are normally law-abiding people, but when the honor of God is at stake, we will disobey iniquitous and unjust laws. Please let us be mindful of the important distinction between what is legal and '"'hat is morally right. 61

60 Steve D. Gish, Desmond Tulu: A Biography (London: Greenwood Press, 2004), 147-158. 61 Tutu. The Words o/Desmond T11/u, 52.

80 Desmond Tutu hoped to continue in th\!strugg le for peace and justice in South

Africa through a nonviolent approach but promised to react to violence when the oppressed people were pushed to the wall.

All violence is evil. but a time may come when you have to decide between two evils -oppression or a violent overthrow of the oppressive regime. This happened in World War II. Did you allow Hitler to put children into gas ovens unhindered or did you go to war to stop him? Which was the lesser evil? Did you accept the tyranny of taxation without representation or did you fight the American War of independence? Which was the lesser evil? I am sick and tired of those who would say that I support violence. I support the African National Congress in its aims to fo und a just, democratic, and nonracial South Africa, but I do not support its methods.62

This makes a sharp difference between him and Martin Luther King, Jr. Tutu, from his own context believed that apartheid in South Africa was evil and against the will of God. His acceptance of violence could only come up when a majority of black

South African were brutally killed and denied justice and equal rights in their own dear country. One can understand his frustration when blacks were dehumanized and treated like second-class citizens. However, one would have expected Tutu to continue to employ nonviolence through demonstrations in lighting forthe rights of the oppressed black people in South Africa.

Martin Luther King, Jr.

King believed that nonviolence should be practiced not only in theory but in action as well. He gave a unique applicat ion of nonviolence within the civil rights movement in terms of his Christian fa ith. He saw nonviolence as an expression of the loving nature of God, using the Greek word agape to explain that unique attribute of God.

King said that the ultimate goal of agape is to help the people to have a strong feeling of

81 affection towards those who oppressed the Afriean American. He defined 'agape' as nonviolent love that seeks the good of all because God also loves all. It is the type of love that stat1s from the heart of God and does not seek anything in return. Martin Luther

King, Jr.exp lained agape love in the following words: .. It is the love of God working in the lives of men. When we love in the agape level we love men not because we like them. not because their attitudes and ways appeals to us, but because God loves them. Here we rise to the position of loving the person who does the evil deed while hating the deed he

does."63

King believed that just as God loves us and seeks our good out of his own choice, we too should allow the love of God to flow through our human hearts to others, not on the basis of any quality that the people possess but simply to seek the good of those people. Agape love is most needed particularly for an enemy or someone perceived to be an enemy. The reason is because agape will likely receive hostility in returnand so must have its own internal motivation rather than the need for mutuality. Agape will surely

I ; ' meet the needs of the enemy for transformation, even though the need may not be known to the enemy. King put it this way. "since the white man's personality is greatly distorted by segregation. and his soul is greatly scarred, h needs the love of the Negro. The Negro must love the white man because the white man needs his love to remove his tensions, . . . msecunt1es, and f'ears: .,()4

King had a great conviction that the universe is on the side of justice and therefore based his nonviolent approach on this truth. According to him, God's truth and

<'2 Ibid., 53. 6:;Wash ington, ed. Testament a/Hope, 8-9.

64 Ibid., 19.

82 love move toward justice that is life-giving for"all, and those committed to nonviolence should have faith that they have "cosmic companionship" as they seek the ways of love, truth, and justice. Martin Luther King, Jr. said, "there is something at the very center of our faithwh ich reminds us that Good Friday may reign fora day, but ultimately it must give way to the triumphant beat of the Easter drums."'65 Even though the way of seeking justice through nonviolence would be long, diffi cult, and sometimes look bleak, there would be joy as it drew from the power of God's love, love that the world cannot defeat.

This was not an easy optimism for King because the power of violence was greater than nonviolence, and that gave him a great challenge. In spite of the evil of segregation, he kept on pursuing nonviolence as the only way to the true justice that God's agape desires for all people. King said he was determined to pursue nonviolence. His words are:

I'm committed to nonviolence absolutely. I'm not going to kill anybody, whether it's in Vietnam or here. I'm not going to burn down any building. If nonviolent protest failsthis Summer, I will continue to preach it and teach it, and we at the SouthernCh ristian Leadership Conference will still do this. I plan to stand by nonviolence because I have found it to be a philosophy of life that regulates not only my dealings in the struggle forsoc ial justice but also my dealings with people, with my own self. I will still be faithful to nonviolence.66

The position of Martin Luther King, Jr. on nonviolence can be summarized in the following ways: first, nonviolent resistance is not a method fo r cowards, for it does resist.

Rather, it is the way of courage and strength that resists and overcomes the power of injustice. In the second place, nonviolence never seeks to defeat or humiliate the opponent, but rather as injustice is addressed, it also seeks reconciliation and community with the oppressor. Furthermore, a nonviolent attack is directed not at people but at the evil that is being done. In other words, the struggle is not between people but rather it is

6 5 Ibid., 9. 6 6 Ibid., 69.

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 ʀ The second session fo cused on theory aT1 d practical demonstrations on how to escape without being killed in the midst of religious violence. Participants were taught how to escape with family in a scene or religious violence. Some little children were brought for practical demonstration. On the second day every participant in the seminar was asked to demonstrate what they have been taught. The demonstration took place within the school premises.

Thirdly, participants were taught how to defend themselves, their families, and their properties when it becomes the last option. During this session participants were told not to shoot at their enemies in the first instant until it becomes the last option, especially in the situation where the entire family is in danger of total elimination. The argument was that pastors have biblical injunction to take care of their families, and this also applies to providing security for them. The seminar discouraged participants from using arms and destructive weapons during religious confl icts.

As the seminar ended, most of the participants shared the view of the nonviolent approach employed by Desmond Tutu and Martin Luther King, Jr. in responding to apartheid in South Africa and the racial discrimination by the majority of whites in

America. It is interesting to note that both Tutu and King were fighting one common evil called racial discrimination that was dehumanizing the black race in their countries. They risked their lives for the cause of freedomfor their people. The struggle for this freedom led Martin Luther King, Jr. to his untimely death in 1968, while Desmond Tutu received inhuman treatment and several times was denied of freedom of movement and yet never gave up until South Africa was liberated from the apartheid regime. However, their approach to nonviolence took different dimensions. King believed that a nonviolent

85 approach is the best option for achieving freedom in spite of the brutal treatment or

African Americans. He insisted on teaching it, preaching it. and leading peaceful demonstrations until black people in America were treated equal with their white counterparts. On the other hand, Desmond Tutu's approach to nonviolence took a different dimension. His theology of nonviolence was centered on liberating black people fromthe apartheid regime in South Africa. Unlike King, Tutu was determined to use violence in situations in which apartheid laws undermined the laws of God. Tutu explained such actions as choosing between two evils. He believed that there are certain situations that one cannot help it but respond to violence.

Desmond Tutu's approach was more acceptable to them because of the violent nature in Nigeria. They observed that Christians should not watch their properties and their people massacred like animals in the name of religion. Pastors should educate their members on how to build bridges of trust and dialogue with Muslims. They should be wise in applying the principles of escaping the edge of the sword. Participants observed that those who applied self-defense during religious conflicts have only succeeded in fueling the escalation of the crisis. A confrontational approach is not the appropriate way of responding to religious violence in northernNig eria. This is not exactly the way

Desmond Tutu responded to violence in South Africa. However, the South African situation was completely different from the Nigerian context. Tutu was dealing with the problem of apartheid while Christians in northernNi geria are going through religious conflicts with the Muslims.

86 BIBLI OG R"APHY

Cone, James H. A Black Theolo,t,1y r�f'Liherntion. New York : Orbis Books, 1990.

Gish, Steve D. Desmond Tutu: A Biogrnphy. London: Greenwood Press, 2004.

King, Jr., Martin Luther. Stride TowardFre edom. New York : Harper & Brothers, 1958.

Pieterse, Hendrik J.C. Desmond Tutu 's Message: A Qualitative Analysis. Boston: University Press, 2001.

Tutu, Naomi. The Works q/Desmond Tutu. New York : New Market Press, 1989.

Washington, James M. ed. A Testament q/Hope. The Essential Wr itings of'Martin Luther King Jr. San Francisco: Harper & Row, 1986.

87 THIRD SEMESTER

NEW TESTAMENT THEOLOGY OF NONRETALIATI ON

Course Description

This course focuses on the biblical meaning of peace, Jesus' theology of nonretaliation, Paul" s approach to nonretaliation, and a Christian response to violence as taught by Jesus and the Apostle Paul.

Purpose and Goal of the Study

This study will help students learnthe biblical meaning of peace, fo rgiveness, and nonretaliation as demonstrated by Jesus and the Apostle Paul. Students will learnth at it is against God's will to return violence with violence, sword with sword, and evil with evil.

The study is aimed to help students know that God will bring justice and punishment to those that persecute Christians because of their faith in Jesus Christ.

Course Objectives

The objectives of this course are to:

I. Help students know that it is difficultto live a Christian life and not face

persecution and suffering in northernNig eria.

2. Help students understand Jesus' teachings on non-retaliation, love, and

forgiveness.

3. Explain to the students that our response to our persecutors should not be

aggression, but we should show compassionate love to those who need the

mercy of God.

4. Encourage students to show patience, self-control, and to seek peace in the midst

of evil.

88 Course Requirements

To fu lfill the objectives of this course, the fo llowing things are necessary:

1. It is a three hours course, therefore punctuality and regular attendance at class

sessions are necessary except where there are emergencies. Missing more than

three weeks will negatively affect the student's grade.

2. Students are required to read the recommended books and to participate in class

Discussions.

3. There will be one mid-term exam and a final semester exam .

Course Procedures

This course will basically be teacher/students interaction. Lecture materials will be presented by the teacher to initiate discussions. However, students are advised to limit their discussions to relevant course materials and recommended books presented in the lecture. Students are advised to study assigned materials carefully before class sessions.

Grading

a. Attendance 10 points

b. Mid-term exam 30 points

c. Final semester exam 60 points

Total 100 points

89 COURSE OtJTLINE

I. Introduction

II. Biblical meaning ofpeace

III. Jesus· theology ofnonretaliation

A. Jesus· teachings on nonretaliation

B. Demonstration of nonretaliation during Passion Week

IV. Paul's approach to nonretaliation

A. His life before he met Christ

B. Paul's theology or nonretaliation

V. A Christian·s response to violence as taught by Jesus and Apostle Paul

90 TI-IE NEW TESTAMENT THEOLOGY OF NONRETALIATION

INTRODUCTION

The quest for peace has been a matter of concernsi nce the birth of our Lord and

Savior, Jesus Christ. Most people believe that the true meaning of peace is the absence of war; others say that those who think of peace should prepare forwar. Although nations are searching forpeace, every year billions of dollars are committed to the purchasing of sophisticated weapons for war. Religious terrorism is causing more fear and tension today all over the world than ever before.Mill ions of innocent lives, and property worth billions of dollars, are being lost in violent situations.

The truth of the matter is that there can never be true peace without knowing God - as the sovereign Lord and Savior of humankind. Islam and Christianity are the two major religions in Nigeria that should be propagating the message of peace to their followers through condemning the use of provocative language in preaching. However, Islam has not been teaching the message of peace. Rather, it has emphasized the need for fighting to obtain a reward in the name of Allah and has encouraged terrorism that is threatening the peace of humanity all over the world. Christianity, on the other hand, has not been demonstrating the spirit of tolerance as taught by Christ in the Holy Bible. It is sad to see

Christianity confronting the evil of Islam with swords and guns. This is a clear violation of Christ's teaching about returning good fo r evil.

The rate of destruction of lives and properties in Nigeria can only stop \Vhen

Nigerian leaders turnback to God as the Lord of the universe and sincerely repent of their sin. The church of God must also do the same because it has failed in its responsibility to

91 be the watchman of the nation. God expects the'9'church to be salt that can heal the hearts

of people who are decayed with sin and to be light to the world that is darkened with

wickedness. In the next section we will focus on the meaning of peace and what the New

Testament teaches about non-violence.

THE BIBLI CAL MEANING OF PEACE

. The word '·shalom . is a Hebrew word for ··peace·' that can be found in an English .. dictionary. According to Professor John Hesselink, this word '"peace has the root meaning ot"completeness' and 'wholeness'. 'Shalom', he said, could also mean "health, prosperity, security, salvation, blessedness, good life'"68 depending on its context.

Professor Hesselink is right when he pointed out that the use of the word ·'peace"

('shalom') is more a prayer and best wishes than the conventional greetings.69 Joseph

Grassi has rightly pointed out that the biblical concept of shalom is different from the dictionary usage. The word '·shalom'·, according to Grassi, has a distinct, religious meaning depending on the context of the word. For example, the coming of Jesus Christ into the world was going to be the foundation of "peace on earth."' One of the purposes of

Jesus' coming was intended to stop human violence on the earth. Beginning \Vith the prophetic messages of the Old Testament, .Jesus was perceived to be the '·Prince of

Peace." All the Gospels also presented Jesus as the "Prince of Peace'· who is the last hope

of humankind. 70 In chapter one, "The God of Peace and the Peace of God," Professor

Hesselink pointed out that ·'Peace is not primarily the lack of hostility or conflict, but a right relationship with God in Christ that should also issue in a right relationship with

68 1 . .John Hesselink. Christ's Peace-Live It! (Grandville, Ml: Reformed Church Press, 1987), 19. m Ibid. 19-20.

70 .Joseph A. Grassi, .Jesus is Shalom: A Vision (J/PeaceJi·om lhe Gospels (New York: Paulist Press), 3-9.

92 each other."'7 1 This is relevant to what Jesus saiCI; ··1 have said this to you, that in me you may have peace. In the world you have tribulation; but be of good cheer, I have overcome the world.'"72 He continues, ·'Peace I leave with you; my peace I give you, I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.'"73

After his resurrection from death, Jesus appeared to his disciples and proclaimed to them the message of peace. "On the evening of that first day of the week, when the disciples were together, with the doors locked for the fear of the Jews, Jesus came and stood among them and said, 'peace be with you!'" 74 Jesus repeated this:"Again Jesus said, 'Peace be with you! As the Father has sent me, lam sending you. "'75

The coming of Jesus into the world was the fulfillment of Old Testament prophecies. The New Testament teachings were based on this concept of peace. Joseph

Grassi has pointed out that the common greeting "Peace be to you" was not the granting of peace to one another. Rather, it is a prayer that God will grant peace to people since he alone is the author of peace. The words have divine energy, conveying God·s presence to the people. When the departure words ''Go in peace'· were used, it was a command to send people away with divine protection and guidance for a journey. People understood this in the context that God alone has the power of life and death for every person. It is against this background that God was angry with the Old Testament prophets who preached false messages of peace to the people of their days. 76

71 I. John Hesselink. Christ's Peace- Live It' I 0.

72 John 16:33. RSV.

7' John 14:27, NIV.

7•1 John 20: 19, NIV.

75 John 20:2 1, NIV.

76 Joseph A. Grassi. Jesus Is Shalom: A Vision pem:e.fi·om the Gospel, 3-9.

93 Studies in both the Old and New Testaiflentsreveal to us that the enemies of peace that manifest themselves through strife, anger, insults, quarrels, fi ghts, and other forms of violence have succeeded in destroying families and friends and have brought confusion to many nations throughout the entire world. That is the reason why the coming of Jesus as Messiah, the Prince of Peace, was so important to humanity. He is peace and has the role of bringing peace to the world. The Gospel writers describe him as the last hope of humanity. The peace that Jesus came to bring calms our internal conflicts of sin, fear, uncertainty, doubt, and the other numerous forces that are at war within us.

The Gospel writers said that the coming of Jesus was to bring peace fromGod that would move into our hearts and lives to restrain these hostile forcesand to offer comfort in place of conflict.

JESUS' THEOLOGY OF NONVIOLENCE

Professor Yusuf Turaki has defined violence as "the use of force to injure or wrong someone else."'77 Individuals, groups of people, or an institution may cause violence. According to Turaki, people react to violence when they are maltreated and denied justice, equity, freedom, and human dignity. In a society like Nigeria, such violence has its root cause in tribalism, ethnicity. and religious bigotry. Biblical history has taught us that God is against violence of any kind.

However, John J. Collins does not share this opinion with most scholars of

Christian ethics. He quotes passages in the Bible and other Christian history books to prove that God seems to endorse violence. He gives as an example the Lamb of God in the book of Revelation who was slain and would returnas the heavenly warrior with a

77 YusufTuraki, "Violence," Afi·ic:an Bihie Commentwy ( Kenya Word Alive publishers, 2006 ed.), I 043 .

94 sword fo r the striking down of the nation of Saf"an.78 Most scholars of Christian Ethics do not accept Collins' view. The fact that there were wars in the Old Testament does not really mean that God hates people to the point of destroying them. God has never changed his nature of Love. Holy wars commanded by God in the Bible perennially remain an ethical and moral issue.

Those who cannot understand the acts of God have concluded that there is a difference between the God of the Old Testament and the God of the New Testament.

The God of the Old Testament is portrayed as one who loved violence and is wrathful, one who passed instant judgment on those who sinned against him. He destroyed people and many nations who stood in the way of liberating the people of Jsrael on their journey to the Promised Land. The New Testament God is seen as loving, forgiving, and

grateful. 79 However, this is a one-sided view of both Testaments. For a more balanced view of the Old Testament, one should also note the motif of God's steadfast love and mercy that runs through the Old Testament (see, e.g. Exodus 34:6-7;Deutoronorny7: 6-

9.), many Psalms and prophets such as Hosea (11 :8-9) and Jonah.

The Gospel writers presented Jesus as the man of peace. He came that we may have peace and have it in fu ll. We wish to examine in this section Jesus' approach to nonviolence, beginning from his teaching ministry to the point of his arrest, trial, and crucifixion.

Jesus' Teachings on Nonviolence.

Jesus spent three years on earth teaching, preaching, healing the sick, and

78 John J. Col I ins, Does t he Bible Justify Violence7 (Minneapolis: Fortress Press, 2004 ), 28-33.

79 Jack Nelson-Pallmeyer, Is Religion Killing Us ': Violence in the Bible and the Quran (London: The Continuum International publishing Group, 2003), 57-69.

95 delivering those oppressed by demons. His enti'i·e life was built around preaching and living for peace. He taught his fo llowers the need to live in peaceful coexistence. He demonstrated the spirit of nonviolence during his earthly ministry as a fu lfillment of prophecy about his birth. The prophets taught in the Old Testament that he was going to be the ·'Prince of Peace." In the Beatitudes, Jesus articulated the values he expected every one of his followers to possess. He made it clear that the values of God·s kingdom are radically different from those of the world. I-le began by giving his followers the blueprint of his ministry. I-le made it clear to them that: Anyone who wishes to be a follower of mine must leave self behind, he must take up his cross, and come with me,

Whoever cares for his own safety is lost; but if a man will let himself be lost for my sake

80 and for the Gospel, that man is safe.

In this context, the cross signified suffering, rejection, and persecution. Jesus emphasized that anyone who is interested in fo llowing him must also be identified with him in all that he would go through in life. Jesus is not saying here that his fo llowers, in the course of following him, should give their necks to their enemies to be killed by them.

The command to follow him is to do what he would do. His fo llowers are to learn the way he would respond to his enemies in any given situation. He knew that his followers would faceopp osition from those who hated the truth he came to present to humankind, and he warnedthem ahead of time in the fo llowing words:

I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves. Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. On my account you wi 11 be brought beforegovernor s and kings as witnesses to them and to the Gentiles. But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, forit will not be you speaking, but the Spirit of your Father speaking through you. Brother will betray brother to death, and a

80 Mark 8:34-35. New English Bible.

96 fatherhis child; children will rebel against their parents and have them put to death. All men will hate you because of me, but he who stands firm to the end will be saved. When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes. A student is not above his teacher, nor a servant above his master. It is enough for the student to be like his teacher, and the servant like his master. Ifthe head of the house has been called Beelzebub, how much more the members of his household! So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known.81

Through their service, the followers of Jesus would come into conflict with

society, their state governments,ru lers at different levels, and even with their own

families. However, in all this, they would simply be sharing the lot of their leader and

master. He pointed out to them that they were to meet such situations as defenseless sheep and innocent doves rather than assuming the character of wolves in response to their enemies. This was a very difficult instruction that Jesus gave to his followers. He told them that they would suffer as a result of complete defenselessness, and yet they

should not be afraid because God would take care of them and their cause, even in death

and beyond.

God wants his followers to demonstrate humility, sorrow over sin, gentleness, a

hunger for purity, a desire to relieve suffering, a devotion to peace, and a willingness to

endure persecution for doing what is right. Jesus stressed the fact that anyone who wants to follow him must live according to these values for they are the foundation of God's

kingdom. A major theme in Jesus' teaching in the New Testament is based on the

emphasis that the days of retributive justice as taught in the Old Testament were over. In the Sermon on the Mount, Jesus clearly informed his followers not to returnevi l to those

who had done them wrong. He taught them in the following words:

81 Matthew 10: 1 6-26, NIY.

97 You have heard that it was said, 'Eye fo ·eye, and tooth for tooth·. But I tell you, do not resist an evil person. Ifsomeone strikes you on the right cheek. turnto him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turnaway fromthe one who wants to borrow from you. You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you: love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. 82

Whatever might have been the Law of Moses, .J esus declared specifically that he was

giving his followers a new commandment. What Jesus was commanding his followers to

do was different from the old commandment that had governedthe ways in which the

Jews reacted to those who committed crimes against them. In the Sermon on the Mount,

.Jesus was introducing a new set of ethical standards that far transcended anything that

had been taught by Moses (Exodus. 21 :24-25; Leviticus 24: 17-21; Deuteronomy 19: 21 ).

Tony Campolo has rightly observed that the law of Moses, outlined in the Torah

(the first five books of the Bible), was without doubt the embodiment of the highest

concept ofju stice the world had ever known prior to the coming of .Jesus Christ. These

laws, according to Campolo, made the punishment of evil deeds equal to the crimes. This

seems to be a clear departure from muchof what went on in the ancient world where

punishments and retribution usually went farbeyond what would have been parity or justice. It is clear from the Old Testament that people retaliated for hurt or injury without

restraint. Punishment, instead of fitting the crime, was often soextr eme that the

punishment itself became criminal. It was over and against this tendency towards

excessive punishment in the Mosaic Law that Jesus referred to.83

82 Matthew 5:38-44 RSV. 8' Tony Campolo, 20 Ho! Potalot!.1 Chrislians Are Afraid lo Touch (Dallas: Word Publishing, 1988), 164- 165.

98 In response to the Mosaic Lav,1.Jesus gave a new law to his followers. He carried them

beyond the Mosaic Law and asked them to love their enemies and do good to those who

hurt them to be able to fu lfill the law '· . ..tha t you may be sons of your father in heaven.

He causes his sun to rise on the evil and the good, and sends rain on the righteous and the

4 unrighteous."8 The love of God that was evident in the Torah had its ultimate expression

in the teachings of Jesus Christ. In this sense, the new law of Christ did not abolish or do

away with the love that was so evident in the Old Testament but fulfilled it in its final

form . Christianity is a new and better way of God, and it is a way of life that should reject

violence (with all of its ramifications) and the taking of life as a means of helping God, as

some religious faiths teach their followers to do.

Christ's point of emphasis in his teachings in the New Testament is that his

fol lowers should avoid violence to the point of killing, whether by capital punishment or

engaging in destructive war in his name. Jesus was teaching his fo llowers this new

approach because he knew that those who were committed to following him would surely

have enemies who would physically attack them. He knew that as humans we are bound

to react to our enemies in the form of anger, sorrow, hurt, or defensiveness. However, he

commanded his followers to love those who hurt them and bring sorrow to their everyday

lives.

One of the ways that Jesus taught his followers to love their enemies was by

forgiving and praying for them. Jesus told his disciples in Matthew 5: 43-44 "You have

heard that it was said, 'love your neighbor and hate your enemy.' But I tell you: love your , enemies and pray for those who persecute you ... . He gave them a very difficult

84 Matthew 5:45 NIY.

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ķ determine the consequences of the matter. Therefore. our language of love must bring

healing rather than destruction to those who hurt us. Jesus taught that love is something

we do and not a fe eling. We must demonstrate love in action through patience, kindness

and prayer, moment by moment as we live with someone who hates us.

As I watch the religious crises happening in northernNig eria, I have come to the

point of believing that Muslims are not my enemies, but Satan is. Most of them have been

so enslaved by Satan that they have to do what he asks them to do. Satan is the enemy

who wants to destroy relationships, promote bad fe elings, and create selfishness and

enmity. If we act in unloving ways, Satan will win and we become losers. Jesus knew this

and taught his followers that the very foundationthat can destroy Satan's works of

violence is through showing love. He taught his followers not only to demonstrate love to

those who hate them but also to live at peace with everyone. In the Beatitudes, Jesus

taught his followers saying, "Blessed are the peacemakers, for they will be called sons of

God."85 Jesus told his followers that God's kingdom cannot be won through the sword or

by wars but that God's kingdom is built upon peace and love for those who persecute his

fo llowers for doing what is good. God declared himself reconcilable to humanity and

therefore will not have people who are implacable in their enmity toward one another.

Through his preaching and teaching, Jesus never intended to have his religion

propagated by fire, sword, and penal laws or to acknowledge bigotry like other religions

that teach violence. He explained to his followers that the nature of his coming as the

Messiah was different from their expectations. He never came to conquer worldly

kingdoms or lead a revolutionary war against the Roman leadership. Rather, he came to

preach peace and to reconcile human to human, and humans to God. Commenting on

IOI

--- . Matthew 5:8, .. Blessed are the pure in heart, fo they will see God,' Joseph Grassi said,

.. Where the heart is simple, uncluttered, and pure. people will live in peace and be able to really see God with perfect eyesight.'"86 This is comparable to a Chinese proverb that says, ·'Ifther e is righteousness in the heart, there will be beauty in the character. If there is beauty in the character, there will be harmony in the home. If there is harmony in the home, there will be order in the nation. If there is order in the nation, there will be peace in the world." 87

In teaching about peaceful nonviolence instead of retaliation, Jesus quoted the old saying "You have heard that it was said, 'Eye fo r eye, and tooth for tooth.· But I tell you,

Do not resist an evil person. Ifsomeone strikes you on the right cheek, turnto him the other also.'"88 In this new teaching, Jesus was not calling for passivity but a spirit and direction of life that help to overcome evil by good instead of retaliation. When Jesus spoke about "turning the other cheek," he probably did not mean a literal interpretation.

Rather, he meant not responding to evil with evil. Jesus was probably not teaching mere passivity, but he was saying that retaliation should come with love in action. Gentle and well-framed answers can soften the heart of an angry man or woman. When we are wronged, the first reaction is for us to think of revenge. However, Jesus suggested a new, radical response to injustice: instead of demanding our rights, we are to give them up freely! According to this theology, Jesus said that it is more important to be merciful than to demand justice. We are to do good to those who wrong us! Our desire should not be to keep score but to love and forgive. This is not natural but supernatural. It is only God that

85 Matthew 5: 9 NIV. 86 Joseph A. Grassi, .Jesus is Shalom: A Vision o/Peace.fi·om the Gospels. 66.

87 Edythe Draper, Draper 's Book (}/'Quotations /(>r the Christian World (Wheaton, 111inois: Tyndale House Publishers, 1998).

102 will give us the strength to love those who hurt-us. Jesus is saying that instead of planning

revenge forthose who wrong us we should pray and forgivethem.

Forgiveness played an important role in Jesus' theology of nonviolence. He not

only taught his followers to practice this, but he demonstrated it during his earthly

ministry up to the point of death on the cross. If we love people the way Christ loves us,

we will be willing to fo rgive those who wrong us. If we have experienced God's grace,

we will want to pass it on to others. Loving those who hurt us and helping them in any

way we can does not mean that we are excusing their misdeeds. Rather, we are

recognizing. forgiving, and loving such people in spite of their sins just as Christ has

done for us. Instead of reacting with revenge to those who offe nd us, Jesus commanded

that we should love and befriendthem.

Forgiveness breaks the cycle of retaliation and leads to mutual reconcil iation.

Forgiveness that is done in the spirit of Christ makes the enemy feel ashamed and

changes his or her ways of doing things. By contrast, returningevil forev il may hurt you

just as much as it hurts your enemy. What forgiveness does is to free one fromthe heavy

load of bitterness.8 9 Jesus said, '·For if you forgive men when they sin against you, your

heavenly Father will also forgive you. But if you do not fo rgive men their sins, your

Father will not forgive your sins."90 Jesus gives a startling warningabout forgiveness: if

we refuse to forgiveoth ers, God will also refuse to forgiveus. The reason is that when

we don't forgive others, we are denying our common ground as sinners in need of God's

forgiveness.

88 Matthew 5: 38-39, NIY.

89 Vernard Eller, King Jesus ' Manual (}/Arms j(Jr the Armless (New York: Abingdon Press, 1973), 146- 157.

90 Matthew 6: 14-15 NIY.

103

-- God's forgiveness of sin is not the dire� result of our forgiving others. but it is based on our realization of what forgiveness means. It is easy to ask God forforgi veness but difficult to grant it to others. Jesus taught a more practical Christianity in the area of fo rgiveness than the Rabbis.

The disciple Peter questioned Jesus about the limit of forgiveness. ·'ThenPeter came to Jesus and asked, 'Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?'"'9 1 Peter was asking Jesus if seven times (the perfect number) was enough times to forgive someone. The answer Jesus gave, "seventy-seven times," actually means that we shouldn't keep track of how many times we forgive someone. Jesus said that we should always forgive those who are truly repentant no matter how many times they ask for forgiveness. He was teaching the fact that because

God has forgiven all our sins, we should not withhold forgiveness from those who ask for it. When we refuse to forgive others, we are setting ourselves outside and above Christ's law of love.

It is one thing to control one's temper when one is first offended; it is quite another thing to forgive over a prolonged time and to be able to release resentment. We have moments in our lives when we struggle with resentment. It may be when one is abandoned by a spouse, abused by parents, victimized by a criminal. hurt by gossip, or neglected by one·s children. Jesus said we are to forgive seventy-times-seven in Matthew

18:22. It is not easy as human beings to do this, and that is the reason why Jesus provided an example forus to follow. Jesus taught his followers the importance of forgiveness when he said in the Lord's Prayer, "forgive us our debts, as we also have forgiven our

1 9 Matthew 18:21, NIV.

104 debtors."92 It should be made clear here that when you forgive someone, that doesn't mean pretending that nothing has happened or that one has not been hurt. It is not saying that what happened was all right. One may define forgiveness from Jesus' context in two ways. First, forgiveness means to relinquish the right to retaliate. Bob Russell has clearly pointed out that forgiveness is admitting that I have been wronged, I have been hurt, but I give up my right to hurt the person back. Though I have the right and he/she deserves it, I give up that right and take the pain upon myself.93

Secondly, Jesus taught his followers not only to refuse to retaliate, but to restore the broken relationship with healing Jove. He gave a good example in his teaching on the prodigal son who returnedto his father andbegged for forgiveness although his father had every right to refuse the son's request. His father could have become angry and said something like, "You wasted my money! You made a fool of me! You hurt your mother and embarrassed your elder brother, and now you come back wanting us to take care of you again? No way!" However, the father gave up his right to pay back the son and forgave him, and he even went a step further by restoring the broken relationship. He hugged his wayward son, welcomed him back into his home and organized a party fo r him.94 For he said, "this son of mine was dead and is alive again; he was lost and is

. 95 C'rOUn d .'.

During his teaching ministry, Jesus told his followers the parable ofa forgiven servant to illustrate the importance of forgiving others. He said, "Therefore, the kingdom of heaven is like a king who wanted to settle with his servants. As he began the

92 Matthew 6: 12, NIV. 9' Bob Russell with Rusty Russell, The!Power o/Dne Another (Cincinnati, Ohio: Standard Publishing, 2004 ), 69-8 1.

94 Ibid.

105 9 settlement, a man who owed him ten thousand alents was brought to him."' 6 Some scholars have suggested that ten thousand talents may be equivalent to a million dollars.

According to the story, ""Since he was not able to pay, the master ordered that he and his wife and children and all that he had be sold to repay the debt. The servant fell on his knees before him. "Be patient with me:' he begged, ""and I will pay back everything.'m

The debtor pleaded, and the king forgave him and cancelled the huge debt.

However, the story goes on to say that the servant, in turn,wick edly treated another fe llow that needed to pay him a little amount of money. The king was not happy when he heard of it and called his servant and rebuked him. The servant ended up spending his life in prison because of his unforgiving spirit. Jesus concluded the story with this sobering warning, "This is how my heavenly Father will treat each of you unless you forgive your

9 brother from your heart.'' 8 Jesus repeatedly warnedhis followers that their relationship with God could never be right until their relationship with others was correct. God cannot forgive us when we refuse to forgive those who wrong us.

Demonstration of Nonretaliation during the Passion Week

During the Passion Week, Jesus demonstrated the spirit of nonviolence from the time of his arrest to the point where he was crucified on the cross. Jesus had the power to refuse to be arrested and to incite his followers not only to protest against his arrest but to return blood for blood since he had evidence to prove his innocence. He rather chose to demonstrate the nonviolent approach to his enemies as a fulfillment of the scriptures.

9:;, Luke 15:24, NIV.

'!6 Matthew 1 8:23-24, NIV.

97 Matthew 18:25-26, NIV.

98 Matthew 18:35, NI V.

106 While he was still speaking, Judas, one t>fthe Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. Now the betrayer had arranged a signal with them: "The one I kiss is the man; arrest him." Going at once to Jesus, Judas said, "Greetings, Rabbi!" and kissed him. Jesus replied, "Friend, do what you came for. " Then the men stepped fo rward, seized Jesus and arrested him. With that, one of Jesus' companions reached forhis sword, drew it out and struck the servant of the high priest, cutting off his ear. "Put your sword back in its place," Jesus said to him, "for all who draw the sword will die by the sword. Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? But how then would the Scriptures be fulfilled that say it must happen in 99 this way?"

With the above quotation Jesus taught his followers that violence would only

breed more violence and ultimately destroy those who practice it. This does not mean that

Jesus' lack of a violent response was as a result of helpless power. There is a hidden power of God at work fo r those that practice the path of nonviolence. The reason why

Jesus told the disciple to put back his sword was because two wrongs cannot make a

right. He was demonstrating what he had earlier taught his disciples about the need of not

repaying evil for evil. He was responding to his critics and enemies with a soft,

kindhearted language that would not cause riot or incitement.

One would have expected Jesus to demonstrate his divine power and to rebuke his

enemies with harsh language when they came to arrest him. In a society like Afi-ica where

there is respect for power and position, nobody would come to arrest such a man who not

only had a relative but was the son of the one in control of the affairs of the nation. Even

when Jesus knew that he was innocent and the son of the Most High God, he did not

refuse the arrest or cause an uproar. The people he came to save flogged and humiliated him. It was a public disgrace for his enemies to strip him naked to flog him.

99 Matthew 26:47-54, NIV.

107 Jesus knew that what was happening to'•him was designed by God. His innocence

was confirmed by the wife of Pilate in the dream she had a night before Jesus appeared

fo r judgment. She made known to Pilate that Jesus was a good man when she said, " ...

Don't have anything to do with that innocent man, for I have suffered a great deal today

in the dream because of him."1 00

Jesus demonstrated his nonviolent attitude while standing trial before Pilate. Jesus

knew that the idea of Messiahship had a political meaning. When Pilate asked him if he

was the King of the Jews his answer was, "You have said so." One wonders why Jesus

did not defendhimself before Pilate. Perhaps he feltthat it was no use to attempt to justify his position. He may have thought that the case was already decided against him,

or perhaps he had accepted his fate since the time of his prayer in the Garden of

Gethsemane. The priests brought many false accusations against him, but he kept silent

and did not even answer the questions Pilate asked him.

According to Dwight Marion Beck, there were three serious charges against Jesus

before Pilate. First, Jesus was misleading the nation as a political agitator. This was not

true even though .Jesus did have a crowd fo llowing him. The second charge was that he

obstructed the payment of taxes. This is not true because .Jesus told the people to pay

Caesar what was due to him. The third accusation was about his messianic kingship that

was interpreted by Pilate in a revolutionary sense. Pilate was ignorant about the suffering,

serving Messiah. 101 Jesus had an opportunity to protest his arrest and humiliation based

on Pilate's declaration that he was innocent, but he chose not to react that way.

100 Matthew 27: 19. NIV. 101 Dwight Marion Beck, Through the Gospel to Jesus (New York: Harper &Brothers Publishers, 1954), 314-3 13.

108 Jesus was condemned to death, and on I is way to the cross (Golgotha), Simon

fo llowed him. Large crowds of wailing women also followed him. He turnedto them

with an admonition that their tears should not fa ll for him but forthems elves and for their

children.

In agony and pain on the cross, Jesus prayed to the heavenly Father and said,

"Father, forgivethem ; for they do not know what they are doing."1 02 There is no doubt

that Jesus was praying fo r the soldiers and the Jewish leaders who condemned him and

were responsible for his death. This prayer, at such a crucial moment, further confirmed

the authenticity of Jesus' teachings about forgiveness: that his followers should overcome

evil with good by loving their enemies.

Forgiveness goes against our carnalnature . Jesus' response to his enemies on the

cross is above human understanding. It is human to retaliate when I'm wronged. If

someone hits me, I want to hit back. lfI'm insulted, I want to insult back. When our pride

is wounded, our sense ofju stice demands retaliation. Jesus went beyond that and

demonstrated love to his enemies. He was teaching his followers the necessity of

forgiveness. Though forgiveness may be difficult, it is essential that we learn how to

release bitternessand forgive those who wrong us.

The granting of paradise to the criminal next to him on the cross furtherre vealed

that Jesus had power at his disposal that would have enabled him to resist such inhumane

treatment if he had wanted to. He told the criminal that he would be with him in paradise

that day. This promise of companionship arose from the criminal's recognition that God

should be feared and that his punishment was a result of his evil deeds. Jesus was truly a

man of his word. He demonstrated what he taught his followers up to the point of death.

109

-- On the cross, Jesus prayed through pan�hed lips fo r the ones who had inflicted agonizing pain on him, saying, ·'Father, forgive them, for they do not know what they are doing." This is a great lesson for every believer, especially Christians in northern Nigeria.

It teaches us that a proper way of responding to Islamic violence is to Jove and pray for the Muslims that God may open their inner eyes to see the truth and to love other people.

Someone has rightly said that peace cannot be kept by force; it can only be achieved by understanding. The best way of responding to Islamic violence is to engage them with a dialogue through the gentle language of love.

PAUL'S APPROACH TO NONVIOLENCE

There is a lot that we can learn fromthe life and ministry of the Apostle Paul concerninghis attitudes towards violence. There are two important areas in the life of

Paul that we need to examine. First, we will see his violent attitude before he met the

Lord, especially his violence towards Christians. Secondly, we will study his response to violence after his conversion experience through his preaching and writings in the

Epistles.

His Life before He Met Christ

Paul (formerly Saul) was very hostile to the followers of Christ. He was highly educated and became so serious and zealous in following the Jewish law that he became a persecutor of Christians. He testified before King Agrippa about his Jewish religious piety vvhen he said, "The Jews all know the way I have lived ever since I was a child, from the beginning of my life in my own country, and also in Jerusalem.

102 Luke 23:34, NIY.

II0 They have known me for a long time and can testify, if they are willing, that according to the strictest sect of our religion, I lived as a Pharisee ..." 103 He was a religious fanatic to the point that he was ready to crush those who were against the religion of Judaism. I-le obtained permission from the highest religious authorities to punish those who were outside the religion of Judaism. '·Meanwhile, Saul was still breathing out murderous threats against the Lord's disciples. He went to the high priest and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem."1 04 He began as the bitterest enemy of the Gospel. I-le was a prosecutor and one who killed Christians. He hated Christianity and everything about it, and was one of those who persecuted the

Church in Jerusalem. According to the historical record in Acts, Paul participated in the killing of Stephen, the first Christian martyr of the early Church: "Meanwhile, the witnesses laid their clothes at the feetof a young man named Saul."105

Paul was a fanatic until, on his way to Damascus, he met Christ, who changed his entire focus from being the persecutor of Christians to becoming a preacher of the

Gospel of Christ. One would expect Paul to use the same aggressive spirit in approaching every situation he found himself in. As a matter of fact, people like Ananias were afraid to talk to Paul, even when God asked him to do so. Ananias said, "I have heard many reports about this man and all the harm he has done to your saints in .Jerusalem. And he has come here with authority from the chief priests to arrest all those who call on your name."'106 Not only was Ananias afraid of Paul, other Christians felt the same way

10' Acts 26:4-5, NIV. 104 Acts 9: 1-2, N!V. 105 Acts 7·58 N!V 106 : � Acts 9 13 14, N !V.

l II because they were not sure if Paul was a true bl!liever in Christ. Paul's life completely changed when he met Christ on his \·Vay to Damascus, and people were amazed by his nonviolent attitude, He started demonstrating his love fo r peace by running away from

07 those who planned to kill him in Jerusalem.1

Paul's Theology of Nonretaliation

Professor 1-lenlee 1-1.Barnette has described the Apostle Paul as the interpreter of the mind of Christ concerning ethical issues in the New Testament. Barnettehas rightly pointed out that the emergence of some specific moral problems in the Church at Corinth, in particular, gave the Apostle Paul the opportunity to apply concrete solutions to the ethical ideals of Jesus. Paul's attitude towards ethical issues, especially those relating to violence, was a true replica of what Jesus taught his followers in the Gospels. I-le approached violence from Christ's theological point of view. I-le believed that one's relationship with God changes one's attitudes and focus in response to violence in society. Experience has shown that someone who has been touched by God will demonstrate the character, will, and purpose of Christ in his everyday life. Such a person

will embrace peace and say no to violence.

Like Jesus, Paul did not really present any code of law concerning the Christian life. Rather, he laid down some basic principles of behavior that individuals and the

Church should use and apply in moral decision-making when they are confronted with ethical issues in their lives. Love is one of those basic principles that the Apostle Paul

107 Acts 9:23-26, NIV.

112 suggested in response to violence. He believed "fhat love should be the motivating factor, instead of the law, when making decisions regarding what to do with the evil in society.

I-le taught churches through his letters that the practical proof of Christianity is faith working through love. Paul devoted an entire chapter of first Corinthians, chapter thirteen, explaining about the importance of love. I-le emphasized the factth at, '"Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres."1 08 If there is genuine love in the hearts of humankind, no one will ever think of planning violence against his/her neighbor. Violence enters society when there is no respect for human life. According to Paul, Christ came to replace the Law of

Moses that encouraged retaliation.109 Moses taught Israelites in Leviticus 24: 19-20 that

·'if anyone injures his neighbor, whatever he has done must be done to him: fracture for fracture,eye for eye, tooth for tooth. As he has inj ured the other, so he is to be injured.'.

In Paul's understanding, God's love meant forgiving others. I-le recalled his own experience on how God's love was poured upon him when he said:

Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faithand love that are in Christ Jesus. Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners-- of whom I am the worst. But forthat very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life.No w to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen. 110

0 1 8 I Corinthians 13: 4-7 N IV. 1 0'> Hen lee 1-1.Barnette, Introducing Christian Ethics (Nash vi lie, Tennessee: Broadman Press: 1961 ), 69-70. 1 10 I Timothy 1:13-17, NIV.

113 The Apostle Paul was describing a merhful God who forgivessinn ers who come to him. He is a tender God who not only searches for sinners but joyfully forgives them of their trespasses. This is the kind oflove that prompted Jesus to come to earth and search for lost people and save them. Paul wanted this type of love to fillthe hearts of people in place of hatred. He taught believers in Romans 12: 19, '·Do not take revenge, my friends,but leave room for God's wrath, for it is written: 'it is mine to revenge; I will repay,' says the Lord.'. According to Paul, ·'do not be overcome by evil, but overcome evil with good."111 The Apostle believed that God was saying to believers to be patient when they are wronged, for he would see to it that the offenders reap what they sow. God does not want Christians to demand instant judgment when their enemies descend on them. Forgiveness requires trust in God that he will bring about justice in the end.

Paul encouraged Christians not only to demonstrate Christ's attitude of love but also to show patience and self-control and to seek peace in the midst of evil. He warned

Christians to be careful in their everyday speech. He told the believers to "live wisely among those who are not Christians, and to make the most of every opportunity. Let your conversation be gracious and effective so that you will have the right answer to everyone..,· 112

In II Corinthians 11: 23-27, we have long lists of the things that Paul endured.

The lists include: he was beaten, stoned, ship-wrecked three times, and imprisoned.

There were many attempts on his life before he was finally killed. Paul had every right to retaliate as a freecitiz en, but he rather chose to endure all those untold hardships.

111 Romans 12:21, NIV. 112 Colossians 4:5-6, NLT.

114 He taught believers in Christ to "get rid'"of all bitterness,rage and anger, brawling, and slander, along with every fo rm of malice. Be kind and compassionate to one another.

3 forgiving each other, just as in Christ God fo rgave you.''1 1 Unforgiveness puts up an obstacle to the grace of God. The lesson that Paul learned was that hatred creates physical and mental illness, and it destroys personality. I have personally learnedfrom exp erience that revenge may be sweet for a moment but when the immediate pleasure is gone, the damage to me and the one affected only makes matters worse. I have realized that nothing will relieve one's burdens like releasing one's bitterness toGod. We have a lot to learnfrom Paul's theology of nonviolence. He wrote many passages about the need to forgive those who wrong us because God has forgiven us our sins through the death of

Christ.

The Apostle Peter in his Epistle also pointed out to Christians that it is alright for them to suffer for doing what is good rather than what is wrong. He wrote that Epistle to encourage the believers who were going through a hard period of persecution because of their faith in Christ. What Peter said was a reminder of what Jesus told his disciples: that because the world hated him they should expect the same thing when they stood firm in

Christ's name.

A CHRISTIAN RESPONSE TO VIOLENCE AS TAUGHT BY JESUS AND PAUL

From what we have learned from theteac hings of Jesus and the ministry of the

Apostle Paul, it has become very clear that it is against God's will for people to return violence with violence, sword with sword, and evil with evil. Jesus and Paul

1 " Ephesians 4: 31-32, NIV.

115 demonstrated through their lives and ministry mat violence cannot be addressed by an aggressive spirit.

Personal examples played a major role in the ethical instruction of both .J esus and

Paul. Frank J. Matera has pointed out that Jesus calls disciples to follow him while Paul urges his converts to imitate him. Both of them were able to demonstrate what they taught their fo llowers to do. In calling his disciples to follow him, .Jesus summoned them to a new way oflife that is energized by the coming of the kingdom of God. Deeply aware that God's kingly rule was breaking into this world, Jesus lived his own lifein such a way that he viewed and judged everything from the point of view of God. He taught and lived his own life just the way God had ordained forhim. His moral life and responses to life situations were determined by God's kingdom, and he taught his disciples to do the same. The lifeand the story of Jesus provide a good resource for those who are to serve God throughout their entire lives.1 14 His actions and response to those who did evil to him became important ethical lessons for his disciples and the next generation of Christians . .Jesus had a great passion forthe salvation of those who nailed him on the cross, and instead of cursing them. he asked his Father to forgive them for their ignorance.

Paul did not say, '·follow me," but he asked his converts to ··imitate me." Paul made this statement probably because he had been conformed to Christ's sufferings. He was crucified with Christ and had participated in Chrisf s sufferings through the apostolic hardships he went through in his ministry. The implication of his statement, "imitate me:·

114 Frank J. Matera, fliew Testament Ethics: The legacF o(.Jesus and !'au/ (Louisville. Kentucky: Westminster .J ohn Knox Press, 1996), 248-255.

116 was that he was asking his converts to follow Christ's example of suffering and rejection.

Salvation is not possible without the cross.

Those of us living in Africa, especially in Muslim-dominated nations, clearly understand the meaning of the cross. It is difficult to find Christians in some parts of

Africa who have not experienced sufferings and persecution for their faithin Christ.

There has not been true freedom for those who are serving the Lord Jesus Christ. People are not only persecuted but also denied justice, and they are treated like second-class citizens in their fatherland. Sometimes Christians are attacked personally in their homes and have their places of worship and homes destroyed just because they have decided to follow Jesus. Jesus and the Apostle Paul had similar experiences and exhorted those who have decided to serve the God of Our Lord Jesus Christ to imitate their nonviolent response to such inhumane treatment. Christians should be patient and look to God because at the appropriate time, God will bring justice and punishment to those who are persecuting them.

Jesus and Paul taught us as Christians the need to love God, love our neighbors, and also to love our enemies. Love was the central component in the moral teaching of

Jesus and Paul. Loving our wicked neighbors was said to fu lfill the command of God.

Love is understood on the basis of mercy and compassion for lost people. The demand of love led Jesus to heal even on the Sabbath day and to associate with those that were considered ritually unclean. Paul saw real love from the example of Jesus who surrendered himself upon the cross. Our response to our persecutors should not be aggression, but we should show compassionate love to those who need the mercy of God.

117 The power of love can transform ignorant and iolent people to the saving knowledge or

God.

CONCLUSION

The New Testament teaches believers that nonretaliation is the best option for every Chri stian. We have been commanded to meet violence with peace, the sword with forgiveness. wrath with genuine love, and to approach evil with good. .Jesus' response to violence was based on his understanding of the nature of God as the sovereign judge and ruler of the entire universe. Jesus chose not to retaliate, not because he was weak and helpless, but because he wanted to demonstrate the power of God over every human situation. Jesus dealt with the root cause of violence, evil and sin, on the cross. He endured the hardships and humiliation that came from his enemies and triumphantly overthrew their kingdom through his resurrection fromdea th.

Christians are called upon to emulate Jesus by enduring all the hardships that come to them each day. Our patience and perseverance should be based on the sovereignty of God and his coming kingdom. We believe that God will bring righteousness and justice at the appropriate time. This does not mean that following Jesus in the Nigerian context that Christians should not defendthems elves. Nevertheless,

Christians in northernNig eria in the last few years have been taught how to live in peacefulcoexi stence with Muslims. Christians are never taught to use force to redress violence because it could lead to the destruction of lives and properties. Use of force is against the teachings of Jesus Christ.

118 BIBLIOGRAPHY

Barnette, Henlee H. Introducing Christian Ethics. Nashville.Tennessee: Broadman Press, 1961.

Beck, Dwight Marion. Through the Gospel to Jesus. New York: Harper &Brothers Publishers. 1964.

Campolo, Tony. 20 Hot Potatoes Christians Are Aji-aid to Touch. Dallas: Word Publishing, 1988.

Collins, John .I . Does the Bible .JustifY Violence? Minneapolis: Fortress Press, 2004.

Draper, Edythe. Draper 's Book (?f'Quotationsf(Jr the Christian World. Illinois: Tyndale House publishers, 2004.

Eller, Vernard. King .Jesus ' Manual o/Armsfor the Armless: War and Peacefi·om Genesis to Revelation. New York: Abingdon Press, 1973.

Grassi, John A. Jesus Is Shalom: A Vision of'Peacefi·om the Gospel. New York: Paulist Press, 2006.

Hesselink, I. John. Christ 's peace-Live ft! Grandville, MI: Reformed Church Press, 1987.

Matera, Frank J. New Testament Ethics: The Legacy of.Jesus and Paul. Louisville, Kentucky: Westminster John Knox Press, 1996.

Nelson-Pallmeyer, Jack. Is Religion Killing Us ? Violence in the Bible and Quran. London: The Continuum Internationalpubl ishing Group, 2005.

Russell, Bob with Rusty Russell. The Power

Turaki, Yusuf "Violence." Afi ·ica Bible Commentary. Kenya, Word Alive Publishers, 2006 ed.

119 FOURTH SEM ESTER

THE ROLE OF RELIGION IN POLITICS Course Description

The studies will focus on the Church and political reform in northernNig eria, religion and politics, and the role of the Church in Nigerian politics. Attention will be given to the use of religion in politics and why religion should be separated from politics.

Purpose and Goal of the Study

Nigeria is a country characterized by political and religious instability between

Christians and Muslims. Religion is playing a major role and is being used as an important strategy in the political game in Nigeria. This study will warn students not to emphasize the politics ofreligion in churches and other Christian organizations. This study will be an eye opener to students and challenge them to intensify their efforts in educating their congregations about the positive role religion is supposed to play in the political development of Nigeria.

Course Objectives

The objectives of this course are:

1. Challenge the church not to fold her arms and watch the political scene leading

into a state of anarchy and dictatorship, but challenge her to returnto her role as

watchman, giving spiritual and political direction to the key players.

2. Encourage the church to stand against any individual or group of individuals who

want to use religion/church to achieve their political ambitions.

3. Discourage the church frombeing a play-ground fo r religious politics.

120 4. Emphasize the fact that our road map to peace. good governance, and stable

democracy should be to re-enforce the use of the constitution of the Federal

Republic of Nigeria where human freedom, dignity, and justice are already

spelled out.

Course Requirements

To fulfill the objectives of this course, the following things are necessary:

1. This is a three hour course. therefore punctuality and regular attendance at class

sessions are necessary except when there are emergencies. Missing more than

three weeks will negatively affect student's grade.

2. Students are required to participate in class discussions.

3. There will be a mid-term exam and a final semester exam.

Course Procedures

This course will be presented with teacher/students interaction. Lecture materials will be presented by the teacher to facilitate discussion. Students are advised to limit their discussion to relevant course materials and recommended books presented in the lecture.

Students are advised to study assigned materials carefully before class sessions.

Grading

a. Attendance and participation 10 points

b. Mid-term exam 30 points

c. Final semester exam 60 points

Total I 00 points

121 COURSE OUTLINE

I. Introduction

II. The church and political reform in northernNi geria

Ill. Religion and politics

A. The use of religion in politics

B. Separation of religion frompolitics

IV. The role of the Church in Nigerian politics

V. Recommendations

122 THE ROLE OF RELIGION IN POLITICS

INTRODUCTION

The world we live in today is plunged into a variety of crises. Most of these crises in northernNig eria are of a religious and political nature. Nigeria is best described as a country characterized by political and religious instability between Christians and

Muslims. It is disturbing to see the level of political illiteracy among the rank and file of citizens which displays itself in the confusion of the use of democratic rights. There is a lack of proficiency on the part of religious leaders in attending to the needs of their members in such a chaotic social, religious, and political atmosphere. Political development in Nigeria is characterized by crises, conuption, character assassination, thuggery, and the use of guns to destroy innocent lives which are directly or indirectly involved in the political games in the country. Nigerian politics is gradually becoming a

"do or die" affair. This means that people are going to any lengths and using any means at their disposal to make sure that they win and rule people who did not cast a vote for them. Religious leaders, especially in northern Nigeria, have not done enough in educating their congregations about the role religion should play in the political development of the country. Religion that should be a healing and unifying factor has turnedout to be a dividing factor,creat ing disunity and bitternessbetween Christians and

Muslims in northernNi geria.

Most Christian politicians in northernNig eria are beginning to appreciate the important role religion is playing in achieving their political aims. Whenever they start

123 nursing feelings fo r a political office, that is th� time you find them coming to church and involving themselves in supporting the Church through fund-raising and other activities that will help to draw the attention of the congregation to themselves. Their major purpose for doing this is to find a way of influencing the Church to support their political ambitions. They will do whatever is possible to convince the Pastor to speak out for their support. Some ofthese politicians are not necessarily committed church members. They come to church once after a long time of absence. Such people have succeeded in using the influence of religion by convincing congregations not to vote for anyone that is not a

Christian no matter how good that person may be. This is also true of the Muslim community. Some Muslim clerics are making similar complaints of their political aspirants that love using religion to achieve their political ambitions.

Religious sentiment has dominated and become the major issue since the middle

1980s when Christians and Muslims started having conflicts. The politicians are now using the benefits of religious differences in their political campaigns. These religious differences have succeeded in building walls of hostility between Christians and Muslims in northernNig eria. Whenever a Christian and a Muslim are contesting for a political offi ce, religion becomes a determining factor of victory. A Muslim aspirant will tell his people not to vote for a Christian man no matter how good the man may be for fear of

Christianizing the Muslim people. In the same vein, Christians will be skeptical of voting for a Muslim for fear of Islamizing his own Christian people. This tension has added to most of the religious crises we have experienced in northernNig eria.

Religion is playing a major role and is being use as an important strategy in the political games in Nigeria. With the political enlightenment going on among Christians in

124 northern Nigeria, minority Christians have starred complaining of marginalization because of the composition of key political positions on the local, state, and federal levels. When Christians and Muslims use the word '·marginalization, .. they mean non­ inclusion of religion. The word is not used in the context of tribe or ethnicity.

Most Christians in northernNig eria re ar that the Muslim majority in political leadership may work to change the constitution of the Federal Republic of Nigeria which will eventually affect the fu ture of their children. For example, during the political reform in 1998, Muslim majority members in the national assembly secretly included the

"sharia" phrase in the constitution of the Federal Republic of Nigeria. The inclusion of the sharia phrase necessitated the declaration of sharia in most states in northern Nigeria.

In the states where the sharia legal system is practiced, Christians are often denied freedom of worship, building of churches, and spreading of Christianity in Muslim­ dominated areas. It needs to be pointed out here that Muslims believe that the sharia legal system is from Allah and therefore above any other law in the country. They teach that religion and politics cannot be separated because they are from Allah. This assertion has further complicated the chances of dialogue between Christians and Muslims when it comes to settling crises arising from religious politics. Muslims are afraid that any slight opportunity that is given to a dedicated Christian politician will dismantle their plans of

Islamizing Nigeria. Christians, on the other hand, are no longer interested in voting for a

Muslim who would make laws against Christianity in Nigeria.

Against this background, it has become crucial for religious leaders, serving either in churches or in theological institutions, to intensify their efforts in educating their

125 congregations or students about the positive rore religion is supposed to play in the political development of Nigeria.

THE CHURCH AND POLI TICAL REFORMS IN NORTHERN NIGERIA

When the early missionaries first came to Nigeria, one part of the gospel message they preached to the people was that Christians should not take an active role in politics.

They taught that politics was a dirty game and not forpastors or church members. Wilbur

O'Donovan, one of the oldest missionaries in Africa, best described their general idea about African politics as a corrupt and dirty business where the love of power, the love of money, dishonesty, bribery, tribalism, selfishness, immorality, and many other corrupt practices seemed to rule the lives of governmentof ficials. Christians, therefore, were warned not to participate in politics because of the fear that they might be infl uenced and become involved in corrupt practices in the government.115 The impression given about politics and the governanceof Nigeria discouraged many dedicated Christians from participating in an active political life in Nigeria. As a result of this, politics and governancewere handed over to the hands of Muslims, people in occult societies, atheists, adherents of traditional religions, and other unbelievers to make laws that would governthe people in northernNig eria.

Christians were not taught that there were young men and women in the Bible who had successful political careers and were commended for their activities. People like

Joseph, Moses, Daniel, and Esther left footprints of godly leadership in the Bible. These four young people demonstrated leadership qualities that can be used to challenge and encourage Christian young men and women in northernNig eria that have political

126 ambitions. The biblical record shows that even Though Joseph was a young Jewish slave

boy without rights or freedom in Egypt, God placed him at the top of the Egyptian government to save people fromstarvat ion and to provide a place of protection and expansion fo r God's people. Joseph refused to be a corrupt official even when he had the opportunity, but rather chose a life of integrity, honesty, faithfulness, loyalty, and hatred

. " o ('- 1mmora l1ty. 116

According to the accounts we read in the Pentateuch (the first five books of the

Old Testament), Moses had a successfulrecord of leading God's people for 40 years in spite of the stubbornness,dis obedience, and disloyalty of the people of Israel. Moses was the most successfuland dedicated leader that Israel ever had.

We also read that by making Esther queen in one of the largest empires in the entire world, God used that incident for the purpose of protecting the entire Jewish nation fromgenocide by a crafty and wicked Persian governmentof iicial named Haman. Esther had a successful career in Jewish history. 117

Daniel is one of the best examples of an uncorrupted governmentof ficialwho left a challenging legacy that Christians today can emulate. He was an amazing young man who lived a transparent life to the point that even his political enemies could not find any fa ult in him. Throughout his long and unusual government career, Daniel gave an effective, powerful, and fearless testimony about the holy and living God of Israel. His

11' Wilbur O' Donovan, Biblical Christianity in Modern A/i·ica (Cumbria: PaternosterPu blishing, 2000), 182. 16 1 Genesis 41 :41 -56. 1 17 Esther 2:7- 1 7; 8: 1-17.

127 Christian testimony was so powerful that it con\1erted King Nebuchadnezzar to faith in the true God of I srae I. 118

The early missionaries should have used the biblical examples to encourage young, dedicated men and women who feltcal led of God into active participation in politics. Each of the above examples clearly shows that God, at a particular point in time, chooses people to positions of authority to accomplish some specific task. Those who are called by God to serve in a political office should be challenged to always have the fear of God in them and represent him through their moral behavior. Since dedicated men and women were not encouraged to participate in the political reform program in Nigeria by the early missionaries, the younger generation of Christians today are suffering the consequences of their non-participation.

Church history has shown us that the majority of Muslims that were privileged to hold political offices in northernNig eria laid the foundation of some of the crises northernCh ristians and Muslims are facing today. Today Muslims in northernNig eria are still carrying out the agenda of Usman Dan Fodio jihad of 1804 to Islamize Nigeria.

Since Christians were not encouraged to participate in the political development of northernNig eria, laws were made against the spread of any religion besides Islam. In northernNig eria where sharia is practiced, Muslims are denying Christians the right to acquire land to build churches, or educational and medical institutions. The lack of participation of the Church in the political development of northernNig eria has brought more ignorance to her people.

The early missionaries taught that participation in active politics in Nigeria would destroy Christian morality. Those who refused to adhere to this advice were either

118 Daniel 4: 1-2; 6: 1-17.

128 disciplined or labeled as uncommitted church rl"iembers. Politics then was left in the hands of either Muslims or Atheists who made laws that have direct implications on the

Christian believers in northernNig eria today.

The need for committed Christians to be actively involved in partisan politics to stop the spread of evil Islam has been widely emphasized by most Christian leaders in

Nigeria. A veteran Christian politician, Chief (Deacon) D.M. Gbolagunte has criticized the missionaries' theory that politics is a dirty game, and, therefore, Christians should not be involved. He argued that since Christians are the "salt of the earth and light of the world" their non-participation in active politics would lead Nigeria into a state of darkness and rottenness. Chief Gbolagunte gave an example of himself as a one-time speaker of Oyo State House of Assembly and how God used him to accomplish some projects in his state. He pointed out that the Church has a unique role to play in the political development of the country. In his words,

democracy has proved unworkable where the majority of the people are politically inert. uneducated, and unconscious of their unity or of any binding common interest. For our own democracy to be workable, therefore, the Christians who have been educated and have got the binding force of Christianity and the goal to create good morals among people, should participate squarely and fullyin active politics. Otherwise what will result is anarchy and confusions.119

The argument of Chief Gbolagunte is that the Church in Nigeria is the light that is set upon the hill to give vision to others by virtue of their opportunities for training young people. Ifthe Church refuses to give guidance, then the people will miss the \vay and the nation will perish. The refusalof the Church to be active in politics could be described as an intentional sin since she knows the right thing to do but refuses to do it. Chief

119 Chief D.M. Gbolagunte. Lecture on Christians in active politics, Ogbomosho: Nigerian Baptist Theological Seminary, 25 March 1982.

129 Gbolagunte quoted section 35 of the 1979 cons itution of the Federal Republic of Nigeria that guarantees freedom of religion and worship and pointed out that the inclusion of this section came through the influence of dedicated Christians in active politics. Subsection 1 of section 35 states: '·Every person shall be entitled to freedom of thought, conscience and religion, including the freedomto change his religion or belief� and freedom (either alone or in community with others, and in public or in private) to manifest and propagate his religion or belief in worship, teaching, practice and observance." 120

To support Chief Gbolagunte's submission, Dr. Pandang Yamsat has argued that there is theological justification for the Church to be involved in the political reform in

Nigeria. He began his argument through citing the first two chapters of the Genesis story where he said Adam and Eve were created in the image of God and were given the freedomto governthe created universe and had freedom to choose to obey or disobey.

The Church, Yamsat said, has a moral responsibility of choosing the right people that would formulate the right policies for the development of Nigerian's citizenry. He cited the example of Jethro's encouragement to Moses about choosing the right people to rule the nation of Israel in Exodus 18:21-23. Another example Yamsat cited was the demand that the Israelites made to Samuel in choosing their own king to rule over them in l

Samuel, chapter 8.

To have a successfulpol itical reform in Nigeria, Yamsat pointed out that the

Church must participate through her dedicated members who will speak out against any move or bill that is in contradiction to human freedom and justice as stated in the constitution. For this to happen, therefore, there must be Christian representatives at the

12° Constitution of the Federal Republic ofNigeria, 1979. (Kaduna: N.N.N.Ltd., Commercial Services Division), 16.

130 local, state. and federal levels where laws are ni ade and implemented. In his words '"since

Romans 13:1-6 tells us that such people are God·s servants, God's ministers, Christians have all the reasons on earth and in heaven to join politics and embrace national

12 leadership in the power of him who gives them gift to be politicians." 1

It is good that chief Gbolagunte and Yamsat are emphasizing the need for

"committed Christians" to be active in politics. We have bad records of those active in politics who claimed to be Christians but were found to be involved in corruption and misappropriation of governmentfun ds. This has brought shame and disgrace to the name of the Lord. The Church needs dedicated and committed Christians to be encouraged in the political development of Nigeria.

We need men and women who will make laws against corruption, money laundering, political killing, armed robbery, and favoritism of one religion over the other.

The Church is in need of people who fear God and will not compromise their faith but be worthy ambassadors of Christ in a corrupt society like Nigeria. To be actively involved in the political development of this country, the Church needs men and women who are patriotic, those that hate bribery and injustice, people that are tolerant and promoters of peacefulco-ex istence. Their purpose fo r participating in politics should be to make

Nigeria a better place where there would be freedom ofre ligion, worship, and even a change of religion. A law for freedomto preach and the liberty to change from one religion to the other without molestation would be a welcome development in the northern part of this country. One of the recurrent problems of the religious crises in northernNig eria has to do with protest and burningof churches and killing of Christians

1�1 Pandang Yamsat. The Rule of' the Church in Democratic Gm•ernance in Nigeria (Bukuru: Biblical Studies Foundation, 200 I), 16.

131 when a Muslim changes from Islam to Christian1ty. Failure to bring these culprits to justice has been the result of non- dedicated Christian members in the affairs of agencies where laws are to be enforced for those committing such uncivilized acts.

The Church, indeed, has to play the role of a watchman during these political dark days of Nigerian history. The Church has a mandate to warn the people of any impending danger. She has the role of educating people about the importance of peaceful co­ existence and the need for preaching religious liberty to the people of Nigeria. For a nation like Nigeria to be politically stabilized and to create an atmosphere of peace among her citizenry, the Church must wake up from her slumber and participate in the decision-making and the governanceof this country. If dedicated and committed

Christians allow their light to shine in the midst of their colleagues (Muslims, atheists, members of occult societies, and other unbelievers), the atmosphere of corruption, misappropriation of government funds, and political and religious crises would disappear. The Church can educate her members in the importance of involvement in participation in politics through preaching. Bible studies, organized lectures, retreats, and seminars. Members should be encouraged to exercise their civil responsibilities through voting for the candidates of their choice, those committed to maintaining peaceful co­ existence among the two major faiths. Such candidates should not have an agenda of favoring one religion above the other. The past nonchalant attitudes toward politics by the

Church must be changed if we want peace to reign in Nigeria. The time has come for the

Church to wake up and make sure that the rule of law through the constitution of the

Federal Republic of Nigeria is upheld by the democratic process. There is injustice

132 everywhere in the country and the Church musr play the role of letting ..ju stice roll down

122 like water and righteousness like an ever-flowing stream."

RELIGION AND POLITI CS

In a society like Nigeria, there has not been a clear separation of religion from politics. The intention of this section is to cite some instances where politicians are using religion to achieve their political ambitions. Political office holders (Muslims and

Christians) should be discouraged from using government money to promote religion.

Both Christians and Muslims should be taught to know that religion is a private issue.

This section will also attempt to suggest some reasons why religion should be separated from politics.

The Use of Religion in Politics

The early missionaries made a distinction between the church and the state by not allowing the members of the church to actively participate in politics and governance from the local to the fed eral level. The affairs of the nation were left in the hands of the

Muslims who used that advantage to stop the Church fromevang elistic outreach. The

Church, borrowing the idea from the Islamic religion, which does not believe in the separation of religion from politics, now feels that they are were cheated by the missionaries' theology. The early missionaries built churches, schools, and medical institutions through support that came from their home countries while the Muslims in leadership used government money to build mosques and Islamic schools. They believe that it is the will of Allah to use this money to promote his religion. Government money is used in building mosques in governmenthous es and other public places. One example

122 Amos 5:24, NIV

133 is the case of Gongola State (present Adamaw State which is predominantly Christians) where a Muslim governor awarded a contract fo r the building of a mosque with public money to promote Islam in that state. The building of the mosque in the government house created an impression that the State is predominantly Muslim, and only Muslims would be ruling the State. Not satisfied with that development, the Christian body in that state, Christian Association of Nigeria (CAN) Gongola branch, took the case to court demanding the same amount of money to be given to the church for building a chapel in the same governmenthous e and other public places where governmentmo ney was used forthe promotion oflslam.123 This is just one of the many cases where Muslim political office holders used government money to promote religion. It is very common to find mosques in government establishments and other public places in northern Nigeria that were built by governmentmo ney.

It is unfortunate that Christians are following suit with the explanation that it is all right to also use governmentmoney that belongs to all Nigerians to build a place of worship for God.During the eight years of his political leadership, Chief Olusegun

Obasanjo (Nigerian former Christian President), a multi-million naira chapel was built at

Aso Villa (the seat of the Nigerian President) where the President and other Christians in the presidency could worship. This is the first time such a chapel was constructed by the presidency since Nigeria got her independence in 1960 from the British government.The argument by most Christians was that there were mosques in the same Aso Villa built for faithfulMuslims for their prayers; therefore it is right fo r the President and other faithful

Christians to also have a place of worship. Christian leaders in the presidency in charge

m Dennis Gereng, Today 's Challenge (Jos: ECWA Publication Department, 1994 ) No. I, 4-5.

134 of the administration of the chapel have explai1 ed to the Nigerian public that the money used for the building of this chapel was not from governmentfu nds but fromdona tions received fromin dividual Christians and organizations in Nigeria. There is no clear way, however, to verify that governmentmoney was not committed into the building of this magnificent chapel. One uncivilized way of playing dirty politics in northernNi geria is fo r Christian or Muslim politicians to make promises of financial support to the Church or Mosque if their members vote them into power. This politics of religion is causing disharmony and destroying the spirit of peaceful co-existence among Christians and

Muslims.

Bishop A. K. Oj umu is one of the Christian leaders who is advocating Christians in governmentalpositions to promote Christianity by using governmentmo ney. He pointed out that "as we enter the new millennium, Christians in government (local, state, federal) must use their positions ro benefit the Church and the course of God's kingdom here on earth. Christians who are in high position in governmentmu st not remain silent when they should speak up. The story of Esther is a good reference because she protected her people against genocide (cf. Esther 4: 13-17)."124 He challenged Christian leaders and those in high governmentpositions not to relent from their efforts in helping the Church to benefitfrom government money that is meant for everyone.

It has become a habit for most churches in northernNig eria today, as it is in the

Islamic religion, to use governmentmoney in running the affairs of the church. The

Church often goes to the governmentfor financial support in building churches, schools, and medical institutions. Whenever there is fund-raising in the Church, invitations are

124 A.K. Oj umu. The Nigerian Christian. vol. 35, no. I . .January 1999, 9.

135 sent to governmentof ficialsask ing them to use their positions to help raise money for church projects. The Church always reminds her members that they have civil obligations to support God's work with governmentmoney the way their Muslim counterparts do.

After all, the argument goes, government money belongs to Nigerian citizens.

Another way that political office holders promote religion in northernNi geria is through the use of government money in sponsoring Muslims and Christians on holy pilgrimages to Mecca and Israel respectively. During their political campaigns, politicians make promises to the electorates of sponsoring such pilgrimages. Each year the Nigerian government at local, state, and federal levels spends millions of dollars on holy pilgrimages. Christians and Muslims in northernNig eria know that the more

Christians or Muslims who are in political offices,the larger the number of them who will be going for Christian or Muslim pilgrimages to Israel or Mecca each year. Of course there are cases of minority Christians or Muslims in some states in northernNig eria accusing the government offavori ng one religion by spending more money through sponsoring their supporters to either Mecca or Israel. Therefore, political election is done on religious sentiments rather than choosing the right person who will work to liberate the poor masses.

The recruitment and payment of teachers to teach religious knowledge in primary and post primary schools in northern Nigeria is another way of promoting religion by the state. The governmentis spending huge amounts of money in paying monthly salaries and gratuities forserving and retiring religious teachers every year. This development has created disharmony between faithful Christians and Muslims in situations where equal treatment is not given to their fo llowers. In a state where Christians are in the minority,

136 they still expect the state governmentto treat them the same as their Muslim counterparts that are in the majority. This applies to the Muslims also. This problem is becoming perennial because the people have been given the concept they must spend the money.

The teaching of religious knowledge in primary and post primary schools in northern

Nigeria has also helped in promoting religious fanaticism among young people.

It has come to the point that nothing works well without the use of religion in northernNig eria. Religion and politics are so tied together that it makes it very easy to create sentiment and chaos in a nation where one religion is favored over the other. One of the ways to reduce religious crises in northernNig eria is to have a complete separation of religion and politics.

Separation of Religion from Politics Nigeria is a secular nation and is supposed to have a complete sepai·ation of religion frompolitics. One of the characteristics of a secular state is that the government does not favor one religion over the other. Bishop A.K. Oj unu in his article, "The Role of the Church in a Secular State: Challenges of the New Millennium;· clearly points out that in a secular nation the country does not get herself involved in the affairs of religion whether directly or indirectly. Appointments of people into government positions should not be based on religion nor should religion be used as a yardstick in political elections fo r governmentof fices. 125 Nigeria is guilty of this error.

Religion has become a determining factor for winning political elections. This has caused mistrust between Christians and Muslims and led to crises that have destroyed many lives and properties worth billions of naira. To separate religion from politics, the

12' Ibid. . 7-8.

137 three contributing factors that need to be abolist'ied by the governmentare political appointments, religious teachers. and sponsorship of pilgrimages.

Political Appointments

It is a common feature in Nigerian politics that political appointments on the local, state, and federal levels are done through religious bodies such as the Christian

Association of Nigeria (CAN) and Jama·atu Nasir Islam (.JNI). The reason fo r doing this is to have true representation of religion in the political governance of the country.

Instead of bringing unity and peaceful co-existence between the two major faiths,this development has brought distrust and complaints from adherents of these religious faiths that one religion is favored over the other. Ethnicity is also coming in as one of the factors that is making political appointments more complicated and causing more tension in northernNi geria. The appointees are not there to represent the interest of society nor the country at large but to represent their religion or ethnicity. It always causes problems when a particular religion is given a strategic position of authority over the others. There is no way one position can be shared among two people without bringing rancor in the society. Political appointments based on religion and ethnicity have not and will not guarantee peacefulco-ex istence in northernNig eria. The best way out of this problem would be to abolish this system that promotes religion. It is suggested that religion should be seen as a private affair in the society. Appointments should be given to men and women of transparent history, people of honest record, men and women of integrity, people that fearGod and love justice, people that are committed to serve humankind. The appointment of people based on religion will continue to create more problems and

138 destroy the spirit of peacefulco-exi stence bet een Christians and Muslims in northern

Nigeria.

Religious Teachers The local and state governmentsin northernNig eria have a policy of training and employing religious teachers to teach in both primary and secondary schools. These teachers have responsibilities of mentoring young men and women that will soon become leaders of tomorrow. A huge amount of money is spent each year on the training and employment of religious teachers. One of the primary objectives of employing these religious teachers is to entrust them with the responsibility of teaching young men and women some religious moral standards and the fe ar of God. This policy yielded the desired results in the days when dedicated teachers who fe ared God were employed. That era was characterized by respect for human dignity, freedom of expression of ideas, and freedom to choose what or whom to worship. There was no compulsion as to what denomination to belong to or what religious faith to belong to.

Today the story is different. The religious teachers we have in government schools are contributing to the religious unrest we have experienced in the government primary and secondary schools. These fanatical religious teachers have different opinions about their denominations and other faiths. Instead of mentoring these students positively to be good ambassadors of their religion, they infl uence them negatively by teaching them to hate people of other fa iths or sects to the point of shedding blood in the name of religion. Evil spreads quickly like wildfire. Before the governmentknows what is happening in her institutions, riots, resulting in destruction of lives and properties, have already taken place. In a place where the other faith (Christian or Islam) is not given the

139 desired attention or fair justice, religious teachl!rs mobilize their students against students of the other faith. For example, there was a reported case in a secondary school in Bauchi

State ( 114 km north of Plateau State) where a riot broke out because the Christian community (Fellowship of Christian Students) were given a piece of land to build a place of worship. The story said that the Muslim students denied their Christian counterparts that privilege because Christianity is an unacceptable religion. Religious teachers of both faiths were involved in the mobilization of the riot that quickly spread into the city.

Business centers were destroyed, and eleven innocent people were killed.126

Training of our children should be left in the hands of the Church and Mosques rather than employing religious teachers who are adding more salt to injuries that are occurring. Parents should be charged with the responsibility of the upbringing of their children so that the governmentcan disengage these teachers from further implanting the seeds of evil into the hearts and minds of Nigeria's future leaders. The Church has the challenging role of training its children in the fear of the Lord just as God charged Israel to do when he said:

These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise. You shall bind them as a sign on your hand and they shall be as frontals on your forehead. You shall write them on the doorposts of your house and on your gates.1 27

Sponsorship of Pilgrimages The local, state, and federal governmentwi ll reduce the friction between

Christians and Muslims in Nigeria through disengaging from sponsoring them for holy

12<> "Religious Violence Erupts in Bauchi,'' Sunde�)' Sun (Abuja), 30 September 2007, 5.

127 Numbers 6:4-9, NASB.

140 pilgrimages to Israel and Mecca respectively. Oi1e of the major purposes of sponsoring people to Israel and Mecca is to help the two major faiths learn more about their religions that are rooted in love, tolerance, and peacefulco-ex istence. The assumption of the government is that by the time people visit these holy places, they will come back and be more dedicated in the service of God and compassionate in serving humanity. The aim of these pilgrimages is to foster unity between Christians and Muslims and challenge them to respect and appreciate each other's religion.

However, the aims and the objectives of the pilgrimages have not been achieved.

It has been observed that most of those that benefitfrom this sponsorship are party leaders and supporters of political parties and not religious leaders of Christianity and

Islam. These party officialsand supporters struggle to go to these holy places as tourists forcom mercial purposes. They are given a huge amount of pocket money forthe pilgrimage to Israel or Mecca, ranging from hundreds to thousands of dollars. It is unfortunate that going on holy pilgrimages is commercialized. Most people who struggle to go to Israel or Mecca come back with excess luggage fu ll of commercial materials that are sold forhig h profit. A few years back, people used these pilgrimages to escape from

Nigeria to other countries in the world or disappeared to other cities in Israel or Mecca.

The Nigerian governmentand the host countries are improving their security networks every year to make sure that those that go forpilg rimage returnto Nigeria. In a few cases where opportunities are opened for religious leaders of the two major faiths to go to Israel or Mecca, discrimination and favoritism reign and create confusion. The politics of religion raises its ugly head and causes disunity between Christians and

Muslims. Instead of appreciating the governmenf s gesture of spending huge amounts of

141 money on religious pilgrimages. Christians and" Muslims allow their religious differences to create distrust and lay the foundation fo r religious crises. Since sponsoring Christians and Muslims on pilgrimage is promoting more violence than peaceful co-existence, it is advisable that the governmentca ncels this sponsorship. With the secular nature of

Nigeria as stated in the constitution, it is wrong fo r any arm of government (local, state, or federal) to give special recognition to one religion over the other. It is therefore suggested that the huge amounts of money that the government,on local, state, and federal levels, spends each year in sponsoring religious leaders for holy pilgrimages be converted into providing some basic social amenities in society to improve the living condition of the masses that are living in poverty.

THE ROLE OF THE CHURCH IN NIGERIAN POLITICS

The Church in Nigeria can no longer fold her arms and watch the political scene lead into a state of anarchy and dictatorship. She must return to her role as watchman, giving spiritual and political direction to the key players. The Church has played some important roles in Nigerian's political history. It was through the Church that the early missionaries introduced formal or Westernedu cation into the country. These missionaries established most of the junior and senior high schools we now have today. The curriculums of those schools emphasized the need formor al ity, fear of God, good conduct, integrity, and peaceful co-existence. Both Christians and non-Christians were taught in those schools, and their graduates have been leaders of this nation. However, the unfortunate thing is that the Church of today has lost the vision of educating her members about the role she is supposed to play in the political development of this country. In view of the fact that most of our political leaders worship in our churches

142 every Sunday, efforts should be made by religi us leaders to incorporate into their sermons and homilies the imperative of non-retaliation and peaceful co-existence among her members and those of other faiths. This is one of the opportunities that church leaders have to educate their members on the danger of mixing religion with politics.

The Church has a responsibility of educating her congregations and those aspiring to political offices to strictly adhere to the rules of the game and not run to the Church for voting support. The Constitution of the Federal Republic of Nigeria has given every citizen the right to vote and to be voted into an office provided one meets all the conditions attached to the political position he or she is aspiring for. The Church should stand against any individual or group of individuals that want to use religion/church to achieve their political ambitions. Those who aspire forof fice should be encouraged to play politics without bitternessor favor. Politicians should be reminded that the constitution of the Federal Republic of Nigeria gives every citizen in the country the right to life, the right of dignity fo r the human person, the right to personal liberty. the right for private and familylif e, the right to receive and give out opinions and information, the right to join a political party of one's choice, the right to elect a candidate of one's choice without fear of molestation, the right of free expression, and the right to change from one

. . x re I1g1on to anot I1er. 12

In this regard, the Bible also speaks against denying someone's rights. Cain was reminded that he had a responsibility of being his brother's keeper.129 Another example is

Esau who became fu rious, boiling to the point of nursing the idea of killing Jacob who

1�8 Constitution (f/he Federal Republic cf Nigeria, 1999, 18-23. 129 Genesis 4:9- l I, NIV.

143 stole his birthright. 13° Church leaders should discourage church members who are morally unsound and fail to meet the requirements for political office on the local, state or fe deral level and want to use religion as a stepping stone. This has been a common practice in northern Nigeria, and it has caused political and religious turmoil, resulting in the killing of hundreds of people and the destruction of properties worth millions ofnaira.

The Church should stop being a play ground for religious politics. The church has suffered enough; congregations should be told point blank that this is not doing good to anybody. The politics of religion brought the introduction of sharia legal system in some parts of northernNig eria. The attempt by the Muslim communities to force sharia on everybody in northernNig eria met a strong resistance fromChristian communities, and the result was destruction of lives and properties.

Every human being in Nigeria has some form of religion. Besides Christianity and

Islam, we also have African traditional worshippers, occult societies, and other groups of free thinkers. These religious groups can be identified through their mode of dress, words used in greetings, unique expressions, interpretation of circumstances, and attitudes towards non-members. Nigeria is indeed a multi-religious society, and any attempt to incorporate religion into politics will further fragmenta country that is already being torn apart by ethnicity and other forms of division.

The Church has a role to play in making sure that in a political set-up like Nigeria, good governance andpeacef ul co-existence is promoted among her citizenry. Those aspiring forpol itical leadership should be reminded of the need of arming themselves

130 Genesis 27:4 1, NIV.

144 with an ethical code of conduct that will help pr vide good leadership to the society. In the words of Pandang Yam sat ..the church has a big role to play in the governanceof the people. And the crucial role of the church in governance is prophetic, commending good governance,and denouncing bad governanceas God directs at all times and at al l costs. If the Church is worth its salt in any age and before any government,this prophetic function of the Church is a must in every nation that the church finds itself.'"131

In assuming the role of a watchman over the political governance of Nigeria, the

Church should warn political leaders against playing with the politics of religion, hatred, bitterness, corruption, injustice, and oppression. Ifthe warning is delayed or not given, it could lead to a dictatorship and affect the social, economic, and spiritual lives of the people. We have a history of military regimes and political periods where the masses of our country were oppressed and dehumanized because of their religious and political diffe rences. The Church has a good opportunity to speak against these ills in society and should not compromise her position as God's spokesman. Ifre ligion is allowed into politics, it will give birth to all kinds of evil. One of the evils is the theology of killing in the name of God of all those who do not share the same faith or political party with those in power. Nigeria has had enough of shedding innocent blood through the inclusion of sharia into politics. One could expect a greater number in the death toll if the Church embraces a politics of religion. Instead, the Church should work with the interest groups that are concerned with peace and the stability of the nation. Our road map to peace, good governance, and stable democracy should be to re-enforce the use of the constitution of

rn Pandang Yamsat, The Role of the Church in DemocrnticGovernance in Niger, 31.

145 the Federal Republic of Nigeria where human Freedom. dignity. and justice are clearly spelled out.

RECOMMEN DATION S

Church leaders in northernNig eria can address this problem of religious politics through their sermons and homilies. They should be frank and straightforward in their appeals and warningsto their congregations not to use religion in their campaigns for political positions. It should be made clear to those interested in politics that the Church of .Jesus Christ is not a political party and, therefore, any attempt to use religion in politics should not be welcomed by the Church.

Another role the Church needs to play is to encourage those members that are interested in politics to be agents of transformation in the political development of the country. They should be reminded that people in the Church and outside the Church will vote forpe ople who are honest, transparent, not corrupt, people of integrity, lovers of justices. those that have Nigeria at heart and are coming into politics to keep the country united and peaceful. Seminars should be organized for the entire Church with particular attention to those interested in politics encouraged to attend. Key speakers of the seminars would be people with proven integrity, clean records in politics, including retired as well as serving judges and lawyers to enlighten people about the rights and duties of every citizen as stated in the constitution. I have observed that the Church in northernNig eria is ignorant about the secular nature of the country as spelled out in the constitution.

146 These seminars and workshops that the Church would organize would also deal with the issue of voting rights for individuals. People should be encouraged to vote for the candidate of their choice no matter his or her political or religious affiliation provided the person has a mission of respecting and upholding the constitution of the country. The constitution guarantees freedom and equal justice to citizens of Nigeria.

Politics of religion should not be emphasized in churches and other Christian organizations. Religious politics has caused serious conflicts between Christians and

Muslims and has led to the destruction of lives and properties in northernNig eria. It is an ill wind that blows no one any good.

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=ʀ THEOLOGICAL REFLECTION ON THE Il'VIPLEMENTA TION OF THE PROJ ECT.

Description and Responses from Students

Most people describe Islam as cruel, evil, and uncivilized. This characterization becomes the focal point when the relationship between Christians and Muslims gets bitter and they begin to kill each other in the name of religion. This was exactly the background of the majority of the students who enrolled in this course, "A Historical Survey of the

Christian Response to Religious Violence from 1980 to 2004." They came with negative attitudes towards Islam and had no idea that Islam, like any other religion in the world, has a complex system of values, rituals, and theology.

The first part of this project was implemented between August and December

2007 when the course was taught to the third year English class of Baptist Pastors·

School Larningo, Jos. The course was divided into three major areas. The first part was the spread of Islam in northernNig eria through peacefulmeans and through Jihad. The second section summarized religious conflicts between Christians and Muslims from

1980 to 2004. The background of the religious conflicts in northernNig eria and the direct and immediate causes of religious conflicts during this period were also studied. The third section focused on a Christian response to violence: discussing the theology of turningthe other cheek, the theology of leaving revenge to God, and the current theology of revenge.

The first part of the course provided students with insight into the religion of

Islam. They knew Islam as a religion, but no detailed information has been provided about how it was spread to northernNig eria. This is the first time many of them were give detailed studies of Islam. The study did not only broaden their knowledge of Islam

149 "" but challenged them to employ some basic principles of sharing the gospel of Christ without involving violence. Spreading Islam through persuasion (peaceful means) and through jihad raised questions for many students. They observed that Islam made many genuine converts through persuasion rather than using the edge of the sword. A study in this section was helpful because it provided students with useful information that was new to them. One of those truths that was discovered was that the religion of Islam is not all about jihad as conceived by most of them at the beginning. Through class interaction, we came to the conclusion that not all followers of Islam spread that religion through jihad. There are others that love peace and want the religion to be spread without employing force.

I had a hard time controlling class interaction on the second section of the course

(Religious Conflicts from 1980 to 2004). There was constant reaction from the students, asking why Christians in northernNig eria waited so long and did not respond violently to those bloody religious conflicts. They expected Christians to use "an eye fo r an eye" and

"a tooth for a tooth.'' They blamed Colonial administrations and the current role that the government in Nigeria is playing in not resolving the religious crisis between Christians and Muslims. They expressed unhappiness over the Federal governmentallo wing some states in the north to implement Sharia Law. The entire class came to the conclusion that the governmentshould take resolute and decisive steps to ensure that the recommendations of different panels of inquiry set up during recent religious crises are promptly and justly implemented, and that no person or group of persons in northern

Nigeria, in particular, should be treated as untouchable or "sacred cows." They observed that previous inaction by the government in northernNig eria has tended to promote the

150 culture of violence among the two religions. Tliis proneness to violence in the resolution of communal disputes must be dealt with decisively to pave the way for peaceful co­ existence and the cultivation of respect fo r constituted authority

The above expression was already laying a fo undation for the need forpeaceful co-existence between Christians and Muslims. When we got to the last section on what should be the appropriate response of Christians to these recurrent crises, there was almost a unanimous response fora non-confrontational approach. Some of them who were directly or indirectly victims of religious violence over the years expressed regret over the incidents and prayed that such may never happen again. They believe that God is still at work and is dependable. The majority of the students share the view that theology of revenge is not the appropriate way of responding to Islamic violence in northern

Nigeria. Responding violently will only escalate religious crises. I was quite impressed when many of them expressed their passion for the lost people without Christ in northern

Nigeria and their determination to work there, realizing the consequences of being a

Christian in some parts of the north.

The students also pointed out that the unity of Nigeria is no longer negotiable. For this unity to be real, the right of every citizen for protection of life and property and the right to practice the religion of one's choice in northernNig eria must be guaranteed at all times. Attempts to polarize the nation along religious lines must be viewed as an assault on a basic foundation of the nation. Recognizing the facttha t Nigeria is a multi-religious society, governmentsof northernNig eria at all levels must scrupulously avoid any overt or covert identification with any one religion. Any appearance of special patronage,

151 preference, and fa vor for any particular religion or religious group must be clearly avoided for the sake of peace and unity of the entire country Nigeria.

Evaluation of the Stated Objectives of the Proj ect

This course has four basic objectives designed to help prepare students of Baptist

Pastors' School Lamingo. Jos. who are going to work with churches in northernNig eria.

The first objective is to equip students with adequate knowledge about the spread of

Islam in northernNig eria. Second, to give them knowledgeable information about the remote and immediate causes of religious conflicts between 1980 and 2004. Third, to reshape the students' theology of retaliation and help them to initiate dialogue that leads to peaceful co-existence. Finally, to raise pastors who are seasoned to serve the Lord and who can make disciples in northernNig eria, which is predominantly Muslim.

In my own judgment, the above stated objectives have been eighty percent (80%) achieved. The students have gained insights on the two major ways Islam was spread to northernNig eria. The study was of great importance to the students because it exposed them to see some major areas that Islamic religion has influenced the running of the administration of states in northernNig eria. One of the major benefits that the students received fromthe study was the quest forpeaceful coexistence between Christians and

Muslims. For that reason they made some suggestions on the role governmentshou ld play to reduce tension between Christians and Muslims in northern Nigeria. The study helped them to see the destructive nature of religion. It was this awareness that made them pledge to not participate in any religious conflict in the future.

In addition to exposing the students to the study of the religion of Islam, the primary concernof the course was to reshape their theology of retaliation that has been

152 implanted into their hearts over the years. During class interaction periods, students expressed their readiness to educate their respective congregations about the need for a non-confrontational approach as the best response to violence. Most of them expressed disappointments and pains because of losing members of their families and personal properties as a result of a religious crisis. They expressed determination not to allow their congregations to be used in initiating or participating in any religious crisis in northern

Nigeria. Religious crisis is perceived to be an ill wind that is blowing and doing no one any good. This is a tremendous achievement. If they can spread this good news very quickly to other Christian brothers and sisters, it will have a great impact in Christians­

Muslirnre lationships in the near future.

What I Have Learned That Has Deepened My Perspective

While teaching the first part of this project, I came to realize that there are some basic areas that need to be addressed. My interaction with the students and other colleagues exposed me to the fact that the positive side of Islam needs to be emphasized.

This is what Dr. VernonJ. Sterk calls "principles of the affirm and fulfillmode l" Jesus emphasized these principles when he said, '"Do not think that I have come to abolish the

Law or the Prophets; I have not come to abolish them but to fu lfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished"

(Matthew 5: 17-18).

Oi1e of the gateways to meaningful dialogue with Muslims is to affirm what the

Holy Quran says about Christianity. By this I mean acknowledgement of what we know

153 instead of what we believe it to be. For exam pl�. the Holy Quran mentions Jesus as one of the Prophets and the son of Mary. It mentions prayers and the worshipping of one God.

It is also true that not every Muslim is interested in initiating or participating in violence as we have been taught to believe through the years. There are thousands of Muslims in northernNig eria that love peace and reconciliation. I have learned that the principles of the affirm and fu lfill model will lay a foundation fo r fruitful dialogue that will help build bridges of trust at the grassroots level. We can take a step of establishing a good relationship with Muslims by affirming that the Quran mentions Jesus as one of the

Prophets and then proceed from there to talk furtherof Jesus being more than a prophet.

The Apostle Paul also uses this similar principle in his approach at the altar ..TO AN

UNKNOWN GOD" in Athens (Acts 17:22-23).

The second thing that has really deepened my perspective is the need of love and forgiveness between Christians and Muslims in northernNig eria. This is what is missing in most religions. Christians have a challenge to demonstrate sacrificial love to their

Muslim neighbors. The entire gospel comes to focus in John 3: 16 which states: "For God so loved the world that he gave his only begotten Son, that whoever believes in him shall not perish but have eternal life." God's love is not static or self-centered; it reaches out and draws others in. In this passage God sets the pattern of true love, the basis of all love relationships. When you love someone dearly, you are willing to pay dearly to obtain that person's responsive love. God paid dearly with the life of his Son, the highest price he could pay. Jesus accepted our punishment, paid the price for our sins, and then offeredus the new life that he had bought forus. I have learned that when we share the gospel with

154 others. our love must be like Jesus'. We must 5e willing to give up our comfort and security so that others might join us in receiving God's love.

Love chooses forgiveness rather than revenge. When we are wronged, often our first reaction is to seek revenge. Instead, Jesus turnsthat around and says, "You have heard that it was said, Love your neighbor and hate your enemy. But I tell you: love your enemies and pray for those who persecute you." (Matthew 5 :43-44, N IV). Jesus said we should do good to those who wrong us! Our desire should not be to keep score but to love and forgive. This is not natural - it is supernatural, and only God can give us the strength to love as he does. I began to realize that instead of planning revenge for my enemies, I should spend time praying for those who hurt me. Love through prayer is the great weapon that will help win this war of hostility between Christians and Muslims in northern Nigeria.

Christians need to demonstrate the spirit of forgiveness to Muslim brothers in

northernNig eria. Each time I read the story of Joseph in the Old Testament, I 'rn confronted with the challenge of forgiving my enemy. Joseph was rejected, kidnapped, enslaved, and imprisoned. Although his brothers had been unfaithful to him, he graciously forgave them and shared his prosperity. Joseph demonstrated how God forgives us and showers us with goodness even though we have sinned against him. We must embrace forgiveness as a mark of the Christian life. Ifwe love someone the way

Christ loves us, we will be willing to forgive. Forgiveness may break a cycle of retaliation and lead to mutual reconciliation. It may make the enemy feel ashamed and change his or her ways. By contrast, returning evil for evil hurts you just as much as it

155 hurts your enemy. Even if your enemy never repents, fo rgiving him or her will free you of a heavy load of bitterness.

I have been greatly challenged by the need fo r the ministry of reconciliation between Christians and Muslims in northernNig eria. The Apostle Paul spoke about this when he said, ·'All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in

Christ, not counting men's sins against them. And he has committed to us the message of reconciliation.'· (2 Corinthians 5: 18-19, NIV).

Reconciliation in the context of Christian-Muslim relationships means reestablishing cordial relationships that were broken through religious barriers.

Reconciliation has the power of healing broken relationships. It is built upon the foundation of committed relationships. Christians must be willing to take the first step with Muslim brothers who are committed to peaceful co-existence. This action involves a willingness to make sacrificesby relinquishing an established status or position and to genuinely adopt a lesser position in order to facilitate diverse relationships. One of the things we must relinquish in order to achieve genuine reconciliation is the willingness to put away our '·logos and titles" when we come to reconciliation tables. What is needed at this point is not the bearing of a Christian or Islamic logo or title. It should be the logo of brotherhood that needs to live in an atmosphere of peace and harmony. Our gathering should be for confession to each other while acknowledging the injustice and hurts we have done to each other in the name of religion, religion that has made a separation between us and our brothers, sisters, parents, and relations. This is one of the challenges that I have learned in my interaction with the students while teaching this course.

156 Improvements I Intend to Make in Teaching the Course

The first thing that struck me while teaching this course was the lack of enough time. This course was designed forthr ee hours a week. To achieve the desired objectives of this course, I will strongly suggest that the course be allotted four hours instead of three. Every section in the course attracts questions from students that need to be addressed to pave the way fo r the entire lecture. Most of the questions are asked for clarifications on the religion of Islam. Answers to those questions help student participation in the lecture. The lecturer should also be wise enough not to go ahead of his lectures in an attempt to provide answers to those questions. One way of doing that is to ask the students to wait for more details until that section is treated. I sometime ran ahead of my lectures in the cause of providing answers or making clarification of some serious questions.

I intend to make some serious improvement in making this course more teacher/student oriented. From my own experience of teaching this course, I discovered that students will learn more when the materials (notes and other text books) are given to prepare them ahead of time. I realized that if my notes were given to them ahead of time, most questions that were asked would not have come up. In addition, a great deal of time for class discussion would be saved if everyone had read the class lecture for the day and it would help the students to come to class ready fordi scussion rather than one person monopolizing the time.

157 One of the problems I encountered whife teaching the course was that most of the students wanted to write every word that was mentioned in order to form notes for future use. This helped to delay accomplishing the day-to-day objectives of the course.

One other thing I intend to make serious improvement on is to work towards discouraging students using insulting language in describing the Muslim religion. Using insulting language to describe Islam is one of the immediate causes of religious conflicts between Christians and Muslims. There are times when Christians described Islam as a religion that aims at shedding blood and nothing else. Such dirty language should be discouraged by presenting the true general picture of Islam.

The Emerging Significancein the Lives of the Churches

The trained pastors of Pastors' School, Jos, are going to serve as agents of transformation in their local areas when they graduate from school. They are going out there to be preachers and teachers of the word of God. The school will be using them in reaching different congregations with the message of peace and reconciliation. They have the task of building bridges of trust and peaceful coexistence between Christians and

Muslims in their local areas of ministry in northernNig eria. Baptist Pastors· School, Jos, is providing them with this type of leadership training when they come fortheir three year course. The majority of the people at the grassroots level in most communities in northern Nigeria are illiterate and trust their leaders to make decisions on their behalf.

They trust their leaders so much that they will do almost whatever the leaders ask them to do. This concept also applies to the religious decision-making process. At the grassroots

158 level, leaders have opportunities for mobi lizing their congregations either fo r peaceful coexistence or to encourage violence.

Such strategic roles provide great opportunity for our graduates to spread the message of love, peace, forgiveness, and reconciliation to various communities. This is where the teaching or this course becomes very important forpea cefulco-exi stence.

Graduates of Pastors' School, Jos, are charged with the mandate of sharing with their congregations what they have learnedfrom theirthr ee year training. The primary purpose of doing this is to help transformthe lives of the community with the message of peace and harmony. What made teaching this course very significant is that it will spread to people at the local level through the preaching and teaching of these graduates. This course is very significant because its message will be given to people at the local level through the preaching and teaching of the graduates. The goal is that these congregations, in turn,wi ll embrace this message of peace and tolerance and demonstrate it in their relationships with their Muslim neighbors in northern Nigeria.

159 CURRICULUM VITAE: R EV . APOLLOS INUWA HANOAN

School Address: Baptist Pastors' School Lamingo P.O. Box 1350 Jos. Plateau State. Nigeria. West Africa. Phone (cell) 234-803 -588-9436 apo l loshanclanr({) hotma i I .com

Education

Western Theological Seminary, Holland, Ml Th.M. May 2003

Theological College of NorthernNi geria, Bukuru, .Jos, Nigeria Th.M. May 1999 (course work).

Nigerian Baptist Theological Seminary, Ogbornoso, Nigeria Th.B June 1995

Nigerian Baptist Theological Seminary, Ogbomoso, Nigeria C.Th. May 1983

Pastoral /work Experience :

Lecturer Baptist Pastors ' School Lamingo, .Jos August 2007-Present

Principal Baptist Pastors' School Lamingo, Jos July 1996-July 2007

Voting member Ministerial Training Board of the Nigerian Baptist Convention July 1996-July 2007

Voting member Central Baptist Conference, .Jos July 1997-J uly 2007

Patron Association of Nigerian Bapt ist Theological Students March 2004-Dec.2007

Interim Pastor Zion Bapt ist Church, Sabon Gari Mado. Jos April 1996-Dec . 200 I

Director of Students Affa irs Baptist Pastors ' Schoo l Lamingo, Jos September 1995-J une 1996

Interim Pastor Canaan Baptist Church. Kaduna .J uly I 988-August I 99 I

Zonal Leader New Life For All (NLFA) August I 989-August I 99 1

Education Minister Bethel Baptist Conference, (comprises 7 states in the north) July I 988-August I 99 I

160 Church Training Fieldworker Nigerian Baptist Convention .l une 1983-J une 1988

Certification : Ordained fu lltime Minister of the Gospel July 1997

Semi nars, Workshops, Conferences, retreat.

Presenter: ·'Re-possessing Plateau State: the urgent need for peaceful coexistence between Christians and Muslims.'· Seminar organized by Christian Assoc iation of Nigeria (CAN), Plateau State Youth Wing, Azi Nyako youth Center, Jos March 4, 2004

Presenter: '·Christ Likeness in Minister's Relationship'' Northern Pastors' retreat, Bapt ist Theologica l Seminary, Kaduna October 6, 2004

Presenter: ·'Deacon-Pastor relationship: building an effe ctive team ministry in a local Baptist Church. Workshop forPastors and Deacons in Centra l Baptist Conference, Jos February 19, 2005.

Conference speaker: "kingdom people: pulling down the strongholds:· United Baptist Annual Conference, Nasarawa February 22-24, 2007

Conference Speaker: ·'Kingdom people: pulling down the strongholds.'· Central Baptist Annual Conference, Jos March 15-17, 2007

Presenter: ·'The urgent need forgod ly people to lead the churches of the Nigerian Baptist Convention in the 21st century.'· Nort hern Baptist Ministers' Conference, Baptist Theological Seminary, Kaduna October 9, 2007

Projects/Thesis:

The History and Development of Baptist Theological Seminary Kaduna, and its influence in Baptist work in the north Th. B. 1995

The Nigerian Bapt ist Convention use of the Bible in Mora l Decision About Polygamy Th.M. 2003 Family:

Married to Esther. The marriage is blessed \·Vith 2 biological children (Jusmen Caleb 21, and Nyiritsu Anna, 15). Two adopted children (Gloria 17 and Steve 4).

161