Sunday, January 31, 2016

Nigeria and the Trouble with its Church

(Ijabla Raymond)--“There is a lot wrong with the church in Nigeria today - Pentecostal pastors are in competition with themselves to accumulate wealth from the tithes and offering of their members; some will stop at nothing to exploit the desperate situations of our people to enrich themselves including making bogus claims about faith healing, paying dodgy characters to fake miracles on stage, making fuzzy pronouncements which they call prophecies, giving patients false reassurances and encouraging them to stop taking their medications with devastating consequences; some pastors own private jets bought with the tithes of their members some of whom cannot even feed their families; many of them sleep with their vulnerable female members who come to them for help.
“A medical doctor would lose their licence to practise or could even get jailed if they did that to their patient, but somehow our society has different standards for religious institutions and their leaders. Pastors have god-like statures and a cult-like following, which can overwhelm their naive members; and this often stops members from speaking out against sexual or psychological abuse. One thing we can learn from history is that when accountability is lacking, then a culture of abuse, corruption and exploitation becomes entrenched in a society and its institutions e.g. the sexual abuse of teenage boys by Catholic priests.
“… Personally, I am not convinced that religion makes people good; indeed, believers are guilty of every sin that their holy books accuse unbelievers of. This is about accountability, a quality that is grossly lacking in Nigerian society. It is the reason there is a church on practically every street but our country consistently tops the list of the most corrupt nations of the world….”

Decolonizing African Religions

"The last and most important pitfall for the Christian student is his belief in one God and the assumption which rises from it, namely that Africans must also have a High God. It is this assumption which has led Evans-Pritchard to interpret the numerous deities of the Nuer as refractions of God, and Placid Tempels to arrange the so-called 'life forces' of the Bantu in a hierarchy at the apex of which is the supposed High God. This also explains the preoccupation of many writers with some half-forgotten deities which are described as no longer interested in the affairs of men, and yet, they are called the High God. The aim of the study of African religions should be to understand the religious beliefs and practices of African people, rather than to discover the Christian God in Africa."

Okot p'Bitek (2011: 52), Decolonizing African Religions