The Covenant Rituals in Exodus 24:1-11 and the African-Igbo Cultural Concept of Igba-ndu:Their Theological Implications for World Peace

The text of Exod 24:1-11 contains a two-fold ritual ratification of the covenant(Hebrew ber??,Greek diathēkē),the stipulations of which were given at Mount Sinai(cf.Exod 20:1-17).This ratification is studied here in the context of the African-Igbo1 cultural concept of Igba-ndu(covenant,which literally means joining lives together).The main focus of the study is to discover the implications that such covenant ideas have towards fostering world peace.The two ratification acts in the text involve a blood ritual and a ritual meal,both of which are not foreign to the African-Igbo concept of Igba-ndu(covenant).In both the Old Testament(OT)understanding of covenant and the African-Igbo concept of it,there is a special relationship established when two persons or two parties enter into it;the persons are now inseparably bonded together.Thus,the ratified Sinai covenant united the ancient people of Israel with God,making them qāhāl,i.e.,the assembly or the congregation of God’s people.The implication of the union is that God would be protecting them,and they would be obedient to God.In African-Igbo cultural milieu,when two parties are united through a covenant,it is believed that they cannot harm each other without incurring the retributive or boomerang justice known in Igbo language as Ibenne(literally blood-link,as of siblings of the same mother).In other words,since the same blood now flows in both parties,when one decides to harm the other,he/she invariable harms himself or herself.It is this aspect of the African-Igbo concept of covenant that is relevant for world peace when it is cross-examined with the extended aspect of the OT/Sinai covenant.This extension is found in Jer 31:31-33 in which God says that there would be a new covenant since the Israelites were not faithful to the stipulations of the Sinai covenant.This promised new covenant was eventually made effective in the person of Jesus Christ who,while establishing the Eucharistic sacrament at the Last Supper,announced:“This is a new covenant in my blood”(Luke 22:20;1 Cor 11:25).He was referring ultimately to his sacrificial death for humanity(cf.Heb 9:11-28).So this new covenant is more embracive than the OT Sinai covenant which involved only the ancient people of Israel.The new covenant is for the whole world,hence Jesus told his disciples to“make disciples of all nations”(cf.Matt 28:18-20).In other words,through Christ,the whole world has been made the new community,assembly,or family of God.Viewed from African-Igbo idea of covenant as joining lives together,the whole world has been brought into mutual blood relationship through Christ,such that anybody deciding to harm his/her neighbour is ipso facto deciding to harm himself/herself.This idea will help make every human being regard his/her neighbour as a brother or a sister in the extended or large family of God.

Humanistic Orientation of Religion and the Problem of Religious Violence:Biblical and African Perspectives

The contemporary society,despite its great achievements in the area of human development,remains increasingly menaced by the syndrome of religious intolerance and religious violence.Many theories may continue to be propounded for this syndrome,but all of them gravitate around the fact of human abuse of religion expressed in the perversion of the real purpose of religion.This essay argues that one of the fundamental causes of religious violence is the misguided religious consciousness that makes it difficult for people to reason properly on the common challenges of our common humanity.Incidentally,both the biblical and African approaches to religion can each be interpreted as having a basic humanistic orientation.This becomes a challenge to African theology as it faces the prevailing religious consciousness on the continent in search of genuine humanism and authentic African development.

Theological Moral Appraisal of the Challenges of Infertility Treatments on Christian Families in Africa

This paper entitled, Theological Moral Appraisal of the Challenges of Infertility Treatments on Christian Families in Africa seeks to explore the effects of infertility treatments on Christian families in Africa. It also attempts to give appraisal of the activities of birth science and issues surrounding it and proffer some ways forward for its better use to enhance the dignity of humans and safeguard our families. This is because many Christian families in Africa have deviated from the commands of the creator in an attempt to find solution to the problem of infertility that has engulfed many families, with the assistant of the modem reproductive technology. Many Christian families in Africa have broken down, the sacramental nature and the dignity of Christian marriage and family have been relegated to the background; and many legal, moral and social problems from these techniques abound. In this situation, some people are calling on the Church to condemn outfight the use of the modem reproductive technology. But this will not solve the problem of infertility which is staring us calling for solution. Some scholars have pointed out that the advent of reproductive technology has come to stay, and that it has already given smiles to many faces and families. This paper employs descriptive, analytical and social methods. The paper argues that Science should not be devoid of Religion. There must be a link between Science and Religion as the creator intended. This will enable the activities in birth science to be in line with the mind of the creator. When this is done as it should, our families and society are spared and the dignity human person respected. Science and Religion are not at war, instead they are meant to serve humans. They are complementary and should always be in partnership to serve humanity.

Searching for a Model of Good Leadership in the Light of Exodus 18:12-27 and African Culture

It is an undeniable fact that the success or the failure of any given society or community of human beings depends largely on who controls the affairs of that group.A leader without a clear vision and setting objectives simply drags the group being led into turmoil,while a good leadership paves the way to upward movement of a group of human beings under such a leadership.Searching for a model of good leadership becomes then a serious need in any human society since success is desired by everybody.This study has therefore searched for a recommendable or model of good leadership in the light of Exodus 18:12-27 and African culture.The biblical text was studied as a narrative peace dealing with the change of leadership style by Moses,the ancient leader of the Israelites.He changed from the sole-actor style of leadership to a collaborative and democratic type due to the good advice given to him by Jethro,his father-in-law.This type,in which there was decentralisation of leadership authority,was found to be beneficial to all involved,because the work of the leader(Moses)was made lighter and the led got quicker services.African concepts of leadership were also studied,and it was found out that the African/Igbo democratic style is highly recommendable because it is caring;it has good“listening ears”and excludes dictatorship,without degenerating to the laissez-faire type of leadership.Of the various types of leadership styles examined,the democratic,collaborative type ranks first as recommendable.The Jesus-model of leadership as entailing love and service rather than exploitation,as well as the transparency model of leadership offered by St.Paul in the NT,present themselves as models of good leadership.A good leader serves the interest of the group under his/her charge and not his or her selfish and nepotistic interest.

Freedom of Worship: Interpreting Joshua 24:1-28 in African-Igbo Traditional Religious Context

The news media are often replete with sad stories of religious intolerance,with some gory pictures of the victims thereof.In Joshua 24:1-28,the Israelites were asked by Joshua to choose whom they would like to serve.It smacks of religious freedom.Using the text as a theological fulcrum,this study emphasises the fundamental human right of freedom of worship in the context of the religious freedom embedded African-Igbo religious tradition.Given the diverse religious views in the world,it is dialogue and mutual respect which would make religious peace possible.Bad religious leaders and teachers mislead their adherents to do violent and bloody proselytization.But people should not be held under duress to accept a particular religious idea or to adhere to a particular group of worshippers,sometimes with only one alternative,that is death!Indeed,every religion should recommend itself by the amount of love and peace it engenders in the world.

Media Effects on Children＇s Social and Moral Development： A Theological Moral Study in Africa

In this 21 st century, whether we like it or not, it is very clear that the Intemet, social media, and all ad of the related technology have come to stay. This new technological discovery has brought great and wonderful benefits to our family＇s lives and relationships. However as it is always the case with any new innovations, it has its own negative side. This paper aims at investigating what actually social media is and how it translates to children, especially African children, as it relates to family and social living. Actually Internet provide benefits in areas such as cognitive and social development, it also presents risks together with opportunities for children＇s growth and development. It is common today to see children spending great quality of their time using other social websites. It is also evidenced that Interact provide benefits in the area of emotional and intellectual development and at the same time present risk as well as opportunities to children＇s development in functional and societal challenges. Therefore social media gives the children of the present age the opportunity to enter into global entertainment and communication. As a result of this development, there is now Internet addiction of children. Hence, there is serious need for parents to be aware of the nature of social media sites, their children are using. This is because not all of them are healthy environments for children. Experts such as childhood educators and psychologist even Paediatricians are equipped and so are better hands to assist parents not only to know and understand these websites but to encourage proper use and make them to monitor for potential problems such as cyber-bullying, facebook depression, exposure to inappropriate content and sexting. This paper proffers some recommendation that certainly will assist parents to bring up their children up to be vibrant adult even in this technological era.

Penance and Anointing of the Sick as Sacraments of Reconciliation and Healing： Use and Abuses Today

This paper entitled, ＂Penance and Anointing of the Sick as Sacraments of Reconciliation and Healing： Use and Abuses Today＂ analyses the sacraments as means of renewal and commitment that can be useful in the project of New Evangelization. The important factor is the effective and efficacious use of the sacraments, assessed by how well they meet the basic needs of the faithful to know and worship God. Using theological, expository and analytical methods, the essay discusses the use and abuses that can promote reconciliation and healing, and conversely hinder them. Earlier, the paper briefly commented on the nature of Penance and Anointing of the Sick from a theological point of view. It argues that sacraments of Penance and Anointing of the Sick bestow sanctifying power, transform and renew the faithful who would participate in them well. With abuses the sanctifying grace is relegated to the background. However, it presented a few random thoughts on the liturgical implications, in order to provide a roadmap for renewal and commitment today. Both the ministers and recipients of the sacraments must be in a good state of mind and body towards the celebrations to have its full effects.

International Common Good in the Light of Gaudium ET Spes 26&74:A Moral Theological Study

When we talk about international issues,the meaning is pretty clear-issues concerning nations across-board.In this we wish to look at the issue of common good across nations.May be one could ask if there is any“Good”that is internationally common.The answer may seem obvious but a deeper look reveals something different,hence this article.In the same vein,the adage that“what is good for the goose is also good for the gander”sounds too theoretical to be real.In practical terms,experience shows that most people never enjoy what others lavishly expend.Some people wish themselves the pleasure of seeing the four walls of a school even late in their age,while some people graduate at an unimaginable young age.In this article:Common good across borders…;we argue that the good prevalent in the developed nations should be made available to the developing nations as well.This does not mean a conformism,but a uniformity in diversity.The salvation of the human person for St.Athanasius does not concern only the soul but the whole of the human person,i.e.,body and soul;this includes all human beings of any nationality.Analogically,the good of the human person embraces not just particular people,a chosen group,a hybrid but the entire humanity.One is able to strive forward in the face of difficulties if one sees oneself as part of a global community.Concretely,it entails leaders seek the good not just of the members of their particular nations,but also of members of other nations.The leaders of nations that do not adequately care for the global good of others would be very deficient,ineffective,and characterised as incompetent.In the same vein any individual,who clings to his or her particular nation or autonomy or seeks only one’s well-being without adequate reference to the global community or the macro group is surely on the false direction.Such a person is selfish and may sooner or later discover that without the macro-community,one’s reference point though the micro community would eventually not succeed adequately and may not fundamentally reach the self-fulfilment one desires.

The Role of the Church in Promoting Human Rights in Nigeria

This article discusses the role of the Church in promoting human rights in Nigeria. This is anchored on the fact that the Church must live according to what it proclaims to the world especially against an avalanche of serious abuse of human rights in Nigeria. Cases abound how innocent citizens die in the hands of terrorist groups or communal clashes. This implies that it must live by the standards of the Gospel of Christ, striving vigorously to make the Christian values of love, honesty, truth, forgiveness, justice, self-sacrifice, solidarity and compassion guide the dealings with members with others in their private and public lives. It must be a Church that upholds the dignity and rights of human person and denounces what is essentially inhuman. Using descriptive and analytical methods, the paper underscores that the Church especially the canonists must courageously fight against forces of evil and iniquity engaging all stakeholders to a continuous dialogue that enhances mutual understanding and cooperation. In this way, all stakeholders will respect and uphold the sanctify of human rights in Nigeria and beyond.

Liturgical Ministers as Ministerial Leaders＇ Implications for Parish Worship in Nigeria

This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up as an exclusive leadership function of the priests alone to lord it over others. It identifies lack of active participation by the lay faithful as one of the major factors escalating passive participation in the liturgical celebrations in Nigeria. In this way, the paper argues that rethinking ministerial leadership is a medium to promote active and parish liturgical participation. Their implications suggest the bishops and priests to ensure that the lay faithful take part fully aware of their ministerial leadership role, actively engaged in the rite and enriched by its effects. Employing descriptive and analytical methods, the mantra of the paper is that in a parish worship where liturgical ministers thrives well as ministerial leaders, it produces mature Christian faithful who know their faith, understand their liturgical roles and diligently exercise them. Such a parish community operates on a level of facilitative and participatory leadership where everyone is carried along through direct participation in directing the liturgical celebrations of the parish.

Religious Education in Authentic Human Development: A Theological-Ethical Consideration

From a theological ethical moral view,it seems obvious that adequate religious moral education is a sine qua non for authentic human development necessary for a solid nation-building.Although,state and religion are separated from each other,this should not imply a total dichotomy of religious influence on socio-political matters.A pure secularised world that has nothing to do with God,a society devoid of any form of religious affiliation,a society purely human having neither to do with God nor the spirits,such a society seems inconceivable and unrealistic and may not even be human.Experience shows that to be human demands some form of acknowledgment of a superior being,whose influence may inform one’s basic choices.The nature of the human person shows that there is nothing of the material that does not take its bearing from the religious-spiritual disposition of the person.Experience also confirms that a good moral life or virtuous life draws faith.St James the apostle implies this,when he says faith without good works or good moral life is dead(James 2:18).This can also be applicable to Abraham who is judged righteous because of his faith in God,i.e.,because he obeyed God’s command.Without faith,it is impossible to do God’s will,i.e.live a good moral life(Hebr 11:6).On the other hand,there are many forms of development,for instance:economic development,agricultural development,scientific,rural or urban development,which narrow into the human development that seems to determine their level.However,to have a solid sustainable development demands an adequate religious-moral education of the people,which functions both in the informal and formal forms of education.In as much as religious moral education gives solid grounding for adequate formation of the human person,the end result,and the development of the human person should at the same time reflect the national development.Development thus understood is holistic embracing the good of the individual as well as the nation.This article argues that authentic human development that may produce a national development worthy of the name draws from adequate religious moral education imparted on the citizens.It shows also that a worthy national development is a fore test of the development of the citizens of that nation,which in turn indicates their commitment to the common good.It is through the application of the common good that individuals reach their desired goals and so be able to contribute to the enrichment of the nation.This article suggests that good moral life is the manifestation of virtue learnt and practiced,which leads to adequate human development that eventually brings about solid national development.This type of development can be compared to what Pope Benedict XVI calls true social development,which respects the dignity of the all human beings.

Democracy and Church in Nigeria Today:Implications for Good Governance

The thrust of the paper shows that with the application of the tenets of Democracy, the Church in Nigeria has significant role to play especially in governance issues. The Church cannot be delinked from the state since they need each other for the peaceful co-existence of various groups in the society. Accordingly, Democracy and Church in Nigeria today are partners in progress and not strange bedfellows. Undoubtedly, room for improvement exists still as both are geared towards the social, spiritual, cultural, economic, scientific and technological development. Their ultimate goal is to equip the people with self-transforming knowledge which they will use to change their environment and execute whatever task that they are assigned. Consequently, using an expository investigative and analytic method, the paper challenges that the issues of good governance must be carried out continuously to ensure harmonious co-existence and attainment of a just and nobler society. The Church, as the harbinger of hope, must be at the frontline to fight every ugly behaviour against the principles of democratic governance.