Dialogue as an Imperative to Ecumenical and Interreligious Problems in Nigeria

By Casmir Chimezie Obi

The Church is the Sacrament of Communion with God and unity among all men (Cf. Vatican II doc. L.G. 1). Christ prayed for this unity amongst his adherents in accordance with the unity between him and God the Father (Cf. Jn. 17: 21). This unity will be a sign by which the outside world is to believe in him, hence calling on the Church to rise up to this demand. Efforts were made by the Church to respond to this demand, but it was at the Second Vatican Council that the search for unity became an imperative. With this Council, the Church acknowledged the possibility of Salvation for the members of other Christian traditions and people of other religions.
The Church has done a lot to promote this unity, through the teachings of the Magisterium and the activities of the recent Popes. It is then important to study the situation of Nigeria, where this call of the Vatican II, has received scant response both in ecumenical and interreligious relations. Having done pastoral work in places with interdenominational and interreligious rivalry in Nigeria, I became concerned and worried. The present religious crises in Nigeria, has escalated to an issue of grave concern with the Boko Haram insurgency.
My motivation is to demonstrate the teaching of the Church regarding interdenominational and interreligious dialogue within Nigeria. There has been no sustained effort to build bridges of religious unity in the country. This research will demonstrate the necessity of ecumenical dialogue as a prelude to interreligious dialogue in Nigeria. On the global level, the need for various religions to foster relationships has become an imperative.
Two important bodies CAN and NIREC, will be studied in this book. The work aims at demonstrating the involvement of the Nigerian Christians and Muslims in ecumenical and interreligious dialogue. Essentially concerned with the Catholic view of ecumenical and interreligious dialogue & its application to the Nigerian situation. No in-depth study of the religions involved. It is rather the fact of their existence & the role dialogue will play with them to solve religious problems in Nigeria.
Though ATR was considered in this work, but the issue of dialogue will only involve Nigerian Muslims & Christians. The research wishes to provoke further study on dialogue between ATR and any of the other two religions. Two issues involved: the reality & importance of the Catholic teachings on ecumenical & interreligious dialogue, and their application to the Nigerian situation. Key methods involved in this work are literary research and analysis, through theological, historical, critical, descriptive, analytical & expository approaches.

• Language: English
• Publisher: Xlibris US
• Release date: Aug 6, 2015
• ISBN: 9781499094640

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Copyright © 2015 by Casmir Chimezie Obi.

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This is a work of fiction. Names, characters, places and incidents either are the product of the author’s imagination or are used fictitiously, and any resemblance to any actual persons, living or dead, events, or locales is entirely coincidental.

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CONTENTS

Acknowledgement

Abbreviations

Preface

Foreword

Introduction

Chapter One General Notion Of Church Unity And Division

1.1 General Understanding of Christian Unity

1.1.1 The History of Church Division

1.1.2 The Ecumenical Initiatives towards Church Unity

1.1.3 The Catholic Church’s Involvement in the Ecumenical Movement

1.2 Meaning of Ecumenical Dialogue

1.2.1 The Nature of Ecumenical Dialogue

1.2.2 The Aim of Ecumenical Dialogue

1.2.3 The Bases of Ecumenical Dialogue

1.2.4 The Method of Ecumenical Dialogue

1.3 Catholic Principles on Ecumenical Dialogue

Conclusion

Chapter Two The Church’s Understanding Of Interreligious Relations And Dialogue

2.1 The Church’s Stand in Relation to other World Religions

2.1.1 Saint Justin

2.1.2 Saint Irenaeus

2.1.3 Clement of Alexandria

2.1.4 Origin of the expression extra ecclesiam nulla salus

2.1.5 What is the meaning of the Axiom for Today?

2.2 The Meaning of Inter-religious Dialogue

2.3 The Catholic Church’s teaching on Inter-religious Dialogue

2.4 Inter-religious Dialogue as a Mission

2.5 Inter-religious Dialogue as one of the Specific Activities of the Church

2.6 The Basis for Inter-religious Dialogue

Conclusion

Chapter Three The Presence And Effects Of Non-Christian Religions In Nigeria

3.1 What is African Traditional Religion (ATR)?

3.1.1 The Nature of African Traditional Religion

3.1.2 Effects of ATR on the Nigerian Christians

3.1.3 The Church’s Response to ATR

3.1.3.1 Proper Evangelization

3.1.3.2 Adequate Catechesis

3.1.3.3 Inculturation

3.1.3.4 Pastoral Care/Counselling

3.2 The Notion of Islamic Religion

3.2.1 The Advent of Islam in Nigeria

3.2.2 The Face of Political Islam in Nigeria

Conclusion

Issues to Address

Chapter Four The History Of Christianity In Nigeria And The Ecumenical Responsibility Of The Christian Association Of Nigeria (Can)

4.1 The Advent of Christianity vis-à-vis the Sowing of the Seed of Christian Division in Nigeria.

4.2 Ecumenical Attempts by the Christians in Nigeria

4.3 Origin of the Christian Association of Nigeria (CAN)

4.4 Ecumenical Imperative for the Christians in Nigeria

4.4.1 The Role of the Catholic Church

4.4.1.1 The Role of the Catholic Bishops Conference of Nigeria (CBCN)

4.4.1.2 Ecumenism on the Diocesan Level

4.4.1.3 Ecumenism on the Parish Level

4.4.2 The Role of Non-Catholic Churches

4.4.2.1 The Protestant Churches

4.4.2.2 The Pentecostal Churches

4.4.2.3 The African Independent Churches (AICs)

4.5 Some Ecumenical Initiatives by the CAN and Areas of Collaboration

4.6 More Challenges Facing the CAN

4.6.1 CAN at the National Level

4.6.2 CAN at the State and Local Government Levels

Conclusion

Chapter Five The Nigerian Interreligious Council (Nirec): A Step In The Right Direction

5.1 The Origin of the Nigerian Inter-religious Council (NIREC)

5.2 Aims and Objectives of the NIREC

5.3 Challenges facing the NIREC

5.4 Fanaticism and Militancy amongst the Two Religions in Nigeria – Religious Riots

5.5 Basis for Dialogue and Mutual Co-operation between Christians and Muslims in Nigeria

5.5.1 Steps to Dialogue between Muslims and Christians in Nigeria

5.6 Challenges of Dialogue between Muslims and Christians in Nigeria

5.6.1 Forms of Dialogue Considered in Muslim – Christian Relations in Nigeria

Conclusion

General Conclusion

Bibliography

Nihil Obstat

Rev. Msgr. Donald McE. Beckmann, D.Min

Chief Ecumenical and Interreligious Officer

Diocese of Rockville Centre

New York 01/07/2015

Imprimatur

+ William F. Murphy

Bishop of Rockville Centre

New York 02/19/2015

DEDICATED TO

My Dad and Mentor, Late Pa Robert Ashiegbu Obi

IN LOVING MEMORY OF HIS INSPIRATIONAL

INFLUENCE

ACKNOWLEDGEMENT

M AN, BY NATURE, is a social as well as a dialogical being. Hence, no man is an island. I honestly appreciate the assistance and cooperation of all who contributed in one way or the other towards the actualization of this book. My first gratitude goes to the Almighty God, who created me and chose me to serve him as a priest despite my unworthiness and for granting me all the inspiration and strength. I thank also my local ordinaries, Most Rev. Dr. Augustine T. Ukwuoma and Most Rev. Dr. Gregory Ochiagha (Emeritus) of the Diocese of Orlu – Nigeria, for their fatherly trust.

My gratitude also goes to the bishop of Rockville Centre, Most Rev. Bishop William Murphy, under whose tutelage I am opportune to do pastoral work in the United States. I thank him most especially for his magisterial corrections and suggestions that helped to give this book a doctrinal orthodoxy and for generously granting me the imprimatur. The same gratitude extends to Most Rev. Bishop Robert Brennan, the Auxiliary bishop and the Vicar General of Rockville Centre diocese. I appreciate the privilege of living under the same roof with him and for his paternal love and guidance and more so, the honor of writing a forward to this book. I cannot forget the scholarly advice and suggestions of Monsignor Donald Beckmann, the chief ecumenical and interreligious officer of the Diocese of Rockville Centre, especially for giving the nihil obstat.

I also acknowledge my respect and gratitude to His Eminence, John Cardinal Onaiyekan – the Archbishop of Abuja (Nigeria), who assisted me with lots of ideas and materials during my research. The same respect and thanks extends to a good friend of mine, Very Rev. Dr. Don Steve Nnagha, who doubles as the Judicial Vicar and the Director of dialogue of the Diocese of Orlu – Nigeria. I thank him for believing in me and for putting down a scholarly preface to this book. I cannot forget Rev. Fr. Professor James Puglisi, my professor in Ecumenical Theology at the Pontifical University of St. Thomas Aquinas (Angelicum) Rome – Italy, whose paternal encouragement and fraternal concern made this book a reality.

I also express my eternal indebtedness to my friend and benefactor, Dr. Sir and Lady Ambrose Bryant and Henrietta Orjiakor, for providing a full scholarship that took care of both my masters and doctoral studies in Rome and also for a huge financial support towards the publication of this book. I continuously pray God to bless and reward them abundantly in this life and the next. I cannot forget the moral and financial boost I received in the course of the publication of this book from my amiable kinsman and the executive governor of Imo State, Nigeria – His Excellency, Owelle Rochas Okorocha. Similar gratitude extends to Chief Barrister Eze Duruiheoma (Chairman National Population Commission of Nigeria), for always believing in me and for financially supporting this book project. I also acknowledge the generosity of the Osigwe Anyiam Osigwe family, and the entire Anyiam Osigwe foundation. I will not forget the generosity and kindness of Chief Ikenna Okafor, the managing director of Keves Global Leasing Limited.

I also acknowledge the inspiration, love and support from my biological family, especially the invaluable love and exemplary lives of my parents – my late dad, Robert and my mum Florence. Also to my siblings – Gerald, Martin, Eucharia, Callistus, Bede, Chinelo and Isdore, and my in-laws, nephews and nieces, I pray God to bless you all. I also recognize and appreciate the love, concern and encouragement I received from my numerous friends and colleagues in the Lord’s vineyard. Space will not contain all your names here, but I must salute Rev. Frs. Jude Ezike, Charles Unaeze, Casmir Nnubia, Donatus Okwara, Emma Okwaraocha, Toochukwu Okpara, Azubuike Igwegbe, Christian Ikeh and Cyprain Osuegbu. I appreciate your friendship and regards.

I cannot forget to appreciate the love and hospitality of the community of Our Lady of Peace Parish Lynbrook, New York, beginning with the former pastor, Monsignor William Breslawski and the current pastor, Father Rick Stelter. Similar gratitude extends to the administration, doctors and staff of Franklin Hospital Valley Stream, New York, for their cooperation, love and respect. To my numerous friends, whose names could not appear here for want of space, I cherish so much your friendship and concern as I hope that the unity and love which Christ prayed for, will abide with all of us in this life and in the life to come.

ABBREVIATIONS

PREFACE

I N WRITING THIS preface to the book: " DIALOGUE AS AN IMPERATIVE TO THE ECUMENICAL AND INTER-RELIGIOUS PROBLEMS IN NIGERIA " by Rev. Fr. Dr. Casmir Obi, I wish to state succinctly that dialogue is one of most ancient and essential tools of Judeo-Christian religious enterprise. For dialogue itself issues from the nature of God. The nature of the God-head as Blessed Trinity has right from the creation of the world manifested as a dialogue in essence , Hence, at the very beginning of creation in the book of Genesis; God says: " Let us…." All through the history of Christianity the tool of dialogue has been operative although in variant levels of velocity of application and appreciation. Dialogue is a peaceful communication between two parties who want to achieve the same objective and it is not aimed at conversion or polemism or apologia . Dialogue therefore demands mutual respect and esteem as well as openness and knowledge of one’s religious faith.

Be that as it may, dialogue has been in application right from the early Church whether in form of ecumenical councils or synods or local congregation of the churches under the presidency of the local Bishop. Dialogue can be ad intra or ad extra. Dialogue ad intra means dialogue within the community of believers (the Church) and it could also mean dialogue among churches of the same Christian fold while dialogue ad extra means dialogue with entities outside the Church. It could represent the Church-State dialogue; Church-Culture dialogue or interreligious dialogue which applies to dialogue between the Church and the various world religions like Islam, Judaism, Hinduism, Buddhism, Confusianism, Zoroastrianism, and the African Traditional Religion (A.T.R).

It is true that the Church began to apply fully the tools of dialogue in her relations to other entities and religions at the Second Vatican Council. For before that Council, it had been a relationship of superiority of religions and values, polemical and apological missionary and evangelical enterprise, disciplinary and overzealous disciplinary laws backed up with anathemas and excommunication, inquisitions and religious belligerence, repudiation of values etc.

Thanks to the apostolic vision and courage of Pope John XXIII who in both the epoch-making second Vatican Council documents enunciated principles for dialogue ad intra (Ecumenism) in the document: "UNITATIS REDINTEDRATIO" and dialogue ad exta (interreligious dialogue) in the document: "NOSTRA AETATE." The principles of the second Vatican Council on dialogue as expressed in the UNITATIS REDINTEGRATIO and NOSTRA AETATE are not only a reaction but as a synthesis of the prevailing pre-Vatican II conciliar theology most aptly presently by the Pontificates of Pope Pius XI and Pope Pius XII especially in the documents: MEDIATOR DEI and MYSTICI CORPORIS.

Pope Paul VI, went beyond the principles of the Second Vatican Council in issuing on 6th August 1964 the encyclical letter: "ECCLESIAM SUAM (PATHS OF THE CHURCH) in which he discusses extensively what he calls: the dialogue of salvation." He unequivocally states that dialogue was opened spontaneously on the initiative of God and that dialogue of salvation began with charity with the divine goodness. Therefore, nothing but fervent and unselfish love should motivate our dialogue. Dialogue is not aimed at conversion but in expressing and appreciating the goodness and values in our religion and in those of others. In that vein, Pope Paul VI warns that dialogue of salvation did not physically force anyone to accept it. It was a tremendous appeal of love which although placing a vast responsibility on those towards whom it was directed (Cf. Ecclesiam Suam, no. 48). He also points to the universality of the dialogue of salvation which entails accessibility to all, destined for all without distinction and appealing to all men and women of good will irrespective of their religious orientations and affiliations (cf. Ecclesiam Suam, no. 51).

Pope John Paul II, greatly improved on the application of dialogue in both ecumenism, interreligious dialogue and in Church-State relations by opening up further the windows of acceptance, accessibility, integration and co-responsibility among the various religious and secular communities. He established first the Vatican Office for relations with non-Christians and later office of interreligious dialogue as well as the Cor Unum office and elevated these offices to the level of Vatican Curia offices (Roman dicasteries). He went to all corners of the world and held amicable discussions and forum with various world religious leaders and started the ASSISI PRAYER OF PEACE for world religions annually from 18th to 25th January. He visited mosques and synagogues and prayed in their own mode of prayers.

Pope Benedict XVI, in his own way tried to maintain and improve on this rich heritage of the Church championed by Pope John Paul II despite the initial controversy at the beginning of his pontificate because of his public lecture in Germany.

Pope Francis, in his own charismatic way, on the need for dialogue to yield fruit has exhorted all to go forth from our comfort zones in order to reach all the Peripheries in need of the light of the Gospel (Evangelii Gaudium, no, 20). Pope Francis brings to bear the concept of social dialogue and he distinguishes three areas of dialogue to include: dialogue with states; dialogue with society-including dialogue with culture and sciences and dialogue with other believers who are not members of the Catholic Church (ecumenism and interreligious dialogue). The need for these forms of social dialogue is for common good and world peace in the midst of strife and tensions in the world (Evangelii Gaudium, nos. 238-239).

The learned author and expert in Ecumenical Theology, Rev. Fr. Dr. Casmir Obi has greatly utilized and applied the principles of dialogue in exposing and analyzing the nature of the ecumenical and interreligious problems in Nigeria. There is no doubt that Nigeria is a multi-ethnic, multi-tribal, pluri-religious and pluri-linguistic entity or conglomeration of nations forcefully fused into one without common heritage and common mission; hence the constant and intransigent problems of tribal and religious suspicions and acrimony that we witness on daily basis. Before the upsurge of BOKO HARAM insurgency, the nation Nigeria had been encumbered by frequent religious conflicts with all the maiming, looting and destruction and lives and properties following it all the time. There has always been ecumenical distraught and conflicts and suspicions of domination and intrigues among the Christian churches. I do not know whether anybody in Nigeria not even the Corporate Affairs Commission can give an accurate statistics of the number of churches in Nigeria as churches and General Overseers spring up in geometric proportion on a minute basis. Therefore, both the Christian Association of Nigeria (CAN) and the National Interreligious Council (NIREC) are saddled with immeasurable responsible that may overwhelm their efforts and competence.

This work therefore, is an honest and original contribution of this expert in Ecumenism and Interreligious Dialogue in Nigeria and has been published at a no netter auspicious time than now when the challenges of BOKO HARAM seem to defy all Federal Government security measure therefore becoming a big cancer in the survival of the Nigerian nation and a threat to global peace and unity.

I, therefore, recommend this book as a MUST HAVE & READ by all well- meaning Nigerians of all ranks and file, irrespective of religious orientations and persuasions.

Very Rev. Fr. Dr. Don Steve Chiebonam Nnagha

Director of Dialogue, Orlu Diocese

Judicial Vicar & Sole Judge, Orlu Diocese

16th November 2014, Feast of St. Albert the Great

FOREWORD

M ODERN SOCIETY FINDS itself caught today between two radical realities, both proving to be difficult, even dangerous, to people of faith. At the one extreme exists a growing secularism which seeks to push God and any mention of the Divine or of eternal truths out of the public square. The extreme secularist view at best will tolerate religious expression inside of Churches and nods at the consolation religion might offer but scoffs at the notion that one might actually believe what one professes about God, about the world, and about eternity. At worst, religion and religious expression are seen as enemies to modern sophistication and people of faith are labeled as backward, uninformed and even bigoted. The dignity of the human person and standards of natural law are relegated far below what the individual, or perhaps even many individuals desire at a particular time. The person of faith is bullied into silence.

At the other end of the spectrum we meet radical, extremist, religious fanaticism, which seeks to destroy any one – or any society – which does not share entirely its beliefs or live them in an acceptable fashion. The violent expression of this kind of fanaticism leads the headlines especially with the growth of ISIS and Boko Haram as the more recent and more violent groups. One cannot help but weep at the reports of the violence and brutality. Christians, while not the exclusive target, find themselves particularly suffering persecution in the Middle East, Africa and other lands. Pope Francis reminds us repeatedly that we are living now in the twenty-first century, a new age of martyrdom as fierce and as brutal as in any generation, even that of the early days of the Church.

Against this backdrop Father Casmir Obi proposes the text Dialogue as an Imperative to Ecumenical and Interreligious Problems in Nigeria. Father Obi challenges people of faith to recognize our need to stand in solidarity with mutual understanding as the fundamental approach to religious differences and the possibility of living together in civil society. His approach to Ecumenical and Interreligious Dialogue rests not in coercion, nor in compromise, but rather a deeply rooted understanding of one’s own faith, tradition and history and a sincere desire to understand the same of others. Secure in who we are and in what we believe, we are not threatened by the beliefs of others and people of faith can find shared truths about human dignity and civil society.

Father Obi gives us an informed understanding of the cultural mix in his country, Nigeria as well as of the African Traditional Religions and the growth of Christianity and Islam. He encourages all groups and the Interreligious and Ecumenical bodies in Nigeria to meet the challenges that have emerged in recent history.

Serving with Father Casmir in the same parochial setting I know well his genuine passion for dialogue as the only effective tool, his concern for the violence which takes place and his authentic faith in God who is Father of us all. The volume, which follows, is the fruit of his passion and his intense study. Not only does it contribute to the field of Ecumenical and Interreligious Dialogue but it challenges the reader to respond to the urgency of the situation of the present world and modern society.

Most Reverend Robert J. Brennan

Vicar General/Auxiliary Bishop of Rockville Centre

INTRODUCTION

I T IS THE will of God the Father that all divided humanity will be one. For this reason, Jesus Christ came into the world to redeem humanity, not as isolated individuals, but by making us members of a community or Christian family. Hence, the Christian family became an instrument of unity for the human race and assumed the mission of witnessing to reconciliation, and not to division. That is why the fathers of the Second Vatican Council consider the church as the ‘Sacrament of communion with God and unity among all men.’ ¹ In His parting message, Christ admonished and prayed fervently for the continuous unity among his adherents, such that will resemble the unity between Him and God the Father (cf. Jn. 17: 21). This unity, according to Christ, will be a sign by which the world outside is to believe in Him. ² The Church is called upon to rise up daily to the demands of this divine call to unity of all the human family.

From the beginning, the Church sought to fulfil this prayer of Jesus according to different modalities. It was at the Second Vatican Council that the search for unity was more pronounced and, in fact became an imperative.³ With this council, the Church has demonstrated a great level of commitment to the cause of Church unity and the unity of humanity. She has, through her teachings, acknowledged the possibility of salvation for the members of other Christian traditions⁴ and the people of other religions.⁵ In recent times, a lot has been done by the Church in promoting interdenominational and interreligious relations. The teachings of the magisterium and the activities of the recent popes are vivid demonstrations of this fact.⁶

In the light of this teaching of the Church, it is opportune to study the situation of Nigeria, where this call of the Second Vatican Council has received scant response, both in interdenominational relations amongst various Nigerian Christian Churches and by interreligious coexistence between Christians and members of other religions.

As a concerned Nigerian citizen with a passionate zeal for the unity of the Church and humanity, I was disturbed and dismayed with the level of proliferation of interdenominational rivalries and tension, coupled with unceasing inter-religious crises that led to much death and the burnings of many houses and churches.

Presently, the religious violence in Nigeria has escalated to an issue of grave concern with the insurgency of the Islamic militants called Boko Haram. These militants (or Jihadists) have now metamorphosed into a terrorist group. Their sophisticated system of operation, furthered with a series of suicide bombings, leaves no doubt concerning their claim of being a branch of the international terrorist organization known as al Qaeda.

My motivation for writing on this topic is essentially to demonstrate the teaching of the Church regarding interdenominational and interreligious dialogue within Nigeria, based on the fact that Nigeria is one of the greatest Islamo-Christian nations in the world. The country is numerically divided 45/45 percent between Muslims and Christians, and both religions take their respective faiths most seriously. Sadly, despite a large concentration of both Muslims and Christians in Nigeria, there has been no sustained effort to build bridges of unity and fraternal relationship, especially in this era, when various religious organizations and nations are attempting to break from the isolationism so prevalent in the past.

In this book, there will be a demonstration of the imperative of ecumenical and interreligious dialogue in Nigeria. That is to say, for peaceful co-existence and tolerance among members of various religions in Nigeria (i.e., Muslims, Christians, and members of