Education for Interreligious Dialogue: : Towards an Interreligious Directory for the Archdiocese of Owerri, Nigeria

By Patrick Chinedu Mbarah

This publication representing substantively the doctoral dissertation of Rev. Fr. Patrick Chinedu Mbarah examines the implication of education for interreligious dialogue. He believes that education has a paramount role to play in advancing interreligious dialogue. Focusing on Archdiocese of Owerri Nigeria, he evaluates the situation at hand in the light of the relationship existing among the different religions; Islam, Christianity, African Traditional Religion and some of the New Religious Movements. He insists that education will help in the promotion and progress of dialogue among the different religion frontiers. The book argues that education for interreligious dialogue is not optional; instead, it is a necessity and an obligation in the Nigerian context.

The book highlights the importance of catholic education and how the various channels existing in the archdiocese of Owerri could be used as veritable means of formation of the people to understand the teaching of the Church on interreligious relations with people of other faith traditions. Furthermore, the book presents a concrete proposal of an Interreligious Dialogue Directory for the application of principles and norms for the education of people for a mutual coexistence with followers of other religious traditions in Owerri Archdiocese, Nigeria. It is meant for the education of people at different levels, pastoral agents, catechists, priests, religious and lay faithful. It also addresses schools, especially Secondary and Tertiary institutions.

• Language: English
• Publisher: Xlibris US
• Release date: Sep 29, 2020
• ISBN: 9781664125728

Patrick Chinedu Mbarah

REV. FR. DR. PATRICK CHINEDU MBARAH is a priest of the Catholic Archdiocese of Owerri, Nigeria. He holds a B. Phil in Philosophy and a B.D in Theology from Seat of Wisdom Major Seminary Owerri, an affiliate of Pontifical Urban University Rome and Imo State University Owerri. He studied Arabic Language from the Dar Comboni Institute of Arabic and Islamic Studies Cairo, Egypt. He obtained Licentiate in Arabic and Islamic Studies from the Pontifical Institute of Arabic and Islamic Studies (PISAI), Rome. He holds a Doctorate in Interreligious and Ecumenical Theology from the Pontifical University of St. Thomas Aquinas (Angelicum) Rome, Italy. He has special interest in dialogue of world religions. He has done pastoral work in Nigeria, Italy, and England. He is currently the Chaplain of St Joseph Catholic Chaplaincy Imo State University Owerri, Nigeria.

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Copyright © 2020 by Patrick Chinedu Mbarah.

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Rev. date: 09/29/2020

Xlibris

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816184

Vidimus et approbavimus

Romae, apud Pont. Universitatem S. Thomae

Die 20, mensis Februarii, anno 2018

Prof. Michael Fuss (Moderator)

Prof. Dr. Teresa Francesca Rossi (Censor)

Imprimatur

Romae, apud Vicariatum Urbis

Die 06, mensis Martius, anno 2018

+ Mons. Giuseppe Tonello

Cancellarius

CONTENTS

Acknowledgments

Dedication

List of Abbreviations

Preface

Foreword

General Introduction

Chapter 1   Understanding Owerri Archdiocese And Its Religious Neighbours

Introduction

1.1. Brief History of Owerri before the Advent of the Catholic Church

1.2. Owerri Archdiocese from 1912-1970 End of Nigeria Civil War

1.3. Owerri Archdiocese from 1970 to Its Centenary (2012)

1.4. Fruits of Missionary Evangelisation of Owerri Archdiocese

1.4.1. Growth in Numerical Strength of Catholic Population

1.4.2. Increase in Number of Parishes and Dioceses

1.4.3. Vocation to the Priesthood and Religious Life

1.4.4. Active Lay Faithful

1.4.5. Catechists and Catechizers

1.4.6. Catholic Education

1.5. Understanding the Non-Christian Religious Traditions in Owerri Archdiocese

1.5.1. Igbo Traditional Religion

1.5.2. Dynamics of Igbo Traditional Religion

1.5.2.1. Belief in Supreme God

1.5.2.2. High gods and Minor deities

1.5.2.3. Spirit of the Ancestors

1.5.2.4. Sacrifice and Rituals

1.5.2.5. Priests and Diviners

1.5.3. Tribal Values of Igbo Traditional Religion

1.6. Islam in Owerri Archdiocese

1.6.1. The Spread of Islam in Owerri Archdiocese

1.6.2. Muslim Communities in Owerri Archdiocese

1.6.3. Muslims in Owerri Archdiocese and their Religious Practices.

1.7. New Religious Movements in Owerri Archdiocese

1.7.1. Eckankar: Religion of Light and Sound of God.

1.7.1.1. The Spread of Eckankar in Nigeria

1.7.1.2. The Belief and Teachings of Eckankar

1.7.2. Godianism

1.7.2.1. The Beginning and Spread of Godianism

1.7.2.2. Godian Creed and Practices

1.8. The Relationship between the Catholic Church and other Religions in Owerri Archdiocese.

Conclusion

Chapter 2   Interreligious Dialogue In The Light of The Teaching of The Catholic Church

Introduction

2.1. Explication of Key Terms

2.1.1. Education

2.1.2. Christian / Christianity

2.1.3. Religion

2.1.4. Dialogue / Interreligious Dialogue

2.2. Foundations of Interreligious Dialogue

2.2.1. Philosophical Foundation

2.2.2. Socio-Cultural Foundation

2.2.3. Theological Foundation

2.3. Reasons for Interreligious Dialogue

2.3.1. The Unity of the Human Family

2.3.2. The Profession of God the Creator

2.3.3. Relation of All Persons to Christ

2.3.4. The Fact of Religious Plurality

2.3.5. Interaction and Mutual Understanding

2.3.6. Deeper Knowledge of Other Religions

2.3.7. Promotion of Moral Values

2.3.8. Desire of Witnessing

2.4. Other Religions in the Teaching of the Second Vatican Council

2.4.1. Sacrosanctum Concilium

2.4.2. Lumen Gentium

2.4.3. Nostra Aetate

2.4.4. Gaudium et Spes

2.4.5. Ad Gentes

2.4.6. Dignitatis Humanae

2.5. The Post-Conciliar Documents on Interreligious Dialogue

2.5.1. Papal Encyclicals and Apostolic Exhortations

2.5.1.1. Ecclesiam Suam

2.5.1.2. Evangelii Nuntiandi

2.5.1.3. Redemptor Hominis

2.5.1.4. Redemptoris Missio

2.5.1.5. Ecclesia in Africa

2.5.1.6. Africae Munus

2.5.1.7. Evangelii Gaudium

2.5.2. Other Magisterial Documents

2.5.2.1. The Catechism of the Catholic Church

2.6. Documents from the Pontifical Council for Interreligious Dialogue

2.6.1. The Attitude of the Church towards the Followers of Other Religions: Reflections and Orientations on Dialogue and Mission

2.6.2. Dialogue and Proclamation: Reflections and Orientations on Interreligious Dialogue and the Proclamation of the Gospel of Jesus Christ

2.6.3. Dialogue in Truth and Charity: Pastoral Orientations for Interreligious Dialogue

2.6.4. Celebrating Mercy with Believers of Other Religions

2.7. Dialoguing with African Traditional Religion

2.7.1. Africae Terrarum

2.7.2. Meeting The African Religions

2.7.3. Pastoral Attention to the Followers of African Traditional Religion

2.7.4. Pope John Paul II and African Traditional Religion

Conclusion

Chapter 3   The Catholic Church and Interreligious Education

Introduction

3.1. The Catholic Church’s Persistent Involvement in Education

3.1.1. The Place of Interreligious Dialogue in Catholic Education

3.1.2. The Interplay of Catholic Education and Interreligious Dialogue

3.1.3. The Identity of Catholic Schools and Higher Institutions in the Light of Interreligious Dialogue

3.1.4. Interreligious Dialogue in Catholic Schools and Institutions

3.2. Catholic Educational Institutions in the Light of the Forms of Dialogue

3.2.1. Dialogue of Life

3.2.2. Dialogue of Action

3.2.3. Dialogue of Experts

3.2.4. Dialogue of Religious Experience

3.3. The Nigeria Catholic Bishops Conference and Education Policy

3.4. Education for Interreligious Dialogue in Owerri Archdiocese

3.4.1. The Missionaries and the Development of Education in Owerri

3.4.2. The Education Policy of Owerri Archdiocese

3.5. Educating to Interreligious Dialogue through the Major Educational Channels

3.5.1. The Family

3.5.2. Primary and Post Primary Schools

3.5.3. The Seminaries in Owerri Archdiocese

3.5.4. St Augustine’s Catechetical College Owerri

3.6. Educating through Other Channels in Owerri Archdiocese

3.6.1. The Catholic Men Organisation

3.6.2. The Catholic Women Organisation

3.6.3. The Catholic Youth Organisation of Nigeria

3.6.4. The Parishes and Chaplaincies

3.6.5. The Archdiocesan Day Odenigbo Lecture Series

3.7. Education for a Productive Interreligious Dialogue in a Pluralistic Society

3.8. Proposing a Programme Guide for the Channels in the Archdiocese of Owerri

Conclusion

Chapter 4   Challenges to Interreligious Dialogue in Owerri Archdiocese

Introduction

4.1. Theological Challenges

4.2. Other Challenges

4.2.1. Ignorance

4.2.2. Suspicion and Prejudice

4.2.3. Syncretism and Spirituality

4.2.4. The Challenge of Pentecostal Churches

4.2.5. New Religious Movements

4.2.6. Lack of Openness

4.2.7. Disunity and Unwillingness among Religious Leaders

4.2.8. Religious Animosity and Weight of the Past

4.2.9. Proselytism

4.2.10. The Challenge Posed by Language and Terminology

4.2.11. Preference of Dialogue Partners

4.2.12. Political Interference

4.2.13. The Challenge of the Media

4.2.14.Religious Insurgency-Boko Haram

4.2.15. The Challenge of our Contemporary World

Conclusion

Chapter 5   Prospects for The Future of Interreligious Dialogue in Owerri Archdiocese

Introduction

5.1. Creating a Directory for the Education and for the Application of Principles and Norms for Interreligious Dialogue

5.1.1. Elements for the Proposed IDD

5.1.1.1. To whom theIDDis Addressed

5.1.1.2. Aim and Objective of the IDD

5.1.1.3. Priority of Interreligious Dialogue

5.1.1.4. Interreligious Dialogue and Evangelisation

5.1.1.5. Reasons for Interreligious Dialogue

5.1.1.6. Principles for the Promotion of Interreligious Dialogue

5.1.1.7. Forms of Dialogue

5.1.1.8. The Local Partners of Dialogue

5.1.1.9. Rights and Responsibilities of Dialogue Partners

5.1.1.10. Duties of the Interreligious Dialogue Officers and Commission Members

5.1.1.11. The Necessity of Educating to Interreligious Dialogue

5.1.1.12. Interreligious Dialogue Themes

5.1.1.13. Educating the Youth for Interreligious Cooperation

5.1.1.14. Integrating some of the Igbo Cultural Values

5.1.1.15. Interreligious Dialogue and Ecumenical Cooperation

5.1.1.16. Interreligious Cooperation in Catholic Schools and Colleges

5.1.1.17. Interreligious Dialogue as Service to the Truth

5.1.1.18. Interreligious Dialogue and Pastoral Concerns

5.1.1.19. Interreligious Prayer

5.1.1.20. Possible Themes of Convergence with Islam and ATR

5.1.1.21. On Doctrinal Issues

5.1.1.22. The Role of Religion in the Society

5.1.1.23. The Role of Women in Promoting Interreligious Dialogue

5.1.1.24. Conditions for Interreligious Dialogue Meetings

5.1.1.25. Guidelines for Organising Interreligious Dialogue Meetings

5.1.1.26. Awareness of the Obstacles to Interreligious Dialogue

5.2. Creating Study Centres

5.3. Owerri Archdiocesan Interreligious Dialogue Commission

5.4. Active Role of the Family in Educating for Interreligious Dialogue

5.5. Interreligious Dialogue as a New Way of Mission

5.6. Interreligious Hospitality for the Promotion of Dialogue

5.7. Healing of Memories

5.8. Revisiting the Educational Curriculum

5.9. Harmonising the Textbooks for the Teaching of Religious Studies in Schools

5.10. Interreligious Dialogue as Communication and Communion

5.11. Creating and Respecting the Tolerant Space among Religion Frontiers

5.12. Educating to Interreligious Dialogue: A Mission for Owerri Archdiocese

Conclusion

General Evaluation and Conclusion

Bibliography

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ACKNOWLEDGMENTS

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M Y ETERNAL THANKS to the Almighty God for his innumerable blessings upon me. I will sing forever of his love and mercy. I owe my filial devotion to the Blessed Virgin Mary for shielding me under her maternal mantle during the years of my further studies in Cairo and Rome.

I thank my Archbishop, His Grace, Most Rev. Anthony J. V. Obinna for sending me to further studies. I remain indebted to him for all his paternal care during my research and for granting me the time to interview him, thus enriching my work with his wealth of knowledge and experiences. I equally thank the Auxiliary bishop, Most Rev. Moses E. Chikwe for writing the forward of this book. In the same vein, I sincerely thank Rev. Fr. Prof. Bede Ukwuije CSSP for going through the manuscript and for accepting to write the Preface.

My sincere thanks to the Dean of Theology Faculty of the Pontifical University of St. Thomas Aquinas Angelicum, Prof. Stirpe Juric OP for granting me admission into the University to do my doctorate. I remain eternally grateful to my Moderator Prof. Michael Fuss, for painstakingly supervising my research. He gave my work all the attention it requires. You will remain green in my garden of memories. In the same vein I appreciate my Censor Prof. Teresa Francesca Rossi for her observations, insightful comments and suggestions which boosted this research. I thank also all my professors in Dar Comboni Institute of Arabic and Islamic Studies Cairo, Pontifical Institute of Arabic and Islamic Studies (PISAI) Rome and the Pontifical Angelicum University for all their efforts and patience. I wish to frankly thank and acknowledge all the authors whose knowledge and ideas I borrowed to embellish mine.

I sincerely thank the Staffs of Pontifical Council for Interreligious Dialogue especially, Msgr. Indunil for reading some parts of my work and for his suggestions, and Dr Sabrina for giving me access to the library facilities and providing for me relevant documents for my research. In the same vein I thank those who helped me in proof-reading some parts of my research especially, Rev. Fr. Dr. Lawrence Iwuamadi, Rev. Fr. Dr. Patrick Ezimora CCE, and Rev. Fr. Kingsley Nzeh.

Furthermore, my gratitude to all the Priests and Religious from Owerri Archdiocese in Rome especially, Fr. Cosmas Edochie, Fr. Ignatius Unegbu, Fr. Paschal Chiekezi, Fr. Anthony Nnadi, Fr. Herbert Oparah, Sr Ascensio Madukaji, and Sr. Ogechi Nwosu, for their fraternal love. I thank the members of NIPRELS and the Izu Nwanne for all their support. I thank my Rectors, Fr Daniel Coryn OMI, Fr. Davide Carbonaro OMD, Fr. Beno OMD for all the assistance they gave me in the college.

My sincere thanks to my elder bothers in the priesthood and friends especially; Prof. John Egbulefu CCE, Don. Giorgio Basilio, Msgr. Anthony Njoku, Very Rev. Fr. Benedict Agumanu, Rev. Fr. Dr. Casmir Nzeh, Rev. Fr. Dr. Emmanuel Ogu OP, Rev. Fr. Dr. Cyril Akalonu, Rev. Fr. Sebastine Igbokwe, Rev. Fr. Dr. Benedict Oparaugo, Rev. Fr. Dr. L. Chinagorom, Rev. Fr. Dr. Gerald Njoku, Fr. Artur Wagner, Fr. John McLoughlin, Fr. Kevin McLoughlin, Fr. Aidan Prescott, Fr. Justin Ojumobi, Fr. Kingsley Ekeocha, Fr. Dr. Kenneth Ani OMD, Fr. Augustine Agowike OMD, Fr. Areji Simon Okonkwo, Fr. Raymond Ogboji, Fr. Raph Chigbo Akuchie, Rev. Fr. Leo Manu and Rev. Fr. Henry Nwanguma. I appreciate my classmates and colleagues in Europe and Africa.

I thank my family friends, Peter & Mags Cawley, Don Abbott, Dr. Cristian & Silvia Teodori, Mr Tony Egbuhuzor, Piera Basilio, Carla Luigi & Valerio, Garuti Antonio Pinuccia, Gabbi Albert, Mum Sheila Hale, Mr & Mrs Azubike Okwuosa, Dr & Mrs Leonard Alaribe, Mr & Mrs Rowland Onwudiwe, and Mr & Mrs Uche Williams Onwuzuligbo. My sincere thanks to members of St. Joseph Catholic Chaplaincy IMSU especially Mr Ricflamz for designing the cover of this book, and many others who contributed to the success of this work whose names I cannot mention here, I remain eternally grateful. I thank my aunts especially Dr. Mrs Juliana Anamelechi and Dr. Mrs Ritakenneth Okere for all their support.

Finally, my filial thanks to my parents Barrister Sylvester and Lady Eugenia Mbarah for all their love. I thank from the depth of my heart my siblings, Ijeoma, Okey, Zonga, Chidilo, Kelechi, & Small Ifeanyi, you all will remain green in my garden of memories. To the dead especially my younger brother Ifilo, may God continue to grant him eternal rest.

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DEDICATION

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"To All Men and Women of Goodwill

Upon Whom God’s Favour Rests"

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LIST OF ABBREVIATIONS

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Abbreviations of Biblical books are from the Christian Community Bible, New American Bible, and The Holy Bible Revised Standard Version.

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PREFACE

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I S IT POSSIBLE for people to live peacefully together while belonging to different religions? Is it possible to build bridges and dismantle the walls of hatred between peoples of different religions? What are the conditions and guidelines for a practical dialogue between the different religions in a particular society. These questions punctuate the daily life of people in many countries today.

Many factors compound the case of Nigeria. They include the manipulation of religions for political purposes, Islamic fundamentalism which is expressed through the havoc wrecked by Boko Haram and the Fulani herdsmen, who systematically persecute Christians, kill people and destroy their farms, homes and places of worship. One cannot exclude Christian fundamentalism which is promoted by some Pentecostal churches and the systematic attacks launched regularly by different Christian denominations against African traditional religions. They destroy shrines and symbols of African traditional religions in the name of the fight against demons and paganism.

Various scholars have advanced propositions for interreligious dialogue. The book proposed by Rev. Fr. Dr. Patrick Mbarah emphasizes the importance of Education for interreligious relations. The book argues that Education for interreligious dialogue is not optional;instead, it is a necessity and an obligation in the Nigerian context.

The book has many qualities. Suffice it to underline the major ones. The most significant originality of this masterpiece is the concrete proposal of an Interreligious Dialogue Directory for the application of principles and norms for the education of people for a mutual coexistence with followers of other religious traditions in Owerri Archdiocese, Nigeria. It is meant for the education of people at different levels, pastoral agents, catechists, priests, religious and lay faithful. It is also directly addressed to schools, especially Secondary and Tertiary institutions.

Second, as was remarked by the erudite professors of the Pontifical Angelicum University, Rome, where the author first presented this research as a doctoral dissertation, this is the first of its kind in the Catholic Church. There is an Ecumenical Directory for teaching ecumenism in schools. The Church also disposes of a Directory for the teaching of theological studies (Veritatis Gaudium). Though it is directed to a particular local context, Owerri Archdiocese, the Directory for interreligious education proposed by Fr. Mbarah could be a timely response to the search for such guidelines at the level of the Universal Church, particularly for the use of the Pontifical Council for Interreligious Dialogue and the Pontifical Council for Catholic Education.

Third, the book benefited from the varied expertise of the author. As a Catholic priest who is well versed in Christian faith, Fr. Mbarah also deepened his knowledge of Christian tradition through the study of the theology of religions. He also distinguished himself through painstaking Arabic and Religious Studies in Cairo, Egypt and at the Pontifical Institute for Islamic and Arabic Studies, Rome. Moreover, Fr. Mbarah, of Igbo origin, has a good knowledge of Igbo culture and Igbo traditional religion. Most books on interreligious dialogue end up in a face to face discussion between Christianity and Islam and leave African traditional religions at the margins. Nevertheless, this book takes Igbo traditional religion very seriously. Again, the author underlines the importance of other religions like Eckankar, a religion practised by his uncle, and Godianism.

Fourth, the book is based on a solid Catholic theology of religions. Violence and mayhem caused by religious fanatics in Nigeria, especially Islamic fundamentalists, make people wonder why Christians continue to talk of dialogue. In contrast, those responsible for violence do not seem to be interested in such a venture. However, in the light of the teachings of the Catholic Church, the author underlines that dialogue is not optional for Christians for various reasons.

First, dialogue is inherent in the Christian understanding of God. For Christians, God is Trinity, the Unity of three persons, God the Father, God the Son and God the Holy Spirit. God’s life is love and communion; a life of self-donation, a communion in which no one tries to preserve oneself, rather, each person lives for others. God’s life made visible in the humanity of Jesus Christ and in the activities of the Holy Spirit offers a basis for a healthy togetherness in the Nigerian Society.

Second, Archbishop Anthony Obinna of Owerri always talks about the importance of theo-retic thinking. This does not refer to theory. It comes from two words theos(God) and rectos" (correct). It means thinking God correctly. What we lack in our Christian communities is correct thinking of God. Thinking God correctly will typically lead to a life that corresponds to God’s life. The mutual self-donation of the Father, the Son and the Holy Spirit, a relationship fundamentally marked by freedom and communion, disqualifies every tendency to violence and domination in the name of God. In the present context of growing religious violence, racial and cultural discriminations, Christians who bear the seal of the Trinity must show the possibility of an alternative society. Life in the way of the Trinity is a life that seeks to create communion among different peoples, cultures and nations.

Third, the Second Vatican Council’s Declaration on the Relation of the Church to Non-Christian Religions, Nostra Aetate, states clearly that all men and women have a common origin, God the Father, and share a community of destiny. The different religions are ways through which human beings and cultures try to provide questions to the enigma of the human condition: What is man?, What is the meaning and purpose of life?, What is the upright behaviour and what is sinful? Where does suffering originate and what end does it serve? How can genuine happiness be found? What happens at death? What is judgment? What reward follows after death? (Nostra Aetate 1). Because of this conviction, Vatican II declares that The Catholic Church rejects nothing of what is true and holy in these religions- they reflect a ray of that truth which enlightens all men- Jesus Christ.(Nostra Aetate 2).

Dialogue involves learning to think from the point of view of the other. Through dialogue, different religious traditions can overcome the temptation to violence and search together for the truth. Truth is not that which justifies my position or that which proves me right. Rather, truth is that which judges us; it is the measure of our actions and words. When the Second Vatican Council, in the light of the Gospel (John 14,6) declares that Jesus is the way, the truth and the life, in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself (Nostra Aetate 2), it means concretely that Jesus’s life is the measure of our way of relating with each other and with other believers. Violence is ignorance of God and the defeat of faith. It is, therefore, possible that many who claim to know God and therefore fight and kill others in the name of God, might as well be ignorant of God and therefore need real education in God’s life. The Education for dialogue proposed by Fr. Patrick Mbarah will help Christians and members of other religions to consolidate social peace in the society.

I would like to add three more remarks. First, it is possible to live together while holding different faith convictions. Therefore, this education for interreligious dialogue should insist on the respect of the religious freedom of individuals and communities. It is a fundamental human right. Education for dialogue should also insist on the concepts that talk about the civilization of encounter and the capacity to live together, work together, debate on social, political and economic policies from different points of view. Certain countries, especially Western, decided to create secular States; what the French call laicité. It means that there is no State religion. Religions are considered as individual opinions and should therefore not interfere in the general policies of the society. It does not prevent individuals and groups from expressing their faith in public, but they do so within limits allowed by the laws of the State. Nigeria is not very clear about the place of religions in the public and political spheres. Practical experience suggests that all religions are not always treated equally. It all depends on the religious inclination of whoever is the leader of the Federal Government or a particular state and in a particular time.

Second, education for dialogue should insist on the sacredness of the human person and the interdependence of all human beings. This is embodied in the Igbo proverb, Ife kwulu, ife akwudebe ya (Wherever something stands, something else stands beside it). Eastern and Southern Africans call it ubuntu. Our existence is bound together. I am because we are. What is not related does not exist.

The COVID 19 pandemic and the recent murder of a Black American, George Floyd, by a White police officer in Minneapolis have made us more conscious of our common humanity. Consequently, what someone does or does not do in China affects the rest of the world. When a police officer deliberately kneels on the neck of an unarmed man - George Floyd, whom he has already handcuffed- under the watch of his colleagues, and continues pressing his knee on Floyd’s neck until he died, despite the plea of civilian eyewitnesses, it is the breath of the whole humanity that is extinguished. When Fulani herdsmen and Islamic terrorists kill people and destroy their homes, farms, and places of worship in Nigeria, under the watch of the government, it is the whole humanity that is wounded. Likewise, as Pope Francis reminded us in his Encyclical, Laudato si, when someone cuts a tree and destroys a forest in Amazonia, Nigeria, Congo or Cameroun, it is our common home that is being destroyed. Not that we did not know it before now. We knew it. But the dictatorship of relativism, cultural arrogance and the market economy seemed to have obscured our common sense. Now we rediscover the fragility of our human condition as well as the strengths of human solidarity. Our relatedness and connectedness can only be safeguarded through mutual dialogue and communication, which respects the dignity of every human person.

Finally, beyond dialogue, the different, social, cultural, political and religious components of the Nigerian society should prevail on the government to restore confidence on state institutions. Many people in Nigeria believe in dialogue and practice it. However, Christians complain that all their efforts to create space for the togetherness with people of different religions, especially Islam have been in vain. The major problem is that the government seems to have failed to be a trustworthy mediator. In any democratic society, the state assures the mediation between the different groups and ideologies, cushions and absorbs the shock between them. Where necessary, the constitution authorises the State to use violence reasonably for the good of the society.

Unfortunately, the Nigerian government remains silent about the killing of Nigerian citizens, especially Christians and southerners. It is difficult to know whether this silence is due to complicity in a crime or a systemic weakness. The same government is undermined by corruption. Military and police officers have been accused of conniving with Boko Haram and Fulani herdsmen. Politicians continue to enrich themselves with public fund. The French philosopher, Paul Ricoeur defined morality as the search for good life, for and with others, within just institutions. Corrupt and unjust institutions are recipes for the collapse of morality in a society. If state institutions do not guaranty justice, it is difficult to persuade people to act in conformity with the law. Social and religious bodies in Nigeria should continue prevailing on the government to support the efforts for dialogue by showing that State institutions can be trustworthy.

We are very grateful to Fr. Patrick Mbarah for this wonderful contribution to the search for guidelines for the dialogue of religions in Nigeria and the Universal Church. I encourage Church leadership, pastoral agents, teachers and administrators of academic institutions to adopt and implement this unique Interreligious Dialogue Directory that he has graciously offered us.

Rev. Fr. Prof. Bede Uche Ukwuije, CSSp

First Assistant Superior General,

Congregation of the Holy Spirit

Rome, 3rd June, 2020.

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FOREWORD

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T HE QUOTE ATTRIBUTED to the 17 th century English Philosopher, Francis Bacon, Knowledge is power readily comes to mind here and immediately connotes the power of education. Education of the human person is of critical importance in every society. Education is the process by which the human and intellectual development of persons in a society is realized. It is perceived as embracing all of those experiences of the individual through which knowledge is gained, the intellect is enlightened, and the will is strengthened. It is the process of adjustment to one’s environment and assimilation of one’s cultural heritage. Education is not only an intellectual, physical and moral activity, but also a process of transmitting customs, laws, traditions and standards of living. It is a process of cultivation of the mind through which a person learns the best way to live with others in a civil society. For Bourdieu education becomes a process of forming our habitus (our predisposition) the lens by which we see the world or reality. The voir (the capacity to see) he said is only a function of the savoir (concept or knowledge). Through education, people are taught the best way to live in harmony with other human beings. It breaks one out of his/her micro-world to gain a broader understanding that he/she is simply a mitsein (being-with-others).

It is based on this backdrop that we underscore the importance of education for interreligious dialogue. Teaching and learning of other people’s religion and culture is no less important than teaching and learning in other spheres of human life. It becomes problematic when we reject this process of cultivating ourselves, knowing about others in order to live in harmony with them. We echo here the lament of Prophet Hosea (4, 6): My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me. When we don’t know about others, their beliefs and cultures we have the predilection to fear or suspicion and then avoidance. The consequence of this is lack of engagement with these ‘religious or cultural others’ that we do not know. Because we lack this competence and confidence to engage with others in meaningful dialogue we run the risk of mutual mistrust and hatred. This is worse among the different religious groups who have not taken the time to learn of each other and made efforts to engage in some constructive dialogue.

But thanks to God, the book you have in your hand has promised to help us do just that by providing us the directory for interreligious dialogue. The need for dialogue among the religions of the world cannot be overemphasized especially as we live in a world of plurality and diversity. The world has become a global village where what happens in one part affects the others, a good example is the corona virus pandemic that the world is going through right now, which began in Wuhan, China and quickly spread throughout the entire world. Consequently, we can no longer pretend to live in isolation of others even in religious matters.

The good news is that interreligious dialogue is happening already among different religions of the world both at the macro and micro levels. Because people from different cultures and religions are crisscrossing the world and encountering others who are culturally and religiously different from them and sometimes live among them, there is bound to be engagement not only at the business level. The author of this book wonders how prepared our Christians are to engage with people of other religions. This question becomes more incisive in the Nigerian context where the displacement of people in the northeast of the country by Boko Haram terrorist group has created a mass movement to the southeast. Knowing that the southeast is predominantly Christian, the author wonders how religiously educated and prepared are the Christians to navigate and negotiate relationship with these incoming residents, who are coming from a predominantly Muslim enclave. Since the displaced people are here not just with their businesses but also with their religious traditions, which influence their behavior and shape their frame of reference for relationship with others, it becomes necessary to educate and equip Christians for the all-important interaction and engagement with them and people of other religions. When Christians are educated, they become better prepared to encounter people of other religions in a manner that will remove fear, suspicion and insensitivity.

The Church has always placed great importance in the education of her sons and daughters. The Congregation for Catholic Education demonstrates this fact in many ways and shows the critical role education plays in evangelization. The Fathers of the Second Vatican Council insist that Christians should be educated in the knowledge of other religions so as to acknowledge correctly the truth and goodness in these others as well as refute the errors. The popes, up and down the centuries have equally promoted the education of the Christians both for evangelization and ecumenical dialogue with other religions, which will make for peaceful coexistence with others. This education advocated for by the pontiffs is not just for seminarians and priests but also for the lay faithful who have more direct contact and interaction on daily basis with people of other faith traditions.

This study highlights both the need for educating for interreligious dialogue as well as draw up a template/framework for such education making recommendations on how to make such dialogue more robust. Having experienced firsthand the conflict that might arise when two people who subscribe to two different religious traditions live side by side each other in a family or community, the author draws from his experience studying in Egypt and his own family experience to maintain a strong position on the need for interreligious education. This is a thorough research that will enrich the reader in more ways on issues of interreligious dialogue. There have been works on interreligious dialogue in general but this is a pioneer study, which presents an Interreligious Dialogue Directory (IDD), applying the principles and norms for the education of the peoples for mutual coexistence in the Archdiocese of Owerri. It is a study that is situated and tailored to the particular need of the Archdiocese of Owerri as it faces a seemingly complex religious atmosphere now and in the future. This is a must read, both for those who live in innocence of the existence of other religions in Owerri Archdiocese and those who are curious to know who else are here in the Eastern Heartland, for it provides us with a good propaedeutic history of the Catholic Archdiocese of Owerri and its religious neighbours. A good way to empower ourselves with this necessary knowledge!

+ Moses E. Chikwe

Auxiliary Bishop of Owerri Catholic Archdiocese

16th July, 2020. Feast of Our Lady of Mount Carmel

Year of the Word of God

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GENERAL INTRODUCTION

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O URS IS A pluralistic world, where homogeneousness has given way to diversity in the socio-political and religious life of the people. No religion in our time can afford to remain in isolation or exclusivity. The need for the various religions of the world at all levels to seek for the promotion of mutual coexistence and humanity’s common good continues to be pressing. The Second Vatican Council (1962-1965) encouraged Christians to enter into dialogue with followers of non-Christian religions:

In order that they may be able to bear more fruitful witness to Christ, let them be joined to those men by esteem and love; let them acknowledge themselves to be members of the group of men among whom they live; let them share in cultural and social life by the various undertakings and enterprises of human living; let them be familiar with their national and religious traditions; let them gladly and reverently lay bare the seeds of the Word which lie hidden among their fellows…Even as Christ Himself searched the hearts of men, and led them to divine light, so also His disciples, profoundly penetrated by the Spirit of Christ, should show the people among whom they live, and should converse with them, that they themselves may learn by sincere and patient dialogue what treasures a generous God has distributed among the nations of the earth. But at the same time, let them try to furbish these treasures, set them free, and bring them under the dominion of God their Savior.¹

Christians are today responding to this admonition of the Council Fathers. People of different religions at various corners of our world are meeting and interacting more than in any other period of human history. Relations across religious frontiers are not just being discussed. They are taking place, and they are increasing.² The Pontifical Council for Interreligious Dialogue and the Congregation for the Evangelization of Peoples gave three levels of understanding dialogue:

Firstly, at the purely human level, it means reciprocal communication, leading to a common goal or, at a deeper level, to interpersonal communion. Secondly, dialogue can be taken as an attitude of respect and friendship, which permeates or should permeate all those activities constituting the evangelizing mission of the Church. This can appropriately be called the spirit of dialogue. Thirdly, in the context of religious plurality, dialogue means all positive and constructive interreligious relations with individuals and communities of other faiths which are directed at mutual understanding and enrichment, (DM, 3), in obedience to truth and respect for freedom. It includes both the witness and exploration of respective religious convictions.³

The third understanding of dialogue given in the above quotation, reveals it as one of the ‘integrating elements’ of the mission of the Catholic Church. To this effect, interreligious dialogue is among the reigning issues of our time. Interreligious dialogue remains a part of the evangelising mission of the Catholic Church; it helps the Church to recognise the religious values in other religions, and to look into its mission as it bears witness to Christ. Thus, dialoguing with other religions brings about a real challenge to the Church. This was noted by Pope John Paul II thus: Other religions constitute a positive challenge for the Church: They stimulate her both to discover and acknowledge the signs of Christ’s presence and of the working of the Spirit, as well as to examine more deeply her own identity and to bear witness to the fullness of Revelation which she has received for the good of all.⁴

Thus, followers of the different religious traditions realise the need to discover the others’ religious similarities and differences and so engage in a positive relationship with them. In the face of these welcomed and positive developments supported and promoted by the Catholic Church, one cannot but inquire how Christians are to be educated and prepared for interreligious relations with people of other faiths in their various towns, workplaces, schools, universities, communities, dioceses and provinces. This issue of educating Christians for interreligious relations cannot be overemphasised.

A study in this regard becomes