University of Nigeria Virtual Library

Serial No.

Author 1

AKUKWE, Francis Nnalue

Author 2

ILOZUMBA, Callistus C.

Author 3

Title

Youth and Evangelization: Morality – The Basis of Social Development

Keywords

Description

Youth and Evangelization: Morality – The Basis of Social Development

Category

Social Sciences

Publisher

CYON Catholic Secretariat of Nigeria

Publication Date

1992

Signature

YOUTH AND EVANGELISATION

JUSTICE SERIES

BOOK 3

YOUTH AND EVANGELISATION

Edited by

Francis Nnalue Akukwe and

Callistus C. Ilozumba

Published by: CYON Catholic Secretariat of Nigeria P. 0. Box 951 Lagos Nigeria.

O Catholic Youth Organisation of Nigeria, 1992-

ISBN 8

Members of the Resea~rh and publicatiom Committee 1. Arc. C. C. Ilommba 2. John Nduldka (Chairman) 3. Mathew Anumati 4. G : A. Ioratim-Uba 5. Francis Ukoyunoh 6. Rev. Fr. pr. Francis N. Akukwe (Nationd Chaplain)

All rights reserved. No part of this publication may be rcproduceb, stored in a rerr~eval system, or transmitted in any form or by a n y means, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher.

W e d by Kda 46 Nnaji Street Uwani, Enugu.

First Edition printed 1992

Publkhed by: CYON Catholic Secretariat of Nigeria P. 0. Box 951 Lagos Nigeria.

O Catholic Youth Organization of Nigeria, 1992

Members of the Research and publications Committee 1. Arc. C. C. Ilozumba 2. John Ndulaka (Chairman) . 3. Mathew Anumati 4. G. A. Ioratim-Uba 5. Francis Ukoyunoh 6. Rev. Fr. Dr. Francis N. Aku4cwe (National Chaplain)

All rights reservd. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form o r by any means, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher.

*

Printed by Kelu 46 Nn+ Sti-eet Uwani, Enugu

b

Con tents

Preface .By Most Rev. Dr. A. E. Ilonu Message To the young men and women of the\

world on the occasion of the IV Wdrld .

Day of Youth, Palm Sunday, 1990 by Pope John Paul I1

Introduction: By Francis Nnalue Akukwe

PART

A.

I: SPIRITUAL AMONG THE YOUTHS

Preliminary Address Arc. CC Ilozumba 3 Col. A.J. Kazir 7 Dr. Mrs. Rahmatu Abdullbh 10 Fr. Chris I. Utov / 10

Discussion Papers Morality: The Basis of Social Developinent .

by Fr. F.N. Akukwe 17 Spirituality of the Catholic Youths in the Family and Marriage by Mr. A. Balogun 2 8

-

Appendices: Appendix I: Communique 43. Appendix 11: Press Release 47

PART 11: THE IDENTITY AND MISSION OF THE CATHOLIC YOUTH 51

Summary Report 53

Contents

Preface .By Most Rev. Dr. A. E. Ilonu Message To the young men and women of the\

world on the occasion of the IV Wdrld .

Day of Youth, Palm Sunday, 1990 by Pope John Paul I1

Introduction: By Francis Nnalue Akukwe

PART I: SPIRITUAL AMONG THE YOUTHS

A. Preliminary Address Arc. CC Ilozumba 3 Col. A.J. Kazir 7 Dr. Mrs. Rahmatu Abdullah 10 Fr. Chris I. Utov / 10

B: Discussion Papers Morality: The Basis of Social Developlnent by Fr. F.N. Akukwe 17 Spirituality of the Catholic Youths in the Family and Marriage by Mr. A. Balogun 2 8

C: Appendices: Appendix I: Communique 43 Appendix 11: Press Release 47

PART 11: THE IDENTITY AND MISSION OF THE CATHOLIC YOUTH 51

Summary Report 53

' . A. ~reliminary Address

\

Most Rev. Dr. Mark Unegbu (Opening Homily) 75 Major General Y. Y. Kure (Rtd) 79 Mrs. Victoria Mbachu . 82 Bar. P.C. Onumajulu 84 Arc. C.C, Ilozumba $6 Prof. Iheanacho Egonu I

I

92

B. Discuision Papers Keynote Address by ~ o s t Rev. Dr. ~ & b u 49 Nigerian Youth Hunger for ~ u & e and Peace, by Fr. Francis Nnalue Akukwe 102

Human sexuality and authentic love among the Catholic Youths: The Adolescent Case by br. M.C. Asuzu 111 The Role of the Catholic Youths in the Church by Dr. Oliver Cromwell Nze Chukwu l%

The future of vocation to the priesthood and the religious life in Nigeria, by Fr. K. Akagha 1JZ Closing Homily: Most Rev. Dr. Mark Unegbu 142

C. Appendices Presidentid Report -- Communique A Call to Evangelisation by Fr. Francis N. Akukwe

Contributors

Morality: The Basis of Social Development

Fr. Francis Nnalue Akukwe \

Rev. Fr. Dr. F. N. Akukwe, (National Chaplain) pleads with the Nigerian Society to make haste slowly to enable us to accommodate the less privileged who are suffering from want in the midst of plenty. He observes that one of OW

major problems is insincerity in high and low places. People do not practice what they preach. Such deprivations lead to a vicious circle of everybody to himself.

He observes that our unstable history as a nation had thought us little or nothing as Nigerians still seU their votes to the highest bidder (Youths inclusive). This state of affairs encourages injustice in all ramifications and leads to break down of law aqd order. Development he empbasiies must be founded on sound moral living that strikes a balance between self and society norms anchored in the will of God. Morality is the true basis of development and this morality must not be subjective but objective, respecting God's universal plan for man.

Bui!ding up a society is not a matter of reciting pledges and anthems but concerns true love for one's people and society. He maintains that morality cannot exist without religion and religion without God. Religion has to be tau& as a way of life by specialist i s . Churches The best atmosphere is in organkd schools Hence the Government should return church schools to them for effwtivc bcUlCarion of mods. He acfvocates the youtbi to 6 t h t~ l ~ l b w c t h e n u m u o u s i l ~ d i b c ~ d h i b

w .

. -State of the Nation

Nigeria has-been known as a country in a hurry. Everybody wants to march forward, to make progress, .to run before they can walk, and to fly if possible. We want the scientific, r technological and industrial feat, that have taken over 300 years to develop in ~ u r o b e to materialize in our country i within a decade. The situation now looks chaotic. Food is ; in short supply. While a few feed fat on (banned) imported food stuff, many Nigerians are settling for one square meal a day. Some are dying of malnutrition. While some drink " only natural spring water, treated and bottled overseas, % many are making do with floodwater collected in wells, or 1 guinea-worm infested water if they are lucky. While some ;

1 .

have olympic size swirprning pools at th'e back of their : houses, for majority of city dwellers ~ I Y taps are more of the , rule than the exceptiod

Building materials for a decent home are now unafford- able to the average worker. Nevertheless, skyscrapers, marble i and glass walls are springing up side by side with our mud j' houses and thatched roofs. Despite our conspicuously ' consumptive parties and celebrations there are bright children in the neighbourhood who cannot stay in primary schools'f because of poverty. While some fly to overseas 'countries for 4 treatment of minor ailment (sometimes at public expense), the average Nigerian cannot aHord the bills in our hospitals. He, i therefore, resorts to self-medication, or to the quacks, is fed ! with adulterated or cheap drugs, and therefore, worsens his 5 case or hastens' his death. While we can go from Lagos to b London, The Hague, New York and return the same day, some people cannot go &om one part of their local government to Ihe 0 t h . In spite of our highways, expressways, bypasses, and what have you, some people find it a tug-of-war to get to the11 Fa homes because of bad roads. Human rights and liberty is in& jeopardy- l''he country is more accustomed to military). dic(atorshi~ than e!ected government. Whether in ci~ill@Y;~

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or military administration, there is an obvious one common direction of leadership - i.e. self-aggrandiseinent, self-promotion, and preaching lofty theoretically sound sodal principles which the general public know very well the preacher does not practice. Because of this predom- inating self-interest in top political leadership there h no discipline in our politics, economy, and social relations. Everybody tends to do what best serves his private interest. Civil servants (be they lawyers, doctors, engineers etc), steal from the government, charge their personal fees to render the services for which the government hires and pays them. Thase in private employment likewise make some smart and swift illegal profits before they allow any gain to pass on the employer. '

Life and property are no longer the prerogative of the owner. Day and night, our streets and homes are no longer safe. Sometimes the law-enforcement agents are the greatest threat to order and discipline. Recently the Assistant Inspector General of Police in charge of the police Zone 4 announced that it is illegal to pay fees for bailing people from police detention, but it is public knowledge how people are bailed and at what price. Also everybody knows that the check-points that were ordered to be dismantled on the highways are more for enriching private pockets of the guards than for anything elfe. Asking people to report such cases of abuse to the police does not elicit any enthusiastic response because nobody wants to get into deeper trouble. Business people are never tired of

how they pay ransom on the roads to various public W n G in order to bring the5 goods to their destination In order to raise the margin of profit they succumb to various Su&3&ons to deprive the government of its due revenue, or

cheat the customer through adultera tion or price-hikin& Most revenue collectors for the government "arrange"

~ l h their clients (like the Crafty Steward of the Gospel - Uc l6Z1-8) and allow the government only a tiny percentage

of what is due, while they share the rest between them And f money goes on, while no work is done. ! so the quest for easy

Economic forecasts in ~ i ~ e r i a are so bizzare that they defy i the predictions of the greatest planners because the parameters &: w n t h and control them are so erratic, personal and egoistic. Well-conceived remedies for the situation (e.g. the, Structural Adjustment Programme) record failure because the common will for them to succeed does not exist. Consequently while the wealth that is supposed to sustain the nation gets into fewer and fewer hands, who form pockets of millionaires, more and more people are falling into poverty. f Poverty leads to ill-health. Ill-health leads to low productivity f in mental and manual work, which in turn reinforces poverty, and the viciou~ circle continues. But the country is seriously $ searching for a new social order. b

5 *

I Concentration of Power I I P

This sour situation ovefflows into political' and social life. Hungry people are generally not veIy interested in politics. : Either they do not want to be involved or they give their i votes to whoever gives them bread. The recently (July 1990) 1 concluded state and national conventions of the two political f parties (NRC and SDP) seem to indicate that nothing has ! changed in the political system of Nigeria. We have learnt f nothing.,The deteriorating economy, the militaly coups and the sufferings they cause have taught us nothing. The voting f of many delegates at the state and national conventions were influenced by exchange of money - i.e. Bribe.

In other words, many delegates, including Christian youths sold their votes to the highest bidder. The attempt to hand the reigns of political statesmanship to new breed politicians groomed from the grassroots is in the process of being foiled by the newbreed themselves, by you the youths.

The banned old politicians give you money to vote for people who will do what they (old politicians) want, and as

f

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they did. We shall be back to square bne. In this way political power will remain in the hands of those who have already cheated the populace in amassing economic power. These people because of the resources at their control give the best education to their children, sometimes in the most expensive schools overseas. Through this means ,culttlral power will pass over to the same small group, and the rest of the country may soon be reduced to praise singers an'd zombies. Majority of the populace may begin to feel that they no longer belong to their society. They become marginalized. A state of anomie takes control over them. They do not consider themselves bound by the rules and regulations of the society any more. No cusiom is sacrosdnct. No crime is repugnant to them. Theft, robbery, fratricide, patricide, adultery, incest, perjury, slander ' and calumny, abuse of drug, sabotage and all other forms of deviant behaviour can be indulged in without as much as batting the eye. This situation breeds so much fear, tension, anxiety, and breakdown in domestic and social relationships that neither the poor nor the rich stahds to gain. All would want it stopped, but qnly few are prepared to take the necessary step to correct the anomaly. This is why many people were happy when the present ad.ministration announced that it would .make rural development the-centre piece of its

- administration.

Understanding Development

For long development in Nigeria had meant transforming OW few cities or parts of the cities into mini-Paris and mini-hndons, made so attractive that people keep fleeing the rural areas for a bhare of the city life. But what does m a 1 development mean? Does it mean industrializing and/or urbanizhg the rural areas? No. It means helping the

l dim's dwellers get increasingly a fair share of the 7- wealth. Social workers would say that it means improving

the quality of life of the rural dwellers: better health care, better education, better housing, better food, better welfare, '

better care of children and the aged, more say and control .of programmes that affect-them. It does not mean voting huge sums of moi~ey, and awarding contracts to distant and absentee contractors for roads or Communities that do not exist or for water projects that are never completed or that 1

run only on the week that they are commissioned, all at ' inflated prices. Nor does it mean giving millions of naira to "farmers" who have never handled a hoe, and who do not i

know whether yam is planted with the head up or down. j! One would marvel at what would be achieved if the

rhetorics on ntral development are matched withaction, if 1 after the pep taiks onsocial mobilization, rural communities 11 are allocated those public funds meant for their roads, water 1 supply, food production and rural infrastructures, and then lp

supervised to see that the work is done. Philosophers would f

say that rural development is the promotion of the happiness and human dignity of the rural populace; giving satisfaction to the highest faculties of the human person, 2

especially those that distinguish him from lower beings. f r Morality and Development

6 I 1

Development is not something that can be achieved by i science aldhe, or by technology alone, or by economics I

alone. Development cannot be achieved without a concerted effort at good moral living within the society. The more

,

Nigerians evade this, the more development eludes them. 1. Development is a result of calculated'human behaviour or '

action. Development demands a well-ordered discipline, j . selfdiscipline, selfdenial that always balances the gratification of self with the demands of society. Developmerit means using the things that God has created to improve the lives of all 5 people aomrchg to the will of God. Christ says that this involves "denying yourself daily" Mt. 16:24. To urge for development

daout insisting on high moral principles, to call for development and at the same time eliminate or restrict institutions that uphold high moral principles, is to condemn on& society to perpetual retardation. One had thought that our a?- ;ed War Against Indiscipline, and Code of Conduct Bureau would have led to sound moral revolution. The C3atholic Bishops, responding to the Minister for Abuja,

their cooperation to the present Administration towards realizing the Nigeria that both the Bishops and the Administration want. But they also asked the Administration to welcome their cooperation especially "in areas of our cornpeten&"' which is guiding moral behaviour.

When God made man, He made him as an individual and as a member of a community - a social being. He has to live as an individual and has also to live as a social being. As a social being, he belongs to a family, and to bigger social groups - village, town, countfy, a religious group. Morality is that quality of a human bkhaviour by which you can say that the behaviour is good or bad. The norm or rule of morality is Set by the society to which one belongs. A "Civilised" person always obeys the rules of the society or societies to which he belongs. He observes the rules of the smaller social group in so far as they do not contradict the laws of the bigger society. For instance, he obeys the rules of the family in so far as it does not contradict the norms of the village, or town, or country.

Obedience to the customs or norms of a society makes for the cohesion, togetherness, sustenance and progress of the society. Such an obedience shows that one recognizes that one cannot fully develop unless one remains part of one's social group. A man's action is good if it conforms to the nwms of his social group, and bad if it does not conform. An educated or civilized person, therefore, does not break

.' the norms or customs of his people just to show that he Can do it.

Morality and Will of God

Mankind is one human family of God, one all-embracing social group, with its norms or rules set by the head of the family, God. Human reason can discover these norms, but the Bible has summarized them as the Ten Commandments of God. The commandments tell us what is God's will for man, in relation to God and in relation to others. It is binding on all human beings. An act is morally good if it is in conformity to this will of God. It is morally bad if it does not conform to it. But it is good to realize that this will of God is more than a set of rules of codified regulations and laws. It is an inner call to correspond with and adhere to :i God's universal plan for the universe in general and f mankind in particular. When a man's response to this call is faithful, his way of life and actions are morally good, : otherwise they are morally bad. The morally good ierson i knows that he is not the universe nor the centre of the " universe. He is only a part of it and this only for a short time. Instead of trying to monopolize the universe, he tries to contribute to make it a better place than he found it for ; others.

Whether in his private life, or domestic life, or : economic life, or public life he realizes that there are other 1 people besides him, that he has responsibility towards them, . and behaves accordingly.

Secret to Development

It is only when the majority of our people begin to live in : conformity to this inner call to live in accordance with God's ' will and plan, and in brotherhood with one another that meaningful development can set in. To thus behave, morally, is not always easy because of the self-discipline and & self-restraint that is involved. But without this hard work : and self-effacing sacrifice we shall never arrive at the development of the society, the development of all people, +-

+. 24

: but will continually chase the shadow of development. A way to begin participating in true development h to ,

( + convince yourself. that you can never develop independem : of your society or fellow men Make thorough study of the t : various concentric societies to which you belong. Master ; 5 their norms, values, and customs.

Above all see yourself as belonging to one big family r - of God. j i Then commit yourself, your intelligence and wealth to s the development of this society. Morality is the true basis f , for development. This type of morality is not something that 3 j is merely subjective, depending on the desire and choice of

j an individual. It is not something that is determined by'only 1 i the democratic decision of the majority - i.e. relatively

I $ subjective. It tries to reach objecfivity by ensuring that ahy + human act is in conformity to the human nature and in 1, 7

3 i accordance to God's will for the universe and mankind. For 3 s this reason it is not correct to boost our cultural revival to t ' the extent that we consider everything our forefathers did ; as morally good. Our concept of society and humanity is

much wider than their own. i For a Christian the determination of what is morally , good takes into account also the total teaching and prescrip : tbns of the gospel message. -

To determine whether an action is morally good in the concrete, one must ask oneself a set of questions: Is this action good for me? Will it give me happiness? Is it good for mY family? Is it good for the town? Is it good for the

1s it good for the country? Does it enhance the dignity ma% or promote human liberty? Is it in accordance with

Law? If the answer to these questions is in the firmalive, the action is morally good . If the people begin 'O th:nk like that and a n accordingly, you have a development

! rhat on true patriotism and true humanism Patriotism '' *Ot something that is achieved merely through the

verbalization of pledges and anthems. It is something that emerges from the formation of attitudes and consciences, "

and the development of will power. You cannot develop a ; people you do not love. To develop our villages and country %

we must first of all learn to love all people through imbibing sound moral education.

But there can be no true morality without religion; and there can'be no religion without God.

Therefore, for that development we so much desire to take place, religion must be important in our personal and social iife. Religion must be learnt and practiced. It must be given prominence at the early period of growth when ; character formation takes place. It must be taught in schools. : It must be taight not merely as a literature but'as a way of - life. It must be given as much importance as Science, Mathematics, English etc. It must be handled by Institutions : that specialize in Religion It must be taught in an atmosphere that is conducive to what is being taught. Consequently, the take-over of schools from volunky agencies in some States, which in effect meant depriving the Christian schools the ,

opportunity of properly forming Christian consciences and i morality (Islamic schools are not so deprived) among their - pupils, is the greaiest injustice to the development of Nigeria. : This is an injustice that must be rightgd. The churches must ; be encouraged to build and run schools at primary, secondary :; and even tertiary levels. Their seized schools must be : returned to' them.

Like the Catholic Bishops of Nigeria, the Fellowship of 2 Churches of Christ in Nigeria has categorically stated that 'ke therefore call upon the federal and state governments to i return volz+ntq agency irutitutioru to their original owners" i (Towar& the Right Path for Nigeria, p.17). It also calls for the lifting of the "ban on the establhhment of private i wivenities9*. The same call has been made by prominent : citizens and leaders on different occasions, among the latest ;

%

c+ 7"

Ic: if:

being that of His Eminence Francis Cardinal Arinze in October 1989. Adults'who have the advantage of Christian education must try to live according to the tenets of their upbringing, and do everything to encourage moral probity in our public life. Nigeria will be socially, politically, and economically transformed for the better if Nigerians stop paying lip service to morality but live a life that is deeply and honestly committed to religion and morality. The greatest threat to Nigerian unity, peace and development is not the upsurge of religious intolerance among our moslem brothers or the dwindling economy, hut the disregard of the norms of morality among the generality of the population. The Catholic youths of Nigeria must live above this malaise. You must lead and not follow, this is the only way to give hope to Nigeria. You must look.to the future. You must look towards the year 2000 and beyond. Your gaze must be focused too on eternity. A life of sound morality not n l y assures us a life of peace and happiness in Nigeria, it'also

I assures us of a life of eternal bliss. While appealing to Nigerians, especially the youths, to

respond to this call tor moral reformation, this appeal is redoubled on the part of the leaders to live a life that is transparently honest, and to be consistent in their behaviour and pronouncements.

The violent protests of students throughout the country in 1988 and 1989 are illustrative enough. The new Nigerian leaders must not only be just and honest, they must appear to be so.

"Woe to rebellious children, says the Lord, who carry Out a plan, but not mine; who make a league, but not of my spirit" IS. 30:l.

The Nigerian Youths Hunger for Justice and Peace by Rev. Fr. Francis Nnalue Akukwe

The national Chaplain recalled the changes in our society since our Conference in Ilorin but points out that the only permanence observed is in ourselves because we are made in the image of our creator who is constant. He directs the attention of the youths to the danger posed by hunger in all its r+nifications and stresses the need to provide concrete schtions. He seeks to establish the cause of hunger in our Country. The Chaplain enumerated the various forms of oppression and injustice in o,ur society and seeks to know what the nation and the church are doing to lessen the burden. He maintains that the church must be fully involved in the struggle for justice and peace. To continue to be relevant and Christ-like we must participate in the politics and life of our nation. The nation's concern for peace notwithstanding, our attempts at social' justice had ended up in chaos because we are insincere. Most disillusionment in the search for peace are self-inflicted, as we exploit one another and the environment. In the search for peace with our creator and in our society, the solution is in the youths meeting Christ.

Introduction

We have today come from more dioceses, more local government areas, and more states than when we last gathered in Ilorin. We have passed through many happy and sad events at both personal and national levels. But i f we look deep down into ourselves, we find that we are still Ourselves; YOU are still you. There is a pernlarlrnce in yoU.

,A&.-. ..a &+. -. - *U \ * .". *-, 1 " -

seeking for that absolute transcendent permanence that made you out of his image and likeness. The ultimate purpose of all that is done in the Catholic Youth Organization of Nigeria is to make true the union between you and the person whose image and likeness you bear, and who over and above has made you sons and daughters.

Bearing in mind' this ultimate goal, considering sthe current Socio-economic conditions of Nigeria, and looking towards the dawn of a new cmtury, certain perplexing questions constantly bother the youths and those interested in them. The questions are expressions of innate hunger for justice and peace. The question upper most in the mind of a' hungry man is "where do I get food to eat and how do I .

get it?"

Hunger for Food

Various ;eports indicate that people are hungry in Nigeria. In the desert Jesus told the tempter "Not on food alone shall man live, but on every word that proceeds from God's mouth" (Mt. 4: 1-4). Some in the past, have developed from this a spirituality that stress the priority of spirit over matter. We do not live to eat, but we eat to live.

Today, young minds, not dewing the importance of the spirit, refuse to cleave the human person into two (matter and spirit). They see the human person as a whole. This one person is in peril because borrowing from Mary's Words "they have no bread". It is said that at least 460 million people in the world are hungry, starving in the real sense. You may like to consider the following questions: (1) Is hunger for bread really a major crisis in Nigeria today? (2) If it is, why is it so? (a) Is it because of nature; drought flood, pests, poor harvest? (b) Is it because of people, too k i n y people? (c) Is it a problem of productivity? - we do not produce enough food because we do not have the agricultural know how? (d) Ts it our national and international economic order? Down playing food

production, side-Stepping the small farmer. over emphasizing mfi crops?: (3) What' can we who are not hungry do about it? What can you the Catholic Youths of Nigeria do to see that we enter the year 2000 with a sew hope? Can we influence the government; can we changz ourselves? To change the gsverrxnent you must first change yourself. St. James says that faith without good works is a desd one. If you see a brother or a sister without basic necessities and talk piously to him without help@ him, that profits you mthirng (James 214-16). But do you see the hungry N i p - i m as brothers and sisters?

F ~ - ~ ~ F O X -d ing Isaiah 61: 1-2 and Luke 4:16-21, it is clear ,

that the reason why the Messiah, Jesus Christ, came on zaith was to liberate the oppressed. That was why God took flesh. O i ~ e may ask the following questions about our-dear cou n t ry: i

. 'Is there r ed opprzssiorl> slavery, and injustice in Nigeria today? oppres5ion may be economic, political, or social. (a) Nigeria is one of the most blessed countries in

Africa with natural resources. Is every citizen getting a fair share of these resources? What of the people whose land and sea life are being devastated by the extraction of these resources: What alternatives do they have? What will the year 2000 bring for today's economically oppressed ~igerians.

(b) How is the power sharing in Nigeria? Are some groups dominating others? Are some tribes dominating others? Is some Religious group lording it over others? Are the fears of minorities real?

(c) Is there social oppression in Nigeria? Are some people suffering some social disadvantage'because of their status? Take for instance women Is their

equality with meq affirmed in education, job opportunity, choice .of marriage (time and partner) inheritance etc? What of the unborn babies?

2. If, there are forms of oppression in Nigeria'does the Church have any responsibility to fight and lift it? (a) Should the Church stick strictly to a spiritual

mission, gather a group of true believers and prepare them for the kingdom of God? ,

(b) Should the Church regard freedom from oppressirm, an essential part of its work in Nigeria? Cardinal Stephen Kim of Korea said "Only the Chudch which serves the cause of the poor, the suffering, the oppressed, is the church of Christ". The 1971 Synod of Bishops also said that social justice is a constitutive element of evangelisation.

(c) Or should, we say that the searoh for judice, though not essential to the mission of the Church in Nigeria, follows from the mission? (See Vatican I1 Constitution of the Church in Modern World No. 42, and Paul VI inaugural - address to the 1974 Synod ~f Bishops.

3. If the Church has responsibility for the promotion of soda1 justice, what conclusions can we draw to spur Nigerian Christians to concrete actions in the cause of

a

justice? How do we usher in a jugyear 200? (a) Firstly, Christians must not wash their hands off

politics. The Church does not become a poiitical party, but politics must be a collaboratiye effort o f . good men and women. There is nobody more qualified than a good christian to play politics, and we must not be intimidated from saying this in our gatherings. -

(b) For a Christian to labour for the elimination of economic, political and social oppression is not

to be secular. Under-development and unjust .

dependence is a social sin. . (c). The search for social justice is crucial for Christian

spinhdity. Jurgen Moltmann says that the Church can "discover its identity only to the extent that it associates, identifies, with the God-forsaken of this world, whose exemplar is ;k God-forsaken of Golgotha .... The glory of God does not shine o n ' the crowns of the mighty, but on the Face of th; crucified "Christ" (The Crllcified God p. 327).

f4ungc.r for Peace

Nigeria top government executives have called for peace. Our Church Leaders have asked us to pray for peace in the C o ~ ~ n t r y , Everybody wants peace. But the very actions that we take,'tn ucher in that peace have provoked war. Demand for religious freedom so that each person may pray for that peace according to his conscience has brought killings and ~acrilrgious brirning of Churches. The division of Nigerian resources (national cake) to all segments of the nation has been a conqtant cause of feud and acrimony. The attempt to let Nigerians select those who should rule them has turrled our cities and villages into battle-grounds. Attempt to create more states and locd government areas in order to open up new centres for development has resulted into rioting, looting, and killing. Under the military, and under the civilians, disturbance of peace and violent killings seem a part of our lives.

Even though the youths fo-rm the greater casualties and active agents of these disturbances of peace, they are the most worried of the incidence because it foretells a bleak future for them.

This breach of peace is not limited to the shooting of guns and 'wielding of daggers. There arc thousands of Nigerians i v ! : o , \ re hungering'for peace wiri~ir! r i ~ c r r ~ ~ e l ~ ~ s .

They are at war with themselves. Some are torn by the conflict described by St. Paul (Rom 7:15--23). For others it is not sin that tears them apart. They do not know whom they are. Their hearts are created for love, yet they feel utterly unloved, unneeded, unwanted. Instead of peace they have disharmony.

Some ~ i ~ e s w are at war with nature. They are so over 'exploiting the ecoldgy that they threaten their own existence - oil spil!s and its konsequences, deforestation and its ills.

A final hunger fnr peace has to do with God. Few Nigerians now say inheir he;& '"There is no Gw". Many more say "There is God" but they drive him away from their lives. Still a bigger . number experienw a blank, absence, about God. They don't deny him but they don't acknowledge him either.

What can th2'catholic Youths do to usher in a new era of peace: peace Among citizens, peace within each citizen, peace with the ecology, and' peace with God?

Isaiah prophesied that the F4essiah is the prince of peace. At the birth cf Jesus the angels announ~ed "peace on earth to men who are God's friends" (L,k. 2:14). Yet when Christ came he asserted "Do not imagine that I have come to bring* peace to the earth. I have come to bring a Sword not peace (Lk. 1251). How do':you interpret and implement this Christian paradox so that a new dawn of

2.

- peace may usher in the year 2000 to Nigeria? How do Christian Youths ensure peace in Nigeria by preparing for

- war? War against the divisive and oppressive elements in our society; war against the rebellious parts within themselves; war against -those who abuse the Nigerian ecology; war against those who refuse to give God the honour and respect due to him as their creator.

I Hunger for Leadership

Books have been written about the problem of Nigeria (e%- Chinua Achebe. Bukola Sanda, Acha ~ d ~ ~ b l ~ i ~ i among

others). Newspaper articles have also been written On the topic. The problem or trouble is always laid at the doorsteps of the leaders in Nigeria.

Some emphasize the inadequacy of political leaders But recently ~ c h a Ndubuisi attempted to extend it to all leaders, political, economic, social, and even religious. Nigerian leaders are depicted as selfish, short-sighted, powerdrunk, lacking total vision of their responsibility, satisfied with mediocrity, losing sight of their core vocation or assignment, failing to inspire people to higher ideals through their style of life and leadership. As a result, Nigeria since independence has stagnated like a dog chasing its tail.

Can we say today that our political leaders (military and civilians) by what they say and do, put the welfare of all the citizens of Nigeria before their selfish or sectional interests? Can we say that all our religious .leaders, like Christ, lead by word and example, hungering and thirsting for what is right and just? Has the Churc_h in Nigeria any responsibility to do something about the situation? What can the Catholic Youths do to remedy the situation?

Hunger for Knowledge and Understanding

Th.4~ is the age of explosion of knowledge. The youths want to know as much as possible. They want to know the world in which they live. But they also want to know the absolute, the transcendent, the world beyond. It is in this knowledge that a secure future will be built. This knowledge is a right, a fundamental right of all citizens. Are all citizens of Nigeria enjoying this right wherever they are today?

The search for God by Nigerian-citizens and youths is more pathetic. St. Augustine has said "Thou hast made us for yourself, 0 Lord, and our heart is restless until it rests in thee". The Nigeria Youths are searching for God, searching for meaning evewhere, in any new doctrine or sect. ~ n ~ b d ~ that proclaims any doctrine will find the Nigeria Youths

gathering to listen; be it Budism, Hinduism, Eckankar, the latest offshoot penticostalism. Christian denominations have confusedly multiplied. So confused are peopie that Ben

'

Unegbu at the beginning of this week wrote that religious denominationalism is a sin. And yet we know that the church is the repository of all revealed truth, of all that Christ commanded. We know that it has the mandate 'to teach this to all nations. How ddes the Catholic Youths of Nigeria mobilize to do the work assigned io them by Christ, to ensure that at. the dawn of the year 2000 we are moving t+owards the ideal of "one flock and one shepherd"?

The Youths not only want to understand, they also want to be understood This understanding is not sheer knowledge or intelligence, the ability to comprehend and judge, the power of perception It is an. understanding that involves personal relationship, emotion, empathy; the kind of understanding that *

Jesus showed with the woman caught in adultery, the sinful woman who touched him, the Samaritan woman at the '#ell, fhe women of Jerusalem who wept for him on the way of the cross. An understanding that shows compassion. How can we promote this kind of understanding between the youths and their elders, so that ofie group does not always see the other's behaviour as suspect? How do we ensure that the generation gap, especially in the Church narrows (if not eliminated) by the year 2000? -

Conclusion

Dear Youths of Nigeria, your hunger for food, your hunger for freedom and justice, your hunger for peace, your hunger for effective leadership, your hunger for knowledge and understanding will be sufficiently met in Christ. But it .

" cannot be met without you. Whatever mistakes may have been made in the past, the future is yours to amend. It cannot be amended' by mere lamentation. It must be amended through clear thinking and action, by people

committed in God and to God, who have of greater investment in the future. It can be amended only by you. That is why we are here. How can you do this onerous job . for Nigeria? You will not fail the nation; you will not fail the Church; you will not fail the Catholic Youths of Nigeria.

References

Achebe, Chinua. The Trouble with Nigeria. Enugu: Fourth Dimension Publication Co., 1983 Sanda, Bukola. The Problem with Nigeria. Ibadan: success Secretariate and Printing Services, 1985. Ndubuisi, Acha Felix. Nigeria.- What Hope? Enugu: CECTA, 1991. Moltmam, Jurgen. The Crucified God. New York: Harper and Row, 19'47. Unegbu, Ben "Recognizing ReIigious Denominationalism as a

great sin", Mgeriun Mirror 21 September 1991, p. 6. Flannery, Austin. Vatican Council II: The Conciliar and Post Conciliar Documents. Dublin:

Dominican Publication, 1981 Ed.