Connect with us

Opinion

Christianity In Africa: Fantasy Or Reality?

Published

on

The first part of this article was published last Friday.

From the East to the West and from North to South, the presence of the various Christian missions were seen and felt in Nigeria and even beyond. They embarked on invaluable projects that impacted positively on the lives of the people, rather than embarking on meaningless projects and infrastructure. They had the interest and welfare of the people at heart. To them, the salvation of the souls of men was paramount, not money nor the worldly mundane things that would fizzle out when He will appear in His majesty and glory, with ten thousand of His saints according to the book of Jude. In places where the Christian missionaries lived and worked, schools, colleges and tertiary institutions were voluntarily and benevolently established. The schools were there for the asking, if you ask me.
In Calabar main town and at Itu, now in Cross River State for example, schools and skills acquisition centres were established by Saint Mary Slessor and the charismatic Hope Waddell of blessed memory. At Abeokuta and Badagry in the west where Gollmer, Henry Townsend and Samuel Ajayi Crowther – one of the early converts worked, schools and colleges were also established. The renowned CMS Grammar school in Lagos which, of course, was the first secondary school founded in Nigeria is a living witness to this assertion.
In order parts of Nigeria and Africa as a whole, the different Christian missions through their missionaries built free, affordable and magnet schools and colleges. For instance, the first University in West Africa called the Fourah Bay College in Sierra Leone, established by the Anglican Church, served the whole of West Africa before the establishment of the premier University College, Ibadan in Nigeria. This gesture of goodwill by the Christian missionaries no doubt brought Western education and civilisation closer to the people and to other parts of Africa. So, anyone born between 1920 and 1960 whose alibi is that he never had the opportunity of going to school at this period should be asking himself a question and taken to the psychiatric hospital for autism and asperger’s syndrome, because Western civilization and education where made free and compulsory at this time. Essentially, this was the white man’s modus operandi in fulfilling their mission or vision in Nigeria and other parts of Africa.
Thanks to Michael Crowder for much of what we know today about the dividends of planting of schools and colleges in Nigeria and other parts of Africa. According to him, “It is clear, therefore, that in Nigeria – as in other West African countries, the foundations and the early edifice of western education were the work of the Christian missions. It was from the early converts that the first African elites emerged to compete with the Europeans on their terms, who became the leaders of the Nigerian nationalist movements and helped to gain Independence for their countries from the colonial masters.”
Such educated Africans like – Herbert Macaulay, Dr Nnamdi Azikiwe of Nigeria, Dr. Caseley Hayford and Dr. Kwame Nkrumah of Ghana, Sir Dauda Jawara of Gambia and Leopold Senghor of Senegal. Others include, Sekou Toure of Guinea, Felix Houphouet Boigny of Ivory Coast, Jomo Kenyatta of Kenya, Julius Nyerere of Tanzania, Albert Luthuli and Nelson Mandela of South Africa respectively were produced.
Speaking further on the effect, Crowder wrote, “these revolutionary forces essentially had influence on the subsequent development of Nigeria, the emergence of the Nigerian nationalists who started with marked intensification to take the control of the government from the British administrators.”
The Christian missionaries continued to surge, soar and becoming complacent with the structure already put in place, charitable hospitals and clinics were built to cater for the sick and the wounded people. They prayerfully dedicated these hospitals to the service of God and humanity. In the Eastern parts of Nigeria and even in the North, leprosy colonies and units were built, which took care of lepers living pitiable and wretched lives, and living in misery and in isolation in areas where they may be found. Succinctly put, the missionaries took care of the disabled like the blind people, the cripple, the deaf and dumb and also built orphanage homes where fatherless and motherless babies were taken care of. Above all, scholarships were given to the early converts to study medicine and nursing overseas, since they needed able, capable and competent doctors and nurses to run the hospitals and clinics effectively.
Furthermore, the Christian missionaries helped to promote the study of Nigerian languages, especially the three major languages such as – Yoruba, Igbo, Hausa and gave encouragement to the writing of these languages in order to enhance and promote Christianity. A million thanks to the early Christians and missionaries because through them and their works of charity, love and care and preaching of the word of God undiluted, many bad practices like the killing of twin babies, human sacrifices to appease gods and goddesses, the killing of slaves to accompany important chiefs and kings in their journey to the next world, and the secret cult brouhaha were suppressed and reduced to the barest minimum), if not totally eradicated in Nigeria and other parts of Africa.
At this juncture, therefore, a perturbing and nagging question readily comes to mind – where is the love of God and his dear son Jesus Christ in our churches today? When church founders and leaders display lack of love and care for their members but are rather preoccupied with thoughts of how to acquire large hectares of land in major cities and suburbs for building magnificent, picturesque and breathtaking church auditoriums to the detriment of the teeming number of people who are apparently living on the breadline, wallowing and wobbling in abject poverty, cannot pay their children’s school fees let alone pay their house rent whenever it expires.
The pulpit and the pew as well should be careful. Christianity is a reality not a fantasy as projected and being portrayed by Christians in Nigeria. By the time we come to this realization and knowledge and stop converting the church into a cybercafe and a ballroom and begin to extol the virtues of love and care for one another like the early believers and Christians in Acts of the Apostles, stop being selfish and greedy, stop the aggressive tendency for power and title, emulate or follow the examples laid down by Jesus Christ who is the author and finisher of our faith and the way, the truth and the life and also toe the lines of the Christian missionaries who toiled, laboured and planted Christianity in Nigeria as beacons and crusaders of the Christian faith, otherwise, heaven would be an illusion and a mirage to so many irrespective of their religious inclination or persuasion, church, position they occupy, title they bear, or whatever they profess to be. Remember, God is not a respecter of any person or persons as much as we know. Heaven is for believers and Christians who have diligently kept and practised this new and of course the greatest commandment given by our Lord and Saviour Jesus Christ himself before his ascension into heaven, which says, “that ye love one another as I have loved you, that you also love one another. Note the repetition and use of the intransitive verb ­Love, the object is you and I. Jesus did not say we should love money, prodigious church building or auditorium or transient worldly mundane things that would not stand the test of time at his appearing. This new and greatest Messianic injunction or message, therefore, calls for an immediate U-turn, spiritual rebirth and a spiritual check-up of all unbelievers and professing Christians in Nigeria and, by extension, in South Africa where at present there is a brute force and morbid fascination of xenophobic attacks on Nigerians before it is too late. Looking at Christianity more closely and critically, it is not a fantasy, but a reality, a way of life and the hope of eternal life for true believers when all about life here is over and our work on earth is perfectly done to be with Christ ad-infinitum.
Concluded.
Owhorji wrote in from Port Harcourt.

 

Christian Owhorji

Continue Reading

Opinion

Trans-Kalabari  Road:  Work In Progress 

Published

on

Quote:”This Dream project  is one of  the best things that have happened  to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas in recent times.”
This is the concluding part of this story featured in our last edition.
Good road network helps farmers to convey their agro-allied products to  commercial hubs where buyers and sellers meet periodically to transact business. Road network engineers and motivates people resident in unfriendly geographical terrains, like riverine areas,  to own property and shuttle home with ease. Some people will prefer living in their own houses in a more serene and nature-blessed communities to living in the city that is fraught with  pollution, and other environmental, social and economic hazards. Prior to the cult epidemic that ravaged parts of Rivers State, the Emohuas, Elemes, Ogonis, and Etches were known for rural dwelling. Most public servants from these areas do their official and private transactions from  their villages. For them it was comparatively easier to live in the village and engage in a diversified economic endeavours through farming, fishing or other lucrative business without outrageous charges and embarrassment associated with doing business in Port Harcourt, where land is as scarce as the traditional needle.
That is why the decision to construct the Trans-Kalabari Road by the administration of Dr. Peter Odili was one of the best decisions that administration took. When Dr. Odili vacated office as the Rivers State Governor, Rt. Hon. Chibuike Rotimi Amaechi took over and awarded contracts for continuation of the road project which in my considered view is the felt need of  the people of Degema, Asari Toru and Akuku Toru Local Government Areas. Unfortunately, Rt. Hon. Amaechi’s efforts to drive the project was sabotaged by some contractors some of whom are Kalabari people. The main  Trans-Kalabari Road is one project that is dear to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas of Rivers State. This is because through the road commuters can easily access several communities in the three local government areas. For instance, the road when completed will enable access to eight of the ten communities in Degema Local Government Area,  namely: Bukuma, Tombia,  Bakana, Oguruama, Obuama, Usokun, Degema town  and the Degema Consulate. It will also link 15 of the 16 communities in Asari Toru Local Government Area. The communities are: Buguma, the local government headquarters, Ido, Abalama, Tema, Sama, Okpo, Ilelema, Ifoko, Tema, Sangama, Krakrama, Omekwe-Ama, Angulama. The road will also connect  14  of 17 wards in Akuku Toru Local Government Area, and other settlements. It is interesting to note that It is faster,  and far more convenient and economical for the catchment Communities on the Trans-Kalabari Road network to go to the State Capital than the East West Road.  The people of the three local government areas will prefer  to work or do their transactions in Port Harcourt from their respective communities to staying in Port Harcourt where the house rent and the general cost of living is astronomically high.
 Consequently, development will seamlessly spread to the 28 out of 34 communities of Degema, Asari Toru and Akuku Toru Local Government Areas. The only Communities that are not linked by the road project are Oporoama in Asari Toru,  the Ke and  Bille Communities in Degema Local Government Area and the “Oceania” communities of Abissa, Kula, Soku, Idama, Elem Sangama of Akuku Toru Local Government Area. But because of the economic value of the unlinked Communities to Nigeria, (they produce substantial oil and gas in the area), the Federal, State Governments and the Niger Delta Development Commission (NDDC), can extend the road network to those areas just as Bonny is linked to Port Harcourt and the Lagos Mainland Bridge is connecting several towns in Lagos and neighbouring States.Kudos to previous administrations who  had constructed the Central Group axis.
 However, what is said to be the First Phase of the Trans-Kalabari Road project is actually a linkage of the “Central Group” Communities which consists of Krakrama, Angulama, Omekwe. Ama, Omekwe Tari Ama, Ifoko, Tema, Sangama. It is the peripheral of the Trans-Kalabari Road. The completion of the  Main Trans Kalabari project will free Port Harcourt and Obio/Akpor areas from congestion. It will motivate residents and people of the three local areas to contribute to the development of their Communities. If the Ogonis, Etches, Emohuas, Oyigbos, Okrikas, Elemes can feel comfortable doing business in Port Harcourt from home, residents and people whose communities are linked to Port Harcourt through the Trans-Kalabari Road will no doubt, do likewise. The vast arable virgin land of the Bukuma people can be open for development and sustainable agricultural ventures by Local, State and Federal Government.
It is necessary to recall that the Bukuma community was host to the Federal Government’s Graduate Farmers’ Scheme and the Rivers State Government moribund School-to-Land Scheme under Governor Fidelis Oyakhilome. Bukuma was the only community in Degema, Asari Toru and Akuku Toru Local Government Areas that has the capacity to carry those agricultural programmes. However the lack of road to transport farm produce to Port Harcourt and facilitate the movement of the beneficiaries of the scheme who lived in the community which is several miles away from the farms, hampered the sustainability of the programme. The main Trans-Kalabari Road remains the best gift to the people of Degema, Asari Toru, and Akuku-Toru Local Government Areas. Kudos to Sir Siminilayi Fubara.
By: Igbiki Benibo
Continue Reading

Opinion

That  U.S. Capture of Maduro

Published

on

Quote:”Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction.”
The first part of this story was published in our last edition.
 
In Africa and the Middle East, regime change—whether by invasion, proxy warfare, or sanctions—has often left behind fractured states, weakened institutions, and prolonged instability. Washington’s motivations in Venezuela are widely understood: vast oil reserves, alliances with U.S. rivals, and symbolic defiance of American influence in the Western Hemisphere. But none of these reasons confer legal or moral legitimacy. Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction. If every powerful nation acted on its grievances in this manner, global chaos would inevitably follow. International law provides mechanisms for accountability. Under the Rome Statute of the International Criminal Court (ICC), individuals accused of crimes against humanity or other grave offences are subject to investigation and prosecution through judicial processes.
Likewise, extradition treaties, mutual legal assistance agreements, and Interpol mechanisms exist to ensure accountability while respecting due process. These frameworks were designed precisely to prevent unilateral enforcement of “justice” by military force. The most profound consequence of America’s action may not be in Caracas, but in the precedent it sets. If the world accepts that a superpower can unilaterally depose another country’s president, then the foundation of the international system is weakened. Sovereignty becomes conditional—no longer a right, but a privilege tolerated at the discretion of the powerful. Going forward, if another country invades its neighbour, will the United States retain the moral authority to impose sanctions or demand restraint? Some analysts already warn that parallels between Russia’s actions in Ukraine and America’s conduct in Venezuela risk further eroding global norms. Selective adherence to international law breeds cynicism and accelerates the drift toward a world governed by force rather than rules.
Power—military, economic, or political—should serve human progress and collective well-being, not domination and destruction. For African nations, many of which emerged from colonial rule through bitter struggle, this precedent is especially alarming. Sovereignty is not an abstract legal concept; it is a hard-won shield against external domination. Any erosion of that principle anywhere weakens it everywhere. Africa’s painful history of foreign interference makes this lesson especially urgent.  For me, the real issue is not whether Nicolás Maduro is a good or bad leader. That judgment belongs, first and foremost, to the Venezuelan people. The larger issue is whether the international system still operates on law—or has quietly reverted to hierarchy. If America insists it is defending global order, it must ask itself a difficult question: can an order survive when its most powerful guardian feels entitled to violate it? Until that question is answered honestly, the capture of a foreign president will remain not a triumph of justice, but a troubling symbol of a world drifting from law toward force.
If the United States felt so strongly about the allegations of terrorism, drug trafficking  against Maduro, were there no other lawful options? Judicial accountability, diplomacy, regional mediation, and multilateral pressure may be slow and imperfect, but they reflect respect for international law and sovereign equality. Military seizure is a blunt instrument. It humiliates institutions, radicalizes populations, and hardens resistance. It may remove a leader, but it rarely resolves the underlying crisis. History teaches that military interventions seldom result in stable democratic outcomes. More often, they breed resentment, resistance, and long-term instability. For the sake of global order and the rule of law, the United States should reconsider this path and recommit to diplomacy, legal cooperation, and respect for the sovereign equality of states. Former U.S. Vice President Kamala Harris reportedly described the invasion of Venezuela as “unlawful and unwise,” warning that such actions “do not make America safer, stronger, or more affordable.” Her words reflect a growing recognition, even within the United States, that force without legitimacy undermines both moral authority and global stability.
Should what happened in Venezuela serve as a wake-up call for corrupt African leaders who undermine the people’s right to choose their leaders? The answer is yes. The capture of Maduro should alarm African leaders who manipulate elections, weaken institutions, suppress opposition, undermine citizens’ rights, or cling to power at all costs. Venezuela faced widespread criticism over disputed elections and repression long before this episode, and that context shaped how the world reacted. This does not justify foreign military intervention, but it highlights an uncomfortable truth: prolonged democratic decay isolates nations and invites external pressure—from sanctions to diplomatic censure. Global opinion matters, and legitimacy at home strengthens sovereignty abroad. The Economic Community of West African States (ECOWAS) and several African leaders have rightly condemned the events in Venezuela, invoking the principles of sovereignty and non-interference enshrined in international and regional law.
Beyond condemnation, however, African leaders must look inward. The continent’s future cannot be built on repression, constitutional manipulation, and personal greed. Leadership must reflect the will of the people, not desperation for power. Two days ago, a social commentator on a radio station argued that Trump’s action—though condemnable—demonstrates how far a leader can go for his country’s interest. According to this view, he did not intervene in Venezuela for personal enrichment, but to strengthen his nation. In stark contrast, many African leaders plunder their own countries. They siphon public resources, impose crushing taxes and harmful policies, and leave their citizens poorer—all for selfish gain. That contradiction is the deeper lesson Africa must confront.True sovereignty is protected not only by international law, but by accountable leadership at home.
 By:  Calista Ezeaku
Continue Reading

Opinion

Kudos  Gov Fubara

Published

on

Please permit me to use this medium to appreciate our able governor, Siminalayi Fubara for the inauguration of the 14.2-kilometre Obodhi–Ozochi Road in Ahoada-East Local Government Area.  This inauguration marks a significant milestone in the history of our communities and deserves commendation. We, the people of Ozochi, are particularly happy because this project has brought long-awaited relief after years of isolation and hardship.
The expression of our traditional ruler, His Royal Highness, Eze Prince Ike Ehie, JP, during the inauguration captured the joy of our people.  He said, “our isolation is over.”  That reflects the profound impact of this road on daily life, economic activities, and social integration of the people of Ozochi and other neighbouring communities. The road will no doubt ease transportation, improve access to markets and healthcare, and strengthen links between Ahoada, Omoku, and other parts of Rivers State.
The people of Ahoada, Omoku, and indeed Rivers State as a whole are grateful to our dear governor for this laudable achievement and wish him many more successful years in office. We pray that God endows him with more wisdom and strength to continue to pilot the affairs of the state for the benefit of all. As citizens, we should rally behind the governor and support his development agenda. Our politicians and stakeholders should embrace peace and cooperation, as no meaningful progress can be achieved in an atmosphere of conflict. Sustainable development in the state can only thrive where peace prevails.
Samuel Ebiye
Continue Reading

Trending