Wednesday, 29 February 2012
Friday, 24 February 2012
For a while now, I’ve had reason to believe that the people of Northern Nigeria, especially the (in)famous “dominant” group, the Hausa-Fulanis seem to be in terminal decline. Could this conviction have stemmed out of the aftermath of the 2011 Nigerian general elections and the rampage of the Northern youths against the so-called Northern leaders or the recent spate of Boko Haram attacks in the northern cities of Kano and Kaduna? Perhaps it is the intensification of the unfair media bias and the recent vitriolic, virulent and hateful diatribes against the mostly Muslim Hausa-Fulani Northerners in the mainstream and social media or the serial decline and retardation of the economy in the north and/or the region’s growing political irrelevance in the scheme of things in Nigeria. This conviction is coupled with a growing realization that little or nothing is being done by us, the victims, of our mostly self inflicted problems to salvage our future which is in dire jeopardy.The most obvious problem is the serious leadership deficit in the North which became magnified before and after the 2011 general elections.
"Governor Rochas Okorocha of Imo State took to the state’s official website to list his administration’s accomplishments since he was sworn into office on May 29."
Here’s a look at Gov. Okorocha’s first 100 days in office:
1. PUBLIC UTILITIES
Rehabilitation of Water Schemes in Imo State, namely:
1. Otamiri Head –Works
2. Egbu Water Scheme
3. Orji Water Scheme
4. Umuoba Water Scheme
5. Ubachima Water Scheme
6. Mgbidi Water Scheme
7. Umuowa Water Scheme
8. Osuama Water Scheme
9. Nsu Water Scheme
2. COMMERCE & INDUSTRY
Tuesday, 21 February 2012
“The head of Boko Haram was arrested. He was healthy at the time, but by nigh time he had died. Who killed him? People were thinking that the Nigerian police killed the head of Boko Haram, so this provoked another reason for more attacks: revenge.”
Sunday, 19 February 2012
Friday, 17 February 2012
Saturday, 11 February 2012
"The truth might be hard to say, painful to bear or even drastic for the truth sayer but still needed to be said''. ALISON.
Friday, 10 February 2012
The above, represent the widespread belief held within and outside Africa that the leadership crisis and the development dilemma, which plague the continent is a direct correlation of low literacy levels. In effect, the fact that few Africans have been opportune to sit under structured tutelage, to imbibe the basics of arithmetic, geography, history or the sciences, account for the decadence that prevail in the continent’s social, political and economic clime.
However, a fact that goes unnoticed by Africans is that pointing to low literacy levels as the root of Africa’s predicament, shuns the innate abilities and shrewdness of the African. According to the same UNESCO statistics, much more than sub-Saharan Africa, East-Asia accounts for the highest level of illiteracy globally, but the Asians are able to manage their economies despite being so academically challenged. In the case of Africa, their ability to manage or structure their society and develop their environment is hinged on the extent to which they are able to assimilate western education.
Education ought to empower an individual to master the peculiarities of his surroundings and afford him the tools to improve on it qualitatively. In essence, what might be considered knowledge in a certain part of the world could amount to useless information in another. Take for instance a teacher in faraway northern Nigerian teaching his elementary school pupil under the perpetual year round heat that the four seasons of the year are; fall, winter, spring and summer. The confusion the pupil will encounter is such that will take him a very long time, if at all, to decipher what the word ‘season’ implies, owing to the lack of correlation with his environmental reality. While the example given may seem implausible, such, form the bulk of what is widely disseminated as knowledge in the continent of Africa today.
Western incursion into Africa brought with it a repudiation of everything original to the continent. The African way of doing things were classified as backward, unscientific and barbaric. To the point of death from malaria, the westerners that first set foot on Africa refused to drink the herbal remedies offered by the kind natives to alleviate their suffering. Indigenous knowledge was regarded as baseless and summarily dismissed as superstition.
|South African School Children|
Education became an enigma for the young and impressionable African child, who looked on with confused eyes as his blue eyed teacher explained that Mungo Park discovered the source of the Niger River in 1796. Unable to comprehend, the young child ponders over the fact that the source of the Niger River is just a stone throw away from his home, and yet his forefathers, who lived, fished and farmed on the edge of the river, could not “discover” it. Ashamed of his lineage, the African boy considers the Europeans heroic to have traveled thousands of miles to ‘discover’ a river just by the nose of his own people. He dreams of being like the Europeans, the great discoverers, and understandably looses any regard for his ‘ignorant’ people. The deep rotted inferiority complex leads him to dismiss whatever is African; cloth, food, culture, values, speech, technology and medicine as inadequate and in that same mind-set, he rears his children.
Many generations later, inferiority complex and a passionate disregard for everything African reigns in the subconscious of the average African. Acquisition of western education is equated with the acquisition of common sense and values. People who were unfortunate not to have tarried within the four walls of a school are seen to be of no value to society. African herbal remedies are viewed with suspicion in several quarters, and the younger generations speak only the colonial language and cannot be caught speaking their mother tongue.
An African, no matter how brilliant and of good character, who lacks a good command of either English or French as the case maybe or whose fairly acceptable grammar is accented with his local dialect has a much higher chance of finding a decent job in Europe and America than in his own country. But for the wise step taken by Mwalimu Julius Nyerere of Tanzania and to some extent Mzee Jomo Kenyatta of Kenya in elevating Swahili to the level of a national language, Africa would not have had any language with global appeal in the 21st century.
Worse still, are the courses offered within the African higher academic system; Euro-centered disciplines that lack applicability to the compelling needs of the continent and its people. Nothing prepares the African student for the reality he would face upon graduating with a degree in French, English, Business Management, Engineering, Food and Nutrition, Agricultural Economics or Pharmacy, to discover that he is still ill equipped to contribute meaningfully to his society. The fields mentioned are not inherently of no value to Africa, but the approach and curriculum they employ is bereft of originality and does not take cognizance of the environment in which the students are situate.
In Africa, education remains an abstract and unfathomable concept, neither easily nor conveniently appreciated nor applicable – a wasteful endeavor that should never have been embarked upon in the first place. Take for instance, the Pharmacy department of African universities, where students are forced to memorize the chemical components of the drugs already discovered by Europe and America. On the contrary, pharmaceutical companies of Europe and America- with the co-operation of ignorant natives – are claiming to “discover” and patent the many herbs in the rich forests of Africa long used to cure ailments. The drugs so manufactured are sold back to Africans at exorbitant prices, while the student of Pharmacy from Africa graduates, clueless about what to do with his degree.
The high drop out rate of pupils in African schools is a symptom of the underlying problem of boredom. The curriculum is not tied to reality and is neither adequately intellectually stimulating nor engaging for the very brilliant children of Africa; African children on their own, assemble radios and mini cars from scrap metals, carve beautiful artifacts and even repair broken down cars and motorcycles.
The vicious cycle of hunger and underdevelopment can only cease when Africans realize that indigenous knowledge, native intelligence, and values are what makes a society grow and not any super-imposed, parasitic and dependent knowledge. Any knowledge that lacks foundation or is completely alien to the culture of a people would hardly engender growth, but rather, it would create some sort of bi-polar mentality, fostering confusion rather than progress. Until the chemical engineering departments of African universities start using local resources as the raw materials for research, the Food and Nutrition department take pride in researching the calorific, nutritional and therapeutic values of African foods, and invest efforts in developing healthy, tasty and endurable snacks that a foreigner can enjoy, development and growth would remain elusive to the continent.
The problem is not in the acquisition of western education; the problem lies in the fact that Africans have lost their identity. Like a man in a borrowed suit a size or more too big or too small, Africans continue to struggle in the ill-fitting apparel, pointing accusing fingers, first to the tailor for not being magnanimous enough to make the suit fit a second person; or maybe to themselves for being be too fat and needing to go on a diet, or too thin and needing to gain a pound or two; or could it be the fault of the fabric, but how come it fits the original owner so perfectly well, then? The answer, which Africans have never come to accept, is that the suit does not fit because it does not belong to them. Western education was made to measure for the individualistic culture, the environmental dynamics and the extreme weather conditions of the west. The educational system should be overhauled in a simple and inexpensive re-evaluation of curriculum, process and system carried out by Africans who understand the nature of the issues at stake. A practical combination of African values should be merged with international standards, in order for the continent not to loose out in this era of extreme globalization.
Further, Africans must realize that the acquisition of western education alone, as it were, does not amount to common sense or the ability to be innovative and positively impact society. The emphasis should cease to be on the ability of an individual to express himself in English or French as the case maybe, as that does not remotely attest to one’s brilliance. Few Chinese are fluent in English and yet, Africa is currently coming to terms with the ‘Chinalization’ of the continent.
The fact that an individual cannot handle fork and knife or sit properly to eat at the dining table has no direct correlation with his IQ; enough of the self-hatred and denial. Education is good when it is a product of the immediate environment and ought not to be validated by western culture and educational system. The solution does not lie in looking up to the west but in searching inwards to emerge with something original and authentic that can be explored, developed through R&D and used to foster development at home and ultimately exported.
The list of fields where Africa can and should explore its indigenous identity is endless; Medicine, Pharmacy, Food and Nutrition, Psychology, Architecture, Political Science, Sociology, Business Management, History, Pedagogy, Fine Arts, Mining, Technology etc and even yet to be named or discovered fields of study.
Africans should not be shy to leverage on information technology to conduct in-depth study in the necessary fields. Yes, available technological breakthrough and ideas should be borrowed to further advance and indeed, excavate Africa’s authenticity. There is nothing to be ashamed of in active/objective borrowing as as there is no civilization that has not had to borrow to bring about advancement of its originality. The shame should only be our when we resign to copying.
''The truth might be hard to say, painful to bear or even drastic for the truth sayer but still needed to be said''. ALISON.
Nigerian policemen watching as university students fleeing
from the violent religious clashes are being evacuated to Abia State
in eastern part of the country in a bus provided by the state government in Jos.
Thursday, 9 February 2012
This perception is one of the major reasons for the cancellation of the ARMM elections in 2011, over and above the overt reason stated in the law, RA 10153, that seeks to synchronize the ARMM elections with the mid-term national elections in 2013.
Tuesday, 7 February 2012
“Let us be concerned for each other,
to stir a response in love and good works” (Heb 10:24)
Dear Brothers and Sisters,
The Lenten season offers us once again an opportunity to reflect upon the very heart of Christian life: charity. This is a favourable time to renew our journey of faith, both as individuals and as a community, with the help of the word of God and the sacraments. This journey is one marked by prayer and sharing, silence and fasting, in anticipation of the joy of Easter.
This year I would like to propose a few thoughts in the light of a brief biblical passage drawn from the Letter to the Hebrews:“ Let us be concerned for each other, to stir a response in love and good works”. These words are part of a passage in which the sacred author exhorts us to trust in Jesus Christ as the High Priest who has won us forgiveness and opened up a pathway to God. Embracing Christ bears fruit in a life structured by the three theological virtues: it means approaching the Lord “sincere in heart and filled with faith” (v. 22), keeping firm “in the hope we profess” (v. 23) and ever mindful of living a life of “love and good works” (v. 24) together with our brothers and sisters. The author states that to sustain this life shaped by the Gospel it is important to participate in the liturgy and community prayer, mindful of the eschatological goal of full communion in God (v. 25). Here I would like to reflect on verse 24, which offers a succinct, valuable and ever timely teaching on the three aspects of Christian life: concern for others, reciprocity and personal holiness.
1. “Let us be concerned for each other”: responsibility towards our brothers and sisters.
This first aspect is an invitation to be “concerned”: the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to “think of” the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to “observe” the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to “turn your minds to Jesus” (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for “privacy”. Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be “guardians” of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, theintegral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God Pope Paul VI stated that the world today is suffering above all from a lack of brotherhood: “Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations” (Populorum Progressio, 66).
Concern for others entails desiring what is good for them from every point of view: physical, moral and spiritual. Contemporary culture seems to have lost the sense of good and evil, yet there is a real need to reaffirm that good does exist and will prevail, because God is “generous and acts generously” (Ps 119:68). The good is whatever gives, protects and promotes life, brotherhood and communion. Responsibility towards others thus means desiring and working for the good of others, in the hope that they too will become receptive to goodness and its demands. Concern for others means being aware of their needs. Sacred Scripture warns us of the danger that our hearts can become hardened by a sort of “spiritual anesthesia” which numbs us to the suffering of others. The Evangelist Luke relates two of Jesus’ parables by way of example. In the parable of the Good Samaritan, the priest and the Levite “pass by”, indifferent to the presence of the man stripped and beaten by the robbers (cf. Lk 10:30-32). In that of Dives and Lazarus, the rich man is heedless of the poverty of Lazarus, who is starving to death at his very door (cf. Lk 16:19). Both parables show examples of the opposite of “being concerned”, of looking upon others with love and compassion. What hinders this humane and loving gaze towards our brothers and sisters? Often it is the possession of material riches and a sense of sufficiency, but it can also be the tendency to put our own interests and problems above all else. We should never be incapable of “showing mercy” towards those who suffer. Our hearts should never be so wrapped up in our affairs and problems that they fail to hear the cry of the poor. Humbleness of heart and the personal experience of suffering can awaken within us a sense of compassion and empathy. “The upright understands the cause of the weak, the wicked has not the wit to understand it” (Prov 29:7). We can then understand the beatitude of “those who mourn” (Mt 5:5), those who in effect are capable of looking beyond themselves and feeling compassion for the suffering of others. Reaching out to others and opening our hearts to their needs can become an opportunity for salvation and blessedness.
“Being concerned for each other” also entails being concerned for their spiritual well-being. Here I would like to mention an aspect of the Christian life, which I believe has been quite forgotten:fraternal correction in view of eternal salvation. Today, in general, we are very sensitive to the idea of charity and caring about the physical and material well-being of others, but almost completely silent about our spiritual responsibility towards our brothers and sisters. This was not the case in the early Church or in those communities that are truly mature in faith, those which are concerned not only for the physical health of their brothers and sisters, but also for their spiritual health and ultimate destiny. The Scriptures tell us: “Rebuke the wise and he will love you for it. Be open with the wise, he grows wiser still, teach the upright, he will gain yet more” (Prov 9:8ff). Christ himself commands us to admonish a brother who is committing a sin (cf. Mt 18:15). The verb used to express fraternal correction - elenchein – is the same used to indicate the prophetic mission of Christians to speak out against a generation indulging in evil (cf. Eph 5:11). The Church’s tradition has included “admonishing sinners” among the spiritual works of mercy. It is important to recover this dimension of Christian charity. We must not remain silent before evil. I am thinking of all those Christians who, out of human regard or purely personal convenience, adapt to the prevailing mentality, rather than warning their brothers and sisters against ways of thinking and acting that are contrary to the truth and that do not follow the path of goodness. Christian admonishment, for its part, is never motivated by a spirit of accusation or recrimination. It is always moved by love and mercy, and springs from genuine concern for the good of the other. As the Apostle Paul says: “If one of you is caught doing something wrong, those of you who are spiritual should set that person right in a spirit of gentleness; and watch yourselves that you are not put to the test in the same way” (Gal 6:1). In a world pervaded by individualism, it is essential to rediscover the importance of fraternal correction, so that together we may journey towards holiness. Scripture tells us that even “the upright falls seven times” (Prov 24:16); all of us are weak and imperfect (cf. 1 Jn 1:8). It is a great service, then, to help others and allow them to help us, so that we can be open to the whole truth about ourselves, improve our lives and walk more uprightly in the Lord’s ways. There will always be a need for a gaze which loves and admonishes, which knows and understands, which discerns and forgives (cf. Lk 22:61), as God has done and continues to do with each of us.
2. “Being concerned for each other”: the gift of reciprocity.
This “custody” of others is in contrast to a mentality that, by reducing life exclusively to its earthly dimension, fails to see it in an eschatological perspective and accepts any moral choice in the name of personal freedom. A society like ours can become blind to physical sufferings and to the spiritual and moral demands of life. This must not be the case in the Christian community! The Apostle Paul encourages us to seek “the ways which lead to peace and the ways in which we can support one another” (Rom 14:19) for our neighbour’s good, “so that we support one another” (15:2), seeking not personal gain but rather “the advantage of everybody else, so that they may be saved” (1 Cor 10:33). This mutual correction and encouragement in a spirit of humility and charity must be part of the life of the Christian community.
The Lord’s disciples, united with him through the Eucharist, live in a fellowship that binds them one to another as members of a single body. This means that the other is part of me, and that his or her life, his or her salvation, concern my own life and salvation. Here we touch upon a profound aspect of communion: our existence is related to that of others, for better or for worse. Both our sins and our acts of love have a social dimension. This reciprocity is seen in the Church, the mystical body of Christ: the community constantly does penance and asks for the forgiveness of the sins of its members, but also unfailingly rejoices in the examples of virtue and charity present in her midst. As Saint Paul says: “Each part should be equally concerned for all the others” (1 Cor 12:25), for we all form one body. Acts of charity towards our brothers and sisters – as expressed by almsgiving, a practice which, together with prayer and fasting, is typical of Lent – is rooted in this common belonging. Christians can also express their membership in the one body which is the Church through concrete concern for the poorest of the poor. Concern for one another likewise means acknowledging the good that the Lord is doing in others and giving thanks for the wonders of grace that Almighty God in his goodness continuously accomplishes in his children. When Christians perceive the Holy Spirit at work in others, they cannot but rejoice and give glory to the heavenly Father (cf. Mt 5:16).
3. “To stir a response in love and good works”: walking together in holiness.
These words of the Letter to the Hebrews (10:24) urge us to reflect on the universal call to holiness, the continuing journey of the spiritual life as we aspire to the greater spiritual gifts and to an ever more sublime and fruitful charity (cf. 1 Cor 12:31-13:13). Being concerned for one another should spur us to an increasingly effective love which, “like the light of dawn, its brightness growing to the fullness of day” (Prov 4:18), makes us live each day as an anticipation of the eternal day awaiting us in God. The time granted us in this life is precious for discerning and performing good works in the love of God. In this way the Church herself continuously grows towards the full maturity of Christ (cf. Eph 4:13). Our exhortation to encourage one another to attain the fullness of love and good works is situated in this dynamic prospect of growth.
Sadly, there is always the temptation to become lukewarm, to quench the Spirit, to refuse to invest the talents we have received, for our own good and for the good of others (cf. Mt 25:25ff.). All of us have received spiritual or material riches meant to be used for the fulfilment of God’s plan, for the good of the Church and for our personal salvation (cf. Lk 12:21b; 1 Tim 6:18). The spiritual masters remind us that in the life of faith those who do not advance inevitably regress. Dear brothers and sisters, let us accept the invitation, today as timely as ever, to aim for the “high standard of ordinary Christian living” (Novo Millennio Ineunte, 31). The wisdom of the Church in recognizing and proclaiming certain outstanding Christians as Blessed and as Saints is also meant to inspire others to imitate their virtues. Saint Paul exhorts us to “anticipate one another in showing honour” (Rom 12:10).
In a world which demands of Christians a renewed witness of love and fidelity to the Lord, may all of us feel the urgent need to anticipate one another in charity, service and good works (cf. Heb 6:10). This appeal is particularly pressing in this holy season of preparation for Easter. As I offer my prayerful good wishes for a blessed and fruitful Lenten period, I entrust all of you to the intercession of the Mary Ever Virgin and cordially impart my Apostolic Blessing.
From the Vatican, 3 November 2011
BENEDICTUS PP. XVI
Just feel like sharing one of those articles that due to their relevancy withholds my attention. Despites all we might think of, Nigerians need to watch the situation and find out if really religion has its real meaning in our Country. If it real serves or divides us. I just wish people take this situation serious as it is a timed bomb that will surely explode. Whether we like it or not, Nigeria, from all indication will be a-religious if care is not taken.
“In Nigeria it is prayer everywhere. The Churches, the Mosques, the Shrines, the forests, mountains, rivers, trees and every available space have been turned to prayer centers and yet the most insensitive governance is hoisted on the nation. Armed robbery, ritual killings, kidnappings, rape and injustice abounds everywhere. Poverty, sickness, despair, frustration and attendant mediocrity, loss of confidence and resort to negative tendencies are the results of all our prayers. Now we have the newest addition, suicide bombings and reckless waste of human lives. A lot of people of people have asked the question . Where is God when all these happens everyday?
Nigerians pray all manners of prayers- 70 day fasting, 70 day deliverance, 40 day sallat, sallah fast, pilgrimage to Jerusalem, pilgrimage to Mecca and other dedicated sites of worship and yet you cannot entrust an adherent with your spouse for 24 hours.
During General Sanni Abacha military regime, prayer marabous were imported from Mali, Siera-leone and Senegal when their Nigerian counterpart failed to kill NADECO with prayer. These professional prayer warriors couldn't tell Abacha that Nigerians were tired of his dictatorship. During Olusegun Obasanjo civilian Presidency a lot of prayer warriors in the villa were busy impregnating youth corpers serving in the villa in the guise of securing permanent employment for them while the tenure elongation wanted to tear the polity. Obasanjo saw so much prayer hypocrisy that he had to resort to a combination of Africana and his faith to survive. Another group of prayer warriors have held President Goodluck hostage in the villa. They frighten him every time with gory prophecies while smiling to the banks.
Everywhere people are praying. All these prayers are hypocritical prayers. The Bible says in 2chronicles chapter 7 vs 14 thus “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” The prerequisite for God to answer these prayers and heal Nigeria is repentance. David humbled himself when he was told by Prophet Nathan in the Bible that he had sinned. He tore his clothes and wept for many days until God had compassion. His Nigerian counterpart will do the opposite.
He will travel to Jerusalem and Mecca and in the midst of the solemn ceremonies will excuse himself to co-ordinate how the next looting of government treasury will be clinically executed, and then he will get back to finish the ceremonies. Once the pilgrimage is over the Nigerian prayer warrior comes back to his church or mosque with air of answered prayers, having met the Almighty in the mountain of transfiguration. Then the poverty stricken congregation will hang around him to receive favors from him( after nights of fasting and days of salat for God to touch his heart). God must be seriously solicited to touch the heart of the looter of public fund or else his church or mosque member will not receive any crumbs from the arrogantly distributed loot.
The impoverished parishioner or mosque member knows that his religious co-member was part of the people who directly or indirectly put him in a state of poverty, insecurity, hopelessness and helplessness and therefore he equally begs God to give him the opportunity to partake of the looting of the national wealth since the congregational leader have not cared to query his thieving but important member on the source of the loot.
The prayer warrior in Nigerian church or mosque is a hypocrite. Let his congregational priest or malam sermonize against sin, corruption, greed, inhumanity to man and disrespect for the feelings of others and he will get offended and leave the congregation while withdrawing his much needed funds. However, call for prayer that all his enemies will die including the members of Economic and Financial Crimes Commission, Independent Corrupt Practices Commission and Justices about to reverse stolen electoral mandates and you will see all sorts of acrobatics, gymnastics, incantations, invocations and madness all in the name of prayer.
There is no doubt that 'he that comes to equity must come with clean hands'. A thousand noise makers may be in a church but God hears only the ten who have decided in their heart not to follow the bandwagon if given the opportunity. If the combined prayer inertia of these ten men cannot move God or ward off the impending evil, then calamity is visited on everybody. That is the problem the nation is having with this Boko Haram and other problems plaguing the nation.
The dynamics of prayer is such that if your prayer is for personal or family matters, you could easily connect into the remote sites where the angels will attend to you on behalf of God. However, if your prayer were of general application, corporate in nature and of concern to the masses of people in your territory then another dynamics will apply. You must be sufficiently qualified before you can represent a state, region or nation in a prayer bouquet. A hypocrite could pray personal prayer and God will still answer because he is stirring personal spiritual space, however you must have enough locus standi before you stir a communal spiritual space in a prayer session. You must be potentially better than those you are praying against.
Let the Nigerian prayer warrior decide to live by the tenets of his faith which is “do unto others as you wish others do unto you” and before you raise your voice louder (even in a bush or batcher or atop mango tree) the Almighty God will answer and drive off those evil rulers who refuse to change for the better, out of our political space on their way to perdition”.
Wednesday, 1 February 2012
However, the interesting aspect of it is that no one steps on the foot Nigerians and go free in this 21st millenium.
I really think it should be broadcasted to make the world know where we are. Have a nice vision.
''The truth might be hard to say, painful to bear or even drastic for the truth sayer but still needed to be said''. ALISON.