The document is a talk given by Revd Dr Raymond Olusesen Aina to the Catholic Bishops' Conference of Nigeria on advocacy for good governance and the common good in Nigeria.
The talk discusses key Catholic Social Teaching principles like human dignity, common good, solidarity, and preferential option for the poor. It argues that good governance rejects amorality in politics and requires virtues like charity. Good governance exercises political authority to serve the people and attain the common good through democracy, human rights, and rule of law.
The talk recommends the Church in Nigeria pursue concrete goals like intensifying its message for Catholics to embrace their civic duties, based on principles of good governance like pursuit of common good, justice, subsid
Catholic social teaching is an essential part of Catholic identity and faith. It is based on biblical themes of justice and God's preferential option for the poor and vulnerable. Some key principles of Catholic social teaching include human dignity, solidarity, participation, rights and responsibilities, and care for God's creation. Educators have an important role in teaching Catholic social doctrine and helping students apply it through acts of charity and social justice.
The Second Vatican Council marked a change in the Catholic Church's attitude toward the world. This led to new themes and emphases in the Church's social teaching, including a commitment to world justice, preferential option for the poor, and reading the "signs of the times" in society and history. The Church's social doctrine is also shaped by the primacy of love and oriented toward pastoral planning and action.
The Second Vatican Council marked a change in the Catholic Church's attitude toward the world. This led to new themes and emphases in the Church's social teaching, including a commitment to world justice, preferential option for the poor, and reading the "signs of the times" in society and history. The Church's social doctrine is now shaped more by the primacy of love over reason alone.
Pope Paul VI continued the Second Vatican Council that was convened under Pope John XXIII. One of the key documents from Vatican II was Gaudium et Spes, which addressed the Catholic Church's relationship with modern society and issues like economics, poverty, social justice, culture, science, and ecumenism. The document affirmed human dignity and promoted improved relations with other Christian faiths and people of other religions. It emphasized that the Church should serve all people by helping reveal God's message and make his life visible in the world.
file:///Users/shibinsun/Downloads/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
This is our primary source for Catholic Social Teaching. You will use CST in
conjunction with the textbook for your final paper. You will find relevant material in
chapters 4, 6, and 7, though you certainly need not read the entirety of each
section.
Key Principles of Catholic Social Teaching
Link to the Compendium of the Social Doctrine of the Church
Link to the Compendium of the Social Doctrine of the Church: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
1
Four Permanent Principles
Constitute the central character of CST
Dignity of the human person
Foundation of all other principles and entire content of CST
Common Good
Subsidiarity
Solidarity
Reciprocal, complimentary, and interrelated
There are four “permanent principles,” or foundational principles which constitute the central character of Catholic Social Teaching. First is the dignity of the human person. This first principle serves as the foundation of all other principles as well as the entire content of CST. The other three principles are the common good, subsidiarity, and solidarity.
It is important to note that the four permanent principles exist in a unity. We are morally compelled to appreciate the importance of these principles and to articulate them in such a way that we recognize the reciprocity, interrelatedness, and complementarities inherent to their structure. In other words, remove one of these four and you no longer have CST.
2
Human Dignity
Foundation of Catholic Social Teaching
Human life is sacred; made in the image of God; inherent dignity of the person
A just society cannot be achieved without respect for the dignity of the human person
See Compendium, Chapter 3
The concept of human dignity is the foundation of Catholic Social Teaching, and its basis is the idea that humans are created in the image and likeness of god. Human dignity is inherent and immeasurable regardless of any contingent factor we can think of, meaning that each and every human life is considered sacred. This includes a radical equality before god regardless of who you are, where you come from, and any other considerations.
The concept of human dignity is similar to the UN’s Declaration of Human Rights. The main difference is in the justification or foundation of the principles. Whereas the UN Declaration attempts to build upon the work of John Locke and Immanuel Kant, Catholic Social Teaching is based on Catholic doctrine and dogma. The question could be raised, does it matter what the foundation is? Michael Ignatieff argues in “Reimagining a global ethic” that we need not necessarily agree on the metaphysical underpinnings of a moral code in order to agree on what practical action is required.
3
The Common Good, Community, and Participation
Humans are social
We have responsibilities to contribute to ...
The document is a pastoral letter from 1986 by the United States Catholic Bishops addressing Catholic social teaching and the U.S. economy. It lays out moral principles for economic life based on Scripture and Catholic teachings, including that human dignity must be protected, all people have a right to basic economic participation and livelihood, and society has a moral duty to aid the poor and vulnerable. The letter calls for policies promoting full employment, poverty eradication, support for families, and greater international assistance to developing nations. It provides a framework for evaluating economic policies through a moral lens focused on serving human dignity.
This document provides a summary of a paper that examines the 1996 welfare reform through the lens of Catholic social teaching. It discusses how the welfare reform pitted the United States Catholic Bishops against Catholic lawmakers in Congress.
The document first provides background on the bishops' 1986 pastoral letter Economic Justice for All, which advocated for a welfare state. It then outlines the bishops' policy proposals to address unemployment and poverty, which focused on full government employment and a living wage. The bishops viewed structural issues like discrimination as the primary causes of poverty and unemployment.
The document also discusses how Catholic lawmakers supported the 1996 reform bill, seeing it as compatible with conservative interpretations of Catholic social teaching that favor a more free market approach. It aims to
Applications of Social Justice in Psychological Treatment.docxwrite12
1) The document discusses various social justice issues addressed by the United States Conference of Catholic Bishops (USCCB), including healthcare, human trafficking, migrants and refugees, poverty, economic justice, housing, and labor.
2) The USCCB advocates for affordable healthcare, an end to human trafficking, a welcoming attitude towards migrants and refugees, sustainable solutions to reduce poverty, economic justice based on Catholic social teaching, adequate housing, and decent work.
3) The document provides information on the USCCB's stances and activities regarding these social issues.
Catholic social teaching is an essential part of Catholic identity and faith. It is based on biblical themes of justice and God's preferential option for the poor and vulnerable. Some key principles of Catholic social teaching include human dignity, solidarity, participation, rights and responsibilities, and care for God's creation. Educators have an important role in teaching Catholic social doctrine and helping students apply it through acts of charity and social justice.
The Second Vatican Council marked a change in the Catholic Church's attitude toward the world. This led to new themes and emphases in the Church's social teaching, including a commitment to world justice, preferential option for the poor, and reading the "signs of the times" in society and history. The Church's social doctrine is also shaped by the primacy of love and oriented toward pastoral planning and action.
The Second Vatican Council marked a change in the Catholic Church's attitude toward the world. This led to new themes and emphases in the Church's social teaching, including a commitment to world justice, preferential option for the poor, and reading the "signs of the times" in society and history. The Church's social doctrine is now shaped more by the primacy of love over reason alone.
Pope Paul VI continued the Second Vatican Council that was convened under Pope John XXIII. One of the key documents from Vatican II was Gaudium et Spes, which addressed the Catholic Church's relationship with modern society and issues like economics, poverty, social justice, culture, science, and ecumenism. The document affirmed human dignity and promoted improved relations with other Christian faiths and people of other religions. It emphasized that the Church should serve all people by helping reveal God's message and make his life visible in the world.
file:///Users/shibinsun/Downloads/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
This is our primary source for Catholic Social Teaching. You will use CST in
conjunction with the textbook for your final paper. You will find relevant material in
chapters 4, 6, and 7, though you certainly need not read the entirety of each
section.
Key Principles of Catholic Social Teaching
Link to the Compendium of the Social Doctrine of the Church
Link to the Compendium of the Social Doctrine of the Church: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
1
Four Permanent Principles
Constitute the central character of CST
Dignity of the human person
Foundation of all other principles and entire content of CST
Common Good
Subsidiarity
Solidarity
Reciprocal, complimentary, and interrelated
There are four “permanent principles,” or foundational principles which constitute the central character of Catholic Social Teaching. First is the dignity of the human person. This first principle serves as the foundation of all other principles as well as the entire content of CST. The other three principles are the common good, subsidiarity, and solidarity.
It is important to note that the four permanent principles exist in a unity. We are morally compelled to appreciate the importance of these principles and to articulate them in such a way that we recognize the reciprocity, interrelatedness, and complementarities inherent to their structure. In other words, remove one of these four and you no longer have CST.
2
Human Dignity
Foundation of Catholic Social Teaching
Human life is sacred; made in the image of God; inherent dignity of the person
A just society cannot be achieved without respect for the dignity of the human person
See Compendium, Chapter 3
The concept of human dignity is the foundation of Catholic Social Teaching, and its basis is the idea that humans are created in the image and likeness of god. Human dignity is inherent and immeasurable regardless of any contingent factor we can think of, meaning that each and every human life is considered sacred. This includes a radical equality before god regardless of who you are, where you come from, and any other considerations.
The concept of human dignity is similar to the UN’s Declaration of Human Rights. The main difference is in the justification or foundation of the principles. Whereas the UN Declaration attempts to build upon the work of John Locke and Immanuel Kant, Catholic Social Teaching is based on Catholic doctrine and dogma. The question could be raised, does it matter what the foundation is? Michael Ignatieff argues in “Reimagining a global ethic” that we need not necessarily agree on the metaphysical underpinnings of a moral code in order to agree on what practical action is required.
3
The Common Good, Community, and Participation
Humans are social
We have responsibilities to contribute to ...
The document is a pastoral letter from 1986 by the United States Catholic Bishops addressing Catholic social teaching and the U.S. economy. It lays out moral principles for economic life based on Scripture and Catholic teachings, including that human dignity must be protected, all people have a right to basic economic participation and livelihood, and society has a moral duty to aid the poor and vulnerable. The letter calls for policies promoting full employment, poverty eradication, support for families, and greater international assistance to developing nations. It provides a framework for evaluating economic policies through a moral lens focused on serving human dignity.
This document provides a summary of a paper that examines the 1996 welfare reform through the lens of Catholic social teaching. It discusses how the welfare reform pitted the United States Catholic Bishops against Catholic lawmakers in Congress.
The document first provides background on the bishops' 1986 pastoral letter Economic Justice for All, which advocated for a welfare state. It then outlines the bishops' policy proposals to address unemployment and poverty, which focused on full government employment and a living wage. The bishops viewed structural issues like discrimination as the primary causes of poverty and unemployment.
The document also discusses how Catholic lawmakers supported the 1996 reform bill, seeing it as compatible with conservative interpretations of Catholic social teaching that favor a more free market approach. It aims to
Applications of Social Justice in Psychological Treatment.docxwrite12
1) The document discusses various social justice issues addressed by the United States Conference of Catholic Bishops (USCCB), including healthcare, human trafficking, migrants and refugees, poverty, economic justice, housing, and labor.
2) The USCCB advocates for affordable healthcare, an end to human trafficking, a welcoming attitude towards migrants and refugees, sustainable solutions to reduce poverty, economic justice based on Catholic social teaching, adequate housing, and decent work.
3) The document provides information on the USCCB's stances and activities regarding these social issues.
This document provides an overview of Catholic social teaching and principles including key papal encyclicals from 1891 to 2009 addressing issues such as economic justice, solidarity, care for God's creation, and the dignity of all people. It discusses how economic activity must be directed toward the common good and notes increasing inequalities in wealth. Charity and justice are linked, with justice requiring that all strive for the common good and welfare of neighbors through political and institutional means.
Catholic Social Teaching outlines principles to guide faith in addressing social issues, including dignity of all people, common good, option for the poor, solidarity, peace, stewardship of creation, economic justice, subsidiarity, and participation. It draws from documents addressing issues like rural poverty, development, and environmental protection to uphold human dignity for everyone.
Catholic social teaching is an essential part of Catholic identity and faith formation. It is rooted in biblical themes of justice and God's preferential option for the poor and vulnerable. The Church's social mission and promotion of justice, human dignity, and the common good are constitutive elements of what makes a community authentically Catholic. Sharing Catholic social teaching with both depth and competence is crucial for Catholic educators seeking to form students in the fullness of Church teaching.
Catholic social teaching is an essential part of Catholic identity and faith that is often unfamiliar to many Catholics. It is rooted in Scripture and Church documents that emphasize Catholicism's social mission to serve the poor and work for justice. The social teaching calls Catholics to help shape society according to principles like human dignity, solidarity, and protection of human rights. Catholic schools and religious education must integrate social justice into their programs in order to fully form Catholics and be true to the Church's mission.
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
The document discusses several topics related to poverty in the Philippines:
1. It defines the different socioeconomic classes in the Philippines based on household income, from the wealthy Class AB making over $100,000 per year to the very poor Class E making as little as $50 per month.
2. It provides data on indicators of poverty such as education levels, health expenditures, unemployment and underemployment rates, and numbers of overseas Filipino workers.
3. It discusses attitudes that can be taken towards the poor, emphasizing the need for genuine concern and love rather than disdain, indifference, patronization, or using the poor.
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
The document discusses the Catholic Church's teachings around poverty and the poor. It defines material poverty as the most basic meaning of poverty. It also discusses the different social classes in the Philippines based on household income, with the majority (68%) considered low-income class D. Several indicators of widespread poverty in the Philippines are provided, such as many living on $1 or $2 per day. The document advocates for a genuine concern and love for the poor, in line with the teachings of Jesus Christ.
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
The document discusses the Catholic Church's teachings around poverty and the poor. It defines material poverty as the primary meaning of poverty, as mentioned in the Bible and Church documents. It also outlines the different social classes in the Philippines based on household income, with the majority (68%) considered low-income Class D, and 23% as very poor Class E. The document calls on Catholics to have genuine concern and love for the poor, and discusses the Church's role in promoting justice and a preferential option for the poor.
This document discusses the human community and the person in society. It states that the vocation of humanity is to show forth the image of God and be transformed into the image of Christ. This vocation is both personal and concerns humanity as a whole. It notes that society is essential for human fulfillment as it allows people to develop their potential through exchange with others. Certain societies, like the family and state, correspond more directly to human nature. The principle of subsidiarity aims to harmonize relationships between individuals and societies.
The Challenge of Forming Consciences for Faithful Citizenship - A USCCB Docu...carol_st_pats
This brief document is a summary of the United States bishops’ reflection Forming Consciences for Faithful Citizenship. It complements the teaching of bishops in dioceses and states.
The document outlines the major themes of Catholic Social Teaching, including human dignity, community, rights and duties, option for the poor, participation, economic justice, stewardship of creation, solidarity, the role of government, and the promotion of peace. It discusses how Catholic Social Teaching emphasizes that all people have inherent dignity and worth, that community and the common good are important, and that society should prioritize the rights and well-being of the poor and vulnerable.
A Biblical Mandate for Advocacy on corruption and povertyDion Forster
This presentation was presented at the African Biblical Leadership Forum (ABLI - see http://www.abliforum.org for details). I was invited to represent the campaign 'EXPOSED - Shining a light on corruption'. You can find out more about the campaign at http://www.exposed2013.com - you can find out more about my work at http://www.dionforster.com
Refocusing the Social Studies Curriculum for Religious Tolerance, Unity and P...iosrjce
The state of peace and tolerance in Nigeria is gradually collapsing and the nation is gradually
disintegrating. The clamor by many eminent Nigerians for a sovereign national conference, spells doom for the
once united „giant of Africa‟. The unity and peaceful coexistence of Nigeria is under the threat of collapse by
the growing level of religious intolerance. The increase in religious conflicts has led to the loss and destruction
of many lives and properties. According to Williams (2004), religious intolerance seems to be the cause of most
wars and sufferings in the world. The on-going religious violence unleashed on many Nigerians especially in the
northern part of the country by the fundamental Islamic sects, the Jama‟atu Ahlis Sunna Lidda‟awati Wal-Jihad,
popularly known as Boko Haram‟s insurgency, mainly in northern Nigeria, has left more than 3,600 people dead
since 2009. There is an increasing need to unite the citizenry despite the odds against her peaceful coexistence.
There is need to ensure that Nigeria remains a united entity where all citizens will see themselves first as
Nigerians before seeing themselves in the light of their ethnic group or religious affiliations. Religious conflicts,
has caused a wide spread of suspicion and distrust among the various ethnic and religious groups in the country.
The increasing perception of some parts of the country as „dangerous‟ due to its restiveness, has led to
skepticism and suspicion, which inhibits cooperation (Otuenu 2011). This further confirms one of the
predictions implied in Huntington‟s (1996) thesis, that conflicts that occur on the fault lines between major
religions will run a higher risk of spreading across borders due to kinship alliances and intra-civilizations
solidarity. The inauguration of the council of Inter-religious harmony by the Federal government stands out as
one of the government‟s effort to ensure peace and stability within the adherents of the two major religions
(Christianity and Islam) in Nigeria. The Council of Inter-religious Harmony is co-headed by the president of the
Supreme Council of Islamic Affairs and the national president of the Christian Association of Nigeria. Despite
all efforts made by the government to ensure peace and stability within the country, there have been several
pockets of violent clashes among the followers of the two religious groups.
The document discusses Catholic social teaching, which provides principles for how to build a just society that respects human dignity. It covers topics like human life and dignity, family and community, rights and responsibilities, preferential option for the poor and vulnerable, work, solidarity, and care for God's creation. The teachings are grounded in scripture and aim to balance human rights with the common good.
Advocacy is deeply rooted in the Gospel and Catholic
Social Teaching. “If indeed the just ordering of society
and of the state is a central responsibility of politics, the
Church cannot and must not remain on the side-lines in
the fight for justice.”
The director of Projects for Peace and Justice has been actively involved in several advocacy and organizing campaigns over the last few months:
1) Supporting measures to increase affordable housing and workers' rights, including Measure A and Measure E. Both measures passed.
2) Organizing interfaith efforts to end the death penalty, including developing a prayer and engaging in advocacy around propositions.
3) Supporting labor organizing, including for cafeteria workers seeking union recognition.
4) Developing support for immigrants and Muslims facing increased hostility, including organizing interfaith dialog.
5) Organizing around homelessness, student hunger, and bringing together diverse communities to advocate for policy change. Metrics provided on involvement
Forming Consciences for Faithful CitizenshipJohn Gonzalez
The document provides guidance for Catholics on their participation in political life, emphasizing that they should promote the common good and work to make civil authorities act with justice through rational argument and advocacy. While not endorsing specific candidates, the bishops encourage Catholics to form their consciences in line with Catholic social teaching and then make their own choices in political life. Parishes are told not to endorse candidates but can educate on issues and encourage advocacy consistent with Church principles.
Writing Poetry In The Upper Grades Poetry Lessons,Angie Miller
The document provides instructions for requesting writing assistance from HelpWriting.net. It outlines a 5-step process: 1) Create an account with a password and email. 2) Complete an order form with instructions, sources, and deadline. 3) Review bids from writers and select one. 4) Review the completed paper and authorize payment. 5) Request revisions until satisfied with the work. It emphasizes that original, high-quality content is guaranteed or a full refund will be provided.
ReMarkable 2 Is A 10.3-Inch E-Paper Tablet With A Stylus, Starts AtAngie Miller
The document discusses plea bargains, which are agreements between prosecutors and defendants where the defendant agrees to plead guilty in exchange for a lesser charge or sentence. The essay will create a scenario where a prosecutor proposes a plea offer to a defendant, and the defense counsel prepares a counteroffer. Plea bargains are most common for misdemeanors and low-level felonies, as well as cases where the prosecutor and defense attorney have an established working relationship.
Printable Lined Paper For Kids That Are Soft Harper BlogAngie Miller
The document discusses the symbolism in the iconic cover art for F. Scott Fitzgerald's novel The Great Gatsby. The cover depicts two sad female eyes and red lips floating above a carnival scene. This imagery captures key themes from the novel like sorrow, excess, and the fleeting nature of the characters' lavish lifestyles. Many elements in the cover art directly relate to plot points and symbolism found in Fitzgerald's famous work.
Weitere ähnliche Inhalte
Ähnlich wie ADVOCACY FOR GOOD GOVERNANCE AND COMMON GOOD DEEPENING DEMOCRATIC CULTURE IN NIGERIA
This document provides an overview of Catholic social teaching and principles including key papal encyclicals from 1891 to 2009 addressing issues such as economic justice, solidarity, care for God's creation, and the dignity of all people. It discusses how economic activity must be directed toward the common good and notes increasing inequalities in wealth. Charity and justice are linked, with justice requiring that all strive for the common good and welfare of neighbors through political and institutional means.
Catholic Social Teaching outlines principles to guide faith in addressing social issues, including dignity of all people, common good, option for the poor, solidarity, peace, stewardship of creation, economic justice, subsidiarity, and participation. It draws from documents addressing issues like rural poverty, development, and environmental protection to uphold human dignity for everyone.
Catholic social teaching is an essential part of Catholic identity and faith formation. It is rooted in biblical themes of justice and God's preferential option for the poor and vulnerable. The Church's social mission and promotion of justice, human dignity, and the common good are constitutive elements of what makes a community authentically Catholic. Sharing Catholic social teaching with both depth and competence is crucial for Catholic educators seeking to form students in the fullness of Church teaching.
Catholic social teaching is an essential part of Catholic identity and faith that is often unfamiliar to many Catholics. It is rooted in Scripture and Church documents that emphasize Catholicism's social mission to serve the poor and work for justice. The social teaching calls Catholics to help shape society according to principles like human dignity, solidarity, and protection of human rights. Catholic schools and religious education must integrate social justice into their programs in order to fully form Catholics and be true to the Church's mission.
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
The document discusses several topics related to poverty in the Philippines:
1. It defines the different socioeconomic classes in the Philippines based on household income, from the wealthy Class AB making over $100,000 per year to the very poor Class E making as little as $50 per month.
2. It provides data on indicators of poverty such as education levels, health expenditures, unemployment and underemployment rates, and numbers of overseas Filipino workers.
3. It discusses attitudes that can be taken towards the poor, emphasizing the need for genuine concern and love rather than disdain, indifference, patronization, or using the poor.
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
The document discusses the Catholic Church's teachings around poverty and the poor. It defines material poverty as the most basic meaning of poverty. It also discusses the different social classes in the Philippines based on household income, with the majority (68%) considered low-income class D. Several indicators of widespread poverty in the Philippines are provided, such as many living on $1 or $2 per day. The document advocates for a genuine concern and love for the poor, in line with the teachings of Jesus Christ.
4 ppt on the challenge of poverty (short version) by bp broderick pabilloDlgltsbm
The document discusses the Catholic Church's teachings around poverty and the poor. It defines material poverty as the primary meaning of poverty, as mentioned in the Bible and Church documents. It also outlines the different social classes in the Philippines based on household income, with the majority (68%) considered low-income Class D, and 23% as very poor Class E. The document calls on Catholics to have genuine concern and love for the poor, and discusses the Church's role in promoting justice and a preferential option for the poor.
This document discusses the human community and the person in society. It states that the vocation of humanity is to show forth the image of God and be transformed into the image of Christ. This vocation is both personal and concerns humanity as a whole. It notes that society is essential for human fulfillment as it allows people to develop their potential through exchange with others. Certain societies, like the family and state, correspond more directly to human nature. The principle of subsidiarity aims to harmonize relationships between individuals and societies.
The Challenge of Forming Consciences for Faithful Citizenship - A USCCB Docu...carol_st_pats
This brief document is a summary of the United States bishops’ reflection Forming Consciences for Faithful Citizenship. It complements the teaching of bishops in dioceses and states.
The document outlines the major themes of Catholic Social Teaching, including human dignity, community, rights and duties, option for the poor, participation, economic justice, stewardship of creation, solidarity, the role of government, and the promotion of peace. It discusses how Catholic Social Teaching emphasizes that all people have inherent dignity and worth, that community and the common good are important, and that society should prioritize the rights and well-being of the poor and vulnerable.
A Biblical Mandate for Advocacy on corruption and povertyDion Forster
This presentation was presented at the African Biblical Leadership Forum (ABLI - see http://www.abliforum.org for details). I was invited to represent the campaign 'EXPOSED - Shining a light on corruption'. You can find out more about the campaign at http://www.exposed2013.com - you can find out more about my work at http://www.dionforster.com
Refocusing the Social Studies Curriculum for Religious Tolerance, Unity and P...iosrjce
The state of peace and tolerance in Nigeria is gradually collapsing and the nation is gradually
disintegrating. The clamor by many eminent Nigerians for a sovereign national conference, spells doom for the
once united „giant of Africa‟. The unity and peaceful coexistence of Nigeria is under the threat of collapse by
the growing level of religious intolerance. The increase in religious conflicts has led to the loss and destruction
of many lives and properties. According to Williams (2004), religious intolerance seems to be the cause of most
wars and sufferings in the world. The on-going religious violence unleashed on many Nigerians especially in the
northern part of the country by the fundamental Islamic sects, the Jama‟atu Ahlis Sunna Lidda‟awati Wal-Jihad,
popularly known as Boko Haram‟s insurgency, mainly in northern Nigeria, has left more than 3,600 people dead
since 2009. There is an increasing need to unite the citizenry despite the odds against her peaceful coexistence.
There is need to ensure that Nigeria remains a united entity where all citizens will see themselves first as
Nigerians before seeing themselves in the light of their ethnic group or religious affiliations. Religious conflicts,
has caused a wide spread of suspicion and distrust among the various ethnic and religious groups in the country.
The increasing perception of some parts of the country as „dangerous‟ due to its restiveness, has led to
skepticism and suspicion, which inhibits cooperation (Otuenu 2011). This further confirms one of the
predictions implied in Huntington‟s (1996) thesis, that conflicts that occur on the fault lines between major
religions will run a higher risk of spreading across borders due to kinship alliances and intra-civilizations
solidarity. The inauguration of the council of Inter-religious harmony by the Federal government stands out as
one of the government‟s effort to ensure peace and stability within the adherents of the two major religions
(Christianity and Islam) in Nigeria. The Council of Inter-religious Harmony is co-headed by the president of the
Supreme Council of Islamic Affairs and the national president of the Christian Association of Nigeria. Despite
all efforts made by the government to ensure peace and stability within the country, there have been several
pockets of violent clashes among the followers of the two religious groups.
The document discusses Catholic social teaching, which provides principles for how to build a just society that respects human dignity. It covers topics like human life and dignity, family and community, rights and responsibilities, preferential option for the poor and vulnerable, work, solidarity, and care for God's creation. The teachings are grounded in scripture and aim to balance human rights with the common good.
Advocacy is deeply rooted in the Gospel and Catholic
Social Teaching. “If indeed the just ordering of society
and of the state is a central responsibility of politics, the
Church cannot and must not remain on the side-lines in
the fight for justice.”
The director of Projects for Peace and Justice has been actively involved in several advocacy and organizing campaigns over the last few months:
1) Supporting measures to increase affordable housing and workers' rights, including Measure A and Measure E. Both measures passed.
2) Organizing interfaith efforts to end the death penalty, including developing a prayer and engaging in advocacy around propositions.
3) Supporting labor organizing, including for cafeteria workers seeking union recognition.
4) Developing support for immigrants and Muslims facing increased hostility, including organizing interfaith dialog.
5) Organizing around homelessness, student hunger, and bringing together diverse communities to advocate for policy change. Metrics provided on involvement
Forming Consciences for Faithful CitizenshipJohn Gonzalez
The document provides guidance for Catholics on their participation in political life, emphasizing that they should promote the common good and work to make civil authorities act with justice through rational argument and advocacy. While not endorsing specific candidates, the bishops encourage Catholics to form their consciences in line with Catholic social teaching and then make their own choices in political life. Parishes are told not to endorse candidates but can educate on issues and encourage advocacy consistent with Church principles.
Ähnlich wie ADVOCACY FOR GOOD GOVERNANCE AND COMMON GOOD DEEPENING DEMOCRATIC CULTURE IN NIGERIA (19)
Writing Poetry In The Upper Grades Poetry Lessons,Angie Miller
The document provides instructions for requesting writing assistance from HelpWriting.net. It outlines a 5-step process: 1) Create an account with a password and email. 2) Complete an order form with instructions, sources, and deadline. 3) Review bids from writers and select one. 4) Review the completed paper and authorize payment. 5) Request revisions until satisfied with the work. It emphasizes that original, high-quality content is guaranteed or a full refund will be provided.
ReMarkable 2 Is A 10.3-Inch E-Paper Tablet With A Stylus, Starts AtAngie Miller
The document discusses plea bargains, which are agreements between prosecutors and defendants where the defendant agrees to plead guilty in exchange for a lesser charge or sentence. The essay will create a scenario where a prosecutor proposes a plea offer to a defendant, and the defense counsel prepares a counteroffer. Plea bargains are most common for misdemeanors and low-level felonies, as well as cases where the prosecutor and defense attorney have an established working relationship.
Printable Lined Paper For Kids That Are Soft Harper BlogAngie Miller
The document discusses the symbolism in the iconic cover art for F. Scott Fitzgerald's novel The Great Gatsby. The cover depicts two sad female eyes and red lips floating above a carnival scene. This imagery captures key themes from the novel like sorrow, excess, and the fleeting nature of the characters' lavish lifestyles. Many elements in the cover art directly relate to plot points and symbolism found in Fitzgerald's famous work.
Writing Your Introduction, Transitions, And ConclusionAngie Miller
The document provides instructions for using the HelpWriting.net service to get assistance with writing assignments. It outlines 5 steps: 1) Create an account, 2) Complete an order form with instructions and deadline, 3) Review bids from writers and choose one, 4) Review the completed paper and authorize payment, 5) Request revisions if needed, as HelpWriting provides free revisions and guarantees original content.
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5 Writing Tips To Help Overcome Anxiety YounAngie Miller
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How To Write An Essay In 6 Simple Steps ScoolWorkAngie Miller
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Hnh Nh Bn, S Tay, Vit, Cng Vic, Ang Lm Vic, Sch, NgiAngie Miller
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Here is a draft 3 paragraph essay on emotional abuse and its effects on a person:
[Paragraph 1]
Emotional abuse can take many forms but ultimately has severe negative impacts on victims. Some common types of emotional abuse include constant criticism, humiliation, gaslighting, isolation from friends and family, and threats or intimidation. Unlike physical abuse, emotional abuse is often more subtle and difficult to identify from the outside. However, the psychological damage it causes can be just as deep and long-lasting.
[Paragraph 2]
Victims of emotional abuse often develop low self-esteem and feelings of worthlessness over time. Being repeatedly told they are stupid, ugly, or worthless by someone they trust deeply gets internal
Pin By Cloe Einam On Referencing Harvard Referencing, Essay, EssaAngie Miller
1. Copper was reacted with different acids and zinc through 8 steps to change its form.
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3. The goal was to take copper from its solid form through the full cycle to copper nitrate using various acidic solutions and zinc.
Pin Von Carmen Perez De La Cruz Auf German-BRIEF,Angie Miller
1. Foundationalism - This stage seeks to establish basic beliefs or foundations that can serve as the basis for other knowledge claims. It aims to build knowledge upon secure and indubitable foundations.
2. Coherentism - This stage recognizes the limitations of foundationalism and moves away from the notion of basic beliefs. It holds that what makes a belief justified is its coherence with the whole body of knowledge.
3. Contextualism - This contemporary stage acknowledges that all knowledge is constructed and shaped by its social and historical context. It emphasizes that justification of beliefs depends on contextual factors like background knowledge, culture and epoch.
Powerful Quotes To Start Essays. QuotesGramAngie Miller
This document summarizes the Syrian refugee crisis and discusses Canada's role in accepting refugees from Syria. It notes that over 6.5 million Syrians have been displaced internally and millions more have fled the country as refugees. While Canada has historically been a leader in accepting refugees during crises, it has only accepted 200 Syrian refugees so far, despite having private sponsor groups ready to support thousands more. This is in contrast to Canada's past actions during other crises and other countries' responses to the Syrian crisis. The document argues Canada needs to do more to fulfill its global role in protecting Syrian refugees.
Can Essay Writing Services Be Trusted - UK Writing Experts BlogAngie Miller
Here is a potential outline for a research paper on Guy Fawkes:
I. Introduction
- Briefly introduce Guy Fawkes and the Gunpowder Plot of 1605
II. Early Life
- Where and when was Fawkes born?
- His upbringing and education
- How did he become involved with Catholicism?
III. The Gunpowder Plot
- Reasons for the plot - Fawkes' motivations and the political/religious climate
- Details of the plot - how they planned to blow up Parliament
- Discovery of the plot and arrests
IV. Trial and Execution
- Fawkes' trial and conviction for high treason
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The SmARTteacher Resource Writing An EssaAngie Miller
The document discusses Wolfgang Iser's reading process theory and how it focuses on the reader's perception in interpreting a text, moving away from analyzing a work based solely on the author or context. It mentions Iser's work "The Reading Process" which describes the reading process from a phenomenological perspective. The document will decode Iser's theory through an analysis of the texts "Mrs. Dalloway" and "Bravely Fought the Queen."
The document provides information about ordering paper writing help from HelpWriting.net. It outlines a 5-step process: 1) Create an account, 2) Complete an order form providing instructions and deadline, 3) Review bids from writers and select one, 4) Review the completed paper and authorize payment, 5) Request revisions to ensure satisfaction. It emphasizes the site's commitment to original, high-quality work and full refunds for plagiarized content.
How To Format A College Application EssayAngie Miller
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Thanksgiving Printable Worksheets Colorful Fall,Angie Miller
The document provides instructions for creating an account and submitting assignment requests on the HelpWriting.net website, including completing an order form, choosing a writer based on their bid, qualifications, and feedback, reviewing and revising the completed paper as needed, and being ensured of original and high-quality content with the option of a full refund if plagiarized. The process involves 5 steps of registering, submitting a request, choosing a writer, reviewing the paper, and having the option of revisions to ensure satisfaction with the writing assistance received.
This document provides instructions for requesting writing assistance on the HelpWriting.net website. It outlines a 5-step process: 1) Create an account with a password and email. 2) Complete a 10-minute order form providing instructions, sources, and deadline. 3) Review bids from writers and select one. 4) Review the completed paper and authorize payment. 5) Request revisions until satisfied, with the option of a full refund for plagiarized work. The document encourages users to choose HelpWriting.net for original, high-quality content and satisfaction of needs.
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
Strategies for Effective Upskilling is a presentation by Chinwendu Peace in a Your Skill Boost Masterclass organisation by the Excellence Foundation for South Sudan on 08th and 09th June 2024 from 1 PM to 3 PM on each day.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
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Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
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Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
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This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
Leveraging Generative AI to Drive Nonprofit InnovationTechSoup
In this webinar, participants learned how to utilize Generative AI to streamline operations and elevate member engagement. Amazon Web Service experts provided a customer specific use cases and dived into low/no-code tools that are quick and easy to deploy through Amazon Web Service (AWS.)
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
BÀI TẬP BỔ TRỢ TIẾNG ANH LỚP 9 CẢ NĂM - GLOBAL SUCCESS - NĂM HỌC 2024-2025 - ...
ADVOCACY FOR GOOD GOVERNANCE AND COMMON GOOD DEEPENING DEMOCRATIC CULTURE IN NIGERIA
1. ADVOCACY FOR GOOD
GOVERNANCE AND
COMMON GOOD
DEEPENING DEMOCRATIC CULTURE IN
NIGERIA
(Text of a talk presented to the Catholic Bishops’ Conference of
Nigeria during its First Plenary Assembly in 2019 at the
Catholic Resource Centre, Durumi – Abuja on March 12, 2019)
REVD DR RAYMOND OLUSESAN AINA, MSP
The National Missionary Seminary of St Paul,
Gwagwalada – ABUJA
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Advocacy for Good Governance and Common Good in Nigeria
Fr Raymond ’Sesan Aina, MSP |NAMISEM, Gwagwlada Abuja |12.03.2019
If indeed ‘the just ordering of society and of the state is a central responsibility of
politics’, the Church ‘cannot and must not remain on the sidelines in the fight for
justice’ (Evangelium Gaudium, no. 183).
* * *
My understanding of the theme of your plenary meeting this week, “Governance in
Nigeria and the Common Good,” is that you, our patriarchs and shepherds, wish to set an
agenda for the Church you are leading and for the country beyond the momentous 2018-
2019 period. However, given the reality of our political homelessness, how can the
Catholic Church in Nigeria create a homely space for itself? The United States Conference
of Catholic Bishops speaks of ‘political homelessness’ to describe the sense that “no
political party and too few candidates share a consistent concern for human life and
dignity,” a fundamental principle of Catholic Social Teaching. It becomes problematic
therefore for Catholics regarding which political parties they ought to affiliate with
considering that none of the parties and candidates is consistently upholding the
seamless garment of Catholic Social Teaching.1
I believe your plenary meeting wishes to intensify the message that beyond political self-
exile and a sense of political ‘homelessness’, Catholics must embrace the civic demands
imposed on them by their Catholic faith. Going forward, to 2023 and beyond, what are
concrete actionable goals that the Church in Nigeria can pursue? As we strive to answer
this question, we want to bear in mind the principles that inspire political actors in public
life, especially Christians, to good governance. These include: pursuit of common good,
reign of justice (which contains preferential option for the poor, giving special attention
to poverty and suffering), and respect for autonomy. Others are principles of subsidiarity,
and solidarity that promotes dialogue and peace. These, according to the Compendium of
Social Doctrine, form “the criteria that must inspire the Christian laity in their political
activity.”2
1
Faithful Citizenship: A Catholic Call to Political Responsibility (A Statement by the Administrative
Committee of the United States Conference of Catholic Bishops), (Washington, DC: United States Conference
of Catholic Bishops, Inc., 2003), 3.
2
Pontifical Council for Justice and Peace, ed. Compendium of the Social Doctrine of the Church (London;
New York: Burns & Oates, 2004), no. 565.
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Advocacy for Good Governance and Common Good in Nigeria
Fr Raymond ’Sesan Aina, MSP |NAMISEM, Gwagwlada Abuja |12.03.2019
Our First Word to You Is…
The year 2018 was truly a momentous and defining one. In May 2018, you, Our
Shepherds, issued a statement, "When will this Barbarism End?" That Statement, to some
of us, de-legitimised and de-marketed the ruling government; it marked the parting of
ways between our Shepherds and the government in power due to the failure of the
administration to secure lives of Nigerians, and uphold the sanctity and demands of
justice. Your moral outrage inspired us to be morally outraged also and pursue, at your
lead, a spiritual warfare with our National Day of Prayer in May 2018.
As the General Elections drew closer, you, individually and collectively, drummed it into
us that contrary to pretensions in some quarters, the fundamentals of "When will this
Barbarism End?" had not changed. You took a big risk. We believe you knew that if the
government that your May 2018 Statement de-legitimised returned to power, it would
seem that the moral outrage and spiritual warfare of our National Day of Prayer came to
nothing. You staked your credibility for us; you stood in the breach for us against the
barbarism we suffered so gravely. You did not mind if you would become a laughing
stock behind the curtains. You did not mind if you will be treated with scorn after the
elections. You knew you would be caught in a catch22: obliged to still work with an
administration your Statement de-legitimised. Or choose to remain on political exile,
watching and working from the sidelines.
Yet, you all remained unflinching in your prophetic stance at a time when “‘the barbarian
is at the gates of the city’.”3
So, our first word to you this morning is THANK YOU! Thank
you for your moral and spiritual leadership at a very trying moment. THANK YOU!
for being the wind beneath our wings during this season of anomie. THANK YOU!
Of course, I was not invited here to proclaim a litany of ‘Thank You’. My task,
according to the letter of invitation from the Secretary General of the Catholic
Secretariat is to offer some reflections and recommendations around ‘good
governance’, ‘common good’ and the roles of key stakeholders on these in Nigeria.
3
Matt Malone, "To save public debate, we must rescue academic philosophy from its self-induced
irrelevance," America Magazine, https://www.americamagazine.org/politicssociety/2018/02/08/save-public-
debate-we-must-rescue-academic-philosophy-its-self-induced (accessed 09.02. 2018).
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I shall attend to these in three key movements: first, a discussion on fundamental
principles of Catholic Social Teaching as they inform what we know and teach
about the Social Doctrine of the Church; second, a summary of the Church’s
teaching on good governance, common good and preferential option for the poor,
and the specific CST principles driving them; and finally, a presentation of Agenda
2023, which builds on past CBCN’s interventions on good governance and common
good.
I. Fundamental Principles of Catholic Social Teaching
In considering today the rationale for ecclesial action in socio-political life in Nigeria, we
are reminded of the words of Pope St John Paul II in his Centesimus Annus (1991)4
that the
Gospel has a social dimension. The Gospel is not a dead letter. This Gospel is a
foundation, inspiration and driver for ecclesial action (no. 57)5
. The universal
significance of Christ’s Pascal mystery becomes the theological warrant for
Catholic Social Teaching6
. It equally informs the Church’s understanding of ‘human
society’, which is the domain of Christ’s universal salvation. Hence, human society is
seen as a network of social relations founded on justice and love for the protection and
promotion of the human person (balancing individual liberty and multi-dimensional,
multi-level responsibility). This society must be permeated and enriched by the Gospel7
;
including politics, labour, economy, law, culture.8
This society must be renewed, in
solidarity, respect and affection for the human family, engaging in dialogue and mutual
respect in tackling many problems challenging human society9
, to make it more human.10
4
Ioannes Paulus II, "Centesimus Annus: On the Hundredth Anniversary of Rerum Novarum,"
http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-
annus_en.html (accessed 05.01. 2010).
5
“As far as the Church is concerned, the social message of the Gospel must not be considered a
theory, but above all else a basis and a motivation for action…. Today more than ever, the Church is aware
that her social message will gain credibility more immediately from the witness of actions than as a result of
its internal logic and consistency. This awareness is also a source of her preferential option for the poor,
which is never exclusive or discriminatory towards other groups” (CA no. 57).
6
This refers to the Church’s doctrinal corpus drawing “from Sacred Scripture, Tradition and natural
law, adapting them to the social problems of our times.” It is oriented towards action. Though doctrinal in
nature, it offers contingent judgments based on “changing circumstances of history.” Efeturi Ojakaminor,
Catholic Social Doctrine (Nairobi: Paulines Publications Africa, 1994), 17-18.
7
Pontifical Council for Justice and Peace, ed. Compendium of Social Doctrine, no. 62.
8
Ibid.
9
Ibid., no. 18.
10
Ibid., no. 51.
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Advocacy for Good Governance and Common Good in Nigeria
Fr Raymond ’Sesan Aina, MSP |NAMISEM, Gwagwlada Abuja |12.03.2019
According to the Compendium of Social Doctrine, the seven key principles of Catholic
Social Teaching are: Dignity of the Human Person (nos 108-159). This principle is
foundational. This is followed by Common Good (nos 164-170); Subsidiarity (nos 185-188);
Solidarity, which is both a social principle and a moral virtue (nos 192-196); Universal
Destination of Goods (nos nos. 171-180); Preferential Option for the Poor (nos 182-184);
and Participation (nos 189-191). These principles are undergirded by four fundamental
values: Truth: (no. 198); Freedom: (nos 199-200); Justice: (nos 201-203); and Love: (nos
204-208). These values, which are social in character and essence, direct the seven
principles towards achieving moral goods for the sake of “the proper structuring and
ordered life in society.”11
II. Good Governance
The term ‘good governance’ presupposes an intrinsic connection between governance
and morality.12
‘Good governance’ rejects the amoral theory in politics, which argues that
the public sphere is neither moral nor immoral. The amoral space of the civic public
implies moral neutrality. Hence, the civic public (e.g. Civil service; Police; Army; State
Parastatals) is merely instrumentalised. The civic public is only valued economically,
whereby actors in the civic public are constantly looking for ways to gain maximally,
without corresponding ethical responsibility to give back to the civic public as one does
to the primordial public (e.g. Family, Clan, Tribe).13
The amorality of the civic public,
according to Peter Ekeh, in a now famous article, written in 1975, has been the bane of
post-colonial African states. Amorality of the civic public rejects the necessity and
reasonability of virtue, which the Compendium says underscores political power as
service.14
Within the context of our discussion on ‘good governance’, Compendium of
Social Doctrine of the Church holds that virtue, especially specific virtues of “patience,
modesty, moderation, charity, (sic) efforts to share,”15
is imperative for good
governance. Without these specific virtues, political actors lack the capacity to “accept
11
Ibid., no. 197.
12
Ibid., nos 410-412.
13
Peter Ekeh, "Colonialism and the Two Publics in Africa: A Theoretical Statement," Comparative
Studies in Society and History 17, no. 1 (January 1975): 106-107.
14
Pontifical Council for Justice and Peace, ed. Compendium of Social Doctrine, no. 410.
15
Ibid.
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Advocacy for Good Governance and Common Good in Nigeria
Fr Raymond ’Sesan Aina, MSP |NAMISEM, Gwagwlada Abuja |12.03.2019
the common good.”16
Hence, the triumph of amorality in the civic public promotes crass
relativism of “anything goes’, or “the end justifies the means” or “might is right”. Where
this relativistic ethic predominates, good governance remains elusive, because political
corruption, which gravely deforms democratic system, reigns.17
So, political corruption
becomes “an obstacle to bringing about the common good of all citizens.”18
From the foregoing, therefore, and taking our cue again from the Compendium of the
Social Doctrine of the Church, good governance is the exercise of political authority at the
service of the people, who are the bearers of sovereignty, particularly in a democratic
society, like Nigeria.19
There is an intricate connection between good governance and
democracy. Within a peacebuilding framework, a key component of
political/constitutional long-term measure for sustainable peace is the establishment of
tradition of good governance. This tradition consists of “respect for democracy, human
rights, rule of law, (sic) development of civil society within genuine political
community.”20
The Compendium affirms this connection between democracy and good
governance when it states that good governance is best guaranteed in an authentic
democracy, characterised by accountability, rule of law, respect for the human person as
Imago Dei, and the right to peacefully replace bearers of people’s sovereignty when
appropriate.21
Governance, therefore, is good as long as representatives of people’s
sovereignty are faithful to the fundamental telos of political authority, viz. “ordered and
upright community life”22
that does not usurp free exercise of individual citizens and
groups oriented towards “attainment of the common good.”23
When governance fails to
fulfil the key function of political authority, those governing lose their right to govern,
and the people have the right to replace them.24
16
Ibid.
17
Ibid., no. 411.
18
Ibid.
19
Ibid., no. 395.
20
Hugh Miall, Oliver Ramsbotham and Tom Woodhouse, Contemporary Conflict Resolution: The
Prevention, Management and Transformation of Deadly Conflicts (Oxford; Cambridge; Malden: Polity, 1999),
203 [Table 7.3].
21
Pontifical Council for Justice and Peace, ed. Compendium of Social Doctrine, no. 406.
22
Ibid., no. 394 [italics original].
23
Ibid.
24
Ibid., no. 395.
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Advocacy for Good Governance and Common Good in Nigeria
Fr Raymond ’Sesan Aina, MSP |NAMISEM, Gwagwlada Abuja |12.03.2019
Consequently, good ‘governors’ of people’s sovereignty must make concerted efforts in
specific areas of political life to identify and attain those actions and choices that will
promote civil friendship, civil life, and common good. Public administration and public
goods must be at the service of all citizens. This is characterised by inclusiveness, based
on sound ethical principles of justice (as fairness, equity) anchored on the principle of
derivation or principle of need.25
It means such ‘governors’ have “the obligation to answer to those governed.”26
Civility,
civil friendship, pursuit of common good, accountability, i.e. transparency and
traceability, to use the expression of Cardinal Reinhard Marx, in his paper at the recent
International Conference of Presidents of Bishops’ Conference at the Vatican27
- when
these are lacking in any given human society, good governance is lacking. Hence, there is
the moral responsibility to bring it back on track. How? This is the million naira question
facing us particularly in Nigeria today.
A. ‘Good Governance’ and ‘Common Good’ anchored on Four Key
Principles
The Church’s interventions on debates driving public policies, especially regarding ‘Good
Governance’ and ‘Common Good’ are anchored on four key CST principles. These must
be stated time and again for the sake of those who simply dismiss the Church’s
interventions as outside her core competence. The first set of these key principles are
‘Solidarity’ and ‘Subsidiarity’; and their derived principle i.e. ‘Participation’. The second
set comprises of ‘Common Good’, and its derived principles i.e. ‘Universal Destination of
Goods’ and ‘Preferential Option for the Poor’.
Solidarity
This is the principle of interdependence; underscoring our fundamental and intrinsic
nature as social beings, “the equality of all in dignity and rights and the common path of
individuals and peoples towards an ever more committed unity.”28
It is normative; it is
25
Ibid., no. 412.
26
Ibid., no. 409.
27
Cardinal Reinhard Marx, "Transparency as a Community of Believers," in Incontro La Protezione dei
Minori nella Chiesa (Vatican City: Holy See Press Office, February 23, 2019), 1-10, at 1-2.
28
Pontifical Council for Justice and Peace, ed. Compendium of Social Doctrine, no. 192 [italics original].
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equally a social virtue.29
Solidarity is not just personal; it is social, structural, institutional;
and holistic. It has an eye on the common development of human kind [populorum
progressio].30
This principle rejects fragmentation of human beings and peoples in the
pursuit of the common good.31
Solidarity has a distinct Christian inspiration – the life and
teachings of Christ, which thus connection solidarity and charity.32
Subsidiarity
This is among the most constant and consistent directives of CST, right from Rerum
Novarum.33
Subsidiarity “‘a most important principle of social philosophy’”34
means that
“‘a community of a higher order should not interfere in the internal life of a community
of a lower order, depriving the latter of its functions, but rather should support it in case
of need and help to co-ordinate its activity with the activities of the rest of society,
always with a view to the common good’”.35
The principle implies a positive and a
negative understanding. Positively, it means economic, institutional, or juridical help
(‘subsidium’) are offered lower social entities and groups. Negatively, subsidiarity is a
moral obligation to refrain from any action or policy that will infringe on the initiative,
freedom and responsibility of the lower social entities.36
This principle protects against
collectivism, some “forms of centralisation, bureaucratisation, and welfare assistance.”37
Common Good
The Principle of common good refers to the “‘sum total of social conditions which allow
people, either as groups or as individuals, to reach their fulfilment more fully and more
easily.’”38
Common good includes the pursuit of the good of all, underpinned by the
dignity, unity, and equality of all people.39
Consequently, this principle is necessary for
social life.40
It is the responsibility of all to cooperate for achieving common good.41
29
Ibid., no. 193.
30
Ibid., nos 194-195.
31
Ibid., no. 195.
32
Ibid., no. 196.
33
Ibid., no. 185, referring to RN no. 11.
34
Ibid., no. 186.
35
Centissmus Annus, no. 45.
36
Pontifical Council for Justice and Peace, ed. Compendium of Social Doctrine, no. 186.
37
Ibid., no. 187.
38
Ibid., no. 164, quoting GS 26.
39
Ibid., no. 164.
40
Ibid., no. 165.
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Nevertheless, there is the need for political instrumentality.42
Common good is not an
end in itself; it must always point to and be in sync with transcendental goals.43
This
principle is gives rise to another one, which helps us to understand the importance of
common good approach to social ordering and political life.
Universal Destination of Goods
Based on Gen. 1.28-29, this principle captures the original desire of the Creator of the
earth – that all goods of the earth is for all; and must be shared fairly among all
inhabitants of the earth.44
Hence, there is universal right to use the goods of the earth.45
This principle is connected to principle of preferential option for the poor.46
In making
use of earth’s goods, the poor and marginalised must always be the focal point of
concern.47
This principle demonstrates our fundamental moral disposition as human
beings – the disposition of primatial charity, as expression of imitatio Christi. The principle
of preferential option for the directly responds to the challenge of social sin (abuse and
imbalance that directly assaults one’s neighbour).48
Considering that certain sins are
structural,49
the principle of preferential option for the poor seeks to counter or
ameliorate vulnerable neighbours. Hence, in tackling social questions and finding
answers, the starting point must be the most vulnerable (the weakest link) in the society.
III. Agenda 2023 and Beyond: Building on Past CBCN Interventions on
‘Good Governance’ and ‘Common Good’ in Nigeria
During the public presentation of CATHAN’s Vademecum for Electors in Nigeria50
in this
hall on February 1, 2019, Archbishop Matthew Ndagoso informed us that the event was
the beginning of a broader and long-term project beyond the 2019 general elections. It is
the intention of the Church and Society Department of the Catholic Secretariat to be
41
Ibid., nos 166-167.
42
Ibid., nos 168-169.
43
Ibid., no. 170.
44
Ibid., no. 171.
45
Ibid., no. 172.
46
Ibid., nos 182-184.
47
Ibid., no. 182.
48
Ibid., no. 118.
49
Ibid., no. 119.
50
Catholic Theological Association of Nigeria, Vademecum for Electors in Nigeria: Manual for Responsible
Citizenship according to Catholic Social Teaching (Abuja: CATHAN, October 2018).
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more proactive in civic education and political enlightenment. Archbishop Ndagoso
believes that the Church must do better in sustaining democratic culture in Nigeria,
particularly in the areas of education and formation of consciences of the lay faithful;
building up of citizens, especially politicians and policy makers so that they have
informed consciences according to the Catholic Social Teaching. Furthermore, the
Catholic Church, going forward, wishes to be more supportive of Catholics who want to
pursue politics as a vocation, so that they will remain faithful and act according to
informed consciences as formed by Catholic Social Teaching. What follows is simply
building upon these indications from Archbishop Ndagoso.
A. Post-Election Matters Arising: ‘Keeping Them Accountable’ and
‘Remembering the Poor’
1. Moral Authority and Good Governance
Moral authority is crucial for good governance and accountability. Moral authority is
measurable or observable. We discern and discover this from actions of political actors.
To paraphrase Jesus’ saying, “By their fruits we must know and promote them.” This is
why track record is important. Going forward beyond the toxic general elections of 2019,
the Church should keep the custodians of our sovereignty accountable. We must throw
our weight behind only those politicians and public servants who have shown, by their
actions, respect for and have embraced the principles stated earlier that inspire good
governance. Due to the demands of good governance as articulated in Catholic Social
Teaching, we are permitted to promote and mentor only those who have track record of
accountability and pursuit of common good; and are not forgetful of the poor. The
demands of good governance and preferential option for the poor do not permit us to
embrace and promote opportunists who just use faith and religion to clinch political
power.
2. Foundational Formation for Leadership
Commitment to good governance, the embrace of ‘politics as service’, or relentless
pursuit of common good without forgetting the preferential option for the poor do not
just happen overnight because people listened to or read powerful exhortations from
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you, our spiritual and moral leaders.51
No! Such commitment as we are discussing this
morning comes only from impartation of requisite knowledge, the acquisition of
appropriate leadership competence, and the development of the capacity to discern
values that may be at stake when making leadership decisions.52
This I believe has been
what Bishop Matthew Kukah never tires to say; as he told us, members of the Catholic
Theological Association of Nigeria, during our annual conference last year in Lagos:
We need Catholics who are politicians – trained and prepared (Konrad Adenauer, Thomas More,
Julius Nyerere); and not just politicians who happen to be Catholics, whose Catholicism is just
like a mere garment (Robert Mugabe, and other Catholic-educated world’s worst dictators).
However, it is not just Catholic politicians who need to be trained and prepared. The lay faithful
need to be trained and prepared to embrace participatory and engaged citizenship in order to
participate in the social and political life of the nation. The Catholic Church even in Nigeria has
the capacity to teach the nation and the world how to structure….53
According to the official directory of the Catholic Church in Nigeria (current edition54
), we
have sixteen major seminaries and 9 degree-awarding institutions55
(and if one adds the
newest, Dominican University, and the older Dominican Institute, both in Ibadan, then
currently, we have 11 degree-awarding institutions). If future Christians who become
leaders will learn to be “theologians” in the broad sense i.e. “persons who know the
heart of God and are trained - through prayer, study, and careful analysis - to manifest the
divine event of God's saving work in the midst of the many seemingly random events of
their time”56
, then our Catholic tertiary institutions should form them to be so. Apart
from having Catholic Social Teaching as one of their General Studies courses, they should
all have a GST on ‘Politics as a Social Calling,’ which will be part of students’ formation in
public virtues. This proposal concretises in our context the insights of the Special
Assembly of Synod of Bishops on Africa. We read in Pope Benedict XVI’s Africae Munus
that the Catholic University has an important vocation that cannot be sufficiently
51
Pontifical Council for Justice and Peace, ed. Compendium of Social Doctrine, no. 567 [italics original].
52
Johan Verstraeten, "Foreword: Professional Ethics and Ethics Education Vision of the Core Materials
Project," in Matter of Breadth: Foundations for Professional Ethics, ed. Guillaume de Stexhe and Johan
Verstraeten (Leuven: Peeters, 2000), vi-xiv, at viii.
53
Matthew Hassan Kukah, “The Responsibilities of Christians to the State in the 1999 Nigerian
Constitution” (Lectured delivered at the 33rd
Annual Conference of the Catholic Theological Association of
Nigeria, held at Domus Fidei Centre, Ikeja, Lagos on April 4, 2018), 1-17, at 9.
54
Catholic Church in Nigeria: Official Directory 2017-2020, (Abuja: Directorate of Social Communications
(CSN), 2017).
55
"Major Seminaries and Catholic Degree-awarding Institutions," in Catholic Church in Nigeria: Official
Directory 2017-2020 (Abuja: Directorate of Social Communications (CSN), 2017), xliii.
56
Henri J.M. Nouwen, In the Name of Jesus: Reflections on Christian Leadership (New York, NY:
Crossroad, 1989), 66-67.
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emphasised.57
The vision for a Catholic university echoes a contemporary position that
virtue formation and formation of character really matter in education. Virtue formation
in tertiary institution promotes “freedom, responsibility, skills, knowledge and virtue.” It
equally promotes and strengthens “an ethical culture of integrity.”58
Right from the tertiary institutions, future leaders must be formed.59
Apart from the
formal tertiary institutions, each diocese that has pastoral/catechetical institutes can
introduce a certificate course in Christian leadership. This leadership course, which such
be designed by an interdisciplinary team of experts in Theology, catechesis, politics, and
public service, and approved by the Local Ordinary should be considered mandatory for
various local aspirants to leadership positions. They must possess this certificate or its
equivalent if they want to put themselves forward before the Church for support in their
leadership aspiration.
This proposal is not entirely novel. Some days ago, precisely on the 4th
of March, the Holy
Father met with the Pontifical Commission for Latin America, which had just completed a
weeklong ‘training the trainers’ seminar in Rome. This seminar’s goal is “to train young
leaders in South America to keep the Church in mind while exercising political and social
rights.”60
So the Church in Latin America, to echo again Bishop Kukah, recognises her
capacity to teach the nations around that sub-continent on how to structure their
political and public institutions according to CST, regardless of whichever political party is
in power.
Back home, two months ago, Msgr Hypolite Adigwe, Chairman, Anambra State Catholic
Education Commission, during his lecture at the 2019 Annual St Paul Lecture, organised
57
Benedict XVI, Post-Synodal Apostolic Exhortation Africae Munus (Africa's Commitment) on the Church
in Africa in Service to Reconciliation, Justice and Peace (Nairobi: Paulines Publications Africa, 2011), no. 135.
58
Obiora Ike, "Ethics in Higher Education as a Tool for Discovering Our Ultimate Destiny," in Ethics in
Higher Education: Values-driven Leaders for the Future, ed. Divya Singh and Christoph Stückelberger,
Globethics.net Education Ethics (Geneva: Globethics.net, 2017), 17-29, at 21.
59
“A university as centre of excellence should not only focus on high points of culture and science, but
also the depths of suffering into which a society and its citizens can fall. Every society exhibits the face of
its victims, and it is certainly not asking too much of students that they learn as professionals how to
recognize that face.” Verstraeten, "Foreword: Professional Ethics," xi-xii.
60
“Pope to Latin Americans: Politics is a vocation to promote social friendship and common good,”
https://www.romereports.com/en/2019/03/04/pope-to-latin-americans-politics-is-a-vocation-to-promote-
social-friendship-and-common-good/ (accessed 05.03.2019).
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by the Missionary Society of St Paul of Nigeria61
, shared with us an initiative of the
chaplains of the Young Catholic Students (YCS) of Nigeria. When the chaplains
discovered “a serious deficiency in the leadership quality of the YCS officers at all
levels,”62
they responded by providing leadership training sessions for YCSers. They
made it mandatory for all YCSers to attend and produce a certificate of participate for
them to be eligible for any leadership position at any level of YCS.63
This initiative has
borne remarkable fruits. Within a short period of this initiative, a Nigerian YCSer became
the coordinator of Pan-African YCS headquartered in Nairobi. Today, another Nigerian
YCSer who passed through this initiative is the Secretary General of the International
Young Catholic Students, headquartered in Paris.64
My bottom-line: Our public servants and politicians, who have embraced politics as
vocation and Christian calling, will excel as worthy ambassadors of the Church in the civic
public if the Church educates, enables, and forms them according the insights and moral
imaginations of Catholic Social Teaching.
3. Ongoing Formation and Accompaniment of Public Servants and
Professionals
In the context of dominance of the amoral theory in our civic public, it is crucial for our
pastors and theologians to journey with our public servants and professionals, along the
path of discernment, to discover that in spite of their good intentions, their decisions
have contributed to a good number of us living a bit too dangerously. Perhaps this
discernment process will be a moment to see and hear that the governance logic
anchored on amorality is the overriding force of human interventions and actions in
public life. This, unfortunately, is contributing to the grave moral dilemmas in our nation.
The bottom-line is a dialectical relationship between personal discernment of the
stakeholders and communal discernment on what is good and the ‘common good’ which
should be based on an adequate understanding of human aspirations and needs of
61
Hypolite Adigwe, “Youth Formation, Civic Responsibility and Political Leadership: Envisioning a
Better Nigeria” (A paper presented at the Annual St Paul Lecture of the Missionary Society of St Paul of
Nigeria) (Gwagwalada, Abuja: The National Missionary Seminary of St Paul, January 19, 2019), 1-21.
62
Ibid., 17.
63
Ibid.
64
Ibid.
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concrete persons and peoples. Accordingly, without having an eye on other components
and factors that bring satisfaction in public life to all persons involved (and not just the
‘guardians’ of macro-stability), the good(s) achieved or sought after will remain
endangered.
4. Identify and Celebrate Exceptional Leaders and Public Servants
Given that role models of political responsibility and governance are scanty, we need to
celebrate them as part of inspiring a new generation of faithful citizens who have
embraced politics and public service as vocations, and have left behind noteworthy track
records.65
The Church or one of our faith-based organisations in Nigeria can institute
what we may call, for want of better option, ‘Mwalimu Julius Nyerere Award’ for
exemplary leadership in Politics and Public Service. This is meant for political actors who
have displayed faithful witness and admirable social responsibility. The result may not be
magical. The fruit may be slow in coming, like Mo Ibrahim’s or LIBA’s awards. Yet, it
will become a strong platform for public conscientisation, t h u s raising the level
of social awareness on good governance according to the criteria of CST summarised
earlier. If this will be considered, this is another area whereby the CBCN/CSN can partner
for instance with the Kukah Centre, Fr George Ehusani’s Lux Terra Leadership
Foundation, and Prof. Pat Utomi’s Centre for Values in Leadership, in drawing up strict
criteria and modus operandi for this Award of Good Governance.
5. Periodic State of the Nation Statement (Quarterly)
Another way the Church in Nigeria can help build or democratic and politically conscious
culture is through the development of good governance barometer. Through this
barometer or index Nigerians can be informed about how government’s systems and
policies are either fuelling conflicts or are reducing violence and improving quality of life
through equity, welfare and efficiency. This is a practical action that can be inspired from
an initiative by the Church in Zambia. In the late 1990s and early 2000s, the Jesuit Centre
65
Mo Ibrahim has done this for former African presidents for about 10 years now. It might seem like a
little drop in the corrupt ocean of Africa’s political actors. Yet, Mo Ibrahim’s initiative is catching on. There
is something similar within the Catholic community in India. The Jesuit-owned Loyola Institute of
Business Administration (LIBA), Chennai, has instituted the ‘Mother Teresa Award’ for private limited
companies “with a social conscience”. Louis Xavier, "Pedagogical Models for Training: A Third World
Experience," in The Christian Businessman: Vocation of Being Christian in the Workplace, ed. Bartholomew
Okonkwo-Alagbu (Bandara, Mumbai: St Pauls, 2012), 185-194, at 190.
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for Theological Reflection (JCTR) was not just a prime resource for the Zambian Catholic
Bishops’ Conference; it published a monthly bulletin on socio-economic issues. The
monthly “Household Cost of Living Index” was published in Zambian national daily. This
index was so repeated nationwide, that other Christian organisations would not speak on
socio-economic issues without first checking the latest figures from JCTR.66
One can see
how a form of ‘Good governance and Democracy advocacy’ referred to above had a
positive impact in a particular context. We can do this also in Nigeria, considering that
the Catholic Church is one institution that is largely untainted by ideological divisions and
compromises in this country. If and when this index is followed up once a while by a
Pastoral Statement on the key indices of the ‘Good Governance barometer’, Nigerians
will be offered opportunities to have robust public discussions on alternative democratic
and socio-economic models that can bring sustainable peace, justice and development to
Nigeria. If this will work in the long term, there is the need for a standing Think-Tank on
Good Governance and Social Responsibility, and Economy. This proposal is another form
of public witnessing of the Church to a culture and reign of just peace in Nigeria.
6. Regular Town Hall Meetings
This is another role the Church can play as ‘Mater et Magistra’. Town hall meetings with
elected representatives at local levels will counter ‘absentee democracy’ that is prevalent
in Nigeria, like many democracies. Absentee democracy describes the situation where
once the electorate give their elected representatives their votes, they no longer monitor
or question how the representatives are representing the people. We let them become
and remain our masters, instead of them serving us. To rectify this situation, the church
can mandate the various diocesan Justice, Development & Peace Commissions (JDPC) to
regularly organise Town Hall Meetings around the states. JDPCs will then be seen in
another prophetic mode and not just visibly seen at moments like elections, disasters,
gross violations of human rights, etc.
66
Jozef Zalot, The Roman Catholic Church and Economic Development in Sub-Saharan Africa: Voices Yet
Unheard in a Listening World (Lanham; New York, NY; Oxford: University Press of America, 2002), 55-56.
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7. Legislative Advocacy
Promoting good governance, commitment to the common good, and holistic human
development as inspired by CST make it crucial for the Church to intensify her prophetic
role. Regarding what good governance, common good and preferential option for the
poor, means for the Church and the world, the in Nigeria has to imitate the Church’s
advocacy implied in the Social Teaching and actions. Promoting good governance and
common good will be effective if the Church, through its social movements and agencies,
take the battle for accountability, equality and liberation from dehumanising poverty to
the epicentres of policy makers. Without active presence at the centres of power, the
Church will keep having its ‘option for the poor’ say, but the corporate world will keep
having its way.
To prevent this further, I now come to a specific proposal for the Church in Nigeria, which
for want of a better expression I call ‘Legislative Advocacy’. I suggest the formation of a
National Assembly Liaison Office (NALO), as a permanent accredited organ to serve as
link between the Church and the National Assembly. Through this proposed office
(NALO), the Church can play a positive role in strengthening democratic culture and
accountability in Nigeria. Among other things, this proposed office can coordinate
lobbying (which is a legitimate exercise, considering the impact of negative lobbying on
laws and structures of governance and economics).
We can borrow a leaf from the Southern Africa Catholic Bishops’ Conference (SACBC)
that has Parliamentary Liaison Office (PLO). This organ offers, on a regular basis,
reflections, materials and interventions during public hearings and debates on national
issues. It also keeps people informed about goings on at the Parliament through periodic
newsletters. Sometimes it uses this medium to sound alarm like the prophetic sentinel
when necessary. Holding public protests and walks are always last resort because of their
nature. Through periodic newsletters, the proposed NALO will help to inform the Church
about what’s going on that we don’t pick up from the mainstream media. This office will
equally serve as a link between CBCN/CSN and Catholic parliamentarians in structured,
formal and on regular basis. We to need follow, mentor and monitor our representatives
long before the debates reach sensational moments.
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8. Mobilisation and Sensitisation of Catholics as Faithful Citizens
The Compendium affirms that lay faithful that will drive good governance must be
trained and assisted especially in the formation of conscience and power of imagination,
through a discernment method that is inspired by the social analysis of the liberationist
movement or the See-Judge-Act of the YCS.67
Some feedback shared with me by the coordinator of the Catholic Action Nigeria, which
was deep in fray during the just-concluded general elections is very instructive about the
work that still needs to be done. It even held a widely publicized and successful town hall
meeting between Catholic candidates and the leadership of the Catholic lay faithful on
February 8, 2019, here in this hall. Regarding the Town Hall meeting, the Catholic Action
Nigeria coordinator sent me a message that some members of a particular sodality
(whose name I am withholding) thought Catholic Action Nigeria was financially induced
by a vice-presidential candidate to put the town hall meeting together. That was why
members of that sodality kept mute during the town hall meeting.
A Catholic candidate who contested for the House of Representatives in the FCT sent a
message to the coordinator of Catholic Action Nigeria. The gist of the message is that
this candidate got calls from the leadership of two sodalities (names withheld) asking
him if he was
‘not bringing anything, since the other candidates have brought them something and that if I
don’t bring something they cannot talk to their people because if they talk without something
it will look like they collected and have chopped (sic) and are telling stories…. Our people are
very un-Christian.’
This Catholic candidate concluded his message that “The results are there anyway. I think
we can both agree that if our experiment worked in any way we would have gotten a
better result.”
So if within our people there are such insinuations and expectations of ‘vote buying’ or
‘money for endorsement’, we need to look for ways out to change this mentality. This is
how Vademecum for Electors in Nigeria68
, CATHAN’s modest contribution, if mass-
produced, can become a simple but profound resource for this formation and
67
Pontifical Council for Justice and Peace, ed. Compendium of Social Doctrine, no. 568.
68
Catholic Theological Association of Nigeria, Vademecum for Electors in Nigeria.
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discernment process of the lay faithful. Once again, we commend the Administrative
Board of the CBCN for authorising the dissemination of the Vademecum for Electors. We
praise also the decision, according to Archbishop Ndagoso, during the public
presentation of this document, to make the Vademecum a sort of ‘political catechism’ as
part of the medium and long term goals for Catholic mobilisation towards enthroning
good governance and the pursuit of common good in Nigeria. One hopes that the Church
and Society Department of the CBCN/CSN will show leadership in this way. The
department can draw up a programme of ‘political catechism’ using CATHAN’s
Vademecum for Electors in Nigeria, at various church levels and Basic Christian
Communities for sustained political sensitisation and mass mobilisation about civic
responsibility and the evil of ‘vote buying’ and ‘money for endorsement’ cultures.
Conclusion
As I come to the end of this reflection, the last thing to say is: Let’s remain hopeful of the
future. This is one role the Church must not fail to play. She has to be a sacrament and
agent of Hope to a people who have lost trust in politicians and public servants. Many are
trying very hard not to lose hope in Nigeria itself. To such people, in conclusion, we shall
keep repeating to them part of the concluding words of CATHAN’s Vademecum of
Electors, “As Christians, we are people of hope. We shall not give in to despair but trust in
Divine Providence to direct all of our affairs,” this time as we move towards 2023 and
beyond.
May God grant success to this exercise of your episcopal ministry in the country in the
coming days. AMEN!
“JESUS, WE TRUST IN YOU!”