The Perception Foisted On Us By Our “Oppressors” Excluded The Northern Clerics, Whose Religious Predicament Including  Social Injustice

0 190

Yakubu Busari

  • The Revisiting  Call For ‘Arewa pastors Forum – Archbishop Emmanuel M. Jatau

The idea or concept of Christian Association of Nigeria is a brain-child of a few Northern Christians clerics pioneered by Archbishop Peter Jatau, who were incensed and provoked by the Islamisation policy of the late Sardauna, the Premier of Northern Region of Nigeria.

 

Faced by the increasing persecution, intimidation and consequently the non-inclusion of Christian faithfuls in the scheme of things within the Northern establishment, Archbishop Jatau had a strong conviction that Christian brethren in the North needed a platform and voice with a view to articulate and defend the rights of Northern Christians to practice their faith without any hindrance and in an atmosphere devoid of persecution, intimidation and threat to conversion to Islam.

 

The fear of domination by the Northern oligarchy coupled with the threat to Islamize the entire North and even beyond emboldened the Archbishop to reach out to the Emir of Zaria in 1965, who had advised that the Christian clerics in the North should form a forum and seek for government recognition to enable them address their issues and concerns formally with both the regional and federal authorities.

 

Due largely to the 1966 political crisis, which culminated in the Nigerian civil war, the Christian clerics, led by Archbishop tentatively formed the Nigerian Christian Association (NCA) in 1965 with the primary objectives to:

  1. Bring Christians together for unity of purpose;
  2. Discuss common plights;
  3. Address the fate and growth of Christians and Christianity in the North, respectively.

 

Giving the need to strengthen their resolve to stop the twin-problem of domination and the right to freedom of worship by Christians, Archbishop Peter Jatau had to reach to the Southern Christian brethren for cooperation, support and the need to form a formidable forum to defend and protect the interests of all Christian faithfuls in the entire country.

 

Therefore, strong delegation of Northern clerics departed for Lagos to meet with the Yoruba Christians at the Catholic Christian Council of Nigeria, Lagos, where the Northern delegates suggested the idea and need for a national association that would cater for the interest of all Christians, irrespective of denomination.

 

The Pope of the Roman Catholic church endorsed the idea to form an ecumenical association that would promote unity among the churches in Nigeria, i.e an all-inclusive body of Christ.

 

Intriguely, Archbishop Peter Jatau, who was the brain behind the whole idea for the Christian unity of purpose and formation of a veritable forum was sidelined completely by the Lagos Christian clerics. This is the beginning of the crisis of leadership that has always characterised the body of Christ in Nigeria.

 

At the instance of the Emir of Zaria, Brigadier Shehu Musa Yar’adua, who was the Vice Chairman of the Nigerian Supreme Council (second in command in the military regime headed by General Olusegun Obasanjo) invited all the Christian leaders to the Doddan Barracks, Lagos, (then the seat of the Federal Government) where he met with 13 heads of Christian denominations from the Catholic Church, Baptist, Methodist, African Church, Presbytarian, Salvation Army, Lutheran Church of Christ in Nigeria, Apostolic Church, United African Methodist, ECWA, Church of Christ in Nigeria and HEKAN.

 

As an afterthought, the Christian leaders held their own meeting at the Catholic Secretariat Lagos to formally have a national forum to dialogue with the Federal Government of Nigeria.

 

Subsequently, three (3) crucial meetings were called by the government with the first meeting taking place on September 22, 1976 with the following clerics in attendance: Rt. Rev. F.O Segun (Anglican), Most Rev. Stephen Ezenya (Catholic), Most Rev. Anthony Okogie, Rev. (Dr.) J.A. Adebite (Baptist), Rev. (Dr.) E.A Adegbola (Methodist), Venerable E.o. Alanyade (Anglican) with Mr. C.O Williams, as the interim General Secretary of the proposed Christian National body (CAN).

 

Curiously, Archbishop Peter Jatau was still left out and was never invited to be part of the meetings or even the formal formation of what was practically and historically his brain-child and pet project.

 

It is also noteworthy that there was no single Northern cleric among the delegates who had series of meetings with Brigadier Shehu M. Yar’adua, until Rev. Habila Alieyedeno of (HEKAN) replaced Mr. C.O. Williams (the secretary general of the forum who died).

 

Trouble started manifesting at 2nd meeting convened by Brig-Gen. Yar’adua when the Christian clerics had failed to agree on who among them will offer the opening prayers. Each of the denominational representatives wanted to offer the prayers, particularly the Catholic Church clerics, whose self-righteousness and domineering disposition is legendary. General Yar’adua had observed and therefore felt disappointed that evidently the church in Nigeria was not united as a body of Christ but are distracted by mundane issues.

 

Notwithstanding, the Christian Association of Nigeria (CAN) was birthed on August 28th 1976, at the second meeting with the Federal Government.

 

And during the 3rd meeting which lasted 2 days 7th-8th September, 1976, the name CAN and the constitution were formerly adopted after lengthy debates, with Archbishop Peter Jatau vigorously insisting on the name CAN, which carried the day eventually.

 

A sub-committee was subsequently formed but again excluded the Northern clerics, whose religious predicament and social injustice were at the core of the purpose for a national umbrella body to be formed so as to address squarely common interests affecting the Christian faithfuls throughout the Nigerian Federation, particularly in the Northern region.

 

The Southern dominated sub-committee members of the nascent CAN, had therefore only one Northern cleric eventually: Rt. Rev. F.O Segun (Chairman), Bishop Alaba Job (Catholic Bishop of Ibadan), J.B. Pomoron, Archdeacon Alayinde, Rev. (Dr.) J.A Adegbite, Chief C.M. Smith, Monsignor A.E. Obinna, Col. Andrew Sawa (Northerner and Military representative), Rev. E.A Adegbite and Mr. C.O. Williams. Note that Archbishop Peter Jatau (or even his representative) was conspicuously left out, with impunity and without any justification at all. This is a signpost to the character and composition of the CAN in the years ahead and to date.

 

Even the constitution of the CAN was problematic in three major aspects: (i) CAN embraces/adopted the Catholic and the Church of Christ in Nigeria (COCIN) as coordinating churches, (ii) Only churches who believe in God the father, the son and the Holy Spirit (Trinity), as well as the Old and New testaments can be registered as CAN bonafide members. (iii) Church membership of CAN must be recommended and endorsed by the two churches mentioned above.

 

For the umpteenth time, interim leaders were skewed in favour of the Southern clerics. The interim leaders were: Cardinal Dominic Ekadem (Interim National President), Rev. Habila Alieyedeno (the only Northerner as interim deputy chairman) Monsignor J.O. Ogbonna (National Treasurer) and Rev. J.A Adegbite (as interim National General Secretary).

 

Amazed, Archbishop Peter Jatau had to ask why the 12 states of the then 19 states in the Nigerian Federation had only one representative, while the 7 states of the South had more representation in an association that should ordinarily inspire a sense of unity of purpose, social justice and above all demonstrate the Christian virtues of love and hope in the body of Christ in a heterogeneous country like Nigeria.

 

Worst of all, even the interim National Trustees because the exclusive preserve of the Southern clerics, with no single Northern representative, at least to give CAN a truly Nigerian character. Thus: Archbishop Anthony O. Okogie, Mosignor J.O Ogbonna, Pst. I.G Sapko, Mr. C.O Williams (Secretary General) Chief C.M. Smith and Rev. Father R.N. Anasuido, were all Southerners to boot.

 

At the II plenary session held on July 10th 1978, the Northern states were eventually directed to elect their state CAN executives. Unfortunately most of the states in the North had always elected Christian clerics of Southern extraction, making both the CAN National and states leadership the exclusive preserve of the Southern brethren and therefore to the detriment of their Northern brethren, whose dilemma is further compounded by this skewed CAN leadership structure nationwide.

 

Ever since the formal formation of CAN in 1978, the fate of the Northern Christian brethren was compounded by the social fact that the toga of second-class citizenry has been the position of the hapless Christians who have become perpetual victims of subjugation and domination by both the Northern oligarchy and their supposedly Southern Christian brethren. It is simply a case of being between the deep blue sea and the devil indeed. There seem to be no respite for the docile, modest and politically naive Northern Christians whose great expectations for socio-political integration have been breached and betrayed on both sides of the divides, i.e. by the Northern (regional) hegemony and CAN as a religious superstructure.

 

Since 1978 when CAN was formed, it has always assumed the notoriority as an ill-fated body, both the national and state branches are always embroiled in sundry crises of leadership tussle, sharp political and monetary interests, ethnicity, avarice, greed and of course self-aggrandisement as most recently personified by a flamboyant ex-president of the CAN, who had fleets of cars, jets, flaunted his wealth and assumed an instant celebrity status, in and out of the office.

 

In retrospect, three leaders of the Northern Christian had foreseen the derailment of the lofty ideals of what they had dreamt and helped to midwife. The trio of Archbishop Peter Jatau, G.G Ganaka and particularly Jolly Tanko Yusuf, who was radically vocal had misgivings about CAN’s future, giving its ethnic colouration and “African sense” (intrigues and self-interest) of those who had hijacked the Christian body as their personal or ethnic fiefdom.

 

Apparently, this is on record that since 1988, CAN leadership has shown the over dominance by the Southern ethnic extractions. Thus: Cardinal Anthony Okogie was President of CAN (twice between November 1988 – November 1995); Sunday C. Mbang (twice 1995 – 2003); Peter Akinola (2003-2007); Archbishop John Onayekan (2007 – 2010); Pastor Ayo Oretsejafor (twice between 2010 – 2016); and the incumbent President, Dr. Supo Ayokunle.

 

Over the years, CAN leadership has always ruled by fiat as it brazenly determines who to register or de-register as members, without any cogent reason. Worst of all, new Pentecostal Churches are hardly registered or even recognized. Presently such has been the fate of both the Celestial Church and Church of God Mission and recently Faithhill Prophetic Assembly worldwide (etc), who were all refused CAN membership on frivolous basis.

 

CAN has also failed severally to conduct descent, rancour-free, fair and credible elections in most states and even at national elections, prompting former Senate President David Mark, who had witnessed one of CAN’s elections in Jos, to write off the body as a charade, farce and worst of all described CAN as more corrupt than the political class in Nigeria.

 

There are series of vexed questions to ask about the essence and benefits of CAN to the average Christian in the country. Of concern to the Northern Christians should be of what benefit, help, assistance and support has CAN leveraged on its members, particularly the Northerners that pioneered, conceived and midwifed the concept between 1965 – 1978 and up to date?

 

Where and what has been the CAN inputs or roles during all the sectarian crisis that had always plagued and ravaged the Christian communities across the Northern region (i.e. Maiduguri, Yola in the 1980s, the perennial Bauchi, Plateau and Kaduna persecutions of Christian faithfuls) where scores of innocent lives were lost and billions of properties and several Churches have become easy targets for faceless arsonists and Islamic zealots.

 

Above all and most recently, since the Boko-Haram terrorism was unleashed across the Northern frontiers, particularly in the major amphitheatre of insurgency that had ravaged the North East sub-region, the CAN leadership, that has serially been populated and dominated by the Southern clerics, have done nothing in form of intervention or contribution to demonstrate even a modest effort towards providing succor to the hapless victims and Internally Displaced Persons (IDPs) to cushion their pains and ameliorate their terrible plights. Where is the biblical injunction in the heart of CAN (James 1:27) that harps on taking care of destitutes, widows, orphans? Unlike the biblical good Samaritan, CAN is graphically replicating the insensitivity of the passersby, who had ignored the victim of robbery attack, while the good Samaritan lavished both his attention and resources to save the life of the robbery victim in the analogy stated in Luke 10:30-37. Like Jesus directed therefore, CAN should “do likewise” and not be complacent and indifferent to the plights of Northern Christians too.

 

Apparently, the bottom-line is that:

  1. CAN is another instrument of domination and self-enrichment propped up by the Southern clerics to use and dump the Northern brethren, as at when due. The bitter truth is that the entire CAN leaderships have always profiteered from the travails of Northern Christians, by using every crisis that bedevils the Northern brethren as a bargaining chip to lined their pockets, live the lives of opulence (by buying state-of-the-art fleets of jets, cars and owning outlandish castles and estates in Lagos, Abuja and even overseas).

 

  1. CAN has never bothered or shown concern, and have no plans to fight the genuine cause of the Northern Christians, who have always suffered all manners of persecutions, marginalization and deprivation in the hands of the bohemian Northern establishment since, the 1960s to date.

 

  1. Even most recently, when Plateau state became the main target of the Jihadists onslaught in the guise of herdsmen, CAN was mute and hid under the conspiracy of silence, while the entire Plateau was threatened to be over-run by the Islamic militias who were well-equipped and funded to take over the entire lush landscape of the Plateaus which is ideal for their headquarters (caliphate). And of course CAN was neither heard, seen or shown any sense of solidarity with their Northern brethren in their terrible state of despair helplessness and persecution.

No wonder former President Obasanjo had to berate the Plateau state CAN chairman Rev. Pam, as an idiot in 2004. This is because the entire CAN leadership were all toothless, clueless and unpatriotic to the cause of the fellow brethren, the innocent and defenceless Christians, particularly of the Northern extraction.

 

WAY FORWARD

  1. Moving forward the Northern Christians need to radically make their voices heard and insist that the age-long social injustice meted to them by their Southern brethren should be addressed forwith. The CAN apparatchik should be restructured to give everyone a sense of belonging based on representative, rotational and inclusive executive positions.

 

  1. Given the failure and insensitivity of CAN authorities to show any modicum of empathy to the hapless victims of the serial sectarian crisis and the age-long culture of persecution targeted at the Christian faithfuls in the North, the Northern brethren should be embolden to form an autonomous body of Arewa Pastors Forum (a Northern Forum) with the goals and objectives of having a more effective and radical platform to redress their social condition and common interest within both the Northern socio-political equation and in the context of the Nigerian polity, generally.

 

The time is now apt for the Northern Christian brethren to heed the stringent call and the biblical adage: “To your tents O Israel.” This is because no one or any pressure group has shown any sense of empathy, understanding and interest to liberate us from any oppression, domination and tyranny of the majority, either in the Northern hegemony nor the so called CAN that has always being the exclusive monopoly and preserve of the Southern profiteers under the guise of CAN.

 

Like the Bible rightly posits (Amos 3:3) “can two walk together, unless they agree”, therefore since CAN has over the years refused to integrate its Northern brethren in its operations but had chosen to ostracise and alienate us, we should have a rethink about or nominal membership of a body that has been incapable of advancing our genuine clamour for social justice and inclusiveness in both CAN affairs and in the national polity. We must carry our cross and stop deluding ourselves that CAN would ultimately cry more than the bereave in our dilemma to either yoke with CAN or the Northern oligarchy in our age-long advocacy for sense of belonging and opportunities in the Nigerian project.

 

Certainly our common destiny is in our hands and with God on our side, we being “second class citizens” must change the depressing perception of foisted on us by our “oppressors” on both sides of the political and pseudo religious divides. Now is the time to revisit our decision to chart a new course under the auspices of Northern or Arewa Christian assemblage of a tribe of people with a common heritage who would fashion and champion meaningful integration in the Nigerian superstructure. CAN has since its inception in 1978 to date incapable of delivering on this much desired mandate and aspiration.

 

MERRY CHRISTMAS IN ADVANCE!

 

Archbishop Emmanuel Musa Jatau

Presiding Bishop

Faithhill Prophetic Assembly Worldwide, Abuja

 

Leave a Reply