Thanksgiving Service Sermon - Abuja Synod 2007

THIRD SESSION OF THE SIXTH SYNOD THANKSGIVING SERVICE SERMON
By The Venerable George Ugo Njoku
(Dean, St. Francis of Assisi Theological College, Wusasa, Zaria)

OPENING PRAYER
Let Your Gospel come to us not in word only, Oh Lord, but also in power and in the Holy Spirit, and in great assurance; that with humble, teachable, and obedient hearts we may receive what You have revealed and do always that which You have commanded; through Jesus Christ, our Lord. Amen.


INTRODUCTION
Anybody who understands the import of a clergyman of my type being asked to preach in an occasion like this will sure excuse me if I use the whole time of the sermon to appreciate and eulogize our Baba, the Primate. However, I dare not do that as it will be inappropriate, as I have not been asked to eulogize but to evangelize. Nevertheless, let me on behalf of my family, use this opportunity very sincerely to express our profound gratitude and appreciation to Baba Primate for once more expressing his characteristic lion’s heart in risking to give people like me the continued opportunity to serve. Particularly, Baba, Eshe kwukwo! for the recent preferment which is like a resurrection from the dead, as it was twelve years ago since we had a preferment.
Talking of a call from the dead as the voice of Jesus did to Lazurus, I have a testimony of the voice of Baba Primate raising me from my sick-bed. I was sick sometime ago while working in his office. Then, he called for me to come immediately. My wife suggested that I tell him that I was sick. I refused and went. He asked me “Where have you been?” “I have been at home sick, Your Grace” I replied. “With whose permission? You don’t just get sick here without permission, for there is no time here for the celebration of laziness, do you hear that?” “Yes Your Grace”. And do you know what? That was the end of the sickness. Having learnt that, anytime my body wants to be unnecessarily lazy, I have always told it: “Please behave yourself, for I don’t have any permission to be sick and I won’t apply for any” And it works!. Baba’s voice raises the sick!

“BE HOLY FOR I AM HOLY” ( Lev. 11:45)

Baba Primate’s choice of his Synod themes deserves some comments. From the time I came over to Abuja in 2003, we have had “A Caring Church” (2003), “The Idols Men Worship” (2004), “Lord Teach Us How To Pray” (2005), “Work While It Is Day” (2006), and now in 2007 “Be Holy For I Am Holy”. In all these Baba surely has identified the need for that essential current that gives light and life to the whole edifice of human spiritual endeavour—holiness. He is saying: having fared well in mercy, in prophesy, in prayer and in work, let us now “purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God” (II Cor. 7:1).
The book of Leviticus served as the pastors handbook for the ancient priests of Israel. Much of it is devoted to specific regulations concerning offerings, sacrifices, ritual purity, ordination, feasts, and festivals. There are also regulations that go beyond the religious institutions and that deal with the events of life. The implication of those regulations is that all of life is, in fact, religious. All that we do, whether in direct worship or not, is part of our relationship to God. Thus we should not separate life into categories of sacred and secular, imagining that only the so-called ‘sacred’ areas belong to God. God sees us as totalities, and all of our life — work, worship, relationships, creativity, leisure, family — is important to Him.
Some people have chosen to relativize the provisions of the book on the basis that they were formulated for a basically rural, agricultural and ancient people, whereas we are, for the most part, urbanized, industrialized, and modern. Thus, we often wonder about the rules themselves, which seem to have no bearing on contemporary life. However, a slight shifting of our mental gears should help us to overcome the problems of interpreting Leviticus for today. Looking at the basic idea rather than at the specific rules, we can see how each rule embodies a principle that is just as valid today as it was in Moses’ day. Other people also relativize the provisions of Leviticus by regarding it as for the priests alone. This also falls below the New Testament usage where the same regard and charge is given to the whole Body of Christ (Col. 1:22; 3: 12ff.; II Tim. 1: 9; Heb. 3:1; I Pet. 1: 15; 2: 9).
I have therefore decided to undertake a textual consideration of the theme under the following headings: the context, the content and the challenge. The context will focus our attention on the need to hear the text as the original recipients did, the content will help us to tease out the important ramifications or components of what God’s holiness means, while the challenge will address some lines of contemporary applications to ourselves.

THE CONTEXT
The theme “Be Holy for I am Holy” was spoken by God to the people of Israel in the context of a covenant relationship with him—there was something between God and Israel that warranted or demanded a similarity of conduct. It is therefore incongruent to Scripture for those that are not in any relationship with God (unbelievers) to be required to be Holy—for where will they get the where withal? When unbelievers exhibit unholy conducts, they are actually doing what they are supposed to be doing—acting in consonance with the person they are in relationship with—the Devil (John 8: 42-47).
Thus, the “for” can be interpreted as both an imperative and an empowerment. As an imperative, it means that for Israel to walk with God, holiness is not optional but a must. As an empowerment, it means that it takes God for Israel to be holy. Thus the command is also an invitation to be empowered—to be like God, able to effect righteousness. It goes without saying that the holiness of God is beyond man’s natural ability. Thus for God to say to man “Be holy for I am holy” implies God’s promise to provide what it takes for man to be holy. It is therefore very ridiculous for some people to be trying to be holy on their own. This only leads to a “holier than thou attitude”—an offensive sanctimonious self-righteousness which is like a filthy rag before God (Is. 64:6). The Bible rather tells us that “to those who received him . . . He gave power to become the children of God” (Acts 1:12).

THE CONTENT
Content-wise, there are many sides to the holiness of God as indicated by the different words we use to express the same idea: sanctification, consecration, and ordination. All these words refer to the idea of making or declaring something sacred; dedicating something to a specific purpose; causing something to be respected or revered. Thus we consecrate our bishops and communion elements, and ordain our pastors.

The following are some aspects of holiness necessary for our consideration here:

Holiness of His otherness/seperateness (Nso, Mimo, Tsarki). This is the aspect that emphasizes the fact that God is not man but “the wholly Other”. Thus his charge for us to be holy is an invitation for us to be essentially different. This is an essential component of the meaning of the Church as “people called out”. This inevitably involves some necessary separation, abstinence and distinction—the difference must be clear.

Holiness of the truth, justice and peace(righteousness) . This aspect emphasizes the need for proper socio-ethical conduct befitting the God that is the Father and Creator of the whole universe/mankind and equally loves and cares for everything he has created without discrimination.

Holiness of lowliness/meekness/simplicity (the unleavened bread). Here the emphasis is on an intentional low-profile lifestyle for the sake of God. A lifestyle that will constantly remind the person living it and those watching him that “all glory must be to the Lord, and no man on earth should give glory to himself”.

Holiness of cleanliness/purity (environmental sanitation). A very relevant aspect of the holiness of God as cleanliness is next to godliness (Dt. 23:9-14). This is very evident to those of us in Abuja as Abuja can be seen as becoming increasingly holy, but not without the necessary attendant stresses and strains, pains and sufferings. Thanks to the people’s endurance and the government’s efforts.

Holiness of fire (suffering). Obviously holiness goes with suffering—the symbolic purifying fire which tries our faith as gold is tried in the furnace. Unfortunately this aspect of God’s holiness is largely lost in the scheme of the contemporary Church’s teachings. But “In bringing many sons to glory, it was fitting that God . . . should make the author of their salvation perfect through suffering” (Heb. 2:10).

THE CHALLENGE
The challenge before us is that of embracing holiness as that which embodies the whole instructions that will make our walk with God and work for God possible, successful and acceptable. The fact is that the greatest impediment to our present quest for holiness will be our fear of what people will say—the fear of being different. It is not that we do not know most of what we are expected to do, but that many around us are not prepared to condone any attitude that challenges them unto holiness. We know much of what it means to be spiritual, but often our spirituality is misdirected as illustrated by the following story.

A man inadvertently provided an enclosure while walling his premises. This eventually became a urinary for passers-by thus making the place very smelly. In the bid to stop this, the man posted a notice which read: “Don’t urinate, here. Please”. This did not deter people from going on to urinate there. The man tried various other notices including: “Don’t urinate here. Offenders will be fine =N=5000.00”. “Don’t urinate here. Offenders will be prosecuted”. “Don’t urinate here. I beg you in Jesus name”. None of these succeeded in stopping the menace until the man changed the notice to: “Urinate here at your own peril. Signed: Native Doctor”. At once, the urinating stopped. Even those urinating before reading the notice tried to stop half-way after reading it. Thus we know how to fear spiritual realities, the wrong ones unfortunately as most people fear the native doctor more than their pastor.

We also know how to go to any length to get what we want. Some of the requirements of God from his people Israel will sure seem irrelevant to us, but they played their part in focussing the attention and loyalty of the people on God. Today in the name of being under grace and not under the law, many Christians are using the grace of God as a license for unholy living. Even pagans know that as human being we all need some physical tangible parameters for the expression of our spirituality as illustrated by this story:

A man after many years of suffering from a severe ailment was advised as usual to go and meet a renowned and distant Baba native doctor. After some reluctance because he goes to church, the man decided to go to see the Baba escorted by his wife. On reaching, they met a long queue. After waiting for a long time, it was their turn and the man entered to see the Baba who congratulated him for coming, as imminent death was facing him. Baba went on to prescribe some medications for him without much diagnosis which the spirits had revealed before hand. At the end he charged the man not to talk to any human being as he goes home, and on getting home to enter his house with his back. He also asked him to return in two weeks with the following items for some sacrifices: a goat, a life lizard, a cockroach and the right eye of a fly. What sort of requirements are these, and how would the man cope with his wife? we would ask. But he did all these anyway. On getting home, the perplexed wife who had been running after him asked what was wrong and the man answered: “That was what Baba said I should do if I wanted the medicine to work” and the wife said “no wonder”.

So the man wanted the medicine to work and endured and carefully complied with the regulations no matter how ridiculous they seemed. So it is with these holiness regulations—they make the miracles of our spirituality to work. These instructions must be adhered to for the medicine to work for our deliverance, salvation and healing etc. The irony of our generation is that we are a generation that has no regards for the instructions but still clamour for the medicine to work.
Spirituality/Religion (Christianity/Islam/Paganism) without Holiness is a fake spirituality, like fake drugs it gives to its users a false impression of wholeness and health. Effort must therefore be made to flush it out of our system. I hereby propose that we establish an Ecclesiatical NAFDAC that should go around and check the quality (holiness content) of the spiritualities being peddled all around us. Most of them will be found wanting as usual—I bet you.

So my dear brothers and sister, let us fight the fear of what people will say about us and do our best to adhere to what BABA God has said.

Take up thy cross, nor heed the shame, Nor let thy foolish pride rebel:
Thy LORD for thee the Cross endured, To save thy soul from death and hell.


CLOSING PRAYER
Now to Him who is able to keep us from falling and to present us without blemish before the presence of His glory with rejoicing. To the only God, our Saviour through Jesus Christ our Lord be glory, majesty, dominion and authority before all time and now and for ever. Amen.

CHRISTMAS and NEW YEAR MESSAGE

CHRISTMAS and NEW YEAR MESSAGE


December 20, 2006.

GOD WITH WHOM THERE ARE NO IMPOSSIBILITIES Luke 1: 37
To the human mind, many things are impossible. We look around and are awestruck by the seemingly insurmountable tasks that face us. We long for a problem free society, responsible and effective political and religious leadership. We wish all members of our families, colleagues at work, friends and neighbours are not only understanding but are supportive, loving, caring and mutually respectful. We long to being able not only to pay all our bills but also always have more to assist those that cannot. So many laudable ideas are tossed about in our minds but then available scarce resources create doubts and make our utopian dreams seem impossible.
In ages past, God showed Himself to be the God with whom there are no impossibilities. To earth without form and covered with darkness, He commanded light and gave a fascinating creation. To a family isolated and lost in the deluge, to a people enslaved in a foreign land where many thought redemption was impossible, God saved and re-established them. To a shepherd boy not regarded by even his father he gave a sceptre which is still acclaimed today. To an infant hiding for six years from a murdering grandmother, to three faithful captives who would rather sing in a furnace than serve another god, God not only vindicated, He saved and uplifted.
To a colonized race still hallucinating about a deliverer, to an aged couple well stricken in age and mockingly considered ‘barren’, to a young girl who wondered how possible it was for a chaste girl to be pregnant; God in the incarnation confounded all the wisdom of the world and took unawares those watching for signs. Again and again, God breaks through the natural trend of events to show Himself as God with whom there are no impossibilities.
To a world which seemed to have everything ‘under control’ but lost about the hereafter, God showed the ‘kingdom of heaven is at hand’. To the young couple who unexpectedly ran out of wine at their wedding feast, He turned jars of tasteless water to the most tasteful wine.
This our God in Christ Jesus healed the sick, raised the dead, restored sight to the man born blind, fed thousands from a little provision for a lad and teaches that with faith as tiny as the mustard seed in God, NOTHING SHALL BE IMPOSSIBLE. Even while in pain on the cross, He demonstrated this to the remorseful thief who had the faith to ask for the impossible at the eleventh hour.
Born in one of the lowest possible manner, raised in an humble way, though without sin, he was baptized with the repentant, hated for doing good, condemned out of envy and sacrificed for all humanity, His resurrection showed the possibility of life after death as the tomb remains empty.
As we think and pray to our God in whom we have said there is no impossibility, we also cherish the apt reminder of our brother, Martyn Minns, Bishop of CANA that there are two exceptions to this assertion, two things that are impossible for God. One, God cannot tolerate sin and two God cannot stop loving you and me, Alleluiah!
There is therefore the submission that as we remember and celebrate the birth of the Saviour of the world, Jesus the Christ, we reflect on the possibilities He came to give: new beginning, new life, new heart, love in spite of all the hurt the world throws on our doorsteps, hope in spite of all pitiable situations and assurance that faithfully trusting, we are acceptable and indeed welcome to our Maker’s presence. Such reflections should encourage us to reach out to our neighbours, offering gifts of love money cannot buy, forgiveness that promotes reconciliation and above all, sharing the message of salvation available only in Jesus the Christ.
Today, God calls us his children to release ourselves like Noah, Moses, Elizabeth and Mary did, content that His will be done in our lives. We are to be bold like Joshua, David, Elijah, Shadrach and others knowing that greater is He that is in us. God calls to us through Christ to come to the One who knows what is best for us.
As we go into the crucial election period, we urge our politicians to remember that with God, our collective dream for a better Nigeria will be realized God using whosoever he chooses; “for except the LORD builds the house, they labour in vain that build it..” We ask that all eligible citizens register and be God-conscious in casting their votes. We look forward to God working in us all to build a godly country free from the evils of corruption, ethnic, political and religious violence, and one in which all the ideals which now seem impossible to the human mind become the norm.
May we all experience the presence and redeeming power of God breaking through into our difficult and humanly impossible situations this holy season and in the coming New Year.
The Lord be with you.

+Peter Abuja. .

LARGE AMERICAN CHURCHES VOTE TO JOIN CANA: "This is a new chapter"

LARGE AMERICAN CHURCHES VOTE TO JOIN CANA: "This is a new chapter"
CONN/771206

December 17th, 2006
A Press Release from The Falls Church and Truro Church
FAIRFAX and FALLS CHURCH, Va., Dec. 17 – The Falls Church and Truro Church reported today that both congregations voted overwhelmingly to sever ties with The Episcopal Church in the U.S. and join the Convocation of Anglicans in North America, or CANA.
Of the 1,348 eligible voting members casting ballots at The Falls Church this past week, 1,228, or 90 percent, voted in favor of the first question, or “resolution,” on the ballot about whether to sever ties. On the second and final resolution, 1,279 of 1,350 eligible members, or 94 percent, voted in favor of retaining the church’s real and personal property.
Of the 1,095 eligible voting members casting ballots at Truro Church, 1,010, or 92 percent voted in favor of severing ties. On the second resolution, 1,034 of 1,095 eligible members, or 94 percent, voted in favor of retaining Truro’s real and personal property. Both churches used essentially identical ballots. The specific text of each resolution at The Falls Church follows at the end of this release.
Each of these churches conducted their votes as part of a congregational meeting. They followed steps recommended by a “protocol” for departing congregations unanimously recommended by a Special Committee of the Diocese of Virginia and supported by Bishop Peter Lee.
That protocol states that a “70% majority of the votes cast shall be necessary” to support separating from the Episcopal Church. It also states that if the vote to disaffiliate passes by the 70% majority, a second vote, also requiring a 70% majority, is needed for the “departing congregations” to be able to leave with their “real and personal property” at a price to be negotiated later.
“This is a new chapter for The Falls Church and other congregations voting thus far and early next year,” said the Rev. John Yates, Rector, The Falls Church. “While we look forward to continuing a productive role in the Anglican Communion, we harbor no ill will to our colleagues in the Diocese of Virginia. And we agree, as Presiding Bishop Katharine Jefferts Schori has indicated, that when two groups have irreconcilable differences, the pastoral thing to do is find a gracious way to separate.”
“Our churches conducted our congregational votes by following the straight-forward procedures established by the Virginia legislature,” said Jim Oakes, Senior Warden of Truro Church. “Our churches have also held congregational votes in line with the protocol established by Bishop Lee’s Special Committee. We fully expect to amicably resolve all questions regarding the status of our clergy and our property.”
CANA is missionary initiative of the Church of Nigeria and the Anglican District of Virginia. It will provide oversight and a U.S.-based structure for these northern Virginia churches leaving the Diocese of Virginia.
“This has been an extraordinary journey,” said Tom Wilson, Senior Warden of The Falls Church. “It was heartening to see so many of our people take part in this process and speak clearly where we stand. We look forward to our future as active members serving Christ in the Anglican Communion.”

GLOBAL SOUTH ACTS ON ALTERNATIVE PRIMATIAL OVERSIGHT

GLOBAL SOUTH ACTS ON ALTERNATIVE PRIMATIAL OVERSIGHT
CONN/761106
Report from:

Global South Steering Committee Meeting, Nov 15-17, 2006 The Global South Steering Committee, at the request of the Global SouthPrimates, recently met with bishops and representatives of eight AnglicanCommunion Network Dioceses who have appealed to the Archbishop of
Canterbury and the Global South Primates for various forms of Alternative
Primatial Oversight. Representatives of other Windsor-compliant Dioceses
and the more than one hundred congregations that are now separated from
the Episcopal Church also joined us.Respective presentations were received expressing the increasingly difficultand, in some cases, untenable situations in which they attempt to live outapostolic faith and historic order. We were distressed to hear of thelegalistic and autocratic environment in which some now find themselves asthey seek to remain faithful Anglicans within The Episcopal Church.The Steering Committee will be making its report and recommendation to theGlobal South Primates when they next meet and will also be sharing them withthe Archbishop of Canterbury. Deeply touched by the oftentimes painful andgravely disconcerting testimonies that we heard, the Global South SteeringCommittee feels morally and spiritually compelled to reassert its deepestsolidarity with these orthodox and faithful bishops and representatives.We express our unequivocal support and heartfelt recognition for their faithful
stand and struggles. We urge all faithful members and parishes of these
concerned dioceses to remain steadfast in their commitment to Christ as our
one and only Lord and Savior during these turbulent days. We will do all in
our power to bring about the desired outcome of the Windsor process so that
the refined global Anglican Communion can be faithful to its vocation as part
of the One, Holy Catholic and Apostolic Church.

CHRISTIAN LEADERS VISIT SULTAN'S PALACE

CHRISTIAN LEADERS VISIT SULTAN'S PALACE
CONN/741106
Peter Onwubuariri,

Abuja, Nov. 1, 2006- A delegation of the Christian Association of Nigeria (CAN) Tuesday paid a condolence visit to the Sultanate Council in Sokoto following the death of Alhaji Mohammed Maccido, who died with his two sons in the ill-fated ADC Flight 053.

The delegation which was led by the National President of CAN, The Most Rev Peter Akinola arrived the palace of the late Sultan at about noon yesterday.

The delegation included the National CAN Secretary, Engr. Samuel Salifu, Anglican Bishop of Kubwa, The Rt. Rev Simon Bala, Catholic Bishop of Sokoto, The Rt. Rev Kelvin Aje and Bishop Augustine Omole of Sokoto diocese (Anglican Communion).

Others are Dr Haruna Karakou, CAN Secretary Sokoto State branch and a woman representative Mrs. Cecilia Esueme.

Speaking on behalf of the delegates, Archbishop Peter Akinola described the Sultan as a good and patient man who worked for peace during his lifetime.

In 2005, the CAN President and the Sultan, spiritual leader of Muslims in the country co-chaired the Federal Government Committee on the Tsunami Disaster.

According to Akinola, the Sultan had a fatherly figure that greatly endeared him to most people that came in contact with him.

Responding Governor Attahiru Bafarawa of Sokoto State acknowledged that the late Sultan was committed to the on-going dialogue on the peaceful co-existence between Christians and Muslims in the country and pleaded that his legacy should be bequeathed to all men of goodwill.

Engr. Samuel Salifu, CAN Secretary, who traveled ahead of the CAN delegation to Sokoto, said Christians in the state were grieved over the death of the sultan, members of his families and other citizens of the state killed in the plane crash.

According to him, the state Christian community revered the late Sultan as ‘a man of peace’ and is praying that his successor would maintain his belief on the peaceful co-existence of both faiths in the country.

CHRISTIAN ASSOCIATION OF NIGERIA (CAN)

CHRISTIAN ASSOCIATION OF NIGERIA (CAN)
Head Office: National Christian Centre, Central Area, Garki, Abuja 09-6706063


PRESS RELEASE
ABUJA, OCTOBER 30, 2006

CONDOLENCE

To: The President, Federal Republic of Nigeria,
Cc: The Senate President
Hon. Speaker, House of Representatives
The Governor, Sokoto State
The Press, for All Nigerians


On behalf of the Christian Community in Nigeria, we write to express our condolence to the President, Houses of Assembly, Sokoto State Government and indeed all who have been affected by the shocking news of another crash of a commercial aircraft near the Abuja airport yesterday.

We mourn with our Muslim brothers the untimely, cruel and most tragic loss of one of the foremost spiritual and traditional leaders in our Country, His Eminence Alhaji Maccido Abubakar, the Sultan of Sokoto and the President General of the Nigerian Supreme Council for Islamic Affairs (NSCIA), his son and grandson who were victims of the air crash.

We also mourn the loss of other prominent leaders and patriotic, peace loving and progress seeking Nigerians including two Senators, a Deputy Governor and a State Commissioner. We pray that the comforting presence of God will be felt all over the land healing pains and drying tears of those that have lost very dear ones. We join in prayers for the healing of the wounds of the survivors. We trust the departed souls have returned to the Almighty and encourage everyone to ‘prepare to meet your God’.

Again, this air crash has thrown the entire nation into mourning and air travelers into a state of despair, panic and anxiety as air travel has become almost definitely synonymous with a journey to the grave.

Only last month the nation lost some of its best and brightest in the Armed forces in an air crash en-route Calabar. Barely a year ago, there was the Bellview air crash at Lisa village closely followed by the Sosoliso Air crash at Port Harcourt airport. There have also been several air crash misses in the last one year. This air crash is definitely one too many.

Clearly, all the effort at sanitizing the Aviation industry in Nigeria is yet to produce tangible results essential to engender the much needed confidence, safety and patronage in the Country; though flying is said to be the safest means of travel worldwide. Curiously, the public is yet to be informed of the causes of the previous crashes in the past and one wonders if there is a grand collusion to prevent the public from knowing the truth. In other parts of the world, report on those investigations would have become public property long ago.

We call on the Aviation Authorities to ensure that this air crash is speedily investigated and the report made public along with the previous ones immediately. The government owes this to the generality of Nigerians and the many families who have had to bear the brunt of this colossal waste of valuable and much needed human lives cut down in their prime.


SIGNED

Most Revd. Peter J. Akinola, CON, DD
President of Christian Association of Nigeria
and Primate of All Nigeria (Anglican Communion)

UYO and JALINGO BISHOPS FOR CONSECRATION ON 26TH NOVEMBER

UYO and JALINGO BISHOPS FOR CONSECRATION ON 26TH NOVEMBER
CONN/0721006

Abuja, 26th October
Sunday 26th November has been announced as the date for the consecration of the Venerable Isaac Orama of St’ Andrew’s Church Rumuobiokani, Port Harcourt as the bishop of the diocese of Uyo, Akwa Ibom State., and the Rev. Canon Timothy Yahaya of St’ Luke’s Cathedral, Birnin Kebbi as the bishop of Jalingo diocese, Taraba State.

The event is scheduled to take place at the Cathedral of Advent, Gwarinpa, Abuja beginning at 10.00am. As usual, the Archbishop, Metropolitan and Primate of the Church of Nigeria, The Most Rev. Peter J. Akinola is expected to preside and be assisted by other archbishops and bishops of the church.