the increase of vocation in Nigeria is due to the socio-political and economic situation of Nigeria.”

1.0.  INTRODUCTION

Vocation is a priceless pearl; it is a gift of God to humankind and Christendom. This is because, it is through the gift and instrumentality of catholic priests, that Jesus makes himself substantially present and available in every place, age and time. This vocation is a call. Over the years, Africa and Nigeria in particular has recorded an encouraging and thought-provoking increase in the number of applicants to the Catholic Priesthood. In fact, it seems to increase with some geometric progression in Nigeria. This has called not just for questions as to its authenticity or inauthenticity, but also as to the evaluation of its legitimacy or worthiness. Could it be because priests are not so much touched by the socio-political and economic melt-down? Could it be because Nigerians are very religious and find it God-pleasing to support priests financially? Could it be because people simply want to serve? Are there other reasons?

This is what this paper aims to do. In this paper, we shall be commenting on the statement: “That the increase of vocation in Nigeria is due to the socio-political and economic situation of Nigeria.” To do this, we shall examine what priestly vocation is, taking into account the Old Testament and New Testament testimonies. After which, we shall analyze by exposition, the existing socio-political and economic status quo in Nigeria. This will then lead us to an exposition of some of the three possible causes of the mass-increase in vocation in Nigeria.

With these done, we shall then comment on the said topic by giving an analytical answer (based on the findings of the above) to the question of whether or not the increase in vocation is solely a socio-political and economic factor. These, will then lead us to a recapitulative conclusion.

2.0. THE PRIESTLY VOCATION

The word vocation is derived from the Latin verb vocare which literally translates “calling” or being “called”. And also from the old French vocacion which reads “call, consecration and profession.”[1] Vocation is, in its origins, a term with deep religious roots and associations. One of the earliest usages of vocation is connected to the Christian monastic tradition established in the middle ages.[2] It was a term used to describe a call away from the world of productive activity in order to dedicate one’s life to prayer and contemplation. A ‘vocation’ or ‘calling’ originally referred to the works of monks, nuns and priests who served God by removing themselves from daily life and serving the church. In this way they could achieve salvation and attain God’s grace.[3] The medieval ideal of vocation involving a life dedicated to contemplative prayer was a reflection of the wider sensibility of the times, where contemplation was held in higher social regard than the world of productive work and manual labor.[4]

But, given the development of understanding, there is now a shift from this understanding. In fact, holiness and the achievement salvation is a product of being-with the people, but, being-for God at the same time. According to St. Pope John Paul II, priestly vocation is super-natural gift and a mystery, a great thing which involves active participation in serving God and to act in the person of Christ- Persona Christi.[5] The priest is an ordinary man “called” into a covenant with God, and his greatest mission is to join and bind everything together with the living God.[6] Thus, he is a connection between the people and God.

Each vocation is taken from among men, for men, and not just for one or the other, but for all men and women without exceptions. Over the years, many vocations to the catholic priesthood have risen from different tribes, family backgrounds or settings, people and nations[7]. It does not matter the state in life, whether educated or uneducated, free born or slaves or occupation, what matters in every generation is the ability for the privileged ones to answer God’s “call” and proclaim God’s word to the people in all sincerity and truth.[8] Pope Paul VI, in his encyclical Sacerdotalis Caelibatus defines the vocation to the priesthood as a response to the ministry instituted by Christ for the service of his mystical body which is the church. For to her belongs the authority to admit to the priesthood those whom she judges as qualified.[9]

In the New Testament accounts, Jesus was ‘called’ the “great high priest” of the New Covenant, for instead of offering the ritual of animal sacrifices prescribed by the Jewish laws, Jesus offers himself on the cross as the true and perfect sacrifice. Thus, the Catholic priesthood is a response to participate in this priesthood of Christ, and so, it traces its origin to Jesus Christ himself. The New Testament says that as high priest, Jesus has made the Church a kingdom of priests for God and the Father. Hence, all who are baptized are given a share in the priesthood of Christ, that is, they are conformed to Christ and made capable of offering true worship and praise to God as Christians.

However, Jesus Christ appointed certain men as Apostles and ministers, in order that he might be united with them as one body in which all the members have not the same function (Rom. 12: 4). These men were to hold in the community of the faithful the sacred power of order, offering sacrifice and forgiving. They were also to exercise the priestly office publicly on behalf of men in the name of Christ. Thus, Christ sent the apostles he called, as he himself responded to the father’s call of salvation.[10]

2.1. Priestly Vocation in the Old Testament

In the Old Testament God made his people ‘a kingdom of priests and a holy nation’ and within the twelve tribes of Israel, the tribe of Levi was chosen specifically for the liturgical service of offering sacrifices as priests. The priest was understood as a mediator who offers sacrifices to God and intercedes for the people.[11] In the time of the patriarchs (Abraham, Isaac, Joseph etc.), there were no official priesthood, but priestly duties were done by the head of the family; the father. Noah, Abraham, Isaac, Jacob and all built altars, offered sacrifices and passed those duties to the first born sons of each family. It was as a tradition of inheritance.

Melchezedek was the first recorded ‘called’ priest in the bible, some Jewish interpreters and some of the early church Fathers taught that melchizedek was Shem; Noah’s first-born son. The eleventh chapter of the book of Genesis recorded that Shem lived 500 years, so he probably would have been the main priest and patriarch through ten generations of his descendants down to Abraham. Abraham became the new chief and the patriarch over his descendants. [12] But, the priesthood of Melchizedek, as symbolic as that of Christ, is eternal.[13]

2.1.1. Understanding Priesthood of the Old Testament

In the Old Testament, the word for priest primarily denotes a truth-seeker, or seer, that is, one who has to do with the word of God. This is traced to the Levitical priesthood, which was concerned with the Holy Scriptures containing God’s word. All that the called priest does is to perform all liturgical actions and offering of oblations and sacrifices.

Also, the priesthood of the Old Testament is understood as functioning only within the covenant and the saving relationship with the mighty word of God, which that covenant brought in Israel. Thus, it was within this covenant relationship which is known as ‘Mercy and truth’ that the cult was set and that all priestly actions were carried out. The priesthood of the Old Testament in its double character as meditation of God’s word and priestly witness to God’s revealed will, gives very clear interpretation in the account of the relations of Moses and Aaron. Moses is represented as the unique mediator, the one who talks to God face-face and mouth-to-mouth.[14] Aaron was regarded as a liturgical priest who responded to his call and continues in the cultic witness the actual meditation that came through Moses. Thus, Aaron’s supreme function as high priest, bearing the iniquity of the people was to ascend into the Holy of Holies once a year on the Day of Atonement.[15]

2.2. Priestly Vocation in the New Testament                                                                                     

The word for priest in the New Testament derives its significance largely from the Old Testament. In the New Testament Christ is seen as the model of the priesthood. Jesus Christ is not a Levitical priest, but like Melchizedek, is a priest on the basis of being the first-born son.[16] The Catholic priest has no priesthood of his own, he only participates in the one priesthood of Jesus Christ. Christ was and is the Priest - and He willed to share that priesthood with those whom He chooses. That is why the Church has priests, and this understanding of the priesthood can be proved from the New Testament.[17] Since the ascension into heaven, Jesus Christ successfully offered Himself as the ultimate atoning sacrifice, and thus, He has fulfilled the office of High Priest that was merely symbolized by Aaron and the Levitical priesthood in the Tabernacle in the Wilderness and later in the Temple in Jerusalem.[18] In the New Testament, the church is spoken of as a priestly community and the language of the Priestly vocation is called by Christ for the mission of the church.[19]

3.0. THE SOCIO-POLITICAL AND ECONOMIC SITUATION IN NIGERIA

The socio-economic development is the primary goal of every well-meaning government, and it is essentially dependent on the level of economic activities in a country, whereas the level of economic activities is in turn enhanced by the political powers and with the peaceful co-existence that should abound among the people.[20] The conceptualization of development has undergone metamorphosis since the Second World War ended in 1945. The meaning and the conceptualization of development was greatly influenced by the ideological contradiction between the Socialist East and the Capitalist West. The issue of ideology of development posed a problem to conceptualizing development. Growth theorists argued that development is an outcome of economic growth while other scholars posited that economic development and growth result from structural changes, savings and investments in an economy.[21]

The failure of economic growth in most developing and developed countries and their inability to deliver corresponding social goods and solve problems of unemployment, poverty, disease, hunger, illiteracy and ever increasing crimes and wars, necessitated the new thinking, and redefinition of development from economic growth centered perspective to human centered approach.[22] In this light, Chandler sees development as a broader concept that recognizes psychological and material factors that measure human well-being. Development therefore is a multifaceted phenomenon and man centered.[23] It is the process of empowering people to maximize their potentials, and develop the knowledge capacity to exploit nature to meet daily human needs.[24] The transformation of the society and the emergence of new social and economic organizations are critical indicators of development.

Socio-economic development is a product of development and can be defined as the process of social and economic transformation in a society. Socio-economic development embraces changes taking place in the social sphere mostly of an economic nature. Thus, socio-economic development is made up of processes caused by exogenous and endogenous factors which determine the course and direction of the development.[25] Socio-economic development is measured with indicators, such as GDP, life expectancy, literacy and levels of employment. Changes in less-tangible factors are also considered, such as personal dignity, freedom of association, personal safety and freedom from fear of physical harm, and the extent of participation in civil society.[26] Causes of socio-economic impacts are, for example, new technologies, changes in laws, changes in the physical environment and ecological changes.[27]

3.1. NIGERIA AND SOCIO-ECONOMIC UNDER-DEVELOPMENT

Nigeria according to records still ranks among the poorest countries in the world, also ranks low in all socio economic indicators such as life expectancy, death rate, access to water, poverty rate, mortality rate, and crime rate, and still carries the tag of a developing economy.[28] Nigeria is a classic illustration of an oxymoron, a poor country in the midst of abundant human and natural resources. This scenario has contributed to security challenges that have bedeviled the country since independence till now with grave consequences for socio-economic development.[29] There is no nation that can achieve socio-economic development in an environment of socio and physical insecurity, neither is there any that can achieve socio-economic development amidst clueless and unpatriotic political leaders. The increasing challenge of insecurity in Nigeria has also been linked to failure of leadership to deliver good governance, and secure the welfare of persons on the principles of freedom, equality, and justice.

The ruling elites in Nigeria in both the military and democratic dispensations have been dependent, parasitic, and very corrupt in nature, and mal-administration.[30] Insecurity as a major factor of Nigerian socio-economic under-development is defined as the absence of safety; danger; hazard; uncertainty; lack of protection, and lack of safety. Thus, insecurity is a state of fear or anxiety due to absence or lack of protection.[31] Achumba et al defines insecurity from two perspectives. Firstly, insecurity is the state of being open or subject to danger or threat of danger, where danger is the condition of being susceptible to harm or injury. Secondly insecurity is the state of being exposed to risk or anxiety, where anxiety is a vague unpleasant emotion that is experienced in anticipation of some misfortune.[32] These definitions of insecurity underscore a major point that those affected by insecurity are not only uncertain or unaware of what would happen but they are also vulnerable to the threats and dangers when they occur. More so, insecurity is defined as a breach of peace and security, whether historical, religious, ethno-regional, civil, social, economic, and political that contributes to recurring conflicts, and leads to wanton destruction of lives and property.[33]

Insecurity is not the only unpleasing social reality. Poverty is also at its peak, and this where it touches us. There is unemployment in the land, even the available employment opportunities are not well-paid. Average families can barely afford a two-square meal. This reality is caused not by unwillingness to work (in fact our human resources are very viable), but by the political powers. The corruption is so profound that the average Nigerian struggles to feed. People graduate from the universities and see nothing do, and because of this, social activities are not properly attended to (like marriage). This aspect of poverty is a socio-economic pain caused by the political powers, and is the bane of agony. Most people want to flee this state of affairs, they are ready to do anything to flee this state of affairs even if it amounts to being caged for 10 years, and not marrying, just to flee from poverty and fulfill their social activities (like taking care of their parents). But, is this unpleasing socio-economic state of affairs, the only cause of vocation increase in Nigeria. Let us see.

4.0. INCREASE OF VOCATION IN NIGERIA: POSSIBLE CAUSES

            The Catholic Church in Nigeria continues to record high level of interests in the vocation to the priesthood and religious life. The vocation boom is profoundly blown in the Eastern part of the country where the Catholic Church has a better strong hold. But the question now is: what may possibly be the cause(s) of the increasing interest in vocation to the priestly and religious life? Many entries have been made in attempt to answer this very question with some attributing it to the religious atmosphere in the country, especially in the East. Yet others are attributing it to the socio-economic conditions facing the Nigerian state currently. And some will speak of the high reverence accorded to religious leaders in the country as a major motivation for those considering a vocation to the priesthood or religious life.

In this section of our work we shall examine some of the ruminations on the possible causes of the increase or continuous vocation boom in Nigeria. And this shall be done under the three headings: Religious atmosphere and Religious inclination, Socio-political Situations, and Kingly status of religious leaders.

4.1. Religious Atmosphere and Religious Inclination

            Catholicism arrived Nigeria with the Portuguese explorers in the 15th century.[34] But then, their missionary efforts were largely unsuccessful and Catholicism virtually disappeared by the 17th century. Catholicism as we have it in Nigeria today was established by priests from the Society of African Missions of Lyon in 1865 beginning in Lagos, and a vicariate was established in Benin by 1870.[35] The missionary activities continued and by the year 1920 a wide number of Catholic missions had appeared throughout Igbo land, which thus outnumbered the Anglican missions which though entered the region first. Other missionary activities include the evangelization by the Holy Ghost priests and priests from the St. Patrick’s Society. Then, by 1950, the first archdiocese of Kaduna, Lagos, and Onitsha were established.[36]

            The coming of Christianity to Igbo land influenced the socio-economic, the political, religious and almost every aspect of the people's life. As a result of the interaction with the missionaries, people in the East in particular witnessed the penetration and the revolutionary forces of Western education, Western commerce, modern communication media, and Western system of government, Western system of worship and the rest of them. Numerous innovative changes took place. The coming of the early missionaries, especially the catholic mission, saw to a gradual coloration of the life of the people. However, it is worth noting that even before the coming of the missionaries, the people of Nigeria had already existing different social organizations and religious practices and inclinations. Thus, the assimilation of the foreign religion was in a large part a reenactment of the traditional beliefs of the people, and the movement towards embracing the foreign religion whole and entire was a bringing to life the traditional inclination of the people before the coming of the missionaries.

            According to some spectators, the rising and continuous vocation boom in Nigeria is due to the disposition the people already have towards religious matters, especially in the Eastern part of the country. The people are so inclined to religious issues such that religion, for many, comes first even before the state.[37] This absolute abandonment to the things of the Church gives the people a sense of purpose of having one of their own serving either as a priest or a religious. Thus, many parents encourage their children to be closer to the church by joining the Block Rosary Crusade, being members of the altar servers, joining one religious group or the other in the church. All these thus contribute to the continuous increase in the number of applicants that indicate interest to the priestly vocation on yearly basis.

4.2. Socio-Political and Economic Situation in the country

            Another possible cause of the vocation boom in Nigeria can also be attributed to the dilapidated social, economic, and political system of the Nigerian state. The status of the Nigerian economy remains in a chaotic state as of recent.  Though, this very attribution of the cause of vocation boom in Nigeria remains a contentious one since it serves no genuine purpose for a true vocation. However, the current state of Nigerian economy and political inequality suggests that many applicants want to be priests solely because of the economic purposes or the political entitlement that they may gain as priests.

            Nigeria, in terms of economic progress, ranks 127^th out of 138 economies in the world.[38] This figure suggests that the economy of Nigeria continues to dwindle on yearly basis. Also, even with the title of the largest economy in Africa[39], this truth remains so doubtful since it does not reflect, in any way in the life of the people, that Nigeria has the largest economy in Africa. The many problems of poor social amenities, poor infrastructural development, poor educational system, poor economic policies, poor political strategies, high level of corruption, high level of unemployment, and many social ills place the so called “Giant of Africa” on a hanging beam with no proper justification.

            Due to the poor socio-political and economic development in Nigeria, it is perceived that many applicants to the priesthood only indicate interest in the vocation to the priesthood just to evade the difficulty or even the futility of employment hunt after graduating from the university. Also, some indicate interest based on the “perceived” security that priests have, and the secure form of life style priests are assumed to have. Others still, apply to the priesthood because they wish to bring their people out from the dungeon of poverty. And so, the speculation continues that many applicants apply to the priesthood solely because of the socio-political and economic factors and benefits. However, as stated earlier, this attribution of the cause of vocation boom in Nigeria remains a contentious one since it serves no genuine vocation to the priesthood, and there seems to be no definite procedure for determining genuine candidates for the priesthood but only by the help of the Holy Spirit.

4.3. Kingly Status of Religious Leaders

             Flavius Josephus in his work Antiquities of the Jews describes the humility of Moses when the people of Israel wanted to honour him after he returned from Mount Sinai.[40] Such simplicity as that of Moses is what priests are called to live out. But such simplicity seems to be lacking in both our formation houses and in the priestly ministry. But the question is, whose fault is it that priests and seminarians tend to live on the hedonist principles of the human life rather than the principles laid down to us by Jesus Christ? Are the people of God to be blamed or are the Priests to be blamed? However, there is no doubt that our redemption in Christ conferred on us the status and responsibilities of Priests and Kings after the image of Christ. Priests who operate from the mindset of Kings tend to lose sight of what kind of kingship they are called to uphold. And consequently, follow the footsteps of King David whose kingly mentality led him to committing many atrocities of which he later regretted.

            The perceived kingly[41] status of Priests, especially in Nigeria where some of our priests live in inordinate materialistic tendencies, contributes to the so called vocation boom in Nigeria. Some candidates apply to the priesthood just because they feel that the priesthood will make their life easier, with all the respect accorded to priests, the big cars priests drive, the mighty mansions they live in, and the list goes on. This erroneous view of the kingly personalities has consequences not just for the priestly ministry, but also for the formation and the choice of candidates to the priesthood. As Akaabiam notes that such an orientation totally negates the idea of sacrifice and commitment to spiritual and religious values.[42]

            Nevertheless, the above attributions of the causes of the increasing vocation boom in Nigeria do not in any way mean that there are no genuine vocations, those who are really conceived that God is calling them to the vocation of priestly life. On that note, the next section that follows shall be helping us to answer the question: Is vocation increase in Nigeria totally socio-economically conditioned?

5.0. IS VOCATION INCREASE TOTALLLY A SOCIO-POLITICAL AND ECONOMIC FACTOR?

            From the foregoing, there is a phenomenon in Africa known as vocation boom, a phenomenon seen by Anthony Akinwale as a phenomenon of grace.[43] It is a well-known fact that unlike the state of religion and religious atmosphere in many countries of the western world, religious institutes and dioceses in Nigeria are recruiting in high numbers, building new formation houses and expanding existing ones. There are international religious institutes that would have gone into extinction but for the fact that they flourish in Africa.

            This phenomenon of vocation boom does not lend itself to easy explanation. Many opine that it consequent to poverty, a result and symptom of the social dislocation and economic adversity visited on the Nigerian people by protracted military rule and prolonged absence of viable and sincere governance even in a democratic dispensation, and the attendant mismanagement of abundant human, agricultural and mineral resources, especially oil wealth in Nigeria.

            But, while it would be dishonest to deny that socio-political and economic factors, as described above, motivate some to choose the priestly vocation, it would be simplistic to explain vocation boom by simply exaggerating the role of socio-political and economic factors. It is not unusual to find among them competent professionals and individuals who held well-paid jobs before opting for the priestly vocation. Economic reasons cannot be denied, but they do not tell the whole story. In fact, the history of religious life in Nigeria shows that vocation boom actually began during the era of oil boom, a time Nigeria was awash with oil wealth.[44] It has only attained a height in subsequent years.

            Again, from the above, there are other causes of vocation boom, like religious atmosphere and religious inclination, and the kingly and social status accorded to religious figures. Thus, to the question, while socio-political and economic factor is a reason for increase in vocations in Nigeria, it is not the only reason. Socio-political and economic factors do not tell the whole story. Over-exaggerating them is an insult to the priests, religious and seminarians and must be severed and avoided at all cost.

6.0. CONCLUSION

            From the foregoing, we have been able to examine what the priestly vocation is and its entailments, turning our gaze also to the current socio-political and economic state.

We also looked at the possible causes of vocation increase, and further arguing that while socio-economic factors like poverty play a significant role, it is not the only factor, and should not be reduced to the only factor. In Nigeria, we have a culture that supports and encourages vocation to the priesthood and religious Order.  Vocation to the priesthood is discussed in the family, church, village squares, in schools, and among friends, which is one of the contributing factors to vocation boom in the country today. Our atmosphere is effulgent with God and makes people inclined to servants of God.  Priests are also celebrated as kings and in most cases, are afforded certain social privileges. These and a host of others account for increase in vocations in Nigeria.

---

[1] Cf. D. Barrett, Vocation and desire: George Eliot’s heroines (London: Routledge Publisher, 1989), p. 34.

[2] Cf. S. Beder, Selling the work ethic: From Puritan pulpit to corporate PR (London: Zed Books, 2000), p. 14.

[3] Cf. S. Beder, Selling the work ethic: From Puritan pulpit to corporate PR, p. 15.

[4] Cf. H. Applebaum, The Concept of work: Ancient, medieval, modern (New York: State University Press, 1992), p. 30.

[5] Cf. JohnPaul II, Novo Incipiente Nostro, Letter to Priests, April, 1979, p. 371.

[6] Cf. Austin Flannery O.P, Vatican II, Volume I.  presbyterorum ordinis, 7 December, 1965. p.760

[7] Cf. Mk 12: 30

[8] Cf. Second Vatican Council, Decree on the ministry and life of Priests Presbyterorum Ordinis, (7 December, 1965), nos. 2-3.

[9] Cf. Pope Paul VI, Encyclical letter on Priestly celibacy Sacerdotalis Caelibatus, (24 June, 1967), no. 309.

[10] Cf. Cf. Second Vatican Council, Decree on the ministry and life of Priests Presbyterorum Ordinis, (7 December, 1965), no. 2.

[11] Cf. Mark A. Leuchter, The Priesthood in Ancient Israel (Britain: Hawthorn Books Inc., 1959), p. 7.

[12] Cf. Revised Standard Bible, Genesis 14:20

[13] Cf. Fulton Sheen, The Priest is not his own (India: Asian Trading Corporation, 1963), p. 200.

[14] Cf. Rev.Fr. Okereke Kingsley Kizito, The mystery and challenges of the Catholic Priesthood in the modern times (Germany: Generalat der Schonstatt Patres, 2010), p.3.

[15] Cf. Rev.Fr. Okereke Kingsley Kizito, The Mystery and Challenges of the Catholic Priesthood in the modern times, p. 6.

[16] Cf. T.F. Torrance, Royal Priesthood (Britain: Mpg Books Ltd, 1999), p. 1.

[17] Priesthood in the New Testament, Article: 01.07.10, Mark Vickers FAITH Magazine July-August 2010.

[18]  Cf. Wayne Blank, The New Testament Priesthood (New York: Scooterbraun Press, 1965), p. 23.

[19] Cf. John Maury Allin, To be a priest (New York: Seabury Press, 1975), pp. 5-6.

[20] Cf. R. F. Harrod & E. Domar, Essays on the Theory of Economic Growth (London: Oxford University Press, 1957), p. 15.

[21] Cf. William Rostow, The Process of Economic Growth (New York: Norton and Co. Inc., 1952), p. 29.

[22] Cf. J. C. Nwanegbo, & J. Odigbo, “The Imperative of National Security and Stability for Development Process in Contemporary Nigeria”, in European Journal of Social Sciences, vol. 3 no. 2 (2003), pp. 66-79.

[23] Cf. D. Chandler, “The Security-Development Nexus and the Rise of Anti-Foreign Policy” in Journal of International Relations and Development, vol. 10, (2007), pp. 362-386.

[24] Cf. Wright Rodney, How Europe Underdeveloped Africa (London: Bogle L‟ouverture Publication, 1972), p. 44.

[25] Cf. Wright Rodney, How Europe Underdeveloped Africa, p. 47.

[26] Cf. Wright Rodney, How Europe Underdeveloped Africa, p. 46.

[27] Cf. Wright Rodney, How Europe Underdeveloped Africa, p. 46.

[28] Cf. Wright Rodney, How Europe Underdeveloped Africa, p. 50.

[29] Cf. Wright Rodney, How Europe Underdeveloped Africa, p. 51.

[30] Cf. Abubarkar D. Ali, “Security and Economic Development in Nigeria since 1960” in Kuwait Chapter of Arabian Journal of Business and Management Review, vol. 2, no. 6 (2013), pp. 1-7.

[31] Cf. Darbon Beland, “The Political Construction of Collective Insecurity: From Moral Panic to Blame Avoidance and Organized Irresponsibility” in Center for European Studies, Working Paper Series  2005, p 126.

[32] Cf. I. C. Achumba, O. S. Ighomereho, & M.O.M Akpan-Robaro, “Security Challenges in Nigeria and the Implications for Business Activities and Sustainable Development”, in Journal of Economics and Sustainable Development, vol. 4, no.2 (2013), p. 79.

[33] Cf. Cf. Wright Rodney, How Europe Underdeveloped Africa, p. 55.

[34] Cf. Imokhai C. A., The History of the Catholic Church in Nigeria (Onitsha: Macmillan Press, 1982), p. 1.

[35] Cf. Adele Eberechukwu Afigbo and Robin H. Palmer, The Making of Modern Africa: The Nineteenth Century (United Kingdom: Longman, 1986), p. 75. 

[36] Cf. Anthony Okwudili Achunonu, Poverty and the Church in Igboland, Nigeria (Indiana: Xlibris Corporation, 2012), p. 47.

[37] Cf. Hyacinth Kalu, Together as One: Interfaith Relationships between African Traditional Religion, Islam, and Christianity in Nigeria (Bloomington: iUniverse, 2011), p. 126.

[38] Cf. D. Salami et al. “Nigeria: Oil and Competitiveness” in Ifedapo Adeleye and Mark Esposito (eds.), Africa’s Competitiveness in the Global Economy (Switzerland: Springer International Publishing, 2018), p. 288.

[39] Cf. Iyken Nnanedu, Nigeria at 50 and Beyond: A Case for World Conscience (Indiana: Xlibris Corporation, 2014), p. 60. 

[40] According to Josephus, Moses refused all the honour the people wanted to bestow on him, and attended to nothing else but the service of God. He never went up to Mount Sinai again, rather went into the tabernacle and brought back answers from God, and living a life of a common man. Cf. Flavius Josephus, “Antiquities of the Jews” in William Whiston, A. M., The Works of Flavius Josephus (Philadelphia: J. B. Lippincott and co., 1856), p. 99.

[41] “Kingly” used here connotes the worldly sense of the Kingly state.

[42] Akaabiam T. H. (2012). “Key Note Address: Seminary Formation” The Aquinas’ Journal Vol.5, (June 2012) Makurdi: St. Thomas Aquinas’ Major Seminary, pp. 2-3.

[43] Cf. Anthony Akinwale, O.P., Charism and Contradiction (Ibadan: St. Paul Publications, 2013), pp.12-13.

[44] Cf. Anthony Akinwale, O.P., Charism and Contradiction, pp.12-13.