CHRISTIAN LEADERSHIP IN THE 21ST CENTURY:THE CHALLENGE OF CHRISTIAN UNITY IN NIGERIA

By Venerable Dr Ifechukwu U. Ibeme, MB.BS., Dip. Theol.Email ifeogo@yahoo.com ; Website http://www.scribd.com/ifeogo

CHRISTIAN LEADERSHIP IN THE 21ST CENTURY All Christian believers are supposed to have been anointedwith the Holy Spirit for royal priesthood (not only asministering PRIESTS and Prophets but also as reigningROYALS – Kings, Princes, Aristocrats, Diplomats) to walkwith God and reign with Christ on earth (1Pet 2:9-10; Rev1:6; 5:10); therefore we owe God and our generation theresponsibility of bringing heavenly leadership and godlyinfluence on the Church and Society. Formal LEADERSHIP isthe ability and process of making decisions and mobilising people toimplement programmes for public good and gain. Every community,organisation or generation needs leaders. Leadership is not aboutmaking personal profit and subjugating others: that is selfish greed andtyranny. Leadership is about influencing others to enhance their livesand fulfil their aspirations, and turning them into life enhancers forothers.

“Leadership” is impacting influence to make the differencein the community, organisation, Church, fellowship andgovernment. Every leadership situation requiresappropriate leadership dynamics for effective influencetowards desirable goal or result.Leadership could be defined as the rôle or process ofstrategising, initiating, directing, controlling andinfluencing the activities of a group of people towardssolving its problems and attaining its shared goals.Management – a stabilizing part of Governance andnecessary adjunct to or instrument for Leadership – on the

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other hand could be defined as using operationalprinciples, plans and procedures to harness manpower,money, material and machines to ensure sustainability ofan organization, successful execution of a project, orprofitability of a venture.From the teachings of Christ and His Apostles, Leadershipis essentially ability to influence people towards a goodpurpose in Church and Society; Administration is abilityto harness resources and manage organisational processesfor effective leadership; whereas Ruling is ability toutilise authority properly for effective leadership.Leadership is not about oppressing people or bossing themaround as the Gentiles do but about serving and impactingpeople in Church and Society to please God according tothe will of God and the goal of God’s Kingdom as revealedin the Scriptures (Mar 10:42-45).

The creation and humanity groan for purpose driven “sons ofGod” to liberate is from bondage and futility or midwifethem out of labour pains (Rom 8:19-23) than power-drunkenrulers who “lord it over” (Mat 20:25-28). Leadershipeffectiveness depends on skilful and focussed adaptabilityof the leadership to requirements of culture, goals,manpower, needs, timing, expectations and task. Goodleaders do not naively rest on pedigree and fortune butkeenly respond to leadership nurture, willingly respond toleadership summons and passionately operate with skilfulstrategy under God.

These days when we talk about “CHRISTIAN LEADERSHIP” or“CHRISTIAN LEADERSHIP PRINCIPLES”, they sound confusing tomany Christians and so we say the same words but do nothave the same meanings in our minds. Most often we thinkof Christian Leadership as if it is synonymous withPastoral Ministry and its ecclesiastical ancillaries. Howbiblically correct is this thinking?

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Apart from within the Church, are there Christian orbiblical provisions for leadership and participation incommunity decision making and influence in the family,society marketplace and government? Do the Scriptures offer us any Divine patterns and Kingdomprinciples for:

Christianity of family and statesmanship? Christianity of labour and entrepreneurship? Christianity of the security forces and the academia? Christianity of activism and unionism? Christianity of effective party politics and

democratic good governance? Christianity of Mass Media and Publishing? Christianity of civility and liberty? Etc.

Or do they solely offer us Divine patterns and Fellowshipprinciples for –

Only Christianity of worship and churchmanship?

What is Christian Leadership? Is it Leadership by Christian Leaders OR Leadership overChristian people? Is it Christians being led OR Christians leading?

What are Christian Leadership principles?Are they Christian principles for Leadership or Leadershipprinciples for Christians?

Whatever we think of Leadership, Christians should alwaysknow that Leadership is not always formal, and thataccording to our faith all Christians are called upon tolead as a way of life by shining the light to illuminatethe world and seasoning the earth with our salt.Leadership has to do with impacting purposeful influence formaking purposeful difference. According to a renowned

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Christian Leadership expert, John Maxwell, “LEADERSHIPsimply means INFLUENCE”.

SPHERES AND SCOPE OF CHRISTIAN LEADERSHIPIt is important to notice that opportunity for Leadershipor Influence is thrust on people NOT ONLY when we areformally called to lead in official capacity BUT ALSO whenwe informally find ourselves in situations where we haveto unofficially make suggestions or relieve burdens, givecounsel or guidance, show example, resolve conflicts orsolve problems. The need for formal and informalLeadership or Influence may arise in Church and Societyfor: friends, colleagues, family, companies,organisations, departments, political parties, developmentprojects, trade unions and governance at every level. Weshould therefore see Christian Leadership to mean the samething as Christian Influence. In all forms ofrelationship, situation and spheres of this life(personal, family, church, society), God expects aChristian to influence things at his/her own level, byshining the light of God’s righteousness, by seasoningwith the salt of God’s wisdom and goodness, and byleavening with the ideas and ways of God’s Kingdom.

As we look at challenges and principles of leadership ornecessity and requirements of leadership in our generationof this 21st Century, we must take all these ramificationsinto consideration.

God created all humans not only to BEAR the image of Godand BEHAVE in His likeness but also to REIGN by Hisauthority for the purpose of fulfilling God’s agenda onearth through purposeful and impactful “dominion andsubduing” LEADERSHIP as well as diligent “dressing andkeeping” STEWARDSHIP (Gen 1:26-31; 2:15-20). Leadershiphas to do with impacting purposeful influence for making purposeful

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difference. For many Christians, formal Spiritual Leadershipis usually meant to be in the Church for theimplementation of the Church’s programmes and projects inorder to fulfil its divine purpose. Yet every Christian issaddled with spiritual leadership responsibilities toensure the implementation of God’s programme andfulfilment of God’s good pleasure, NOT ONLY within theChurch and her work BUT ALSO in the family, inrelationships, in the community and in institutions andorganisations in the society.

There are several leadership and ministry spheres forChristian witness and Kingdom mission expected from matureChristians:PERSONAL SPHERE: The Christian character of Godly Role andresponsibility of Godly human Relations.FAMILY SPHERE: The Christian character of Godly Role andresponsibilities of Godly household Relations and Godlyfamilial Rule.CHURCH SPHERE: The Christian character of Godly Role andresponsibilities of Godly fellowship Relations and Godlyministerial Rule.SOCIETY SPHERE: The Christian character of Godly Role andresponsibilities of Godlysocial/entrepreneurial/administrative Relations and Godlygovernmental/organisational/community Rule.

Godly Role is about attaining INDIVIDUAL morals andpurity. (Conversion of souls for godly purity).Godly Relations is about enhancing INTERACTIVE manners andpartnerships. (Civility of the community for peace,humaneness and tolerance).Godly Rule is about influencing INSTITUTIONAL methods andpolicies. (Policy reforms and implementation for orderlyand equitable polity, cohesion and development).

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The Christian faith or walk with God derives from what isrevealed in the biblical Scriptures and believed by theChurch about Who God is and what His good purpose and goodpleasure are; and what this revelation and faith implypractically for the individual as created in God’s image,for the Church as Christ’s redeemed people and for allhumanity and the society as objects of God’s royal andloving mission. The purpose of divine revelation is forredemption of the human soul and the reformation of humansociety, but humanity must engage and be involved in thisdivine mission for their maximum benefit which especiallyincludes gaining eternal life through Christ (John 3:14-18). If we are truly in the Faith of the Redeemer Christ,we must be fully committed to bringing God’s redeemingLove, Will and Kingdom (Mat 6:10; Luke 4:18) both:

WITHIN human SOULS by conversion (Luke 17:21) throughsoul-winning or evangelism and

NEAR humanity by ordering and relieving the SOCIETY(Luke 10:8-11; 11:20) through social action andstatesmanship.

To strategically fulfil this divine kingdom agenda andmission, all aspects of human life and livelihood(individual, interactive and institutional as the case maybe) both in the Church and the Society should fully be:

persuasively SALTED for tolerance and compassion(Matt 5:13; Tit 3:1-2),

vigorously LIGHTENED for righteousness andorderliness (Matt 5:7-9, 14-16; Rom 13:1-7), and

surreptitiously LEAVENED for equity and peace (Matt13:33; Luke 4:18; Rom 12:18; Heb 12:14).

In this way, souls will be regenerated toward godlinessand the society will be reformed toward best practices andgodly orderliness through our mature Christian Leadershipand ministry, mission and witness.

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Leadership is more than management or supervision, itinvolves influencing and affecting others throughvisioning, strategizing, motivating, mobilising, mentoringand commissioning in order to accomplish a desired goal. Aleader must be equipped with comprehensive KNOWLEDGE andSKILL in various styles of leadership and a goodperception of dynamics of the situation one is called uponto lead as well as the necessary combination of leadershipdynamics relevant to the given situation. In this way, onecould efficiently and effectively meet the leadershipdemand of every situation in the community and endeavour,in the Church and the State.

The Bible has thoroughly tested principles/precept ofeffective leadership and ample examples of leaders who ledeffectively under God in the Church (Priests,Prophets/Prophetesses and Apostles) and the Society(Judges, Generals, Kings/Queens). Till today, God hasraised many men and women who have positively affected ourworld through their effective leadership exploits in theChurch and Society. We cannot afford to fail God and ourgeneration.

It is however pertinent to notice the difference andrelationship between biblical pattern for leadership andparticipation in the Church and biblical pattern forleadership and participation in the State.

IN THE Christian CHURCH, the emphasis is on God’sredemption by His Word, justification and mercygranted through the Suffering Messiah; on humanity’sinner spirituality and hearts, conscience and sindealt with by redemption, persuasion and faithadministered by ministerial leaders and pastors (Rom 12;1Tim 3). IN THE pluralistic STATE, the emphasis is on God’srestraint by the sword, justice and wrath guarded

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under the Sovereign Messiah; on humanity’s outertemporalities and goods, civility and crime dealtwith by condemnation, enforcement and fearadministered by magisterial leaders and princes (Rom 13;1Tim 2). Christians in civil or state authority should distinguish these twodivine ordinances (Act 20:28; Rom 13:1-2) and carry out appropriateduties righteously and strategically, but should neither usurpspiritual authority nor legislate over spiritualities.”

“Christians are the light of the world and should not hideunder the bushels of their Churches and secludedlives as Christ taught in Mat 5:14-16. In thepluralistic society, Christian elders and elitesshould not be self-centred and KITCHEN minded (foronly food on their tables) but should be KINGDOMminded (for influence beyond their territories), andtherefore strategically participate and cooperate toinfluence their pluralistic societies. This was also

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God’s counsel to the Jews in Babylon (Jer 29:4-7).Whether in business, mass media, public views anddebate, parliament, governance, academia, civilservice, classroom, courtroom, boardroom,marketplace, athletics, politics, military, offices,family, community and the street, Christians shouldunderstand they are one team of diplomats andambassadors of God’s heavenly Kingdom for bringingGod’s love and purpose amongst all peoples, not onlywithin the Church. To do this requires a good graspand effective application of strategies derived frombiblical examples and spiritual wisdom learned frombiblical principles. Hence, when Christ was sendingHis disciples into the world, He taught them that theharmlessness of DOVES combined with the wisdom ofSERPENTS are imperatives for them as endangered SHEEPto succeed and survive amongst ravenous WOLVES ofthis world.

Matthew 10:16(16) Behold, I send you forth as SHEEP in the midst of WOLVES: betherefore wise as SERPENTS, and harmless as DOVES.

“That is why civil authorities (especially theChristians amongst them) could be approached orappealed to by the Church for their “God ordainedsword bearing for vengeance and wrath” duties againstlawless criminals, transgressors and oppressors thatwould require fines, forfeiture, incarceration,corporal and capital punishments. This is why civilauthorities have officers for legislative, judicial(tort and crime), security, enforcement, jail andmilitary services to execute justice, vengeance andwrath as ordained by God (Rom 13). Though the Churchneeds adjudicatory structure for resolving internaltort conflicts, she does not need enforcement, jailand military officers, nor has she the responsibility

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for criminal justice, fines, forfeiture,incarceration, corporal and capital punishments. Itis therefore the divinely bounden duty of theChristian to fulfil their civic duties: to bepeaceable and law abiding, to pray for and respectcivil authorities as well as pay taxes to sustain theState (Rom 13:4-7; 1Tim 2:1-4; Tit 3:1-2; 2Pet 2:13-17).”

For good conscience toward God and good citizenship in thecommunity, the Church should not be subversive against theState but rather wisely witness, serve and even willinglysuffer to salt, light and leaven the State to bring peaceand righteousness (Mat 5:9-16; 13:33; Eph 5:13-17) andappeal to the State for the benefit of its good services(Act 25:10). Nor should the State legislate overspiritualities or against the Church but rather seekconscience (Luke 3:10-20), cooperation and intercession(1Tim 2:1-4) from the Church as well as ensure temporalprovision and protection for the Church (Act 18:12-17;21:27-40; 22-26).

Christian Elders and leaders in the Church today areeither ignorant of or are unconcerned about what ChristianLeadership and the Kingdom Mission of the Church are fullyabout. So much is invested into developing Christian“church fellowship ministry” and “soul winning mission” or“spiritual/pastoral ministry” leadership for the purpose ofecclesiastical growth and spiritual revival toward GODLYPURITY. Unfortunately, things are even worse now that thishas become perverted into sole-proprietor enterprisetoday. On the other hand, little or nothing is being done aboutdeveloping Christian “world lighting and earth salting ministry”and “secular leavening mission” or “godly influential statesmanship”

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leadership for societal transformation and strategicimpact toward GODLY POLITY. These should be the fullleadership and missiological focus of the Church today.After all, the Church was meant to be on mission both asthe “Gospel proclaiming agency” to save souls for eternityand as the “godly relational agency” to do God’s will on earthfor Christ’s Kingdom. Christian Elders focus only onpersonal survivalist separatism than also on practicalstrategic statesmanship. They do not network and consultwith team spirit and rallying point, neither do they seemto work from broad based constituency support nor developforesighted utilitarian visions and plans.

Leadership ministry in the Church and State is theambassadorial business of God’s Kingdom on earth. Thoughboth the Church and State are subject to God, WhoseKingdom reigns in the affairs of humans and spirits, theCHURCH LED BY PASTORAL MINISTERS IS NOT THE SAME AS THEKINGDOM OF HEAVEN, for the Kingdom of Heaven is in godlylife ruled by God through the Holy Spirit’s fullness (Rom14:17-19; Gal 5:22-23). Also the STATE (Kingdoms of theNations 2Chron 20:6; Rev 11:12) LED BY POLITICAL ORPRINCELY MAGISTRATES IS NOT THE SAME AS THE KINGDOM OF THEDEVIL, for the Worldly Kingdom of the Devil is in lawlesslife ruled by the devil through fleshly lust andwickedness (Eph 2:1-3; Tit 3:1-3; 1John 2:15-16). TheChurch is God’s ordained agency to reveal and propagate the Kingdom ofHeaven FOR the redemption of the world, while the State is God’sordained agency to restrain and subjugate the kingdom of this worldTILL the redemption of the world. Christianity and the Gospel ofthe Kingdom are not merely about ministerialRegeneration/Revival of souls but also about comprehensivemagisterial Reformation of societies. (For synopsis ofdiscussions on “Church and State” during the 16th CenturyReformation, see: Roland H. Bainton’s “Here I Stand – A life ofMartin Luther”, Chapters XIII, XIV and XV – First published

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in 1950, now a classic in public domain and published bymany publishers).

These issues were well understood and utilised by theAmerican founding fathers who struck the wise and biblicalbalance of “Separation of Church and State” rather than“Church over State” or “State over Church” tensions thathave been witnessed in both East and West of the Romanlegacy.

For instance in 1811, United States Congress ratifieda bill to incorporate the Protestant Episcopal Churchin Alexandria, Virginia. When the bill was presentedfor President James Madison’s signature, he promptlyvetoed it. He furnished a list of his objections, ina veto message, which in part included:

"Because the bill exceeds the rightful authority to whichgovernments are limited by the essential distinction between civiland religious functions, and violates in particular the article of theConstitution of the United States which declares that ‘Congressshall make no law respecting a religious establishment.’ Thebill enacts into and establishes by law sundry rules andproceedings relative purely to the organization and polity of thechurch incorporated… This particular church, therefore, would sofar be a religious establishment by law, a legal force and sanctionbeing given to certain articles in its constitution andadministration."

Of President Madison's historic veto, constitutionallaw professor John Eidsmoe states in his book,Christianity and the Constitution:

“His reason was that incorporation was a form of licensing bywhich government gave churches permission to operate.Therefore, incorporation was superfluous; government has nojurisdictional authority to tell churches they can or cannotoperate.”

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This accords with Gallio’s magisterial veto inCorinth, when Jews sued Paul against the Stateaccusing him of perverting their religion because hepreached the Christian Gospel to the Gentiles:

Acts 18:13-16(13) Saying, This fellow persuades men to worship God contraryto the law.(14) And when Paul was now about to open his mouth, Gallio saidunto the Jews, If it were a matter of wrong or wicked crime, O youJews, reason would that I should bear with you:(15) But if it be a question of words and names, and of your law,look you to it; for I will be no judge of such matters.(16) And he drove them from the judgment seat.

NOTE: PACIFISM that abstains from armed forces and wars is amovement of specialised concern found amongst Christiansand Hindus but pacifism is not the full and properbiblical teaching on Church and State. SEPARATISM that abstains from the State and politicalmatters, in the same vein, is also a special preferencefound amongst Christians but separatism from the State isnot full and proper biblical teaching on Church and State.

WHITHER THE CHURCH’S SALT, LIGHT AND LEAVEN?Something is missing in the Church about the full HeavenlyKingdom commission of Christians and the Church to theworld. Ecclesiastical and Monastic Christianity (Act 2-6) has

misconstrued Christianity to be designed only forwinning and calling out MEMBERS/CLIENTS/PATRONISERS andmeeting the needs and demands of the DISCIPLES in theirFELLOWSHIPS/FOLLOWERSHIP (Denominations andMinistries). So much study and skill even subterfugehave gone into this.

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Evangelistic and Philanthropic Christianity (Act 11-18)thinks of the Church as Kingdom agency for salting theearth only through philanthropy and charity to needySOULS and for lighting the world only through preachingthe Gospel for conversion of sinful SOULS. (OutreachAgencies). Reasonable study and experience is coming onalong these lines.

There seems to be either ignorance or negligence ofMissiological or Kingdom Christianity (Act 22-26) thatsees every Christian as a Kingdom diplomat and changeagent sent on the strategic ambassadorial assignment oflighting, salting and leavening the world throughstatesmanly involvement, coherent infiltration andpurposeful influence. Such missiological impact mustaim towards the reformation and saturation of theNATIONS and MULTITUDES at every level of the SOCIETY,with the kingdom best practices, kingdom worldview andkingdom values of God’s goodness, loving-kindness andrighteousness. This requires strategic Christianinvolvement in the Mass Media, the Professions, theCorporations, the Academia, the Arts, and amongst theEntrepreneurs, the Politicians, the SecurityOperatives, the Opinion Leaders, the Masses, thePrinces, the Magistrates, the Parliamentarians, theExperts, the Pacesetters, the Consultants, etc; butthis requires biblical purposefulness and strategiccohesion amongst all Christians and Churches. Yet thereis very minimal study, reflection and coordination inthis direction!

Christian Elders and leaders in the Church today areeither ignorant of or are unconcerned about whatChristian Leadership and the Kingdom Mission of theChurch are fully about. So much is invested intodeveloping Christian “church fellowship ministry” and “soulwinning mission” for “spiritual/pastoral” leadership for the

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purpose of ecclesiastical growth and spiritual revivaltoward GODLY PURITY. Unfortunately, things are evenworse since this has become perverted into sole-proprietor enterprise today. On the other hand, little or nothing is being doneabout developing Christian “world lighting and earth saltingministry” and “secular leavening mission” for “godly influentialstatesmanship” leadership for societal transformation andstrategic impact toward GODLY POLITY. These should bethe full leadership and missiological focus of theChurch today. After all, the Church was meant to be onmission both as the “Gospel proclaiming agency” to savesouls for eternity and as the “godly relational agency” todo God’s will on earth for Christ’s Kingdom. ChristianElders do not network and consult with team spirit andrallying point, neither do they seem to work from broadbased constituency support nor develop foresightedvisions and utilitarian plans.

Christ inaugurated His New Covenant Church of His blood-redeemed Disciples, anointed every Worshipper with theHoly Spirit and power, and mandated them to be HisWitnesses on earth (Luk 24:46-49; Act 1:8) to walk instrategic wisdom amongst the ungodly in all nations (Mat10:16) such that:

they produce the Good Fruit of divine nature or godlycharacter (John 15:3-8),

they preach the Good News to win souls to Christ(Mark 16:15-18),

they do the Good Works of salting, lighting andleavening the society for the Kingdom and of settingpeople free from captivity, oppression, depressionand deprivation (Mat 5:13-16; 13:33; Luk 4:18-20),and

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they do the Great Works of healing the sick,exorcising demons, and raising the dead (Luk 9:1-2;John 14:12-14).

Without diminution, the same anointing and mandate are onChrist’s Church of today by apostolic succession. But whyhas the Church’s Light gone under the bushel and theChurch’s Salt become so tasteless to be trampledunderfoot? Why?

In the Middle Ages the Church unscripturally made herselfsynonymous with the non-pluralistic tyrannical State untilthe Renaissance and the Protestatant Reformation. Soonafter the short spell of biblical Church and State modelsby some Reformers and the American Founding Fathers,Christians today have again abdicated from playing theirbiblical salt-light-leaven roles in the pluralistic State.This was not unconnected with the despair and depressionfrom the two world wars and the fallacy and fantasy ofescapist dispensationalism.

What is the scope of Christian Victorious Living andChristian Spiritual Leadership? Obviously we live inChurch and Society, so we should willingly lead in Churchand Society as found everywhere in the Scriptures.

Why are there so much theologising, think-tanking andnetworking only to lead within the Churches, denominationsand fellowships with minimal interdenominational andunified collaboration?

Why are there no longer (since after the Middle Ages andthe Reformation) theologising, think-tanking andnetworking to also lead for civilising reforms,sustainable development, technological advancement,academic excellence, political good governance and

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business best practices, let alone finding common groundsfor unified collaboration?

Why have believers lopsided their role to focus only onpurity and neglect polity, on regeneration of soulswithout reformation of societies, on spiritualjustification without social justice, on Churchmanshipwithout Statesmanship, on the ministerial without themagisterial, on Church membership without Communitycitizenship, on balkanised Ministry without collaborativeMissiology, on Redemption into the Kingdom of God withoutRestraint against the Kingdom of Satan, Romans 12 withoutRomans 13?

Why is there muddling-up without understanding theramifications of biblical distinction between Church andState, Ministry and Business, the spiritual Gospel and thematerial gain?

Why has the Church abdicated its divine mission ofengaging in unity to light, salt and leaven the world withgodly humaneness and orderliness, but would rather waitfor the world to device their unhealthy heathenish waysand then only beg to copy from and conform to the courseof the world?

Why has the Church now a partial Christ that is onlyexalted as Redeeming Saviour for all people to be drawnunto Him for faith unto salvation (John 3:14-15; Act5:31), but no longer sitting at the right hand of power asReigning Lord for all nations and enemies to be subjectedunto Him as footstool (Heb 1:13; 1Pet 3:12)?

“For the earnest expectation of the creation waits for themanifestation of the sons of God. ...” (Romans 8:19-23).

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The world is groaning and crying out for the liberatingintervention by God’s children in all spheres of thesociety to relieve it from bondage and brigandage,iniquity and inequity, oppression and depression,lasciviousness and viciousness, depravity and disparity,disease and decay.

THE CHALLENGE OF CHRISTIAN UNITY IN THE 21ST CENTURYThere are many challenges facing the 21st centuryChristian and the church. The most daunting of thesechallenges is that of unity. One area of disunity facingthe Church today concerns the consensus of Christians onthe place of the believer in the pluralist society. It istragic that God has us sent into the world but we are notclear or agreed on what the mandate of this Divine MissionTO THE WORLD and IN THE WORLD entails.

1.THE FIRST AREA OF DISUNITY IN THE 21ST CENTURYCHURCH IS THE DISUNITY OF DENOMINATIONS

A Christian Church Denomination is a Church or group ofChurches that has separate administrative or doctrinal orliturgical communion from other Churches. Denominationhave mostly resulted from disagreement, disunity anddivision but have also resulted from unification ofChurches. Denominations are partial witnesses due toselective preferences sometimes not without ulteriormotives, presenting their preferences as full true witnessfor Christ. Denominational traditions, doctrines andtheologies are half-truths presuming to be the wholetruth; they are often strange magnification of preferredor modified truth (or even outright falsehood) used tooppose and override another biblical truth. Christ and HisApostles prayed (John 17:10, 11, 20-24) and warned (Acts20:26-34; 1John 2:19; Jude 1:19) against the Churchsplitting or segregating into denominations. The solution

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for the problem of denomination is not segregation againfrom our denominations to start new denominations thatwould claim to be interdenominational or hibernate tobecome Churchless Christian recluses, but to seek for theecumenical dialogue, tolerance, cooperation and reunion aswell as balancing up of one another on the basis ofcomprehensive teaching and harmonious meaning of theScriptures. This has been done before by the Church in theApostolic times (Acts 15) and during the fourth century atNicaea.

Church Denominations are selectively distinct forms (orspecially and preferentially organised expressions) of theGospel of Christ’s Kingdom. They are groups of Churchesunited by same creed/articles of faith, tradition andadministration. In fact, Church denominations arose fromagreements and disagreements about preferred differencesin forms of Church government and traditional basis fordoctrine and practice as well as organisationalallegiance. Three main forms of Church governments oradministrations adopted by Church denominations andsomewhat or partially derivable from the Bible are:

1.Monarchical Episcopacy (old constitutional DiocesanChurches and new proprietary Dynastic/FounderChurches).

2.Circuitry Presbyterianism (especiallyPresbyterian/Reformed Churches).

3.Congregational Independency (especially BaptistChurches).

There are four main traditions on which teachings andpractices in Churches and Denominations are based and bywhich teachings and practices are authenticated. Theseinclude:

1.Evangelical Tradition ruled by comprehensiveScriptural Truth. (Seen in Reformed, Presbyterian, Low-Anglican,

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Puritan, Lutheran, Methodist, Baptist, Pentecostal and Charismaticchurches.)

2.Catholic Tradition ruled by historical heritage andantecedent dogmas. (Seen in Orthodox, Roman and High-Anglicanchurches.)

3.Rational Liberal Tradition ruled by reason, science,philosophy and common trends. (Seen in liberal Reformed,Presbyterian, Broad-Anglican, Lutheran and Methodist churches.)

4.Mystical Liberal Tradition ruled by personalrevelations, experiences and scruples. (Seen inPentecostal and Charismatic churches and in Renewal movementswithin Roman, Anglican, Presbyterian, Methodist and Baptist churches.)

Apart from administrative and traditional differences,many factors have divided Christians not only due todoctrinal and historical standards, but also due tosituational, cultural, political or even financial andpersonality concerns. The human being is compulsivelyenjoys being both sociable and separate. Divisive orschismatic denominationalism and doctrinal eccentricityare unbiblical and unnecessary evils that have plagued andmarred the witness of the One True Universal ApostolicChurch of Jesus Christ over the centuries.

Christians have got used to denominationalism today somuch so, it has become normal to claim that the “HolySpirit” now “leads” them to break away and start their ownProphetic or Pentecostal “ministry” and denomination as ifthey are starting up a new trade, new business, new causeor club or new NGO. Such Prophetic and Pentecostalprivately owned denominations usually engage aggressivelyin personality projection, commercial mass-mediaproductions and fund-appeal tele-programming whilepurporting to preach Christ as it were. The popularity ofsuch personal ministries in the mass media and theirfinancial success have made some to even believe or teachthat denominationalism is a better scheme for fulfilling

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the Church’s mission than Christ’s One Church intentionfor which He prayed in John 17. But coulddenominationalism be possibly a better scheme than unity?

Mature Biblical Christianity rises above denominationalism.Every denominational or ministry Church is a partial andpreferential pattern of Christianity propagated as itsuits or as is understood by the founders, leaders andmembers. The biblical Scriptures constitute acomprehensive revelation of God’s redemption for humanityand whatever is harmoniously revealed therein is the mostauthentic truth about the Living God. Many denominationaland ministry Churches would still maintain their professedteachings, past traditions, present trends, personaltendencies even when they see that these do not fullymatch the pure and perfect truth comprehensively revealedin the Scriptures. Hardly do you find a denominational orministry Church that accepts to change their preferredpatterns because they have seen that any particularteaching, tradition, trend and tendency of theirs islopsided or contrary to the balance and comprehensivenessof the truth in the Scriptures. Though it may beimperative in some special situations to make a choice outall the valid options found in the Scriptures but suchchoices must not overrule other valid options but admititself to be only an option and not the rule of thecomprehensive Scriptural truth.

Denominational Christianity is always partial Christianityand denominational theology is always lopsided theology,so if not balanced with each other and ultimately with theScriptures these are always certainly fraught withdangers. Whatever advantages we may now rationalise aboutdenominationalism, it is obviously unbiblical and lackscertain checks against errors whereas Church unity is bothbiblical and has better checks against errors.

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From Apostolic times, the Churches were congregations andgroups of congregations planted by the Apostles, Apostles'delegates, Church Fathers, etc in every geographicallocality, and not merely GATHERING as disciples in a placebut properly SET IN ORDER with leadership structure (Mar3:14; Act 14:21-23; 1Tim 2:2; Tit 1:5) as house, city,regional, or national Churches united under the leadershipof jurisdictional Bishops and Presbyters ordained assuccessors to the Apostles. These successors ordained bythe Apostles were both representatives of the Apostles andteachers of Apostolic Doctrine to their Churches as wellas representatives of their Churches to ApostolicCollege/Councils (Act 15) for guidance and later to theEcumenical (general/catholic) Councils (from Grk=oikoumenefor “inhabited world” or Grk=katholikos for “universal”)held to draw up creeds that sought to ensure doctrinalagreement with the harmonious teaching of the wholeScriptures. There were differences of local, Hellenist orJewish or mixed traditions as well as wider disciplinaryand doctrinal variations or even controversies but allstill remained within the same jurisdiction of Churchleadership locally and in same communion together as theunited, holy, apostolic Church which is both “true” (i.e.“orthodox” NOT Greek Orthodox Church), and “worldwide” (i.e.“catholic” NOT Roman Catholic Church).

From Nicaea in 325 AD, Bishops of all Diocesan Churches inByzantium (Greek Rome Empire) and Rome (Latin WesternRoman Empire) met together as equals at several collegialEcumenical Councils despite their language differences toapostolically resolve their doctrinal differences. Later,the collegiality of the Ecumenical Councils wasovershadowed by powerful Metropolitan Caucuses of both theLatin Pope in the Western capital city of Rome and theGreek Patriarch in the Eastern capital city of

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Constantinople (now Istanbul). Further struggle fordominance between Rome and Constantinople later caused thefirst rift in the 11th century. The Greek Easternersclaimed they were the true (i.e. orthodox) Church whilethe Latin Westerners claimed they were the worldwide (i.e.catholic) Church.

The next split in the Western Latin Church under the Popeof Rome was during the 16th century ProtestantReformation. The Reformers protested against Romishunscriptural mythical legends and superstitious doctrinesas well as Roman claim of apostolic monopoly andadministrative dominance over the Bishops of othernational Churches. Notice that while the magisterialReformers protested for nationalistic doctrinalindependence from Rome, the radical separatist reformersprotested for individualistic doctrinal independence fromtheir nations. Within the Protestant nations, more radicalseparatist Reformers (Anabaptist, Congregationalists, etc)also further protested against their already Protestantnational Churches and local jurisdictional Bishops. Sincethe 19th century, efforts of Ecumenical movements and theWorld Council of Churches have led to laudable union ofseveral old Protestant Denominations in China (1927),Thailand (1934), Japan (1941), and the Philippines (1944)with the most heralded examples being the United Church ofCanada (1925), the Church of South India (1947), and theChurch of North India (1970). On the other hand, the 20th

century resurgence of eccentricity, egocentrism andcommercialism has also led to more schisms and mushroomingof many new proprietary denominations.

Our temporal choices and preferences may be ours to make, but God’seternal truth and judgment are His.

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Today, it is impossible to avoid belonging to adenomination without creating a new one. The properresponse to DENOMINATIONALISM is ECUMENISM. But what formof Ecumenism? Ecumenism is worldwide unity of the Churchfor the purpose of cooperating to carry on the savingmissionary purpose of God’s Kingdom through Christ, theIncarnate Word, and worldwide unity of the Church inupholding the authority and verity of God’s Word inspiredand written in the Holy Scriptures. Ecumenism is notworldwide uniformity of church administration anduniformity of church traditions but for unity in diversityin a pluralistic world. According to EncylopaediaBritannica, the word ecumenism comes from a family ofclassical Greek words: oikos, meaning a "house," "family,""people," or "nation"; oikoumene, "the whole inhabitedworld"; and oikoumenikos, "open to or participating in thewhole world." and can be traced from the commands,promises, and prayers of Jesus.

After the Pentecost spontaneous ecumenical revival campmeeting (Act 2), that dragged on till dispersed afterStephen’s death (Acts 7), Ecumenical Councils began tohold in Acts 15 for consensus on missiological matters,resumed at Nicea in 325 AD for consensus on Christologicalmatters. In the 11th century, the Church split into Greek(Orthodox) and Latin (Catholic) along the lines of theEastern and Western parts of the Roman Empire. During the16th century the Reformers agreed to cooperate and formnational reformation Churches, though there were othersmaller separatist groups. In modern times ecumenism forharmonious cooperation and consensus was rekindled in theuniversities through the World Student ChristianFederation in 1895. Ecumenism for worldwide missionarycooperation amongst missionary societies began at theInternational Missionary Conference held at Edinburgh in1910. Since the 19th century the Ecumenical movement has

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lead to union of several old Protestant Denominations butrecently, commercialism and individualism have also led tomushrooming of far more many new proprietarydenominations.

In the 19th and 20th centuries ecumenism denoted themovement of the renewal, unity, and mission of Christiansand churches of different traditions "so that the worldmay believe" (John 17:21). Ecumenism is a vision, amovement, a theology, and a mode of action. It representsthe universality of the people of God, which affects theway Christians think about their faith, the church, andthe world. Ecumenism, which is a long process, includesBible study, dialogue (for peaceful coexistence), commonprayer, Eucharistic worship, common witness, diaconalservice, and ecclesial unity that draws Christianstogether, uniting their life and mission and bringing theBody of Christ and the human community closer to thefulfilment of God's purposes. To be involved in ecumenismmeans to participate in those ideas, activities, andinstitutions that express a spiritual reality of sharedlove, consensus and cooperation in the church and thehuman community. It involves the work of officiallyorganized ecumenical bodies, the confessing and witnessingof Christians in local places, and the spirituality andactions of those who live together in love and propheticproclamation.

2.THE SECOND AREA OF DISUNITY IN THE 21ST CENTURYCHURCH IS THE DISUNITY OF ETHNOCENTRISM

Ethnocentrism is tribal partisanship that has theparochial belief that our best candidates for anyadvantage or collaboration are only people of our owntribe. This primitive tribal sentiment could take onhateful and violent dimensions leading to bitter conflictand division that could cripple the Church or the State.

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For Christians, this uncivilized tribal spirit must beexorcised not merely in words but in the spirit of ourminds. The good of all and equity beyond tribal limits ina cosmopolitan community is the key to harmony withoutacrimony. Tribal divisions constitute a refusal to sayAMEN to Christ valedictory prayer for His worldwideChurch.

John 17:10-11(10) All that is mine is yours, and what is yours is mine, and I have beenglorified in them.(11) I am no longer in the world, but they are in the world, and I amcoming to you. Holy Father, protect them by your name, the name thatyou gave me, so THAT THEY MAY BE ONE, as we are one.John 17:20-24(20) "I ask not only on behalf of these, but also on behalf of those whowill believe in me through their message,(21) THAT THEY MAY ALL BE ONE. Just as you, Father, are in me and I amin you, MAY THEY ALSO BE ONE in us, so that the world may believe thatyou sent me.(22) I have given them the glory that you gave me, so THAT THEY MAYBE ONE, just as we are one.(23) I am in them, and you are in me. MAY THEY BE COMPLETELY ONE,so that the world may know that you sent me and that you have lovedthem as you loved me.(24) Father, I want those you have given me to be with me where I amand to see my glory, which you gave me because you loved me beforethe creation of the world.

Ethnic partisanship is rampant in the Church today. Youwould observe that for instance in America, black foundershave black pastors and predominantly black congregationseven in white dominated places, likewise white foundershave white pastors and predominantly white congregationseven in black neighbourhoods. In Nigeria Western foundershave western pastors and predominantly western

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congregations even in the North and Eastern founders haveeastern pastors and predominantly eastern congregationseven in the West and vice versa. A Northern Christianwould tend to antagonise a Western Christian on the basisof non-indigene-ship or “northernisation” policy and viceversa. Christian members of the same denomination areoften prone to suspect and scheme against fellowcongregation members from tribes other than theirs. Someare champions of this divide and rule evil and hatred asmeans of prominence and perquisite or animosity andvendetta. This is a shameful deep cut not only into theChurch but also into the State as well as marketplace andmust be expunged if we claim that humanity has advanced asa civilized race in the 21st century. The Church is theprivileged spiritual agency of God’s heavenly Kingdomcommissioned with an agenda far greater than parochial andselfish interests.

Tribal conflict within the Church is a disgracefulnegation of our redemption into one eternal commonwealth(Eph 2:11-16). If we are saved by the same blood of thesame Christ, then the blood of Christ must be thicker thanthe blood of our ancestral forebears. The Apostlespreached that all tribes and people are of one blood. (Act17:26) and that the wall of enmity and partition betweenJews and Gentiles were broken IN CHRIST. God was INCHRIST, reconciling all humanity to himself (2Cor 5:19)fitting and knitting them into one Messianic Body and oneHoly Temple (Eph 2:17-22). Irrespective of our tribaldifference all have been saved by the same means into thesame hope (Gal 3:26-29; Col 3:10-11).

“Endeavouring to keep the UNITY...There is ONE body and ONESpirit....ONE hope...ONE Lord, ONE faith, ONE baptism, ONE God....”(Eph 4:3-6).

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“For IN Christ Jesus you are ALL sons of God...ALL of you who werebaptised INTO Christ ....ALL of you are ONE IN Christ Jesus” (Gal3:26-28).

Christians must see themselves as sharing in one and sameKingdom mission, above tribal, denomination, political andorganisational differences or affiliation. Christiansshould conscientiously object to being sent by others tohatchet another Christian even when in opposing interestcamps. They should rather prefer being sent by others toresolve conflicts and build confidence with one another.

May God open the eyes of His Church to unite to speak andthink with one mind in Christ (Php 1:27; 2:2) and manifestthe manifold wisdom of God to ethnic territorialprincipalities and seasonal celestial powers (Eph 3:10).

3.THE THIRD AREA OF DISUNITY IN THE 21ST CENTURYCHURCH IS THE DISUNITY IN RESPONSE TO PLURALISTSOCIETY

In the pluralist and secular society, Christians shouldfoster unity in diversity for every good and godly causewhether in the Church or in the community. Some Christians limit the Kingdom of God to ONLY theirpreferences and interests, rather than be open to theWHOLE spiritual and royal mission of God to redeem andrestrain the whole world. Christians Elders and Leadersmust work together in network and concord to courageouslychampion godly causes together, for the good of everyChristian and even non-Christian who stands for equity,humaneness, uprightness, tolerance, and respect for all inthe pluralist society. The Apostles give four cardinalsocietal guides for this:

“Honour all men. Love the brotherhood. Fear God. Honour the king.” (1Pet 2:17).

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Christians must be alert to use every opportunity in agodly and circumspect manner (Matt 10:16; Luk 21:15; Eph5:15-17), to powerfully and visibly shine as the light of theworld (Matt 5:14-16) in such a way that wickedness andcrookedness cannot overcome (John 1:5; 12:35). After all,the righteous is as bold as a lion (Pro 28:1) and God has not given usthe spirit of fear but the spirit of power, love and sound mind (2Tim 1:7).

In His loving goodness, our God though He has Hismessengers, gives rain and sunshine to all (Mat 5:45);therefore, Christian elites as “sons of God” must offer that leadershipor bring that influence which outgrows selfish parochialism,individualism, separatism, vendetta, witch-hunting and bigotry, so theycould serve as level-headed and broad-minded bridge-builders in theChurch and the society. Christ and His Apostles taught that inthe pluralistic society Christians are to enthusiasticallymingle as invisible salt (Matt 5:13) and leaven (Matt13:33) of righteousness, and also serve as visible lightand meek peacemakers among ourselves and with all peoplewith all equity (Mat 5:7-9, 14-16; Rom 12:18; Tit 3:1-2;Heb 12:14).

The Church can only salt the earth by getting involved init without losing her savour. The Church can only leaventhe world by mingling with it surreptitiously withoutlosing her leavening power. In addition, the Church canonly lighten the world by obvious social action againstiniquity and inequity. Because righteousness exalts and gladdensa nation while unrighteousness brings reproach and regrets (Pro 14:34;29:2), the only way to move any community forward isthrough purposeful participatory fairness andrighteousness that aims to transform patterns of socialINTERACTION and the principles of INSTITUTIONAL policy atevery level and sphere. Men and brethren, events of ourday show that our world is groaning under wicked and darkbondage and is crying out for righteous and true liberty.

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Romans 8:18-23: (18) For I reckon that the sufferings of this present time are not worthyto be compared with the glory which shall be revealed in us. (19) For the earnest expectation of the creation waits for themanifestation of the sons of God. (20) For the creation was made subject to vanity, not willingly, but byreason of him who has subjected the same in hope, (21) Because the creation itself also shall be delivered from thebondage of corruption into the glorious liberty of the children of God. (22) For we know that the whole creation groans and travails in paintogether until now. (23) And not only they, but ourselves also, who have the firstfruits of theSpirit, even we ourselves groan within ourselves, waiting for theadoption, that is, the redemption of our body.

As sons of God, let us forbear one another in peace andunity (Col 3:12-15) for the good of our generation andposterity.

Christian Elders and Leaders should mobilize Christiansfor shared understanding of the social input they shouldmake to the development and harmony of the society. For many, Christian social principles are mere paranoidclichés like “give to Caesar what is his”, “turn the other cheek”, and“come out from amongst them”, with conflicting application.More than these, Christ and His Apostles taught us: to be VISIBLY ACTIVE as the light to the world and be

INVISIBLY ACTIVE as the salt and leaven to the earth tothe extent that the society acknowledges our goodcontributions and gives glory to God our heavenlyFather (Matt 5:13-16; 13:33);

to LOVE one another and be in unity to the extent thatthe society notices our unity for well-doing and soadmits that Christ is truly the Lord and Saviour (John13:34-35; and 17:21);

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to be RIGHTEOUS-humane leaders (Mark 10:41-45),resourceful-responsible citizens (Rom 13:1-7), andPEACEMAKERS who relate well toward all people (Rom12:14-18; Tit 3:1-2; 1Pet 2:13-17);

to do CHARITABLE deeds, heal the sick, defend andsupport the weak and the poor (Act 20:33-35); relievethe broken hearted, the wounded and the neglected, andliberate the oppressed and those in spiritual andsocial bondage (Luke 4:18).

Christians today, especially in Africa have a prettyreasonable understanding of their ecclesiastical andevangelistic duty and ethical identity but have verylittle grasp of or concern for Christian socialtransformational duties, rights and missiologicalopportunities. This is ecclesiology without missiology. Our elitesand leaders tend to leave their faith behind when gettinginvolved in the affairs of the pluralistic society. This issociology without missiology. Even our seminaries teach onlypersonal ethics, mission and evangelism for ecclesiasticalpurposes and no longer transformational social presenceand missiological civil action. The result is that thereis no theological cohesion among Christian scholars anddenominations between what is seen as spiritual and thatwhich is seen as social. This calls on Christian elders,scholars and leaders to pursue as a matter of urgentconcern and common importance, a robust insight into “thetheology of Christian social presence”. This goes beyondevangelism for conversion to personal/INDIVIDUAL purity,and moves on to reformation that overcomes evil civil/INSTITUTIONALpolicies and principles as well as social/INTERACTIVE practices to replacethem with good and biblical alternatives in pluralisticsocieties. This is full ambassadorial “missiology” forGod’s Kingdom.

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Christians are the light of the world and should not hide underthe bushels of their Churches and secluded lives as Christtaught in Mat 5:14-16. In the pluralistic society,Christian elders and elites should not be self-centred andKITCHEN minded (for only food on their tables) but shouldbe KINGDOM minded (for influence beyond theirterritories), and therefore strategically participate andcooperate to influence their pluralistic societies as Godcounselled the Jews in Babylon (Jer 29:4-7).

Whether in business, mass media, public views and debate,parliament, governance, academia, civil service,classroom, courtroom, boardroom, marketplace, athletics,politics, military, offices, family, community and thestreet, Christians should understand they are one team ofdiplomats and ambassadors of God’s heavenly Kingdom forbringing God’s love and purpose amongst all peoples, notonly within the Church. To do this requires a good graspand effective application of strategies derived frombiblical examples and spiritual wisdom learned frombiblical principles. When Christ was sending His disciplesinto the world, He taught them that the harmlessness ofDOVES combined with the wisdom of SERPENTS are imperativesfor them as endangered SHEEP to succeed and surviveamongst ravenous WOLVES of this world.

Matthew 10:16(16) Behold, I send you forth as SHEEP in the midst of WOLVES: betherefore wise as SERPENTS, and harmless as DOVES.

These powerful Kingdom ambassadorial or diplomaticprinciples and strategies for influence in pluralistic orsecular society cannot be copied from worldly politiciansand businessmen as seems usual in leadership programmestoday, but could rather be learned from the experiencesand examples of great godly men and women who influencedthe gentile world and prevailed amongst the ungodly:

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Abraham in Syria, Canaan and Egypt (faith, hope,prayer altars and water wells, entrepreneurialinvestment, dialogue, survival and self defencestrategies),

Joseph in Egypt (vision of great future, fear of God,excellence, integrity, team contact, developmentalstrategies, diplomacy, discretional privileges,lobbying and wisdom),

Moses in Egypt and the wilderness (defence of thedowntrodden, vision, hope, faith, determination,diplomacy, conquest strategy, law and order,nationhood, patriotism),

Daniel and the Three in Babylon and Persia(prayerfulness, teamwork, excellence, lobbying,tactful wisdom, spiritual insight, courage,trustworthiness, faith, patience, integrity,political participation and godliness),

Ezra the Scribe (study, document gathering and massmedia report influence),

Nehemiah the Governor (project strategy, burden forthe Church’s good, security watchfulness andprayerfulness),

Esther and Mordecai in Persia (tactful ascendancy,discretional privileges, conscientious objection,burden for the Church’s good, lobbying andlegislation for defence of the downtrodden).

Much more could also be learned about exerting dynamic,effective and strategic influence in a pluralistic worldfrom the patriotic prowess of the Judges (i.e. Generals)of Israel amongst the Canaanite States, from the godlyroyalty of David, from the entrepreneurial andintellectual royalty of Solomon, and the transformativeroyalty of Josiah, the Church and State cooperation andconflicts between the Kings and Prophets of Israel, theinner caucus mentoring and sacrificial, exemplary

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leadership of Jesus, the teamwork, networking andtransformational influence of the Apostles, as well asfrom Joseph of Arimathea, Nicodemus and Paul, who used theleverage of their good offices, high-wire contact andexpertise for the furtherance of the Gospel despitehostilities.

Government or public service is a divine institution underGod. The Bible teaches that “the most High rules in the kingdom ofmen” (Dan 4:17, 25) and that God has ordained rulers tobe “the minister of God to you for good” (Rom 13:1-7). Christiansare dispersed sojourners in our communities (1Pet 1:1) andso do not merely belong to any place, party or people inthis world but ultimately belong to Christ’s heavenlyKingdom. As dispersed lights or stars to this dark worldChristians are God’s authorised light agents in everyplace, party or people not only to convert the hearts and conductsof SOULS through preaching (bring the Kingdom justification WITHIN)but also to transform the governance and cultures of SOCIETIES throughstrategic participation (bring the Kingdom justice NEAR). Christiansneed not only presence, prayer, preaching, but alsoplanning, participation, pacesetting, publishing, andproduction to bring God’s Kingdom on the Earth and tobring souls into the Kingdom.

Christian influencers do not need to belong to samedenomination or political party, or ethnic group orcountry, but should always share the same basic Kingdomagenda for the good of the Church and the society, whichgood comes with victorious influence of the godly forrighteous and tactical royalty nuggetted in Prov. 29.Despite their dispersion into various groupings Christiansare one and should avoid rancour on secondary matters thatjeopardises the primary programme of God’s Kingdom becauseof their denominational, political or ethnic affiliations.

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A robust concept of Christian Social Presence and participationought to be not only evangelization for spiritual regeneration orPERSONAL CONVERSION, (gospel witnessing and soul-winning), but also includes strategization for societalreformation or PUBLIC INFLUENCE which include:

◘ social action (relevance activism which is not onlyspiritual but purposefully prudential, intellectual,technological, cultural, administrative, political,economic, developmental and even environmental); ◘ social interaction (dialogue for toleration and tolerationacross plurality of groups, ethical example,contextualised inculturation of the Gospel andapologetics); ◘ social status (citizenship rights or liberties andegalitarian opportunities for strategic leadershippositions); ◘ social service (hard-work, charitable duty and equityamongst all people); and ◘ social enlightenment (basic literacy for all and generaleducation in all fields of liberal learning andcivic/social matters).

These were the social and strategic roles played by temporal leaders likeJoseph in Egypt (Gen 40 and 45-50), Obadiah under Ahab and Jezebel(1Kin 18:1-15), Daniel and friends in Babylon (Dan 2:48-49), Esther andMordecai in Persia (Esth 4-9), Nicodemus and Joseph of Arimathea inJudea for Jesus (John 7:45-53; 19:38-40) the Pharisees of Jerusalem Senatefor Paul (Act 23:6-11) and Crispus, Gallio and Justus in Achaia for theChurch (Act 18:7-17). Though this is no longer remembered, butthe development of most social principles and stateinstitutions in the free, pluralistic, advanced andindustrialized nations of today were born out of Christianmissiological principles of humane tolerance and socialinclusiveness.

Elite Christian elders, intellectuals and leaders, havethe missiological duty to unite so they could brainstorm

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and network, interact and intercede, in order to serve asconcordant think-tank and non-divisive vanguard of trueprogress for the Church and the whole society. They mustoffer the Church and the society in-depth and progressivewisdom on common inclusive ways and means to best reapfrom God’s love and Christ’s reconciliation for allhumanity, and thereby move the society and nation forwardin harmony and tolerance, in righteousness and excellence,in prosperity and peace.

The Bible teaches us to participate in and pray for thepeaceful and progressive governance of wherever we liveand work. (Jer 29:4-7; 1Tim 2:1-4). After the world hadbeen embroiled with centuries of gruesome struggles aboutChurch-over-State, State-over-Church and Church-against-Sate, the elite American founding fathers and leadersserved such missiological think-thank purpose in theirdays by delineating the Church from the State in a waythat guaranteed religious toleration, plurality andfreedom based on “Render to Caesar the things that are Caesar's, and toGod the things that are God's” (Mark 12:17); They developedsecular State institutions on missiological principles offundamental freedom, equity, humaneness and democraticself-determination based on “overcome evil with good” (Rom12:21). It will be regrettable if we fail our generationby not getting involved in our own time. May God help andbless us all.

POSTSCRIPT: HARMONY AND HUMANITY IN HISTORY. The presence of many gory footages and pictures all overthe media sets one thinking.

History of religions and chronicles of races or nationsshow that every religion and people would begin with theplea for pluralist acceptance. When they gain acceptance

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they would seek exclusive domination. When they discoverthat domination and totalitarianism fail, they wouldsooner or later seek toleration and reluctantly settle forcollaborative pluralism. While “survival of the fittest”is base bestiality, “live and let live” is true civility;because no human has legitimate or authentic claim ofsuperiority over other fellow humans. More progressivestill, sublime loving humanity should be “live and helplive”.

Christ testified that His Gospel is a heavenly lovingoffer to set humanity free from bondage to depravity,demons, damnation and oppressive domination. His lifeexemplified toleration, compassion and consecration in allmeekness and holiness. His vindication and exaltationthrough the power of resurrection authenticated His claimsand testimony.

True to Christ’s prophecy, the Gospel has been preached toall nations – Jews and Gentiles alike. Yet the Gospel hasbeen received or believed by all nations as well asrejected and opposed by people from all nations. True toChrist’s caution, even the Church has shown signs ofdevotion to the purity of the Gospel as well as deviationtowards perversion of the Gospel.

A cursory look at the history of civilization and ofChristianity shows that humanity is both too slow to learnand too unwilling to accept that God created humanity tocoexist in harmonious plurality and toleration. WhileChristianity and civilization have reluctantly learned ormainly accepted this insurmountable truth, Islamistsappear to be yet entirely unaware of this.

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To reluctantly learn the practical implications of thisinescapable truth about harmonious plurality for humansociety, ♣ It took the Apostles and the Judaizers a controversy on

the Mosaic Law and circumcision ritual, settled at theCouncil of Acts 15 in AD 50.

♣ It took the Reformation and Counterreformationmovements the devastating controversies, settled at Peaceof Augsburg in 1555 for the Germans and Edict of Nantes in1598 for the French and the Elizabethan Settlement in 1559for England. ♣ It took the Protestants and Papal Rome the frustration

of the Thirty Years War, settled at the Peace ofWestphalia in 1648. ♣ It took the nations and peoples of Europe and the Far

East the horrors of the two World Wars, settled at Leagueof Nations (Paris 1920) and United Nations (San Francisco1945) respectively.

Now, what will it take the oil-rich Arab DespoticKingdoms/Emirates and the angry Caliphate Islamistinsurgents/terrorist to reluctantly learn this inescapabletruth about human harmony? Only God could answer this aswe pray without ceasing.

The on-going Islamist insurgency and quest for Caliphatesupremacy by ISIS, al-Qaeda, Boko Haram, Taliban, etc aretherefore the double tragedy of recurrent historicalmirage. Supremacy and insurgency both feed each another aswell as feed on each another, to perpetrate bitterness,violence and intolerance, yet none of these is God’spurpose for creating humanity and sending Christ to be ourRedeemer.

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From Christ’s teachings and historical experience inChristendom, we can learn that harmonious pluralityinevitably implies that:

♥ Spirituality must not be necessarily bound toNationality. ♥ Religion must not be necessarily bound to Realm. ♥ Eternity must not be necessarily bound to Temporality. ♥ Truth must not be necessarily bound to Territory. ♥ Creed must not be necessarily bound to Country. ♥ The Faith must not be necessarily bound to The State. ♥ Denominations must not be necessarily bound to

Dominions. This wisdom of toleration and plurality within sameterritory was what informed the separation of Church andState principle espoused by the founding Fathers of theUnited States though this is now paradoxically beingabused by secularist and atheists.

Since 1662, the Church has not ceased to pray thus to God in the English Litany:

“That it may please Thee to make wars to cease in all the world; to give to all nations unity, peace, and concord; and to bestow freedom upon all peoples,WE BESEECH THEE TO HEAR US, GOOD LORD.”

BIBLIOGRAPHYBainton, Roland H., “Here I Stand” – A life of Martin Luther, (Firstpublished in 1950, now a classic in public domain andpublished by many publishers).Shelley, Bruce L., Church History in Plain Language, ThomasNelson, Nashville, 2008.

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Wallace, James, Fundamentals of Christian Statesmanship: A Study ofthe Bible from the Standpoint of Politics and the State, Fleming H.Revell Company, New York, 1939.http://www.questia.com/library/74100682/fundamentals-of-christian-statesmanship-a-study-of Ibeme, Ifechukwu U., Dynamics of Effective Leadership in Church andSociety, http://www.scribd.com/doc/119020853/Effective-Leadership-in-Church-and-Society Ibeme, Ifechukwu U., Christian Missionary Dialogue with Other Faithsand Religions, http://www.scribd.com/doc/158523791/Christian-Missionary-Dialogue-With-Other-Faiths-and-Religions Ibeme, Ifechukwu U., ECUMENISM - Interdenominational andMissionary Unity,http://www.scribd.com/doc/159314398/ECUMENISM-Interdenominational-and-Missionary-Unity Ibeme, Ifechukwu U., Problem of Church Denominations,http://www.scribd.com/doc/158605808/Problem-of-Church-Denominations Ibeme, Ifechukwu U., The Christian and The Kingdom Mission in TheWorld, http://www.scribd.com/doc/231483713/The-Christian-and-the-Kingdom-Mission-in-the-World Ibeme, Ifechukwu U., The Leadership Role of Christian Elders towardbringing Unity in Diversity,http://www.scribd.com/doc/50422299/The-Leadership-Role-of-Christian-Elders-toward-Unity-in-Diversity Maxwell, John C. & Elmore, Tim (Eds) The Maxwell LeadershipBible, Thomas Nelson, Nashville, 2007.

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