Editorial
The Bible and Political Stability in Africa
Political stability is critical for the development and progress of human society and ecological well-being. Scripture encourages Christians to seek the welfare and peace of any geopolitical jurisdiction that they find themselves at any time because their peace is a subset of the peace of the state/country. In recent times, some African countries have experienced coup d’états, some have argued that it is the result of poor governance and corruption by the political elite while others attribute it to greediness on the part of the military officers who undertook coups. That notwithstanding, it is difficult to find a military government in Africa that has a better governance system which makes the citizens prosperous than civilian governments. Various approaches have been propounded by the Economic Community of West African States (ECOWAS) and the African Union (AU) to return these countries to democratic civilian rule. Since Africans are inevitably religious this issue discusses biblical and theological means to emphasise good governance in Africa.
This volume is composed of nine (9) insightful articles from various countries in West Africa in the field of biblical and theological studies. Victor Umaru opened the volume with a study of good governance in Deuteronomy 16:18-20 and its relevance for political leadership in the African context. He adduced the virtues of impartiality, justice, and integrity from Deuteronomy 16:18-20 as enduring and non-expiry elements for good governance and leadership in Nigeria in particular, and Africa at large. The focus of Tom Udo Tom Ekpot’s article is the principle of frugality in the New Testament as a principle of dealing with economic challenges in Nigeria. He argued that the Nigerian government has failed in the handling of economic matters that would help lessen the hardship on the citizenry. Consequently, Nigerians must cut down on their expenditure on their wants to reduce the economic burden. Ekpot mainly used the parable of the Rich Fool in Luke 12:16-20 to support his argument.
Julius Ndishua argued that political stability is a critical resource for economic development in West Africa. He explained that economic well-being during the monarchical period in ancient Israel was hinged on political stability through the rule of the Kings. Some of the Kings insisted on a good relationship between Israelites and YHWH through the observance of the stipulations in the Torah. In other words, it was a theopolitical system that led to political stability and economic well-being. Emmanuel Foster Asamoah examined the biblical concepts of leadership and the United Nations (UN) concept of leadership to draw lessons for good governance in Africa. He explained that the African context is bedeviled with leadership challenges that have become visible in the quality of life of its citizens. He identified a correlation between the UN definition of good governance and the biblical definition that should make the Christian politician lead for the economic well-being of the citizens.
Gifty Ama Kyerewaa Dei Dawson is concerned with the use of ethnic sentiments to campaign for political power. She argued that voting on ethnic affinity has the potential for non-performance by the government and creates conflict among ethnic groups. She drew lessons from Judges 9: 1 – 21 to convince Ghanaians not to consider ethnicity as a factor in voting for a candidate. Edward Akintunde Ojediran engaged Micah 3:1-12 in a historical-grammatical manner to argue that the judgement oracle is the expectation of Yahweh that governments promote social justice and economic equality. He contextualised the text that political instability can be dealt with in West Africa if governments would implement fair economic standards in every State’s activities and that it is the godly responsibility of pastors and church leaders to speak truth to political powers.
Okechukwu Okorie’s attention was on one of the critical elements that caused coups in Africa. He identified “impunity” by the political elite as the leading cause of political instability. “Impunity” causes insidious and oppressive society and leads to despondency and the thoughts of overthrowing governments. Okorie argued that Qoheleth 8:11–12 demonstrates the means of dealing with “impunity” which is national interests against self or parochial interest, and making the rule of law apply to all persons in society.
James Edo Ikwulono analysed Matthew 20:25-28 to draw key lessons for political leadership in West Africa. He conceded that although Matthew 20:25-28 might be considered as addressing the Greco-Roman political issues of the first Century CE, it is still relevant for the 21ST West Africa Century political leadership. He posited that servant leadership and exemplified leadership as can be deduced from Matthew 20:25-28 within the framework of humility and selflessness is required for political leadership transformation in West Africa. Abel Aor Inyaregh concluded the volume with a historical-critical interpretation of Matthew 6:1-8 to emphasise the need for authentic Christian piety in worship in West Africa.
Dr. Daniel Nii Aboagye Aryeh
Editor-In-Chief
IBSA-West Africa Journal