Prayer Ministry and "Adoration Centers"

The complicity of our silence over the New Phenomenon of Healers and founders of the so-called Prayer Ministry  and their "Adoration Centers, -  including those  of the powerful "priests-healers" in our Catholic Church in Eastern Nigeria (Old Onitsha Ecclesiastical Province), and other parts of Nigeria, is too dangerous for the future of Christianity in our land:

There is no gain-saying the fact that one of the greatest dangers facing the church in Nigeria today, especially in the Old Eastern Region, are the activities of the so-called healers or founders of the "prayer healing ministry" and their distorted "Adoration Centers". 

Just in the last few days alone, the social media is awash with video clips and all sorts of posts detailing the embarrassing activities of some of the self-acclaimed priest-healers as well as the emerging women-foundresses of prayer healing centers in our land.

1. For instance, just last weekend, we were all shocked by the posts of one Chika Uzim, a mother of three who runs what she calls a "Divine Mercy Ministry" in Obosi, Anambra State. 
She claims to be both a Bishop and Priest  in her ministry, and yet, a Catholic?

The most curious thing about this lady is that she uses and blesses members of her congregation, majority of whom are young women, with the Monstrance for the Blessed Sacrament. 
This is the most embarrassing and bizzarre aspect of this comic lady and her so-called "Divine Mercy ministry".

Nothing is yet clear about this lady, her intention and what exactly her Divine Mercy ministry is all about. But the fact is that she has a lot of followers already, especially among the women folks.

The ecclesiastical authorities of the local church where this lady and her ministry operate is yet to issue a public statement on the issue. 

One would suggest that a Public statement from the constituted church authorities is very important in a matter of this kind so as to help protect the fragile faith of our poor and distressed local Christians, who are often the easy victims of these charlatan pastors and founders of healing ministry prayer/Adoration Centers. 

2. Also within the last weekend, we were also greeted in the social media by the advert-post of one lady called Sr. Favour M.E, advertising her crusade at her "God's Favour Prayer  Family", Nkwelle. 
She dotted her invitation card to the purported June Crusade  with beautiful photos of three young Catholic Priests, who unfortunately, are also engaged in the same type of prayer ministry and healing crusades.

 Although the three young priests have denied any link with this lady's ministry and purported crusade invitation card, and a kind of recant apology of the lady's God's Favour ministry is circulating online since last Sunday, yet  public statement of the ecclesiastical authorities is necessary to clear the air and protect the faith of the local faithful. 

Because associating Catholic priests with a prayer ministry of a lay lady of this kind who has no ecclesiastical approval is very dangerous for the perception people may develop about our local church. 

Already, there is confusion on the air since that invitation advert with photos of three young Catholic Priests surfaced online in the social media. 

3. In all however, the most painful aspect of the whole scenario are the activities of the so-called priest-healers or miracle workers. 

A) We are already tired with the utterances of the young man at Enugu who became a lord unto himself, that he abuses both his Bishop and state governors and presidents. 
Till date, no public statement worthy of note has been issued to dissociate the local church from the menace of this young priest and his so-called "Adoration Center."

B) The most comic of all is the video post trending online now about another young powerful priest-healer at Uke, Anambra State, who in the video clip is seeing in his clerical vestments, leading members of his Congregation - "Holy Ghost Fire Adoration Center", in an acrobatic "Mkponkiti" type of dance. 

After seeing such a thing, one begins to wonder whether this a Catholic Church ministry/function or not? And if this young man is still a Catholic Priest?

This is a prayer ministry center that many people had died in a stampede few years ago.

Looking at the stupidity that led to that unfortunate  stampede, one would have thought that the authorities concerned could have issued a serious warning to these powerful priest-healer, Marchall out stringent  regulations about his unorthodox activities and these acrobatic shows during liturgical celebrations, especially, as concerned the regular abuse of benediction with the Blessed Sacrament done in his healing prayer center.

C) Not long ago, the world was greeted with the news of that young priest from Uyo Diocese who announced himself that he had resigned from the Catholic priesthood because he wanted freedom to dedicate full time to his healing ministry. 

The young priest runs a tele-evangelical kind of healing ministry in Calabar. 

However, not long after he made his announcement of resignation from the Catholic priesthood did we see him wedding with a young lady in a Pentecostal Church. 
The rest is now history. 

D) Lastly, but not the least is the news of how one Fr. Chilaka in an hospital in Owerri, framed a story of how he raised somebody in the mortuary from dead.
The priest in question was even seeing testifying and telling the crowd who gathered at his healing center how he performed the miracle.

Howeve, it was not long when the hospital personnel began to deny that such a thing happened in their hospital, and that it was also framed up by that priest and those working for him.

Considering all these, it is clear that healing ministry, especially the unorthodox activities of these priest-healers and other founders of prayer-healing centers, pose the greatest danger to Christianity in Nigeria today, especially in Eastern region, that is regarded as the most Christian zone of the country.

It is therefore, a great challenge to the local church.

All this means that: 
Attention must be given to the type of formation candidates for the priesthood receive nowadays in our local church.

This is because, looking at some of those young priests engaged in Prayer-healing ministry, it is interesting to note that they share almost the same age-bracket of years of their seminary training.

Most of these priests are those who studied in the Seminary from between early 1900s and 2000 onwards.

Although, one is sorry to say it, the truth is that by early 90s, and especially, by mid-1990s, most of those model seminary professors, well-experienced and educated for seminary formation and teaching, and who took over the mantle of seminary formation leadership in our region immediately after the horrors of the Nigeria-Biafra War, have started to be reassigned to areas or post outside seminary. 

For instance, by early 1990s such great professors my generation met and who taught us philosophy at Ikot-Ekpene and Theology at Enugu, have started to leave the Seminary:
Frs.T. Okere, T. Ihejiofor, P. Iyang-Etoh, B. Eboh,  Ndigbu, among others at Ikot-Ekpene.

At the Bigard theology faculty at Enugu, by 1990, Fr. P.D. Akpunonu, one of best and most energetic Rector Bigard had had in recent times,  was transferred to CIWA.

Again, this was the period some of the lecturers were chosen and consecrated diocesan bishops, e.g. Bishop L. Ugorji, among others.

Some who didn't become Bishops returned to their respective dioceses or went for foreign missions.

Thus, the problem started with the lost of the cream of those priests who studied in Europe in the 1960s and 1970s and came back to teach in our major seminaries, immediately after the civil war. 

These cream of priests and Seminary professors gave their entire-self in forming the young people in the Seminary.

There is today the feeling that some, not all, however, of those who succeeded these priest-formators from the 1990s were very sympathetic to the then prominent  powerful priest-healers in the region.

 I remembered how in the early 1990s, Seminarians of Bigard Seminary Enugu complained about one prominent priest-healer their new Rector had invited to conduct their annual retreat that year.

In fact, things began to fall apart after this retreat conducted in the Seminary by this powerful priest-healer.

It was even alleged that the Rector of the Seminary frequent the healing-center of this man so often to assist in the healing ministry.

These are now the role models Seminarians then had started to emulate. The result of which is what we are seeing today.

In any case, though the above point needs to be looked into, one question needs to be asked: 
where are all the studies in Catholic philosophy and Theology as well as the human and spiritual formation these our young priests engaged today in a bizzarre healing-ministry, have spent their years doing in the Seminary?

Again, what is it that attracts them into this type of prayer ministry?

 For experience has chosen that a good number of these young priests who engage in the prayer-healing ministry do so primarily, because of their inordinate lust for money, power and influence!

In conclusion:
The damage these priests healers do to the authenti Catholic faith and tradition in our land means that all hands must be on deck to check-mate their excesses. 

Again, our ecclesiastical authorities should review the program for seminary formation in our local church. 

Attention should be given also to the calibre of priests been approved to teach in our Seminaries. 
Any priest that exhibit those traits of healing ministry should not be allowed to train our seminarians. 

Again, seminars and theological conferences should be organized for Parish  priests and others in different dioceses for a re-orientation on health-care and healing ministry in the Catholic Church.  

Our local Catechism should have a section on health care and prayer-for-healing in the church.

It is painful that up till now the local Catechism in use in our local church has no sections dealing on some of these situations of our particular concerns in our land: eg. Healing ministry and Christian-Muslim Dialogue as well as inter- ethnic dialogue and co-existence in a pluralistic society such as Nigeria.

These are issues the local may need to look into for the future of authentic Catholicism in our land.

Written by
Fr Oborji, from Archdiocese of Onitsha and a lecturer in Rome

source

IKEJI ESTIVAL IN MGBOWO....

IKEJI FESTIVAL IN MGBOWO

Ikeji or New Yam Festival in Mgbowo is as old as Mgbowo Community. Today, the 16th of July 2017 marks this year's Ikeji or New Yam Festival that heralds the harvesting of new yam in my community. Many families are gathered today in their various ancestral places of meeting called NKORO to deliberate on serious issues that agitate the mind of each family member and to share EKA OKUKU (the wing of fowls) killed to commemorate the festival.

To add impetus to the celebration this year, I dug through my library to share with all my friends and Mgbowo people wherever they may be what IKEJI or New Yam Festival raelly means to the Mgbowo Man as eruditely presented by one of the celebrated Wordsmith of our time in Mgbowo MR. EGBUNA AKPA. Please enjoy.

TEXT OF A LECTURE DELIVERED BY MR. EGBUNA AKPA AT A SYMPOSIUM ORGANIZED AS PART OF EVENTS MARKING THE 2012 IKEJI FESTIVAL IN MGBOWO, THURSDAY, 19TH JULY, 2012. 

Protocol 

1.0 Introduction: Man and His Culture 

History and Religion testify to the origin and existence of human beings. However, while history subscribes to the Theory of Evolution to prove the emergence of homo sapiens; that is, human beings as we see and know them today, religion attributes it to the act of creation by God. 

Whichever way we may choose to look at it, the incontrovertible fact is that the world is peopled by human elements who are rational creatures. The rationality of man imbues him with the ability, not only to reason and judge, but also to speak, think, act, discover, invent, and use the materials around him to his own advantage. Also, man is endowed with the innate ability to learn from personal experience, from what happens around him and from what he inherits from his forebears. 

Thus, over the years, human beings have, in tandem with their immediate physical and social environments, evolved systems of beliefs, ideas, behaviour, custom and even artifacts, which they accept and share, as peoples of particular societies. These commonly accepted and shared ways of life are collectively called culture. 

Therefore, we may define culture as the aggregate or totality of a people’s way of life. It includes their language, beliefs and custom, as inherited from their ancestors. Indisputably, a people's culture is their special identity; in the same way as a person's name and habits are his or her identity. 

As a society of homo sapiens, Mgbowo Community has her own beliefs, ideas, dialect and custom, which constitute our cultural identity. One aspect of this culture is the custom of revering and celebrating yam as the king of all crops; otherwise called Ikeji, our New Yam Festival. It is in deference to our collective belief in this age-long traditional practice of our people that we are gathered here today to discuss this extant custom. 

It is expected that, at the end of our discourse, those of us who belong to the outgoing generation will have refreshed our memories of what it used to be in our distant past, while the younger elements will appreciate the wisdom of our forefathers, cling to it and protect our harmless traditional practices from imminent suffocation and death.

 2.0  The Ikeji Festival 

As we observed in our introduction above, Ikeji Mgbowo is an aspect of our people's culture. This custom dates back to the earliest days in our history when yam was treated as being sacrosanct, served as a status symbol, an index of wealth and as an object of title-taking. No other crop, wild or domestic, enjoyed such reverence or recognition among our ancestors. 

It is, therefore, not surprising that they had to translate their regard and respect for this king crop into reality by mapping out a programme of events to celebrate the yam at appropriate periods of the year; namely, during the planting and harvesting of yam. 

The celebration of the new yam at its maiden harvest is called Ikeji, while the veneration of the crop just before it returns to the soil is known as Enwu. We shall examine the relationship between these twin festivals in the course of this lecture. Suffice it to say that both occasions are also used to pray to the gods and ancestors for long life, productive farming, abundant harvest, communal peace, and unity, as well as for individual family favours and needs.

 

 2.1  Announcement of Ikeji Festival 

Generally speaking, Ikeji Festival, which is the greatest of its kind in our community, takes place in the 9th moon of our local calendar; otherwise known as Onwa Tonnu. In recent times, however, the authority and custodians of the festival have had cause to add or subtract a moon to or from the normal Onwa Tonnu, to bring forward or postpone, by one moon, the usual time or period of the festival. This practice is said to be justified when the weather adversely or favourably affects the growth of the planted yam. 

The custodians of Ikeji Festival have always been the Chief Priests of two of the major deities in Mgbowo, representing Ndi Ali Mgbowo and a representative of Uhuokwe family - Umu Olukaaji in Eziobodo Alechara Village who actually does the announcement. They are: 

a) The Chief Priest of Ali Ihiriho (from Ameta Village); 

b) The Chief Priest of Ali Dulaho (from Imeama Village), and 

c) The Umu Olukaaji Family (in Alechara Village). 

At the emergence of Onwa Tonnu, the three wise men decide when the festival will hold. It is their collective responsibility to announce the Ikeji Day. The announcement is made usually 8 days (or izulambo) into the 9th moon of Mgbowo Calendar year. The Ikeji Day proper falls on the 20th day of the 9th moon or 12 days (izulalo) after the formal announcement. Invariably, it is made to fall on Orio Market day. 

 

2.2  Phases of Ikeji Festival 

The Ikeji Festival is celebrated in five (5) phases, namely: Itu Nvula, Igbuji Ji, Eka Okuku, Oku Obodo and Ifu Ahia. 

 

2.2.1  Itu Nvula 

This expression suggests that Nvula (water yam) might be the oldest specie of yam known to, and planted by, our people. Be that as it may, Ilu Nvula is the opening phase of Ikeji, and takes place on the eve of the festival. Since Ikeji is invariably celebrated on Orio Market day, it means that Ilu Nvula takes place on Eke Market day; the day preceding Ikeji Day. 

The main activity of the day is the visit of married men to their fathers in-law. While going on the visit, the married men take with them tubers of yam, cocks, wine, tobacco etc, as presents. Where the father in-law is late, a man can visit and make such presents to his mother in-law. The idea is to share the joy of the coming celebration and further cement the existing bond of unity between both families. 

 

2.2.2  Igbuji Ji 

This happens on Orio day, the day after the Itu Nvula ceremony. It is the Ikeji Day proper. Activities of the day include men going to their farms to harvest the new yams, cutting the yam, breaking kolanuts and killing cocks, all at the entrance of their compounds. 

Also, the men otter oblation and pour libation on the same spot, while praying to God and the ancestors for good health, peace and progress, and to thank them for favours received, especially the good harvest expected in the year. 

Generally, families stay in their homes to celebrate on Ikeji Day, except the younger male children who may move from compound to compound scrambling for broken kolanut lobes often sprinkled with the blood of fowls. 

 

2.2.3  Eka Okuku 

This takes place on the third day of the festival; that is, on Aho Market day; hence, Aho Eka Okuku. It is a very important phase of Ikeji Festival because it offers opportunity for male members of each clan in the community to assemble and discuss the state of their clan. Those of them living outside are expected to return for the festival and be present at the assembly. 

Usually, activities of the day begin simultaneously throughout Mgbowo, after palmwine producers have returned from their morning rounds. The wine they bring home is used for prayers and libation. 

Members of each clan assemble in their ancestral hut or house called Nkoro, which is often located in the premises of the eldest surviving member of the clan. To open the meeting, the clan Head, on behalf of all members present and those unavoidably absent, prays to God and the ancestors for being alive to see another Ikeji. He breaks a kolanut, offers oblation and pours libation to conclude the prayers. 

After that, kolanuts are shared, chicken meat (i.e. the eka okuku) is exchanged and drinks are also shared. Then follows the examination of the state of the clan. Reports and complaints are received from those who have them. It could be on disputes between or among members, the inability of a son or daughter of the clan to return to school or to marry due to indigence, or the decline of the business fortunes of a member of the clan, among other matters. 

The issues are discussed and solutions provided, as much as possible. The occasion demands that the truth is told and justice upheld, so that peace and harmony are restored where they have been truncated. Those who need or seek advice or counselling are obliged and, at the end of the session, everyone returns to his home at peace with himself and his kinsmen. 

Apart from the clan assembly, Eka Okuku Day approximates to Boxing Day in the Christian Calendar. It is a day of exchange of visits and presents among relatives and friends. Married women prepare and take to their fathers and other deserving male relations, rich food, the thighs of the cocks, killed by their husbands the previous day and, indeed, other edibles they can afford. Recipients of such generous gestures reciprocate by loading their daughters or sisters with presents in cash and kind, with new yams as part of the gift items. 

Eka Okuku day is generally observed as one of visits, feasting and merriment; it is a day when pounded yam is eaten, often with isasa soup or egusisoup interspersed with okpulekwa. 

 

2.2.4  Oku Obodo 

This phase of the Ikeji Festival comes up 4 days following the Igbuji Ji ceremony; that is to say, on the izu after Ikeji Day proper. The event of the day involves mostly the younger male members of the community and takes place in the evening at a place called obodo, the village square or playground. 

Earlier in the day, the children gather and stockpile firewood at a convenient corner of the village square. In the evening, they assemble on the square, carrying raw new yams, kitchen knives and bowls or plates of red palm oil often mixed with akpaka (sliced oil bean seeds). 

At the appropriate time, the huge heap of firewood is ignited, resulting in a huge bonfire. The excited children now push their yams into the blazing fire to roast and each guards his own jealously until it is done and ready for consumption. As the blaze declines in intensity and the yams are fully roasted, the children withdraw them, scrape them neatly and retire to their corners to enjoy the meal. After that each child returns to his home, full of joy and tales of what transpired during the oku obodo. 

This is to say that Ikeji Festival takes care of every segment of the population in Mgbowo; males, females, adults and children. It is our community's most universal cultural festival. 

2.2.5 Ifu Ahia Ikeji 

Traditionally, Onwa Tonnu ends 8 days (izulambo) after Ikeji Day. It is the day Ikeji Festival comes to a close with the spectacular outing of the populace in the community market place; hence, the phrase, Ifu Ahia. 

However, with the adjustment of Mgbowo market day from Orio to Eke in the late 1950s, Ikeji Festival now lasts for seven, instead of eight days and ends on Eke market day; a day earlier than used to be the case. 

Activities of this grand finale include the display of masquerades in the market place. Every village adorns and leads its own masquerades to the venue to entertain the jubilant audience with dances and acrobatic skills. The people cheer and pelt the dancers with cash presents. Everyone going to the market for this special event turns out in his or her best attire. 

At the end of the day, the Ikeji Festival is formally over and everybody returns home to wait, nostalgically, for that of the next year. 

3.0 Significance of Ikeji Festival 

Our elders believe that yam is indigenous to our community. This is unlike cassava, which is known to have been brought in from outside through Imeama Village; hence, the expression, "Sam bia gbaa Imeama I'ish;, which you would hear a woman say when she wants to eat cassava foo-foo. 

Today, both yam and cassava are cultivated as cash and subsistence crops throughout Igbo land and beyond but nowhere is the cassava revered or celebrated as the yam. Indeed, apart from the human being and land, yam is arguably the next most revered terrestrial object among our people; and, therefore, must be seen as having great significance, which is why it is celebrated in Ikeji Festival. Thus, we can safely assert that the significance of Ikeji is inextricably intertwined with that of yam as the king of all our local crops. 

For instance: 

* Ikeji is, by far, the most important common festival in Mgbowo and its month (Onwa Tonnu) the most significant month in our local calendar. In those days of Irosh; in Onwa Esaa, a family that could not perform the ritual during the month was free to do so in Onwa Tonnu. 

* Yam is regarded as sacrosanct in Mgbowo cosmogony or tradition. 

Consequently, it is an abomination for any Mgbowo person to steal yam and, if one deliberately uproots a newly-sown yam seedling, one has grievously offended the gods. In addition, a menstruating woman is forbidden from entering yam barn, and two persons don't hold a yam when it is being cut. 

* Yam confers on the "big yam farmer" social esteem, recognition and wealth. 

* It is used in all important ceremonies secular and spiritual; such as marriage, birth, death, and presented as gifts to beloved and important persons. 

Aside from these values attached to yam, its significance is also felt in the impact it has in our people's way of life. For example, 

* Ikeji marks the end of the planting of yam in the course of Mgbowo calendar year. However, if for any reason a man must sow yam anytime between Ikeji and Enwu, he must do so with a knife; not with a hoe. 

* Ikeji authorizes every Mgbowo person to eat new yams for the year, wherever he is. This is to say that no indigene of Mgbowo would eat new yam until our community has celebrated Ikeji Festival. 

 

4.0  The Ogbu Ebele Ji Title 

We have observed that a great yam farmer is regarded with awe and very high esteem. He is easily a man of means and is most disposed to dine with priests and elders. To further enhance his status in the community, he could decide to take the yam title of Ogbu Ebele Ji, with the additional compliment of Onyiri Umuejonni (conqueror of gluttons). 

The taking of Ogbu Ebele Ji title is a lengthy and expensive business. It lasts for eight days (izulambo) during which rams (ebele), fowls and some other animals are slaughtered in the man's compound. Since he is supposed to have more than enough yams to feed the entire community for the period, nothing is cooked or eaten in his compound except yam and its by-products. 

On the final day of the ceremony, the title -taker's compound is a beehive of activities. People who come from far and near throng the premises and more animals are slaughtered and used for preparing soup and yam porridge to feed the people. Cultural dancers perform but prominent among them is the Ogeji music group, which provides the music for the title holder to dance. 

Finally, the yam deity, (Joku JI) is installed in the man's barn in the form of an earthen bowl (oshiri) and sacrifices made to it with a ram and fowls. From then, the barn becomes a sacred and restricted area, out of bounds for thieves, menstruating women and dishonest men. 

The celebrant has become an Ogbu Ebele Ji, and can join others before him to adjudicate in all cases involving the abuse of yam in Mgbowo. Also, in conjunction with Ndi AIi, they are first to plant new yams after Enwu Festival. 

5.0 Relationship Between Ikeji and Enwu Festivals 

Without delving into the nitty-gritty of Enwu as one of our traditional festivals, I consider it necessary, for a better understanding of our subject, to discuss the relationship between it and Ikeji. In a sense, both festivals have something to do with yam; though, while Ikeji is totally a yam festival, Enwu only serves as a whistle for yam farmers to take off in the race. This is to say that Ikeji marks the beginning of yam harvests but Enwu heralds the planting of seed yams. 

As we observed earlier in his lecture, the sowing of seed yams terminates with the harvest of new yams on Ikeji Day. The ban, as it were, is lifted on Enwu Day and fresh planting can begin the immediate next day; that is, the day after Enwu. 

Another semblance between Ikeji and Enwu is the occurrence of Eka Okuku in both festivals, during which male members of every clan in the community meet to share prayers and victuals, and to discuss issues of common interest. 

The practice, significance and rules that govern Enwu festival should be reserved for another lecture of this nature. 

 

6.0  Summary and Conclusion 

In this lecture, we have been discussing Ikeji Festival, which we have described as an aspect of Mgbowo traditional culture. I must appreciate the patriotism and foresight of the organizers of this occasion for the opportunity they have given us to recreate our remote and proximate past through this lecture. Coming at a time most of our once-cherished traditional practices have gone extinct, it is incumbent on us to use the opportunity to reflect on the consequences of presiding over the regrettable demise of our own culture and heritage. 

Agreed that Christianity and civilization have dealt stunning blows on most of our local deities and rendered them impotent and anachronistic, why should we sit back and watch while our non¬idolatrous practices are casketed and buried? Agreed that we should not return to the era of killing fowls in order to cure fevers or to the days of idol worship, why have our women stopped the child¬outing ceremony (ifuta I'omugwo) all in the name of Christianity? 

As far as I know, there is nothing fetish or idolatrous about ifuta I l’omugwo and there is no reason why it should be banned. As far as I am concerned, nothing stops us from recovering and restoring our stolen cultural heritage, no matter whose ox we may gore in the process of doing so. 

Our culture is our identity; so, to lose that culture is to lose our very identity and essence. In the good old days, what we may call the golden era of Mgbowo, our people were synonymous with humility, positive pride and ambition, hard work, honesty, truthfulness, reliability and fortitude, among other enviable attributes. They traversed the length and breadth of this country and beyond without let or hindrance; hence, they were known as ogaluzo atu utu. These qualities provided the ladder with which most prominent Mgbowo people climbed to the lofty points of success and progress. 

Today, the reverse is largely the case and we have been paying dearly for our indiscretion in the form of youth restiveness and youth mortality. It seems to me that the solution to this problem lies in turning round and returning to our roots by placing premium on those traditional values that once made Mgbowo Community and her citizens the doyen of humanity on this side of the globe. 

Thank you. 

Egbuna Akpa 

Zonal Director (Rtd.)

National Broadcasting Commission 

South East Zone.

MARY'S MONTH

For May, often called Mary's month in popular devotion, we offer you two articles for contemplation. The first one, below, is divided into five sections: liturgy, Mary's month, ways to celebrate, a practical suggestion for a Marian coronation, and a sample celebration for use in parishes. The second article shares with you the official church teaching on coronation of images. You will find this in our resource section, Coronation of Mary. Liturgical Celebrations for Mary in May Mary Month--Why May? What is the History of the May Devotion? Ways to Celebrate Mary's Month A May Crowning Suggestion--Everyone Crowns A Marian Coronation Celebration for Parishes Coronation of Mary May Hymns What is the origin of the May Altar? http://campus.udayton.edu/mary/meditations/crownmed.html

7 Last Words of Jesus

What Were the Seven Final Phrases of Jesus on the Cross and What Did They Mean?

By Mary Fairchild, About.com Guide

Jesus Christ made seven final statements during his last hours on the cross. These phrases are held dear by followers of Christ because they offer a glimpse into the depth of his suffering to accomplish redemption. Recorded in the Gospels between the time of his crucifixion and his death, they reveal his divinity as well as his humanity. As much as possible, given the approximate sequence of events as portrayed in the Gospels, these seven last words of Jesus are presented here in chronological order.

1) Jesus Speaks to the Father

Luke 23:34
Jesus said, "Father, forgive them, for they do not know what they are doing." (NIV) In the midst of his excruciating suffering, the heart of Jesus was focused on others rather than himself. Here we see the nature of his love—unconditional and divine.

2) Jesus Speaks to the Criminal on the Cross

Luke 23:43
"I tell you the truth, today you will be with me in paradise." (NIV) One of the criminals who was crucified with Christ, had recognized who Jesus was and expressed faith in him as Savior. Here we see grace poured out through faith, as Jesus assured the dying man of his forgiveness and eternal salvation.

3) Jesus Speaks to Mary and John

John 19:26-27
When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to his mother, "Dear woman, here is your son," and to the disciple, "Here is your mother." (NIV) Jesus, looking down from the cross, was still filled with the concerns of a son for the earthly needs of his mother. None of his brothers were there to care for her, so he gave this task to the Apostle John. Here we clearly see Christ's humanity.

4) Jesus Cries Out to the Father

Matthew 27:46 (also Mark 15:34)
And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?” (NKJV) In the darkest hours of his suffering, Jesus cried out the opening words of Psalm 22. And although much has been suggested regarding the meaning of this phrase, it was quite apparent the agony Christ felt as he expressed separation from God. Here we see the Father turning way from the Son as Jesus bore the full weight of our sin.

5) Jesus is Thirsty

John 19:28
Jesus knew that everything was now finished, and to fulfill the Scriptures he said, "I am thirsty." (NLT) Jesus refused the initial drink of vinegar, gall and myrrh (Matthew 27:34 and Mark 15:23) offered to alleviate his suffering. But here, several hours later, we see Jesus fulfilling the messianic prophecy found in Psalm 69:21.

6) It is Finished

John 19:30
... he said, "It is finished!" (NLT) Jesus knew he was suffering the crucifixion for a purpose. Earlier he had said in John 10:18 of his life, "No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father." (NIV) These three words were packed with meaning, for what was finished here was not only Christ's earthly life, not only his suffering and dying, not only the payment for sin and the redemption of the world—but the very reason and purpose he came to earth was finished. His final act of obedience was complete. The Scriptures had been fulfilled.

7) Jesus' Last Words

Luke 23:46
Jesus called out with a loud voice, "Father, into your hands I commit my spirit." When he had said this, he breathed his last. (NIV) Here Jesus closes with the words of Psalm 31:5, speaking to the Father. We see his complete trust in the Father. Jesus entered death in the same way he lived each day of his life, offering up his life as the perfect sacrifice and placing himself in God's hands.
http://christianity.about.com/od/biblefactsandlists/qt/sevenlastwords.htm

ALL SOULS DAY

All Saints From Wikipedia, the free encyclopedia All Saints From Wikipedia, the free encyclopedia (Redirected from All Saints Day) Jump to: navigation, search For the British girl group, see All Saints (band). All Saints Painting by Fra Angelico Official name Feast of All Saints Also called All Hallows Day Observed by Roman Catholic Church, Eastern Orthodox Churches, Eastern Catholic Churches, Anglican Communion, Lutheran Church, Methodist Church, among other Christian denominations Type Christian Date November 1 (Western Christianity) Sunday after Pentecost (Eastern Christianity) Observances Church services Related to All Souls' Day All Saints' Day (also called All Hallows or Hallowmas[1]), often shortened to All Saints, is a feast celebrated on November 1 in Western Christianity, and on the first Sunday after Pentecost in Eastern Christianity in honour of all the saints, known and unknown. In terms of Western Christian theology, the feast commemorates all those who have attained the beatific vision in heaven. Specifically, in the Roman Catholic Church, the next day, All Souls' Day, commemorates the departed faithful who have not yet been purified and reached heaven. All Saints' Day (also called All Hallows or Hallowmas[1]), often shortened to All Saints, is a feast celebrated on November 1 in Western Christianity, and on the first Sunday after Pentecost in Eastern Christianity in honour of all the saints, known and unknown. In terms of Western Christian theology, the feast commemorates all those who have attained the beatific vision in heaven. Specifically, in the Roman Catholic Church, the next day, All Souls' Day, commemorates the departed faithful who have not yet been purified and reached heaven.

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WITCHES..MOTHERS-IN-LAW & HOUSE HELPS

Someone may say I have been unfair, abused trust, or even infringed peoples privacy but I really was very curious.
In the recent period I have talked , debated, written with or even ‘spied’ on many Nigerian women, especially those overseas on some issues concerning their families and it is very curious their high levels of superstitious believes.

The ‘Christians’ (you know.. those who claimed to me they were in the dark for a long time) seem to be more superstitious.
One thing common in most of the ladies and two big questions I would like someone to assist me with answers are .

• Why are all the witches troubling their families  are either ‘housemaids’ or mother-in-laws?


• Why are  mothers not witches to their daughters but may chose to witch hunt their son’s families?


• There are a lot of other questions that may seem to be somehow banal or simple or banal , but I am still to understand them


• Why is it that the ‘NEW CHRISTIANS’ are highly hunted by witches and are very much afraid of them to the point that most prayer periods are focused on calling on other powers to fight the witches (mostly mother-in laws)’
  
• Can someone help ?

As gay church arrives Nigeria

As gay church arrives Nigeria, Christian, Muslim clerics declare:It's evil! • 'National Assembly must fight it' By JOSSY IDAM & PAUL OMO OBADAN Sunday, September 14, 2008 •The church Photo: Sun News Publishing A welter of criticism has greeted the emergence of the first openly declared gay church in the country. Both Christian and Muslim clerics have not only condemned it, they equally dismissed it as evil. In very strong terms, therefore, they want the National Assembly to enact laws to stop what they describe as a festering sore from gaining roots and spreading. The Archdeacon of Oleh Diocese in Delta State, Ven. M.A.E Igri, in his reaction, said "the church is not biblical and out of tune with God's plan. God created man and woman to be married to themselves. The situation where a man will be married to a man is wrong and unacceptable." Coincidentally, while the Lagos debauchery was on, Anglican priests in Nigeria were holding an All-Anglican Clergy conference at Nsukka, Enugu State, where they spoke against gay marriages that is currently threatening the cohesion in the Church. Similarly, the National Missioner of the Ansar-u-deen Society of Nigeria, Abdurrahman Ahmad called on the National Assembly to legislate against homosexuality in Nigeria. Said he: "All people of conscience and people of faith must rise to fight this evil." Genesis For the first time in Nigeria, men who openly declared themselves as homosexuals gathered penultimate weekend at a church in Ojudu, a Lagos suburb. Under the auspices of a yet-to-be registered church - House of Rainbow Metropolitan Community Church - the men held a seminar and night vigil. The heavily guarded event paraded men who wore necklaces, rings, conducted themselves and spoke softly like women. Grand Irony Ironically, the homosexuals held the fiesta in the hall of United Bible University, Yakoyo Road, Ojudu, Lagos. The venue also serves as a place of worship for Christian Pentecostal Mission (CPM). The event, Sunday Sun learnt, was championed by a lawyer and Theologian, Rev. Roland Babajide Macaulay. On the days of the event, a retinue of mean – looking, ill-tempered security men barred our reporter from entering the venue and meeting the men. However, when Sunday Sun revisited the place Wednesday evening, the hall, SARRMAC Auditorium, was being arranged for an evening worship by CPM. The church's minister distanced the CPM from it. "We have no connection with them whatsoever. We only hire this hall for service. We don't own it," he said. But he however, acknowledged hearing of the event. Unmasked As revealed by a plaque on the wall of the auditorium, the building was commissioned by the convener of the event, Rev. Roland Babajide Macaulay, on Saturday, November 10, 2001. Sunday Sun investigation reveals that the man is the son of the founder, president and director of studies of United Bible University, Rev. Dr. Augustus Olakunle Macaulay. When our reporter sought to speak with him, a female secretary of his said he was out of town. On his own Contacted on phone, Rev. Macaulay denied having any link with the event. "God forbid! I don't support any thing that's contrary to the teachings of the bible and God," he said, sounding shocked. Asked to comment on his son's glaring contradictory stance, he declined, saying, "I don't want to discuss that. All I can say is that the man is my son and he's over 40." Pressed for a proper interview, Rev. Dr. Augusts said he was at Owerri conducting a seminar, and from there he would head to Akwa Ibom and won't be back until end of the month. The United Bible University was established in 1994. The date is boldly emblazoned on its outer wall. To prove the top connection of the owner of the University, a new storey building - Moses Iloh Hall - was commissioned on Saturday June 17, 2006, by Hon. Oluyemi Cadoso, former Commissioner for Budget and Planning in Lagos State. The institution, according to a message on the wall of the new hall, aims to "develop moral Christian and ministerial education." Honours list A board in the University's SARRMAC Auditorium listed Mrs O.A. Adeboye as O.A. Adeboye as Appreciation Award and Best Award Winner, for 1980 to 1994. Those listed as Activity Award Winners include Mr. C.A. Sodipo, Lady Evang. C. Arinola Ogunye, Mr. A.O Adeneye, Evang. S.A. Aroyehun, Mrs. E. Doyin Mould-Olupitan, Evang. V.A. Akande, Mr A.O. Oduwole, and Mrs B.A. Sodipo. Other names on the list include Mrs M.O. Makanjuola, Mrs Bandele Jacobs, Mr. J. Babatunde Ebadan, O. Oduwole and Mr. Emmanuel B.O. Shobande. Homosexuality and HIV/AIDS In a recent survey, Integrated Biological and Behaviour Surveillance ranks homosexuals second to female sex workers, as the group with the highest figure of HIV/AIDS. In fact, the survey puts the prevalence rate among men who have sex with men (MSM) at 13.5 percent. Closet existence Sunday Sun learnt that the church, House of Rainbow Metropolitan Community Church has been existing in the closet since 2006. The church, according to a source, is affiliated to other metropolitan community churches in America and Europe. In a public statement, Rev. Roland Macaulay is quoted as saying that the church is "a mission and vision to transform hearts, lives and history and especially, to help people reconcile their sexuality and spirituality." Raging controversy The ordination of gays as priests in the Anglican Church has raised a lot of dust and it is threatening to splinter the Anglican Communion. The leaders of the church in America and Britain have conciliatory view on the matter. But African bishops are resolute on non-admittance and ordination of gays. Woe betide them At a week-long All-Anglican Clergy Conference which ended penultimate Friday at Nsukka, Enugu state, the issue reverberated. The Primate of All Nigeria Anglican Communion, Most Rev. Peter Jasper Akinola said that, "Anglican orthodox members of this church are poised to do the mission of the church and those who say that gay is their concern woe onto them." Crime and punishment A lawyer in Lagos, Mr Godwin Ewa took a critical look at the gathering of gays and described it as a fad in Europe and America being imported into the country. "Nigeria is a dumping ground for all manners of products and perverted ideas and lifestyle. From this development, it won't be long before we begin to hear of gay rights, same sex marriage and so on," he said. Lamenting that homosexuality is an infringement and a complete assault on the nation's core values, Ewa blamed it on the lax law and lenient punishment for offenders. The law classifies it as "unnatural offences" under Section 214 and "indecent practices between males" under Section 217 of the Criminal Code," he said. According to him, the Criminal Code criminalizes homosexual, gay marriages, lesbianism and sodomy. When an offender is convicted, he or she could be jailed for up to 14 years. http://www.sunnewsonline.com/webpages/features/newsonthehour/2008/sept/14/newsbreak-14-09-2008-001.htm

Baby dies after home circumcision

Baby dies after home circumcision
(ANSA) Second case in two months
July 22 - 2008-07-22 17:00 - Bari,

A two-month old boy died Tuesday after a circumcision carried out at the home of his Nigerian-born parents.The baby was rushed to a Bari hospital after the rudimentary operation went wrong but died of a haemorrhage, police said.Judicial sources said judges were weighing whether to place the boy's 24-year-old mother under investigation for manslaughter - along with the unidentified 'surgeon' when he is caught.It was the second such case in the last two months.Commenting on the case, Fabio Ferri of Rome's Bambin Gesu' Hospital said circumcisions were even ''risky'' in hospital because of the high amount of blood in the penis.''(The operation) should always be performed by experienced doctors in a hospital,'' he said.Souad Sbai of the Association of Moroccan Women in Italy said all Islamic boys in Italy were circumcised, with ''many'' having the operation at home and only a few going to the doctor.Sbai added that many girls were still being taken back to their countries of origin to be infibulated despite the practice being banned in Italy since 2006.''The situation has decidedly changed for the better but we need more money for awareness programmes and to support infibulated women,'' she said.photo: Bari's Policlinico Hospitaloriginal article:http://espresso.repubblica.it/dettaglio-local/Il-dolore-della-madre:-costretta-ad-operarlo/2034416

OLUCHI EMMANUELA CHUKWUBIKE

TOU, The review is ok but I think it is just a matter of semantics; what needed to be reviewed if possible is the deed (culture) and I promise you, it will be difficult. Dedication,presentation etc. are cultures found mainly in the old testament which (the 'new wave')some Christians who do not accept infant baptism use in approaching the child to the church, Christian teachings and traditions. It is also in many cases a integration of our African traditional 'NAMING CEREMONY' with Christian practices. The two ceremonies get interwoven and confused in many occasions I have attended. To make peace with my head I have always had my thoughts and prayers towards a child being welcomed or initiated into the community/tradition of his or her parents and of the Abacha, palmie etc that may follow afterwards i.e 'ITEM 7' In the old times, infants do not enter the church until they are baptised.They are baptised at the back of the church or in a place detached from the consecrated church before they are presented or brought into the church (Nkubata Nwa). This is still being practiced in some of our parishes but without any imposition though. Even some of our church programs makes it that infants are baptised on ordinary days especially in the evenings. I was thought and I believe that a child should be welcomed into Christianity and the Christian community through baptism and thought the ways of Christ. All other welcoming into the community/society-Christian etc with pomp and pageantry are also acceptable. Just watch out for 'Item 7' and peace will be with you. FYI; Oluchi Emmanuela Chukwubike is already a Christian (baptised after birth). We welcome her into the Christian community and Chukwubikes family. Thank you once more TOU Happy Sunday. Chukwubike Okey.C __________________________ --- Anthony Ugwueke <violettone@yahoo.com> schrieb am Sa, 19.7.2008: Von: Anthony Ugwueke <violettone@yahoo.com> Betreff: Re: [NENWEONLINE] DEDICATION OLUCHI EMMANUELA CHUKWUBIKE An: NENWEONLINE@yahoogroups.com Datum: Samstag, 19. Juli 2008, 20:04 Chinedu & family & the entire Chukwubikes Congratulations! I just hit Abuja from Enugu and never had the news, I would have stayed one or two nights to attend. Anyway I am there with you guys in spirit May use this opportunity to correct an impression. At the last of meeting of CMO of Our Lady Queen of Nigeria, the issue of DEDICATION OR PRESENTATION OF CHILD was seriously reviewed and it was agreed that the correct position as Catholics was 'presentation'. May we especially Catholics take note of this. TOU _____________________________________ Subject: [NENWEONLINE] DEDICATION OLUCHI EMMANUELA CHUKWUBIKE You are cordially invited to the dedication mass of our new born baby- Miss Oluchi Emmanuela Chukwubike at Abakpa Nike on Sunday 20th July 2008 . Thanks giving and dedication Holy mass starts by 10.30am . Reception follows immediatly at our (Chinedus') residence behind Silver&Gold hotel (Liberty) Nike. You are all welcome. Chinedu and Geraldine Chukwubike 08051155775/ 08053561445/ 042320215 mailto:chinedumbc@gmail.com mailto:chinedumbc@yahoo.com