#obligatory future is a foreign land quote

[autumnblooms]

When it all burns down/ And the flames devour everything that we are

I will hold you for the minute

[superhenrydimo]

Portrait of an Ideal Leader

PREAMBLE

In a few weeks hence, Nigerians will be returning to the polls to decide who will lead them for the next four years, either reaffirming their trust in those already in office, or revoking this trust by bestowing their blessing and mandate on fresh candidates.

This is a time fraught with even more tension than is typically the case in our country. Indeed, the stakes seem to rise with every electoral cycle. 

At times such as we now face, charged with bitterness, suspicion and anger, we need to keep clear heads and choose with our heads and not our hearts, be guided by moral principles and not blinded by greed or prejudice. We need to make choices and forge alliances based on trust rather than suspicion, with our eyes on the future and not just on the present. 

Alongside these sentiments, we also have the equally problematic matter of political apathy, where eligible voters refuse or, more properly speaking, are uninterested in exercising their rights to vote because they believe it to be a futile charade.

Sometimes it feels like we are spiralling towards a political crisis from which there could be no return. At no time in our nation’s history has it been more urgent than now to participate in the electoral process and to elect capable leaders. We have no choice but to participate. It is our futures that are at stake, after all. We must therefore embrace our moral and Christian obligation to perform our civic duty by voting. It is better than to do nothing.

If we are to survive as one people, we need to rethink our political strategies, in terms of leadership as well as participation. We must renegotiate our ideals of leadership and our expectations of those in or aspiring to public office.

Who will lead us? The answer – and the power – rests with the informed choices of each and every Nigerian made freely.

Thus, the purpose of this document is to articulate the qualities we believe to be critical to getting our country out of its perennial political crisis and returning it to the path of progress and harmony. 

It is intended as a reference by which all may dispassionately assess any candidate or their performance according to relevant and available records, and ultimately ensure that, when we go to the polls, we go well formed and well informed, with the proper priorities, making our choices as objectively and responsibly as best we can, and for the sake of the common good. 

The document draws inspiration from the social teachings of the Catholic Church as found in the Bible and expounded upon in Papal documents and documents issued by the bishops’ conferences of Nigeria and the United States.

It is our hope that it will serve as an examination of conscience by which political candidates and the electorate alike evaluate their values and motives.

TO THE ELECTORATE

“Politics is a noble mission to promote the common good. As such, it is about ethics and principles as well as issues, candidates, and officeholders. To engage in ‘politics,’ then, is more than getting involved in current polemics and debates; it is about acting with others and through institutions for the benefit of all. The fact that much of our political rhetoric has become very negative and that political polarization seems to have grown should not dissuade us from the high calling to work for a [country] that allows everyone to thrive, a [country] in which all persons, all families, have what they need to fulfil their God-given destiny. In our democracy, one aspect of this task for all of us requires that we weigh issues and related policies. In this brief summary, we […] call attention to issues with significant moral dimensions that should be carefully considered in each campaign and as policy decisions are made in the years to come” (Faithful citizenship, 2015, no. 63).

To the electorate, our fellow Nigerians, we say that the time has come. We have been given our talents, namely our votes, with which to trade. Register and vote! Participate in the electoral exercise! Your vote always counts, even when you think it doesn’t, for the very act of going to vote is in itself an act of freedom, an act of defiance against those who seek to rob you of your mandate. That little act of defiance will continue to grow, until someday it becomes a force that cannot be denied. But it all starts with one vote.

“We encourage all citizens, particularly Catholics, to embrace their citizenship not merely as a duty and privilege, but as an opportunity meaningfully to participate in building the culture of life. Every voice matters in the public forum. Every vote counts.  Every act of responsible citizenship is an exercise of significant individual power. We must exercise that power in ways that defend human life, especially those of God’s children who are unborn, disabled or otherwise vulnerable. We get the public officials we deserve. Their virtue – or lack thereof – is a judgment not only on them, but on us.  Because of this, we urge our fellow citizens to see beyond party politics, to analyze campaign rhetoric critically, and to choose their political leaders according to principle, not party affiliation or mere self-interest” (Living the Gospel of Life, 1998, no. 33).

Let us therefore trade our votes wisely in ways that will be profitable to that portion of the kingdom that has been entrusted to us – our country Nigeria, and not bury it in the ground (cf Matthew 25:18) and wait for the master to miraculously set Nigeria right on his return. Let us not trade it for selfish, short-term gain, as Esau traded his birthright for some bread and lentil stew (Genesis 25:29-34). Let us not resort to violence, but respect one another’s political choices.

“We have a responsibility to discern carefully which public policies are morally sound. Catholics may choose different ways to respond to compelling social problems, but we cannot differ on our moral obligation to help build a more just and peaceful [country] through morally acceptable means, so that the weak and vulnerable are protected and human rights and dignity are defended” (Faithful citizenship, 2015, no. 20).

Let us learn from our mistakes. 

Let us reflect prayerfully on the points laid down in these guidelines and make our choices accordingly. 

Let us allow ourselves be guided by sound principles and not be swayed by divisive rhetoric. 

Let us think always of the common good rather than narrow sectarian interests. We are in this together, and the sooner we realize that it’s only by working together – rather than at one another’s expense – that we can make it to the Promised Land, the better for us all.

Let us therefore look for leaders who will lead us in the path of peace, prosperity and progress; where they come from or what they believe is secondary. Let us not join those who say of the righteous leader, “We do not want this man to be our king” (Luke 19:14). Let us remember that Egypt prospered because of Joseph, a foreigner who was raised to the right hand of the pharaoh, and that Ruth, another foreigner, became the great-grandmother of a king and the ancestress of an even mightier king, our Lord Jesus Christ. Let us not forget Esther, a foreigner who God raised to the position of queen in a foreign land. Nor can we forget that even the foreign king, Cyrus, was an instrument of God (Isaiah 44:23-45:8), for we are all his to use as he wills. Let us remember that the Lord raised a mighty king for his people from a lowly shepherd, the youngest of his father’s eight sons (1 Samuel 16:6-13). For our ways are not the ways of the Lord (cf Isaiah 55:8-9), who uses the foolish things of the world to shame the wise (cf 1 Corinthians 1:27), raising up the lowly while casting down the mighty from their thrones (cf Luke 1:52).

In short, to borrow the words of Martin Luther King Jr., let us evaluate our leaders, and those who aspire to leadership, by the content of their character rather than the tongue they speak or the creed they profess.

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Relevant Quotes

“Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one’s country” (Catechism of the Catholic Church, 1992, no. 2240).

“The politician we recommend must be God-fearing and respectful of the rights of the people. He must be irreproachable, self-controlled, modest, a good teacher by word and example. He or she must not be addicted to drink.  He ought not to be contentious with foul language or speak half-truths to mislead, but rather be gentle, peaceful, considerate of other’s views and interests. He or she must be a good manager of his or her household – for if a man does not know how to manage his own house, how can he take care of a whole nation. Politicians deserving our votes must be straightforward, intelligent, truthful and trustworthy (1 Tim. 2: 1-3)” (Catholic Bishops Conference of Nigeria, 1983, no. 12).

“A Catholic cannot vote for a candidate who favours a policy promoting an intrinsically evil act, such as abortion, euthanasia, assisted suicide, deliberately subjecting workers or the poor to subhuman living conditions, redefining marriage in ways that violate its essential meaning, or [sectarian] behaviour, if the voter’s intent is to support that position. In such cases, a Catholic would be guilty of formal cooperation in grave evil. At the same time, a voter should not use a candidate’s opposition to an intrinsic evil to justify indifference or inattentiveness to other important moral issues involving human life and dignity” (Faithful citizenship, 2015, no. 34).

“Decisions about political life are complex and require the exercise of a well-formed conscience aided by prudence. This exercise of conscience begins with outright opposition to laws and other policies that violate human life or weaken its protection. Those who knowingly, willingly, and directly support public policies or legislation that undermine fundamental moral principles cooperate with evil” (Faithful citizenship, 2015, no. 31).

“Catholic voters should use the framework of Catholic social teaching to examine candidates’ positions on issues affecting human life and dignity as well as issues of justice and peace, and they should consider candidates’ integrity, philosophy, and performance” (Faithful citizenship, 2015, no. 41).

“When you vote, you say something about where your loyalties are. There is nothing wrong with being loyal to a candidate or to a political party. But there is something very wrong if your loyalty to either is stronger than your loyalty to Jesus Christ. Ask yourself, ‘Is there a position that my party can take that would prevent me from voting the party line?’ Framed in another way, the question is, ‘Is my loyalty to the Christian faith stronger than my loyalty to any political party?’” (Pavone, n.d., Voting with a clear conscience).

References

All biblical references are taken from the New Jerusalem Bible.

Catholic Bishops Conference of Nigeria. (1983, February). Joint pastoral letter of Catholic bishops: The truth will make you free. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002. Ibadan: Daily Graphics.

Pavone, F. (n.d.). Priests for life: Voting with a clear conscience. Retrieved from http://www.priestsforlife.org/vote/votingwithclearconscience.htm

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

United States Conference of Catholic Bishops. (1998). Living the gospel of life: A challenge to American Catholics. Retrieved from http://www.usccb.org/issues-and-action/human-life-and-dignity/abortion/living-the-gospel-of-life.cfm

OUR EXPECTATIONS OF THOSE SEEKING ELECTORAL OFFICE

After a careful reflection of the Nigerian political landscape, of its history and peoples, we have been able to draw up a number of qualities that we believe must be exhibited by the ideal candidate.

The ideal candidate is one who:

1. Is a person of character and good-standing, with a verifiable track record of competence, fairness and discipline.

“Politics is a noble mission to promote the common good. As such, it is about ethics and principles as well as issues, candidates, and officeholders” (Faithful Citizenship, 2015, no. 63).

A person of integrity is one who knows what is right and does it without compromise and regardless of personal cost. In Nigeria today, it feels all too often as if there are too few of such people in or out of office. But this is precisely what we need in a leader.

Therefore, in our quest for suitable candidates for public office, we must first examine their character and track record. This is a reasonable starting point, as we usually know people by what they did or have done, not what they promise to do.

Competence: what are their qualifications (especially relating to politics, economics or science and technology)? What leadership roles have they occupied previously (ideally in business and charity)? What did they accomplish in those positions? Fairness: Do they treat employees/subordinates fairly i.e., do they reward good work/service accordingly, or do they play favourites at the expense of their organization? Do they pay salaries promptly, especially when no real difficulties exist that prevent them from doing so? Do they abuse their authority or use their position to take unfair advantage of those under them?

Discipline: this is of particular importance in the area of finance. Are they good stewards of assets entrusted to their keeping? Overspending or fraudulent financial practices are not good signs in a candidate aspiring to any office.

Humility: Do they give due respect to their superiors or other legitimate authority? Do they listen to divergent opinions? Are they willing to stand up for what is right and true even when it is unpopular and uncomfortable (cf Matthew 5:11-12)? 

Service: what is their track record of service? As politicians, do they truly see themselves as public servants? Are they actually “men and women … who profoundly love their own people and wish to serve rather than be served” (Pope John Paul II, 1995, Ecclesia in Africa, #111; Matthew 23:11; Lk 22:26)?

“Arise O Compatriots, Nigeria’s call obey. To serve our Fatherland with love and strength and faith”

(The Nigerian National Anthem).

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Relevant Quotes

“The country needs patriots, particularly in the field of public service. A patriot is one who loves and tries to serve his country at least as much as himself. Authentic patriotism, even heroic patriotism, can very often be shown in selfless dedication to national welfare in public service” (Catholic Bishops Conference of Nigeria, 1979, no. 19).

“We urge capable men and women to consider carefully whether they can indeed render glory to God and virtuous service to the nation in standing for electoral public office” (Catholic Bishops Conference of Nigeria, 1979, no. 14).

“Any lack of willingness to submerge personal ambition and emolument to public welfare, any disposition to appoint or approve for appointment, mere hangers-on of a particular ethnic or other favourite group, any legislative preference in favour of the few rather than the national community as a whole, any judicial partially for one’s own class, shows a candidate to be unworthy of serious electoral support” (Catholic Bishops Conference of Nigeria, 1979, no. 15).

“We encourage Christian laymen with a talent for the difficult yet noble art of politics to prepare themselves for it, for we believe that the sacred task of the Christian in providing food for the hungry, water for the thirsty, shelter for the homeless, schools and  hospitals for all, can be promoted through active participation in politics. It makes these amenities available on a large scale, through democratic principles” (Catholic Bishops Conference of Nigeria, 1983, February, no. 10).

“Connected with this respect for the public trust is the serious temptation for public officers to find and accept opportunities to enrich themselves beyond due emolument. Yielding to this temptation is one of the more serious vices identified with the practice of politics almost everywhere – in some countries, more than in others. It is astonishing that some political officers consider it an entitlement of their office to accept such enrichment. If their understanding of political virtue and responsibility is not adequate in this matter, then the political virtue of the electorate should remove them from such temptations and save the public from this exploitation” (Catholic Bishops Conference of Nigeria, 1979, no. 28)

References

All biblical references are taken from the New Jerusalem Bible.

Catholic Bishops Conference of Nigeria. (1979). Civic and political responsibility of the Christian. Joint pastoral letter of the Nigerian Catholic Bishops. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002. Ibadan: Daily Graphics.

Catholic Bishops Conference of Nigeria. (1983, February). Nigerian Elections 1983: The truth shall make you free. Joint pastoral letter of the Nigerian Catholic Bishops. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002. Ibadan: Daily Graphics.

Pope John Paul II. (1995, September 14). Ecclesia in Africa. Retrieved from http://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_14091995_ecclesia-in-africa.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

2. Is not a beneficiary of donations from questionable or unscrupulous sources. 

“I think of some benefactors of the Church, who come with an offer for the Church and their offer is the fruit of the blood of people who have been exploited, enslaved with work which was underpaid. I will tell these people to please take back their cheques. The People of God don’t need their dirty money but hearts that are open to the mercy of God” (Pope Francis, Mercy and correction, 2016).

Democracy, by its very nature – and indeed all political systems in general – will always have persons or group of persons seeking to influence the voting process either for the common good or selfish interests.

Candidates aspiring for office therefore need to take a careful look at interest groups they align themselves with and receive financial support from, be it corrupt political sponsors or groups pursuing agendas that run contrary to the will, culture and good of the people and, more importantly, divine law. 

Of particular note here are groups, both foreign and home-grown, promoting population control, so-called ‘reproductive health’ and ‘alternative (sexual) lifestyles’ and political godfathers, whose interests lie in gaining illegal or unfair, near-monopolistic access to public funds, resources and power.

As the saying goes, “He that pays the piper dictates the tune.”

All considered, it would be of great benefit to all if candidates declare the source of funding for their political campaigns.

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Relevant Quotes

“In light of these principles and the blessings we share as part of a free and democratic nation, we bishops vigorously repeat our call for a renewed kind of politics… Focused more on the pursuit of the common good than on the demands of narrow interests” (Faithful citizenship, 2015, no. 61).

“Among the deformities of the democratic system, political corruption is one of the most serious because it betrays at one and the same time both moral principles and the norms of social justice. It compromises the correct functioning of the State, having a negative influence on the relationship between those who govern and the governed. It causes a growing distrust with respect to public institutions, bringing about a progressive disaffection in the citizens with regard to politics and its representatives, with a resulting weakening of institutions. Corruption radically distorts the role of representative institutions, because they become an arena for political bartering between clients’ requests and governmental services. In this way political choices favour the narrow objectives of those who possess the means to influence these choices and are an obstacle to bringing about the common good of all citizens” (Compendium, 2005, no. 411.)

References

Pope Francis. (2016, March 2). General Audience: Mercy and correction. Retrieved from http://w2.vatican.va/content/francesco/en/audiences/2016/documents/papa-francesco_20160302_udienza-generale.html

Pontifical Council for Justice and Peace. (2005). Compendium of the social doctrine of the Church. Retrieved from http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

3, 4, 5, 6, 7

3. Is magnanimous in victory

In the current arena of Nigeria’s unprincipled politics, popular political wisdom dictates that the winner of an election punish political opponents and sectors of society that didn’t vote for them.

This habit has spawned a vicious cycle of tit for tat that is fast spiralling out of control.

Today, more than ever, our country cries for a leader in the mould of King David of old, one who knows when to sheathe their sword and offer a hand of friendship (2 Samuel 9:1), one that refuses to strike at their political enemies once they are in their power (1 Samuel 24:5-7).

No matter what percentage of the electorate voted for them, or which sector of society supported them, and no matter how much they are resented by those that didn’t vote for them, they must never forget that they have been elected to serve all Nigerians; once in office, it no longer matters who voted for them and who didn’t.

Instead, they should see their ascension to office as further opportunity to win over those that lacked faith in them.

People who discriminate between those that vote for them and those that didn’t more often than not are people without ideas or competence, and who therefore seek to foment dissension as a means to distract from their failings as well as enable them cling on to power.

References

All biblical references are taken from the New Jerusalem Bible.

4. Is a bridge-builder.

“Catholics must also work to avoid war and to promote peace” (Faithful citizenship, 2015, no. 68).

Nigerians have had enough of this ‘us versus them’ politics.

An ideal candidate is one who will foster peace and coexistence among the diverse people that make up the country – a task that is long overdue. They won’t seek to exploit or escalate the tension between groups, but will be a neutral arbiter in all disputes or, if their own interests are involved, recuse themselves and appoint such an impartial arbiter. This is especially pertinent for those areas that have suffered the most conflict, neglect or injustice, but also in the recurring tensions between ‘host communities’ and ‘settlers’.

Such a candidate is also one who will reach out to political opponents and other opposition to explore opportunities for collaboration for the good of the Nigerian people.

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Relevant Quotes

“It is important for our society to continue to combat any unjust discrimination, whether based on race, religion, sex, tribe, disabling condition, or age, as these are grave injustices and affronts to human dignity. Where the effects of past discrimination persist, society has the obligation to take positive steps to overcome the legacy of injustice, including vigorous action to remove barriers to education, protect voting rights, support good policing in our communities, and ensure equal employment for women and tribes” (Faithful citizenship, 2015, no. 81).

“Even those souls that seem most lost retain, to the end, the capacity to return to the love of God” (St. Josemaria Escriva, The Way of the Cross, 1981, no. 1.3)

References

Pontifical Council for Justice and Peace. (2005). Compendium of the social doctrine of the Church. Retrieved from http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

5. Considers themselves as Nigerian first.

“[O]nce a citizen has accepted a position of public trust in a ministry or other government establishments, he has the responsibility of treating all public clients or prospective appointees or those deserving promotions with non-discriminatory impartiality – without reference to any familial, tribal or other distinctive preferencet” (Catholic Bishops Conference of Nigeria, 1979, February 10, no. 27).

Nigeria is blessed with ethnic diversity that is incomparable in the world. As such, Nigeria is not the property of any one social group.

While ethnic and religious affiliations in themselves are not necessarily bad, candidates must take care not to live or demonstrate this solidarity in ways that are disrespectful or detrimental to the good of those of other groups – such as words, actions or inaction that jeopardise their personal or collective security or deny them access to resources and services necessary for their development, progress and general welfare – thereby breeding division among various groups in the country.

Genuine and well-ordered love for one’s ethnic group or religion must lead to a love for the country; it must strengthen rather than undermine its unity. Thus it must necessarily encompass all Nigerians. On the other hand, a true love for Nigeria cannot require the candidate to sacrifice any legitimate claim upon them by their social group identity anymore than it can require them to sacrifice their moral principles. Everything has its place and order and must be within just and reasonable limits.

An ideal candidate is therefore one who is committed to this love and inclusivity that is demanded by the office they seek to occupy. Furthermore, and above all else, it is their duty before God, before whom, “There can be neither Jew nor Greek, there can be neither slave nor freeman, there can be neither male nor female – for [we] are all one in Christ Jesus” (Galatians 3:28).

In other words, they no longer belong to their social group alone, but to each and every social group that makes up the Nigerian entity. Though they hail from one part of the country, though they subscribe to one religion, they will deal with every ethnic group or religion as they would their own: with due respect, but also with even-handedness. 

In short, they will place the common good over unhealthy familial, ethnic, religious and partisan interests, and personal ambition as well.

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Relevant Quotes

“No one who prefers father or mother to me is worthy of me. No one who prefers son or daughter to me is worthy of me” (Matthew 10:37).

“Any politics of human dignity must seriously address issues of [tribalism], poverty, hunger, employment, education, housing, and health care” (Living the Gospel of Life, 1998, no. 22).

“The common good indicates ‘the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily’ (Gaudium et Spes, no. 26). . . . The common good, in fact, can be understood as the social and community dimension of the moral good” (Compendium, 2005, no. 164).

“The country needs patriots, particularly in the field of public service. A patriot is one who loves and tries to serve his country at least as much as himself. Authentic patriotism, even heroic patriotism, can very often be shown in selfless dedication to national welfare in public service” (Catholic Bishops Conference of Nigeria, 1979, February 10, no. 16).

References

All biblical references are taken from the New Jerusalem Bible.

Catholic Bishops Conference of Nigeria. (1979). Civic and political responsibility of the Christian. Joint pastoral letter of the Nigerian Catholic Bishops. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002. Ibadan: Daily Graphics.

Pontifical Council for Justice and Peace. (2005). Compendium of the social doctrine of the Church. Retrieved from http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

United States Conference of Catholic Bishops. (1998). Living the gospel of life: A challenge to American Catholics. Retrieved from http://www.usccb.org/issues-and-action/human-life-and-dignity/abortion/living-the-gospel-of-life.cfm

6. Recognizes the equality of all Nigerians before the law regardless of ethnicity, religion, class and political affiliation and uphold the rights of all without prejudice.

"Created in the image of the one God and equally endowed with rational souls, all men have the same nature and the same origin. Redeemed by the sacrifice of Christ, all are called to participate in the same divine beatitude: all therefore enjoy an equal dignity" (Catechism of the Catholic Church, 1992, no. 1934).

The sad reality is that the Nigeria of today is one steeped in ethnic prejudice, where Nigerian citizens who settle in any part of Nigeria other than their place of origin are accorded second-class citizenship status; where a community will cover up the atrocities of a person or group of persons with whom they share social affinity while the slightest perceived transgression from those with whom they have no such kinship is punished to the most barbaric extent possible – simply because they are not one of them; where, beyond reason, a person would rather vote an incompetent kinsman into office – even while knowing fully the consequences – than a competent candidate of another social group; and, finally, where political and government appointments are based on the same sentiments (and a misguided idea of loyalty that is more akin to servility) rather than virtues such as competence, honesty, diligence and justice.

A man or woman who will lead a country as ethnically and religiously diverse as Nigeria must be able to rise above such bigotry. They must recognize that every Nigerian is entitled to certain basic rights that spring from our common humanity. Like a good Samaritan (Luke 10:25-37), they do not care where one comes from or one’s beliefs, but see before them a Nigerian, a human being, and a child of God whom they are called to serve.

They will have before them at all times these words of our Lord, “For if you love those who love you, what reward will you get? Do not even the tax collectors do as much? And if you save your greetings for your brothers, are you doing anything exceptional? Do not even the gentiles do as much?” (Matthew 5:46-48).

They understand that the criminality of an action can never be mitigated by where the perpetrators come from, what group or party they belong to or what religion they follow. In fact, the kind of leader Nigeria needs is one that sees such criminals as stains on the honour of their social group, rather than people to stand in solidarity with.

In summary, they will treat all Nigerians with equal dignity and a care that does not differentiate between groups and, where possible, provide redress to those groups that have suffered or are still suffering from the harmful effects of policies based on ethnic, religious or other forms of discrimination.

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Relevant Quotes

“Since all men possess a rational soul and are created in God's likeness, since they have the same nature and origin, have been redeemed by Christ and enjoy the same divine calling and destiny, the basic equality of all must receive increasingly greater recognition.... [W]ith respect to the fundamental rights of the person, every type of discrimination, whether social or cultural, whether based on sex, race, colour, social condition, language or religion, is to be overcome and eradicated as contrary to God's intent” (Pope Paul VI, 1965, Gaudium et Spes, no. 29).

“The Gospel mandate to "welcome the stranger" requires Catholics to care for and stand with newcomers, authorized and unauthorized” (Faithful citizenship, 2015, no. 81).

“Deliberate hatred is contrary to charity. Hatred of the neighbour is a sin when one deliberately wishes him evil. Hatred of the neighbour is a grave sin when one deliberately desires him grave harm. ‘But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven’” (Catechism of the Catholic Church, 1992, no. 2303).

“No less important in the practice of national justice is the political allocation of resources and opportunities on the one hand, and burdens and challenges on the other. Inevitably, especially in rapidly changing societies, which are also widely diversified, equality of opportunity and reward cannot be accomplished immediately. However, the very formation of our peoples into one republic, and the insistence in our Constitution on the human dignity of each, make politically necessary and virtuous every effort towards this equality of opportunity” (Catholic Bishops Conference of Nigeria, 1979, no. 29).

“All citizens must be equal and trusted with equality before the law without any preferential or favoured treatment reserved for or meted out to any person or group on account of being of a particular community, ethnic origin, geographical region, religious or cultural grouping or political opinion or sex” (Catholic Bishops Conference of Nigeria, 1987, no. 3).

“If I, then, the Lord and Master, have washed your feet, you must wash each other’s feet” (John 13:14)

“[T]reat them just as you treat your own citizens. Love foreigners as you love yourselves, because you were foreigners one time in Egypt. I am the Lord your God” (Leviticus 19:34).

References

All biblical references are taken from the New Jerusalem Bible.

Catholic Bishops Conference of Nigeria. (1979). Civic and political responsibility of the Christian. Joint pastoral letter of the Nigerian Catholic Bishops. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002.Ibadan: Daily Graphics.

Catholic Bishops Conference of Nigeria. (1987). Draft memorandum from the CBCN on the review of the Nigerian 1979 presidential constitution. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002. Ibadan: Daily Graphics.

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

Pope Paul VI. (1965, December 7). Gaudium et spes. Retrieved from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

7. Is impartial in the discharge of their duties

“Then Peter addressed them, ‘I now really understand,’ he said, ’that God has no favourites, but that anybody of any nationality who fears him and does what is right is acceptable to him’” (Acts 10:34-35).

Nigeria can truly begin to move forward only when we acknowledge that we cannot continue with our present, distorted approach to politics and justice, where the tendency is to judge right and wrong by a person’s antecedents rather than weighing the nature or morality of an act in and of itself.

We simply cannot have a better Nigeria without a return to objective standards of justice.

A true Nigerian leader must therefore set their sights to this higher and nobler ideal: to be the pride and joy of Nigerians of any and every background. They will weigh issues and policies as objectively as possible, and enforce the law with a judgement unclouded by sectional prejudice.

To be such leaders, candidates must be ready to seek the truth and follow it wherever it may lead. They must be unconditionally honest and fair-handed in all their dealings. They must have the courage to denounce wrongdoing wherever it is found – even in their own house (that is, their ethnic, relational or religious sympathies), and not succumb to the temptation of using double standards; no one will be above the law, or beneath it. They must be of magnanimous character, embracing everybody and seeing Christ in the least of their neighbours (Matthew 25:35-40, cf Luke 10:25-37).  

Ultimately, such a leader will not forget that it is to God, the just judge, with whom there is no favouritism (Romans 2:11), that they must render an account of their stewardship, and not their traditional or religious leaders. 

“Obedience to God comes before obedience to men” (Acts 5:29).

The better Nigeria we all yearn for will only become a reality when each of us, candidates and electorate alike, put aside once and for all our perception of Nigeria as something foreign – even threatening – to our group identities; when we stop seeing Nigeria through the lenses of petty group rivalry where sides must be taken, but as teamwork towards a common cause with mutual and very satisfying gain.

In short: when we embrace Nigeria as a part and extension of our group identities, when we at last learn to belong to Nigeria and to one another, and recognize that those of other groups are very much as human as we are, and children of God even as we are.

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Relevant Quotes

“So always treat others as you would like them to treat you” (Matthew 7:12).

“...the judgements you give are the judgements you will get, and the standard you used will be the standard used for you” (Matthew 7:2).

“And if you address as Father him who judges without favouritism according to each individual’s needs, live out your exile here in reverent awe” (1 Peter 1:17).

“It is important for our society to continue to combat any unjust discrimination, whether based on race, religion, sex, ethnicity, disabling condition, or age, as these are grave injustices and affronts to human dignity. Where the effects of past discrimination persist, society has the obligation to take positive steps to overcome the legacy of injustice, including vigorous action to remove barriers to education, protect voting rights, support good policing in our communities, and ensure equal employment for women and [tribes]” (Faithful citizenship, 2015, no. 85).

“Another serious demand of virtuous political service, very widely ignored or abused in practice is acceptance of the public trust. We are a people moving from a preponderant practice of familial choice and tribal loyalties to one of non-discriminatory equality of opportunity in the public sector. There can be no criticism of a private business showing preference to the owner’s personal or familial choices. But once a citizen has accepted a position of public trust in a ministry or other government establishments, he has the responsibility of treating all public clients or prospective appointees or those deserving promotions with non-discriminatory impartiality – without reference to any familial, tribal or other distinctive preference. It is a requirement of national political virtue that this principle be universally adopted, put into practice by the politically empowered, and demanded by the electorate. It is one of the obvious criteria whereby political officers are seen to be equitable and just, or not” (Catholic Bishops Conference of Nigeria, 1979, February 10, no. 27).

“All citizens must be equal and trusted with equality before the law without any preferential or favoured treatment reserved for or meted out to any person or group on account of being of a particular community, ethnic origin, geographical region, religious or cultural grouping or political opinion or sex” (Catholic Bishops Conference of Nigeria, 1987, no. 3).

References

All biblical references are taken from the New Jerusalem Bible.

Catholic Bishops Conference of Nigeria. (1987). Draft memorandum from the CBCN on the review of the Nigerian 1979 presidential constitution. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002. Ibadan: Daily Graphics.

Catholic Bishops Conference of Nigeria. (1979). Civic and political responsibility of the Christian. Joint pastoral letter of the Nigerian Catholic Bishops. In S. Schineller (Ed.), The voice of the voiceless: Pastoral letters and communiques of the Catholic Bishops’ Conference of Nigerian 1960 – 2002.Ibadan: Daily Graphics.

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

8, 9, 10, 11

8. Recognizes religious freedom.

“The right to exercise religious freedom publicly and privately by individuals and institutions along with freedom of conscience need[s] to be constantly defended. In a fundamental way, the right to free expression of religious beliefs protects all other rights” (Faithful citizenship, 2015, no. 49).

Across the world today, there is growing hostility towards religious beliefs, of which Christian belief appears to be a major target. The Christian’s freedom to express and practice their beliefs, both in private and in public, is constantly being challenged, limited and, with increasing frequency, penalized. 

These same anti-religious forces have set their sights on developing countries, such as our own, where religion still enjoys the people’s esteem.

It is therefore vital that whoever aspires to office in the land must be one who understands the importance of religious freedom and stands as a bulwark against the forces of secularization that are intent on banishing religion from the public square.

However, it should be noted that, while the country is besieged by secularism from without, within we are more likely to find religious freedom being threatened by other religions. Therefore, a specific requirement for the recognition of religious freedom, where Nigeria is concerned, is recognition of the right of all religions to exist and for adherents of these faiths to freely practice their religion, or none at all, anywhere in the country without undue interference from the state.

Nigeria is in need of a leader who will maintain her neutrality in religious affairs and will not use their power to pursue policies of a purely religious nature that favour only one religion. They will not use the power of state at their disposal to harass those of differing religious views, nor give tacit support to those who do so by failing to protect the targets of religious or irreligious persecution. Rather, within just/reasonable limits, they will respect the concerns of all parties when formulating and enacting policies and accommodate them as far as is practicable without compromising the divine law. Charity and justice must always be of paramount consideration. 

Finally, they must guard against religious fundamentalism, even in their own religious expression and that of their own religious community, and the religious excesses and abuses that this often entails.

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Relevant Quotes

“Worship pleasing to God can never be a purely private matter, without consequences for our relationships with others: it demands a public witness to our faith. Evidently, this is true for all the baptized, yet it is especially incumbent upon those who, by virtue of their social or political position, must make decisions regarding fundamental values, such as respect for human life, its defence from conception to natural death, the family built upon marriage between a man and a woman, the freedom to educate one’s children and the promotion of the common good in all its forms. These values are not negotiable. Consequently, Catholic politicians and legislators, conscious of their grave responsibility before society, must feel particularly bound, on the basis of a properly formed conscience, to introduce and support laws inspired by values grounded in human nature” (Pope Benedict XVI, Sacramentum Caritatis, 2007, no. 83).

“[P]olicy should promote religious liberty vigorously... our first and most cherished freedom is rooted in the very dignity of the human person, a fundamental human right that knows no geographical boundaries. In all contexts, its basic contours are the same: it is the “immun[ity] from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.” (Dignitatis Humanae, 1965, no. 2)” (Faithful citizenship, 2015, no. 72).

References

Pope Benedict XVI. (2007). Sacramentum caritatis. Retrieved from http://w2.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html

Pope Paul VI. (1965). Dignitatis Humanae. Retrieved from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful  citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

9. Must be a person of reason.

“Pay Caesar what belongs to Caesar – and God what belongs to God” (Mark 12:17).

While religious freedom is in fact an important and necessary right, the actual reality is that Nigeria is beset by religious excess in the form of religious fundamentalism, which gives rise, not only to intolerance of faiths other than one’s own, but a suspicion of scientific ideas and solutions as well.

It is popularly said that Nigerians are a very religious people. Yet it is equally true that Nigerians are a very superstitious people, more given to spiritual causes and solutions to everyday problems rather than to common sense; to blaming some enemy than to taking responsibility for choices and actions freely undertaken.

Scientific illiteracy is far too common, even among the educated; Nigerians are often more interested in subjective pseudoscience and 'alternative medicine' to the uncomfortable reality of hard facts based on evidence.

It is therefore not amiss to say that the problems we face in Nigeria today have less to do with lack of religion than from too much of it – at least an unhealthy idea of religion, that is, one completely divorced from reason; a religion that, like the fig tree in the Gospels, is rich in leaves but ultimately barren in fruit (Matthew 21:18–22), much of which is clearly evident in our country today.

Thus, inasmuch as we call for religious freedom, we also call for pragmatic leaders who understand, appreciate and respect the relationship, and interaction between faith and reason.

We need pragmatic leaders who will visit hospitals for healing rather than houses of prayer, because they recognize that doctors are as much instruments of God (Si 38:1-15) as faith-healers, and that, while prayer remains a valuable and potent weapon, not all problems require spiritual solutions. Our bodies, wonderfully made (cf Psalm 139:14), are as much instruments in the hands of God as our spirits, our capacity to reason as much his gift as our faith. Thus, they will be wary of spiritual ‘revelations’ that foment discord among the people or incite hatred between them, testing every prophecy with reason guided by sound doctrine (cf 1 John 4:1).

This by no means implies a ‘Sunday only’ kind of faith on the leader’s part, but an understanding that our mundane, secular work is itself a means of giving glory to God (cf 1 Corinthians 10:31).

Divine worship is not just a matter of ceremonies and rituals, but also consists in living lives consistent with divine law as revealed in scripture and taught by the Church. It consists in coming to the aid of those in need no matter who they are or where they’re from (cf Luke 10:25-37), in speaking out against any wrongdoing regardless of whose ox is gored; it means defending the defenceless and doing the right thing even if it goes unsung, because there is nobody but God to see us (cf Matthew 6:4), or it costs us politically, financially, or our standing in society (cf Matthew 5:10-11). It means doing well the work that has been entrusted to each one of us, from those in positions of authority to those engaged in the most menial of tasks.

Whether in a house of worship or in their place of work, we are all called to a life of holiness, a life that gives glory to God. 

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Relevant Quotes

“How I wish your bearing and conversation were such that, on seeing or hearing you, people would say: This man reads the life of Jesus Christ” (St. Josemaria Escriva, The Way, 1939, no. 2).

In summary, while it is indeed good and praiseworthy to pray and build or aspire to a God-fearing nation, let us not forget that God has provided us with hands with which to work and minds capable of finding solutions, that the works of our hands glorify the Lord as much as our religious worship. 

“Pray as though everything depended on God. Work as though everything depended on you” (attributed to St. Augustine).

“For faithful love is what pleases me, not sacrifice; knowledge of God, not burnt offerings”

(Hosea 6:6).

References

All biblical references are taken from the New Jerusalem Bible.

10. Upholds the rule of law.

“Power tends to corrupt; absolute power corrupts absolutely” (English Catholic Lord Acton, in a letter to Anglican bishop, Mandell Creighton, April 5, 1887).

These famous words have never been truer than when applied to African leaders, who act as if they are above the law, flouting it with impunity whenever it stands in their way. Nigeria has not been an exception. 

We need to rethink our ideas of leadership.

A new Nigeria needs a different kind of leader: one that understands that political office is a call to service, not tyranny. Thus, they will respect the rule of law impartially in all circumstances and always follow due process. 

No matter how heinous a crime, no matter how provocative an act, they must never succumb to the dangerous temptation of breaking the law in order to uphold it. The ends never justify the means; all lawbreakers must be brought to justice ‘by the book’. Thus, they must recognize the limits imposed on them by the laws of the land – and by divine law – and be content to work within such limits.

In other words, to enforce the law, they themselves must be the first to submit to it.

“The Church’s teaching is clear that a good end does not justify an immoral means. As he seeks to advance the common good… it is important that he recognizes that not all possible courses of action are morally acceptable” (Faithful citizenship, 2015, no. 63).

This is not to say that they cannot be firm. They must meet threats to peace and stability decisively and with adequate force, but not more, and must withdraw said force once peace is restored. Consequently, they will not abuse the power or trust placed in them, but will guard against that other ever present temptation for African rulers – the god-complex.

Neither will they use their influence or power to shield lawbreakers with whom they sympathize, nor take advantage of their office to enrich themselves, their kinsmen or their allies.

They will bear it in mind always that all power comes from God and that someday they will be called to give account of their stewardship: 

“The Lord replied, ‘Who, then, is the wise and trustworthy steward whom the master will place over his household to give them at the proper time their allowance of food? Blessed that servant if his master’s arrival finds him doing exactly that… But if the servants says to himself, ‘My master is taking his time coming,’ and sets about beating the menservants and the servant-girls, and eating and drinking and getting drunk, his master will come on a day he does not expect and at an hour he does not know. The master will cut him off and send him to the same fate as the unfaithful’” (Luke 12:42-46).

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Relevant Quotes

“Those who renounce violence and bloodshed and, in order to safeguard human rights, make use of those means of defence available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death” (Catechism of the Catholic Church, 1992, no. 2306).

“But this is not to say that Peace coincides with force. This we say especially to men in posts of responsibility. Since it is their interest and their duty to see that relations be normal between the members of a given group - a family, a school, a firm, a community, a social class, a city, a state - their constant temptation is to impose by the use of force such normal relations as bear the appearance of Peace” (Paul VI, Day of Peace Message, January 1, 1972).

“Human dignity is respected and the common good is fostered only if human rights are protected and basic responsibilities are met.” (Faithful citizenship, 2015, no. 49).

“Those who exercise authority should do so as a service. ‘Whoever would be great among you must be your servant’ (Matthew 20:26). The exercise of authority is measured morally in terms of its divine origin, its reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law” (Catechism of the Catholic Church, 1992, no. 2235).

“The exercise of authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the community” (Catechism of the Catholic Church, 1992, no. 2236). 

“Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, especially of families and the disadvantaged. The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community” (Catechism of the Catholic Church, 1992, no. 2237). 

Reference

All biblical references are taken from the New Jerusalem Bible.

Pope Paul VI. (1972). Day of Peace Message. Retrieved from http://w2.vatican.va/content/paul-vi/en/messages/peace/documents/hf_p-vi_mes_19711208_v-world-day-for-peace.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

11. Is a Peacemaker and person of dialogue

“Blessed are the peacemakers: they shall be recognized as children of God” (Matthew 5:9).

To serve people, one must invariably understand them. 

A good leader is a good listener. Listening humanizes those who are heard. It assures them that they matter, and in turn wins a leader the right to be heard as well. It is the first step towards building a relationship of mutual trust.

A good leader is open-minded, a team player who understands that they themselves do not always have all the answers, and so value the contribution of others who may have a better grasp of issues than they do.

They are more interested in reconciliation than punitive action: they favour promoting dialogue between disputing parties and resort to force only after all other alternatives have been exhausted – while still remaining committed to dialogue.

This dialogue must include Nigerians of every age, rank, ethnicity and religion, including those in diaspora.

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Relevant Quotes

“Perhaps more greatness of soul is needed for yielding to the ways of Justice and Peace than for fighting for and imposing on an adversary one’s rights, whether true or alleged” (Paul VI, Day Of Peace Message, January 1, 1972).

“We are one human family whatever our national, racial, ethnic, economic, and ideological differences. We are our brothers' and sisters' keepers, wherever they may be. Loving our neighbour has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. Pope Paul VI taught that ‘if you want peace, work for justice.’ The Gospel calls us to be peacemakers. Our love for all our sisters and brothers demands that we promote peace in a world surrounded by violence and conflict.” (United States Conference of Catholic Bishops, Themes Of Catholic Social Teaching, 2005).

“Respect for and development of human life requires peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is ‘the tranquillity of order.’ Peace is the work of justice and the effect of charity” (Catechism of the Catholic Church, 1992, no. 2304).

“A Peace that is not the result of true respect for man is not true Peace. And what do we call this sincere feeling for man? We call it Justice” (Paul VI, Day Of Peace Message, January 1, 1972)

“But it is precisely from this place that the invitation we give to celebrate Peace resounds as an invitation to practice Justice: ‘Justice will bring about Peace’ (Cf: Is 32:17). We repeat this today in a more incisive and dynamic formula: ‘If you want Peace, work for Justice’” (Paul VI, Day Of Peace Message, January 1, 1972).

References

All biblical references are taken from the New Jerusalem Bible.

Pope Paul VI. (1972). Day of Peace Message. Retrieved from http://w2.vatican.va/content/paul-vi/en/messages/peace/documents/hf_p-vi_mes_19711208_v-world-day-for-peace.html

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

12, 13

12. A person of compassion, who values even the least human life, regardless of ethnicity and religion.

“Raise up for us God-fearing people and leaders who care for us and who will lead us in the path of peace, prosperity and progress” (Catholic Bishops Conference of Nigeria, Prayer Against Bribery and Corruption in Nigeria).

For years, Nigerian leaders have carried on with callous disregard while the people under their charge are afflicted by one natural disaster, sectarian atrocity or the other, which result in loss of lives, property and livelihood, and often render the victims homeless. Nigerians stranded in foreign countries are no better off, neglected by their government as they are forced into dehumanizing work and conditions.

Compassion is one of the qualities that make us truly human and children of God, who declares that, “...faithful love is what pleases me, not sacrifice; knowledge of God, not burnt offerings” (Hosea 6:6). As a people, we need to rediscover this basic humanity and extend compassion to one another regardless of social group. 

Those who aspire to positions of leadership have an even greater responsibility in this regard. Like good shepherds, they can never rest when even one of their flock is lost, in danger or in distress (cf Matthew 18:12-13); they will weep with grieving mothers and lament with those who have lost all their life’s work in one moment.

They know that justice is the first step to healing and, like good fathers, will not give their children scorpions when they ask for eggs (cf Luke 11:12). Rather, whether at home or abroad, they would heed the cry of any Nigerian blood, from the least to the greatest, that cries to heaven and bring justice to those responsible and closure to the bereaved. And it would be of no difference to them the ethnicity or creed of the fallen, for in the end we all bleed red.

But compassion extends beyond matters of violence and disaster to encompass the totality of human life, from ensuring that the sick have all the care that they need (by providing well-equipped health facilities, for example) to ensuring that workers are adequately compensated, and guaranteeing the safety of citizens by means of well-equipped, well-trained security forces with good character formation. They will work assiduously to bring an end to abuses by the state’s security apparatus, from extortions to unjust incarcerations to summary executions, and see that wherever these occur, the perpetrators are brought to justice.

Nigerians abroad, regardless of the legality of their status in those foreign countries, need to know that they have a government that cares about their welfare, that watches over them and defends them, like the mother who would never forget the children of her womb (cf Isaiah 49:15), or awaits their return like the father who, seeing them a long way off, rushes out to welcome them with joy (cf Luke 15:20).

We look forward to such leaders in our country. At the same time, we must not forget that the power to elect such leaders, and to hold them accountable, lies with the people. 

Leaders often reflect the choices and values of a people. If we are to elect leaders who possess hearts of flesh, then we must start by ridding ourselves of our own hearts of stone:

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Relevant Quotes

“[W]hatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed. They poison human society, but they do more harm to those who practice them than those who suffer from the injury. Moreover, they are supreme dishonor to the Creator” (Pope Paul VI, Gaudium et Spes, 1965, no. 27. See also Evangelium Vitae, 1995, no. 3).

“I shall give you a new heart, and put a new spirit in you; I shall remove the heart of stone from our bodies and give you a heart of flesh instead” (Ezekiel 36:26).

“The right to life implies and is linked to other human rights – to the basic goods that every human person needs to live and thrive. All the life issues are connected, for erosion of respect for the life of any individual or group in society necessarily diminishes respect for all life. The moral imperative to respond to the needs of our neighbours – basic needs such as food, shelter, health care, education, and meaningful work – is universally binding on our consciences and may be legitimately fulfilled by a variety of means. [We] must seek the best ways to respond to these needs” (Faithful citizenship, 2015, no. 25).

“Man has the right to live. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary social services. In consequence, he has the right to be looked after in the event of ill health; disability stemming from his work; widowhood; old age; enforced unemployment; or whenever through no fault of his own he is deprived of the means of livelihood” (Pope John XXIII, Pacem in Terris, 1963, no. 11).

“The inviolability of the person which is a reflection of the absolute inviolability of God, finds its primary and fundamental expression in the inviolability of human life. Above all, the common outcry, which is justly made on behalf of human rights-for example, the right to health, to home, to work, to family, to culture- is false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination” (Pope John Paul II, Christifideles Laici, 1988, no. 38).

“Indeed, the duty of nations to defend human life and the common good demands effective responses to terror, moral assessment of and restraint in the means used, respect for ethical limits on the use of force, a focus on the roots of terror, and fair distribution of the burdens of responding to terror” (Faithful citizenship, 2015, no. 68).

“The blood of our [Christian] brothers and sisters is a testimony which cries out to be heard by everyone who can still distinguish between good and evil. All the more this cry must be heard by those who have the destiny of peoples in their hands” (Message of Pope Francis to Patriarch Abuna Matthias of the Ethiopian Tewahedo Orthodox Church, April 20, 2015). 

“Respect for human life and dignity is also the foundation for essential efforts to address and overcome the hunger, disease, poverty, and violence that take the lives of so many innocent people” (Faithful citizenship, 2015, no. 66).

“Society has a duty to defend life against violence and to reach out to victims of crime” (Faithful citizenship, 2015, no. 67).

“That life which seems so mean is sacred. Christ has died to save it. If he didn’t despise it, how can you dare to?” (St. Josemaria Escriva).

References

All biblical references are taken from the New Jerusalem Bible.

Pope John XXIII. (1963, April 11). Pacem in terris. Retrieved from http://w2.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html

Pope John Paul II. (1988, December 30). Christifideles laici. Retrieved from http://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_30121988_christifideles-laici.html

Pope John Paul II. (1995, March 25). Evangelium vitae. Retrieved from http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html

Pope Francis. (2015). Message of His Holiness Pope Francis to His Holiness Abuna Matthias Patriarch of the Ethiopian Tewahedo Orthodox Church. Retrieved from https://w2.vatican.va/content/francesco/en/messages/pont-messages/2015/documents/papa-francesco_20150420_messaggio-abuna-matthias.html

Pope Paul VI. (1965, December 7). Gaudium et spes. Retrieved from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

13. Recognizes the sanctity of human life from conception to its natural end.

“Human life is sacred because from its beginning it involves the creative action of God and it remains forever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being.” (Catechism of the Catholic Church, 1992, no. 2258).

In our world today, the right to life is increasingly under attack. Laws facilitating the killing of unborn children are being enacted, while extant legal protections for them are being challenged or overturned. In recent times, laws enabling the assisted or involuntary killing of the sick and disabled are also gaining momentum.

Equally troubling is that the promoters of this culture of death are sparing neither effort nor expense in their campaign of pressuring developing countries to adopt their inhumane cause, in what the Holy Father rightly calls ideological colonisation.

We therefore wish for leaders who will take a stand for the most vulnerable members of society; we look for leaders who place our interests above all, who will not sell our people, regardless of their stage in life or condition, for any amount of silver, but will act with courage and justice, standing for what is right rather than what is expedient or profitable. 

In short, we need revolutionaries for life.

They will resist the introduction of harmful policies that promote a culture of sexual promiscuity and deviance in the name of reproductive health or population control, and exercise prudence in dealings with foreign governments and interests, home and abroad, supporting such anti-Nigerian, anti-human policies.

It needs to be emphasized that defending life from conception to natural end also demands protecting all life between conception and natural death. It means accompanying those in need and providing for them all that they require in order to live meaningful lives. It means making real efforts to improve the quality of life, such as improvements in the quality and accessibility to healthcare. But it also means tackling those issues that may hinder their ability to live and enjoy life, such as general insecurity, sectarian violence and police brutality. It means providing wages that enable Nigerian men and women live according to that dignity which is theirs by right as human beings, sons and daughters of God in whose image we are all made.

Ours is a culture that reveres the elderly and cherishes children, born and unborn, and we want leaders ready to champion our values before the entire earth and defend our independence from this new ideological colonization.

But it is not just Nigeria that needs revolutionary leadership on this question of the right to life; the whole world cries for such leaders, who will help the world rediscover the beauty of life and the family, found in the caring of the elderly and the eager expectation of the new generation. 

While there is so much we can offer the world, perhaps this is the greatest gift we can give at this time – together with leaders who will present this treasure of ours to mankind.

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Relevant Quotes

“Instead of resolving the problems of the poor and thinking of how the world can be different, some can only propose a reduction in the birth rate. At times, developing countries face forms of international pressure which make economic assistance contingent on certain policies of ‘reproductive health’. Yet ‘while it is true that an unequal distribution of the population and of available resources creates obstacles to development and a sustainable use of the environment, it must nonetheless be recognized that demographic growth is fully compatible with an integral and shared development’. To blame population growth instead of extreme and selective consumerism on the part of some, is one way of refusing to face the issues. It is an attempt to legitimize the present model of distribution, where a minority believes that it has the right to consume in a way which can never be universalized, since the planet could not even contain the waste products of such consumption. Besides, we know that approximately a third of all food produced is discarded, and ‘whenever food is thrown out it is as if it were stolen from the table of the poor’” (Pope Francis, Laudato Si', 2015, no. 50).

“Every human being has a right to life, the fundamental right that makes all other rights possible, and a right to access those things required for human decency- food and shelter, education and employment, health care and housing, freedom of religion and family life” (Faithful citizenship, 2015, no. 49).

“Abortion, the deliberate killing of a human being before birth, is never morally acceptable and must always be opposed. Cloning and destruction of human embryos for research or even for potential cures are always wrong. The purposeful taking of human life by assisted suicide and euthanasia is not an act of mercy, but an unjustifiable assault on human life. Genocide, torture, and the direct and intentional targeting of non-combatants in war or terrorist attacks are always wrong” (Faithful citizenship, 2015, no. 64).

“Respect for human life and dignity is also the foundation for essential efforts to address and overcome the hunger, disease, poverty, and violence that take the lives of so many innocent people” (Faithful citizenship, 2015, no. 66).

“We also promote a culture of life by supporting laws and programs that encourage childbirth and adoption over abortion and by addressing poverty, providing health care, and offering other assistance to pregnant women, children, and families” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 65).

“Children, in particular, are to be valued, protected, and nurtured. As a Church, we affirm our commitment to the protection and well-being of children in our own institutions and in all of society... We oppose contraceptive and abortion mandates in public programs and health plans, which endanger rights of conscience and can interfere with parents' right to guide the moral formation of their children” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 71).

“Our nation's efforts to reduce poverty should not be associated with demeaning and sometimes coercive population control programs... Our efforts should, instead, focus on working with the poor to help them build a future of hope and opportunity for themselves and their children” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 86).

“The fifth commandment forbids doing anything with the intention of indirectly bringing about a person's death. The moral law prohibits exposing someone to mortal danger without grave reason, as well as refusing assistance to a person in danger” (Catechism of the Catholic Church, 1992, no. 2269). 

“Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person -- among which is the inviolable right of every innocent being to life” (Catechism of the Catholic Church, 1992, no. 2270). 

“The human being must be respected - as a person - from the very first instant of his existence” (Congregation for the Doctrine of the Faith, Donum Vitae, I, 1).

“Before I formed you in the womb I knew you; before you came to birth I consecrated you” (Jer 1:5; cf Job 10:8-12).

“You have heard how it was said to our ancestors, You shall not kill, and if anyone does kills he must answer for it before the court. But I say this to you anyone who is angry with a brother will answer for it before the court” (Matthew 5:21-22).

References

All biblical references are taken from the New Jerusalem Bible.

Pope Francis. (2015, May 24). Laudato sí. Retrieved from http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

14, 15, 16, 17

14. Recognizes the importance of family as historically, traditionally understood, as the stable unit of society and promote/support it.

“The future of the world and of the Church passes through the family" (Pope John Paul II, Familiaris Consortio, 1981, no. 75).

Likewise, we need as leaders men and women of courage who will be champions for the family – another aspect of society that is very dear to Nigerians.

The family, the basic unit of human society, has been under assault for decades from many problems, and now from efforts to redefine it in ways that are divorced from both its nature and purpose as ordained by God

Those who aspire to serve in our public office must defend the natural and traditional understanding of the family i.e., the unit of man, woman and their children, sexuality and gender.

Recognizing the unique yet complimentary roles of men and women in building the family – and, by extension, society – and holding it together, they will enact policies that preferentially support and promote their contribution to the society in this capacity, such as providing proper and adequate maternity care and other means of support for the family. They will defend the rights of children to a stable household consisting of mother and father, especially their biological parents wherever and whenever possible. In all decisions, the well-being of the children will be of paramount consideration.

In promoting the good of the family, they will also necessarily dissuade behaviours, practices, and lifestyles that either harm it or are contrary to it, e.g., divorce, domestic violence, aberrant sexual lifestyles – without violating the human rights of those who practice or indulge in them, such as their right to life or to a living.

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Relevant Quotes

"Thus the Church reaffirms her great “yes” to the dignity and beauty of marriage as an expression of the faithful and generous bond between man and woman, and her no to “gender” philosophies, because the reciprocity between male and female is an expression of the beauty of nature willed by the Creator" (Pope Benedict XVI, Address to the Pontifical Council Cor Unum, Jan. 19, 2013).

“It is impossible to promote the dignity of the person without showing concern for the family [...]” (Compendium, 2005,no. 185).

“The family is the foundation of co-existence and a remedy against social fragmentation. Children have a right to grow up in a family with a father and a mother capable of creating a suitable environment for the child’s development and emotional maturity” (Pope Francis’ Address on the Complementarity Between Man and Woman, Nov. 17, 2014).

“The family is experiencing a profound cultural crisis, as are all communities and social bonds. In the case of the family, the weakening of these bonds is particularly serious because the family is the fundamental cell of society, where we learn to live with others despite our differences and to belong to one another; it is also the place where parents pass on the faith to their children. Marriage now tends to be viewed as a form of mere emotional satisfaction that can be constructed in any way or modified at will. But the indispensible contribution of marriage to society transcends the feelings and momentary needs of the couple. As the French bishops have taught, it is not born ‘of loving sentiment, ephemeral by definition, but from the depth of the obligation assumed by the spouses who accept to enter a total communion of life’” (Pope Francis, Evangelii Gaudium, 2013, no. 66).

“The human person is not only sacred but also social. Full human development takes place in relationship with others. The family- based on marriage between a man and a woman- is the first and fundamental unit of society and is a sanctuary for the creation and nurturing of children. It should be defended and strengthened, not redefined, undermined, or further distorted. Respect for the family should be reflected in every policy and program. It is important to uphold parents' rights and responsibilities to care for their children, including the right to choose their children's education” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 46).

“The family founded upon marriage is the basic cell of human society. The role, responsibilities, and needs of families should be central national priorities. Marriage must be defined, recognized, and protected as a lifelong exclusive commitment between a man and a woman, and as the source of the next generation and the protective haven for children. The institution of marriage is undermined by the ideology of ‘gender’ that dismisses sexual difference and the complementarity of the sexes and falsely presents ‘gender’ as nothing more than a social construct or psychological reality, which a person may choose at variance with his or her biological reality. As Pope Francis has taught, ‘the removal of [sexual] difference creates a problem, not a solution’ (General Audience, April 22, 2015). ... This affirmation in no way compromises the Church's opposition to unjust discrimination against those who experience ‘deep-seated homosexual tendencies,’ who ‘must be accepted with respect, compassion, and sensitivity’ (Catechism of the Catholic Church, no. 2358)” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 70).

“Children, in particular, are to be valued, protected, and nurtured. As a Church, we affirm our commitment to the protection and well-being of children in our own institutions and in all of society... Children who may be placed in foster care or with adoptive parents have a right to be placed in homes with a married man and woman, or if not possible, in environments that do not contradict the authentic meaning of marriage. Child welfare service providers, consistent with their religious beliefs, have a right to place children in such homes rather than in other environments. We oppose contraceptive and abortion mandates in public programs and health plans, which endanger rights of conscience and can interfere with parents' right to guide the moral formation of their children” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 71).

“Policies on taxes, work, divorce, immigration, and welfare should uphold the God-given meaning and value of marriage and family, help families stay together, and reward responsibility and sacrifice for children. Wages should allow workers to support their families, and public assistance should be available to help poor families to live in dignity. Such assistance should be provided in a manner that promotes eventual financial autonomy” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 70).

“This is why a man leaves his father and mother and becomes attached to his wife, and they become one flesh” (Gen. 2:24. see also Ephesians 5:31; Mark 10:7).

“For God himself is the author of marriage and has endowed it with various benefits and purposes” (Pope Paul VI, Gaudium et Spes, 1965, no. 48).

“In the family, which is a community of persons, special attention must be devoted to the children by developing esteem for their personal dignity, and a great respect and generous concern for their rights. This is true for every child, but it becomes all the more urgent the smaller the child is and the more it is in need of everything, when it is sick, suffering or handicapped.” (Pope John Paul II, Familiaris Consortio, 1981, no. 26).

“Stress could thus be laid on the right of the child to be born in a real family, for it is essential that he should benefit from the beginning from the joint contribution of the father and the mother, united in an indissoluble marriage. The child must also be reared, educated, in his family, the parents remaining ‘primarily and principally responsible’ for his education” (Pope John Paul II, Address to the Committee of European Journalists for the Rights of the Child, 13 January, 1979).

References

Pontifical Council for Justice and Peace. (2005). Compendium of the social doctrine of the Church. Retrieved from http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Pope Benedict XVI. (2013, January 19). Address of His Holiness Pope Benedict XVI to participants in the plenary meeting of the pontifical council “Cur Unum”. Retrieved from http://w2.vatican.va/content/benedict-xvi/en/speeches/2013/january/documents/hf_ben-xvi_spe_20130119_pc-corunum.html

Pope Francis. (2013, November 24). Evangelii gaudium. Retrieved from http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html

Pope Francis. (2014, November 17). Address of His Holiness Pope Francis to participants in the international colloquium on the complementarity between man and woman sponsored by the Congregation for the Doctrine of the Faith. Retrieved from https://w2.vatican.va/content/francesco/en/speeches/2014/november/documents/papa-francesco_20141117_congregazione-dottrina-fede.html

Pope John Paul II. (1988, November 22). Familiaris consortio. Retrieved from http://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_19811122_familiaris-consortio.html

Pope Paul VI. (1965, December 7). Gaudium et spes. Retrieved from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

15. Will respect freedom of speech, of information, and of the press

From its inception, the press has traditionally stood as a bulwark against political excess, a conscience for those in power, champion of the masses, a voice of reason and for the voiceless.

A responsible press is a valuable ally to any leader, drawing their attention to issues that may have escaped them, raising questions others may not dare to or, like the prophet Micaiah (1 Kings 22:13-17), speaking truth to power when others are more interested in self-preservation.

Every leader needs that prophetic voice that would set him back on the path of right. According to the Bible, the just man falls seven times a day (Proverbs 24:16-18). How much more so those who occupy public office?

To be a leader therefore, one must have the humility to take criticism in their stride. They must be able to separate the critic from their words, no matter how unjust they may perceive those words to be. Those who cannot take criticism, no matter how unfair, and who seek to win an argument by violently suppressing contrary opinions, are unfit to rule. 

Anyone eager to serve must be willing to learn how to serve. They must be ready to listen to those they serve. Readiness to listen implies running a transparent government, and this in turn implies freedom of information.

References

All biblical references are taken from the New Jerusalem Bible.

16. Will champion the rights of workers.

“You must pay him his wages each day, not allowing the sun to set before you do, since he, being poor, needs them badly; otherwise he may appeal to Yahweh against you, and you would incur guilt” (Deuteronomy 24:15).

It is exceedingly inhuman, not to mention so cold-blooded it cries out to heaven, that Nigerian politicians continue to receive exorbitant salaries, benefits and pensions while most Nigerians barely survive on less than two dollars a day. Furthermore, it is grossly unconscionable that while these politicians are promptly paid their respective remunerations, the salaries and pensions of common workers are frequently delayed.

For years, Nigerian workers have been treated with disdain by civil authorities: their woes have been persistently ignored, both those still in the workforce and those who live on their pensions, and more often than not, their complaints met with empty promises.

“Can you hear crying out against you the wages which you kept back from the labourers mowing your fields? The cries of the reapers have reached the ears of the Lord Sabaoth” (James 5:4).

These issues, from the minimum wage to the prompt payment of wages, must be urgently and unfailingly addressed by those aspiring to public office.

They must be leaders who recognize the dignity of labour and value work as such, who understand that providing jobs is not just a matter of ‘job creation’, but also of helping the country as a whole rediscover the dignity and noble calling of already existing professions, such as teaching, agriculture, trading, etc. 

They will fight for fair employment policies and work conditions for all workers in both the public and private sectors and ensure that workers are adequately protected from all kinds of exploitation, sexual and otherwise. 

They will build and foster a system that rewards hard work and integrity, one that depends more on competence than sycophant loyalty.

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Relevant Quotes

“Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded” (Pope Francis, Evangelii Gaudium, 2013, no. 204).

“The economy must serve people, not the other way around. It is therefore necessary that an economic system serve the dignity of the human person and the common good by respecting the dignity of work and protecting the rights of workers... Work is more than a way to make a living; it is a form of continuing participation in God's creation. Employers contribute to the common good through the services or products they provide and by creating jobs that uphold the dignity and rights of workers-to productive work, to decent and just wages, to adequate benefits and security in their old age, to the choice of whether to organize and join unions, to the opportunity for legal status for immigrant workers, to private property, and to economic initiative. Workers also have responsibilities-to provide a fair day's work for a fair day's pay, to treat employers and co-workers with respect, and to carry out their work in ways that contribute to the common good. Workers, employers, and unions should not only advance their own interests but also work together to advance economic justice and the well-being of all” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 50).

“Economic decisions and institutions should be assessed according to whether they protect or undermine the dignity of the human person. Social and economic policies should foster the creation of jobs for all who can work with decent working conditions and just wages. Barriers to equal pay and employment for women and those facing unjust discrimination must be overcome. Catholic social teaching supports the right of workers to choose whether to organize, join a union, and bargain collectively, and to exercise these rights without reprisal. It also affirms economic freedom, initiative, and the right to private property. Workers, owners, employers, and unions have a corresponding responsibility to work together to create decent jobs, build a more just economy, and advance the common good” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 73).

“Policies on taxes, work, divorce, immigration, and welfare should uphold the God-given meaning and value of marriage and family, help families stay together, and reward responsibility and sacrifice for children. Wages should allow workers to support their families, and public assistance should be available to help poor families to live in dignity. Such assistance should be provided in a manner that promotes eventual financial autonomy” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 70).

“A just wage is the legitimate fruit of work. To refuse or withhold it can be a grave injustice. In determining fair pay both the needs and the contributions of each person must be taken into account. ‘Remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level, taking into account the role and the productivity of each, the state of the business, and the common good.’ Agreement between the parties is not sufficient to justify morally the amount to be received in wages” (Catechism of the Catholic Church, 1992, no. 2434).

“The seventh commandment forbids acts or enterprises that for any reason - selfish or ideological, commercial, or totalitarian - lead to the enslavement of human beings, to their being bought, sold and exchanged like merchandise, in disregard for their personal dignity” (Catechism of the Catholic Church, 1992, no. 2414).

References

All biblical references are taken from the New Jerusalem Bible.

Pope Francis. (2013, November 24). Evangelii gaudium. Retrieved from http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

17. Has concrete plans to diversify the Nigerian economy with sound policies untainted by nepotism, cronyism or ethnicism.

The oil sector forms the backbone of the Nigerian economy. Without it, we do not have any economy to speak of, having neglected the robust development of other sectors over the years.

This situation should be of grave concern to us all, particularly given the growing global alarm at the devastating impact of oil exploration and the overall effects of its derivative products, from fossil fuels to plastics, on climate and the environment.

As a result, we find ourselves living in times when concerted efforts are being made towards reducing the consumption of fossil fuels, the very source of our livelihood as a nation, and encouraging research into, and adoption of, cleaner sources of energy. In fact, a number of European countries have already set deadlines for a complete and permanent switch from fossil fuel-powered vehicles in the not too distant future.

We are too dependent on oil revenue; the recent economic recession demonstrated just how vulnerable our economy is to any disruptions to the oil market. Thus we must start building a post-oil economy today. 

Any leader we are to elect must be forward-thinking enough to appreciate the urgency of the situation. They must thus provide us with a clear strategy for diversifying our economy, tapping into our rich, vast, yet untapped natural and human resources, and have the political will to see their policies through.

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Relevant Quotes

“The economy must serve people, not the other way around. It is therefore necessary that an economic system serve the dignity of the human person and the common good by respecting the dignity of work and protecting the rights of workers” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 50).

“Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded” (Pope Francis, Evangelii Gaudium, 2013, no. 204).

“Economic decisions and institutions should be assessed according to whether they protect or undermine the dignity of the human person” (United States Conference of Catholic Bishops, Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note, 2015, no. 73).

References

Pope Francis. (2013, November 24). Evangelii gaudium. Retrieved from http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html

United States Conference of Catholic Bishops. (2015). Forming consciences for faithful citizenship: A call to political responsibility from the Catholic bishops of the United States with introductory note. Retrieved from http://www.usccb.org/issues-and-action/faithful-citizenship/upload/forming-consciences-for-faithful-citizenship.pdf

18, 19, 20, 21, Conclusion

18. Recognizes the potential of our youth. 

A growing number of Nigerian youth are unemployed. Unemployment wounds its victims in many ways: it undermines their capacity to actualize their “right to life and subsistence” (Pope John Paul II, Laborem Exercens, 1981, no. 18), marginalizes them within their communities, frustrates their desires and aspirations to contribute their part towards the development of their societies, ultimately thwarting their bid for financial autonomy and self-actualization, especially after years of education and preparation. 

Unemployment leaves its victims, especially youths, vulnerable to exploitation or crime. 

Thus a political aspirant needs to have a reasonable, sustainable and comprehensive plan to tackle the problem of unemployment in general, and unemployment among the youths in particular. 

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Relevant Quotes

“Unemployment almost always wounds its victim's dignity and threatens the equilibrium of his life. Besides the harm done to him personally, it entails many risks for his family” (Catechism of the Catholic Church, 1992, no. 2436).

“The opposite of a just and right situation in this field is unemployment, that is to say the lack of work for those who are capable of it... The role of the agents included under the title of indirect employer is to act against unemployment, which in all cases is an evil, and which, when it reaches a certain level, can become a real social disaster. It is particularly painful when it especially affects young people, who after appropriate cultural, technical and professional preparation fail to find work, and see their sincere wish to work and their readiness to take on their own responsibility for the economic and social development of the community sadly frustrated” (Pope John Paul II, Laborem Exercens, 1981, no. 18).

“No country on earth, no political system can think of its own future otherwise than through the image of these new generations that will receive from their parents the manifold heritage of values, duties and aspirations of the nation to which they belong and of the whole human family. Concern for the child, even before birth, from the first moment of conception and then throughout the years of infancy and youth, is the primary and fundamental test of the relationship of one human being to another.” (Pope John Paul II, Address to the General Assembly of the United Nations, 2 October, 1979, no. 21).

References

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

Pope John Paul II. (1981, September 14). Laborem Exercens. Retrieved from http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html

Pope John Paul II. (2 October 1979). Address to the General Assembly of the United Nations. Retrieved from 

https://w2.vatican.va/content/john-paul-ii/en/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html

19. Is a visionary

Nations are built on dreams.

From the United States, UAE to Singapore, these countries were built by leaders who dreamed of a better country to bequeath to future generations.

Visions are contagious; they don’t carry people along so much as sweep them off their feet. They give hope; they inspire faith and solidarity; they give purpose to idle minds and to the gainfully employed alike.

Visions are at the service of the people. But when their realization comes at their expense, they are often nothing more than selfish, personal ambition. 

With each passing year, the hope dies in our country, because there is nothing to believe in, no future to look forward to. If we are to get Nigeria working again, we must get her people to start dreaming again.

For that we need exemplary, visionary leaders who burn with the desire to make Nigeria a true giant among nations – not just in Africa – and are determined to leave the country better than they met it.

We need leaders who not only know how to dream, but dream big, for, as a certain personality rightly said, “The people who are crazy enough to think they can change the world are the ones who do.”

20. Knows when to bow out.

True leaders do not need to be at the forefront all the time; they know when to step aside for the good of the people they have pledged to serve. 

True leaders do not cling to power: rather than perpetuate themselves in office, they are more interested in perpetuating their vision, in leaving behind a legacy that people will believe in enough to carry on long after they are gone.

For their vision to be bigger than them, it must be able to survive without them. If they alone are needed to realize it, then it is almost certainly of no value. 

It is not power that makes leaders, but the ability to inspire others. True leaders therefore know that their work is never done: once out of power, people will still seek them out; they will still be needed, to serve the people in whatever capacity that they can, whether by being the voice of reason at times of running emotions, or by counselling their successors.

Only true, wise leaders know this secret: that freely relinquishing power is perhaps the greatest power of all.

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Relevant Quotes

“The Church values the democratic system inasmuch as it ensures the participation of citizens in making political choices, guarantees to the governed the possibility both of electing and holding accountable those who govern them, and of replacing them through peaceful means when appropriate. Thus she cannot encourage the formation of narrow ruling groups which usurp the power of the State for individual interests or for ideological ends. Authentic democracy is possible only in a State ruled by law, and on the basis of a correct conception of human person” (Pope John Paul II, Centesimus Annus, 1991, no. 46).

“Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and injustice injure the moral life and involve the strong as well as the weak in the temptation to sin against charity” (Catechism of the Catholic Church, 1992, no. 1740).

References

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

Pope John Paul II. (1991, May 1). Centesimus annus. Retrieved from http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html

21. Will conduct free and fair elections and abide by the results.

In the political sphere, one of the chief tests of character for a leader is how they conduct elections and their campaign, as well as how they respond to the results.

They will run a transparent and responsible campaign, without resorting to illegal activity, such as bribery and intimidation of opponents.

They will not abuse public resources by diverting them for their personal campaign use, nor abuse their authority by diverting public personnel, particularly security forces, into service to their campaign.

They will not incite their supporters to violence, either while campaigning or after the elections, but will discourage and denounce such acts carried out in their name. Neither will they retaliate at any such provocation directed at their own campaign. 

They will abide by due process at all times. 

If they lose the elections, they will respect the will of the people and recognize the will of God. As they were magnanimous in victory, so now must they be magnanimous in defeat, content with the knowledge that they have done their best in the eyes of the Lord and their service will not go unremembered or unrewarded.

They will go down in history as one of the greatest leaders the country has ever produced, one who fought the good fight and finished their political race, and is now ready to receive the crown of glory that awaits them in the here and now, but in the hereafter as well (cf 2 Timothy 4:6-8).

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Relevant Quotes

“The Church values the democratic system inasmuch as it ensures the participation of citizens in making political choices, guarantees to the governed the possibility both of electing and holding accountable those who govern them, and of replacing them through peaceful means when appropriate. Thus she cannot encourage the formation of narrow ruling groups which usurp the power of the State for individual interests or for ideological ends. Authentic democracy is possible only in a State ruled by law, and on the basis of a correct conception of human person” (St. John Paul II, Centesimus Annus, 1991, no. 46).

“Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and injustice injure the moral life and involve the strong as well as the weak in the temptation to sin against charity” (Catechism of the Catholic Church, 1992, no. 1740).

“It is a crime against society to sell or buy votes.  It is a bigger crime to rig elections or declare elected a candidate who certainly was not elected, no matter in what clever way this manoeuvre is perpetrated. Such ill practices undermine the confidence of the voters in the ballot box and precipitate bigger evils, not excluding violence and breakdown of law and order. Our experience in the recent past shows that both the individual and the nation have suffered the consequences of public corruption and dishonesty” (Catholic Bishops Conference of Nigeria, 1979, February, no. 17).

“Citizens by their vote freely express their political choice. Thus, democratic elections represent the mark of legitimacy for the exercise of power in Africa. Failure to respect a national Constitution, the law or the results of free, fair and transparent elections, therefore, is unacceptable under any circumstances. Accordingly, the Synod Fathers call upon the local Churches to educate the candidates at various times of voting to respect, the principles of fair elections (electoral transparency, respect for one’s political opponents, the Constitution, the ballot and the impartiality of the various observers as well as accepting legitimate defeat), and to contribute through Justice and Peace Commissions to monitoring elections, so that they be free, fair, transparent and secure for us. While encouraging all Christians to take part in political life, the Church in its prophetic mission will continue to speak out against electoral abuses and all forms of cheating in the conduct of elections. Religious leaders are called upon to maintain impartiality and, in no case take a partisan position. They are to be a discerning, objective and realistic voice for the voiceless, without compromising their impartiality” (Propositions of the II Special Assembly for Africa of the Synod of Bishops on the theme The Church in Africa at the Service of Reconciliation, Justice and Peace, no. 26).

References

Pope John Paul II. (1992). Catechism of the Catholic Church. Retrieved from http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm

Pope John Paul II. (1991, May 1). Centesimus annus. Retrieved from http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html

General Secretariat of the Synod of Bishops. The Church in Africa in service of reconciliation, justice and peace. Retrieved from 

http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20091023_elenco-prop-finali_en.html

Conclusion

There are those who will argue that these guidelines are unrealistic, especially in the here and now of Nigerian politics. We acknowledge that nobody is perfect. However, our aim first and foremost is to propose an ideal against which any candidate may be measured, not just today, but at any point in time. 

But also, this document is intended to shape our outlook, to enable us rediscover our dignity as Nigerians and children of the Most High, and to recognize this same dignity in our fellow Nigerians whoever they may be, wherever they may be, and whatever they believe. 

While Rome wasn’t built in a day, we do not expect that we will see the fruits of this work overnight, perhaps not even in a lifetime. But if we are to start that change, we must begin to know better, to expect better...

...and to demand better.

In closing, we wish to invite all of us to unite our voices in praying for our country, and reaffirming our commitment to a better Nigeria:

PRAYER FOR NIGERIA IN DISTRESS

All powerful and merciful Father

You are a God of justice love and peace,

You rule over all the nations of the earth,

Power and might are in your hands and no one can withstand you,

We present our country Nigeria before you,

We praise and thank you for you are the source of all we have and are,

We are sorry for all the sins we have committed and for the good deeds we have failed to do.

In your loving forgiveness keep us safe from the punishment we deserve.

Lord we are weighed down not only by uncertainties but also by moral, economic and political problems. Listen to the cries of Your people who confidently turn to You.

God of infinite goodness, our strength in adversity, our health in weakness, our comfort in sorrow

Be merciful to us your people; spare this nation Nigeria from chaos, anarchy and doom.

Bless us with your kingdom of justice, love and peace.

We ask this through Jesus Christ our Lord

THE PLEDGE

I pledge to Nigeria my country,

To be faithful, loyal and honest,

To serve Nigeria with all my strength,

To defend her unity,

And uphold her honour and glory,

So help me God. 

New Conscience Initiative (NCI) is a non-partisan group interested in educating Nigerian Catholics, and all Nigerians of good will, on political participation, based on the rich Catholic Social Teaching tradition. NCI expresses the opinion of its members: It is not the official voice of the Catholic Church in Nigeria

Email: theidealleader2019@gmail.com

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