THE GOSPEL AND GOOD GOVERNANCE

PROF. BEN ONYEUKWU (REV.)

NCE(Eng.) ND/HD (Journalism); BA (Hons) MA, PhD.

Call: +2348037346939  E-mail: professorbenonyeukwu@yahoo.com

THE GOSPEL

AND GOOD GOVERNANCE

“For in the gospel righteousness from God is revealed

a righteousness that is by faith” --- (Romans 1:17 NIV).

INTRODUCTION:

            Primarily, the gospel focuses on leading the sinner to Christ, as well as teaching them how to maintain a holy relationship with Him. But, beyond this, the gospel remains a veritable guide to legitimate ways of human endeavour, and business of government is no exception. Furthermore, the gospel reveals the righteousness of God, and promotes that it be applied in whatever we do. In other words, the gospel shows God’s ethical ways of services to God and humanity. Administratively, the gospel also refines people for good governance. This is because, as Andrew Wommack puts it, “if we change people’s hearts with the gospel, the people with change government” --- For, according to him, government merely reflects what people believe in their hearts, it does nothing to form those beliefs” Wommack as well endorses that, “it’s good to pursue legal action and political means to right wrongs. But, the power of the gospel, he says, has more power to change the hearts of men than all the military might and legislative bodies of any government”.

            Therefore, Wommack’s assertion exposes a great disservice of a good number of gospel preachers whose target is the material gain that comes out of preaching, against the gospel light they should beam on those in authority for good governance. However, this is not the only problem militating against the full gospel of Christ, as the plurality of ideas about the meaning and value of life persist. To certain leaders, gospel affirmations make no sense, as they appeal to other sources to justify their unwholesome lifestyles and activities. In line with this, Joe Trull and James Carter remark that the concept of “relativism contends that there is no one absolute view of reality; therefore, all perspectives are equal in value”. But, the gospel, if biblically and faithfully presented, showcases God’s absolute authority and guide for the human society, as well as gives practical insights for good governance. Having pictured this, please observe that:

THE GOSPEL REVEALS GOD’S RIGHTOUSNESS

FOR GOOD GOVERNANCE

            Righteousness signifies a behaviour that is morally correct. Nevertheless, people are often self-righteous, which means they set ethical standards based on personal worldview. But, the gospel appeals to God’s infallible word that reveals His character of righteousness which is binding on everybody, irrespective of race or creed. To this end, the scripture remarks that “when the righteous are in authority the people rejoice: But when a wicked man rules, the people groan”, (Proverb 29:2). This, by implication plays – up the heart changing role of the gospel in society. For, no wicked person changes for good without the gospel, and no message carries the efficacy of life renewal, except the message of the gospel of Jesus Christ. Pointing to the fact of good governance, William Penn affirms, “let men be good, and the government cannot be bad”.

            Regrettably, the gospel today is often geared towards the adoration of political leaders, instead of towards the transformation of their hearts for God. We have so much redesigned the gospel to achieve personal goals, instead of winning people for Christ. We have equally forgotten so soon that the leadership of a people is a reflection of who they are. For, no community is capable of producing a leadership with a higher moral profile than what they have at the grassroot. Therefore, Calvin Coolidge cautions that, “once we cease to win the hearts of men, it is inevitable that ungodly men will make their way into leadership and take the country with them”. This becomes a clarion call, urging the handlers of the gospel to wake – up to their responsibility of impacting the gem of righteous leadership on members of the society, as a way of refocusing them for good governance. On this note, the gospel that canvasses that people should be submissive to government, should as well canvass that government should behave responsibly to the people; the gospel that tells students to shun examination malpractice should also tell government to shun election malpractices; The gospel that preaches against civil unrest, should as well preach that government should be prudent in managing the resources of the people, the gospel that warns civil servants of the danger in embezzlement, should equally warm the government of the evils in siphoning public funds into foreign accounts, etc. In other words, God desires righteous governments, as He desires righteous citizens, since righteous governments are produced from the citizens who hitterto are products of the gospel of righteousness.

THE GOSPEL EXPOSES VICES THAT INHIBIT

GOOD GOVERNANCE

            The Gospel Preacher is a leader in two realms; the realm of faith and the realm of society. Dr. D. James Kennedy brought this to light as he captures the role of John Knox, who he describes as the unbending leader of the Scottish Reformation. He remarks that “after knox warned in a sermon in 1553 that the rumoured marriage of Mary, queen of Scots to the son of Spain’s Monarch, Philip II, would bring God’s vengeance upon the country, she summoned him to answer for his remarks.

            “Distraught, weeping and vowing revenge, Dr. Kennedy continues to say, the queen lashed out: what have you to do with my marriage, or what are you in this Commonwealth? Knox had warned against the union because it would place on the throne an infidel whose father persecuted protectants. He told the queen that God had set him as a watchman, both over the realm, and over the Kirk (Church) of God --- For that reason, he said, was bound in conscience to blow the trumpet publicly at any apparent danger”.

            But, today’s Gospel Preachers would have behaved otherwise. They would have invited the queen for an honourary award, instead of reproving her. They would have equally refashioned the gospel to accommodate her ungodly behaviour, as a way of becoming a friend of (ceasar) the government. It is disheartening to watch certain preachers promote in their gospel a slim achievement of certain governments they know carry the stigma of evil and insincerity in their bid for government patronage and recognition. Such preachers are by this reminded that the Gospel of Jesus Christ is the Gospel of Light, and everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed, (John 3:19). This implies that the gospel exposes evil and does not conceal it, as well as shows that the evil individuals find it difficult to maintain fellowship at the point of the gospel of light. If so, why is it that a good number of corrupt political leaders often attend fellowships in certain churches without a prick of the conscience? The answer is because the gospel message in some quarters has been compromised to accommodate evil, instead of exposing it. But, for good governance to be entrenched in a country like Nigeria, the gospel must un-dilutedly and constantly be presented to the people in an effort to check the upsurge of corruption and other social vices which tend to inhibit the progress of the people’s government. To this end, the gospel should uncompromisingly expose corruption in high places to serve as deterrent to future leaders. The gospel preacher should also endeavour not to sing the praise of corrupt leaders in what ever guise, as a way of discouraging such a lifestyle in society. He should equally present the gospel that calls corrupt leaders to repentance, instead of creating an impression that make them feel all is well. However, the preacher, in this noble effort(s) should ensure that his gospel is not malicious, but purposefully and constructively presented to the glory of God.

THE GOSPEL PREPARES THE HEARTS OF POLITICAL LEADERS

FOR GOOD GOVERNANCE

            “The moral character of a people once degenerate(d), their political character must soon follow” displays Elias Boudinot’s insight into man’s depravity that shows up in his routine or political life, and the gospel is the antidote for such a problem since it carries the power that can regenerate those degenerated by  sin. But, the blind spot is that our leaders are often considered as “sacred cows” who lack nothing spiritually, whereas, in actual sense, they need deliverance from sins and trespasses, which they display in governance and personal lives. It is common knowledge that those in leadership positions manifest a high level of moral decadence in society, and this is one strong area the gospel should be focusing in an effort to save these our brothers and sisters who may have lost grip of the consequences of sin, which are judgment and eternal domination. Suffice to say here that leaders without spiritual renewal through the gospel are ethically not materials for good governance, and those who aspire to be in leadership domains without the same experience possess no capability for uprightness in political administration.

            Good or bad governance, like every other human activity comes from the heart. If the heart is clean or pure, good thoughts that make for good actions flow. But, if the heart is dirty or bad, evil thoughts, as well as evil activities reign. Therefore, the behavioural pattern of a leader in governance depends largely on his inward disposition. In other words, if a leader possesses a good heart, good leadership flows, but where reverse is the case, bad leadership shows up. Here, the role of the gospel preacher becomes prominent, as he is appointed by God to light up the hearts of the people with the glorious gospel of Jesus Christ, especially those in leadership positions. But today, certain gospel preachers are busy drumming up political support for political leaders, instead of preaching to renew their hearts for God. Some take turns in prophecy for them, assuring them of political victory, instead of telling them that Jesus died for them, and wants them to repent. Others invade their homes for pray, in return for money, instead of reaching out to them with the gospel of salvation. In reaction, let it be noted that the gospel preacher is God’s agent of change, for good governance and righteous behaviour in society. Where he fails the system fails…

            In conclusion, hear this, where there are moral decadence and bad governance, the gospel preachers should be rebuked and not the political leaders, and where there are moral uprightness and good governance, the gospel preachers should be praised and not the political leaders. Once again, ponder over Andrew Mommack’s assertion, “it’s good to pursue legal action and political means to right wrongs. But, the power of the gospel has more power to change the hearts of men than all the military might and legislative bodies of any government”. PREACH THE WORD.