PROF. BEN ONYEUKWU (REV.)
NCE(Eng.) ND/HD
(Journalism) DIP, BA, (Theology) MA, PhD
CHRISTIAN
BEHAVIOUR IN POLITICS
GENERAL CONCEPT AND INTRODUCTION
The idea of politics dates back to the
earliest time of man. Anibueze (1998:58) remarks that man has been associated
with this concept in order to instill sanity into the society of anarchy and
confusion or the state of nature in which he finds himself. He observes further
that the “survival of the fittest” form of politics has been prevalent in the
primordial society. The members of the state (or society) have quit their
rights from the state of nature to that
of an organized society, expecting a good politics that will enhance their
progress. Man, a member of the state, becomes implicitly a member of the
political society, and incidentally also, becomes either a ruler or a subject.
Therefore, Lasswell in Ndoh (1994:2) was
right in his assertion that politics is about “who gets what, when and how.” In
the words of Ndoh (1994:2), “politics is concerned with the articulation of
class struggle in society, concerned with conflict - its nature and methods
designed to cope with it, the methods designed to resolve the conflicts; war,
riots and other disruptive acts. It deals with how society organizes to resolve
conflicting and competing interest in ways that will not tear the society
apart. Lending support to Lasswell’s and Ndoh’s views, Anibueze (1998:57)
opines that politics may be described as a process of decision-making about
public good or action. It is a guiding principle or a deciding factor of “who
gets what in the community. It is also a principle that helps or makes it
possible to resolve conflicts in society.
The problem of politics is one that
affects man, and this has earned him the reputation expressed in the Greek
words, Zoon Poltikon, meaning a
“Political Animal”. This was introduced by Aristotle, who says that “man is by
nature a political animal. The essence of social existence is politics. This
implies that when two or more people interact with one another, they are
certainly involved in political relationship. In fact, man from the dawn of
history, is a being involved in politics or “a being-in-politics.” He has the
urgent need to maintain law, order and control within the society where he
lives, in order to realize the ends of his existence, which are life, liberty
and happiness.
From the foregoing, one wonders why
there is political apathy in Christendom. If politics is about “who gets what”
in society, don’t Christians deserve the right of getting what legitimately
belongs to them in the community where they live? If it is about conflict
resolution, is the Christian not the best material for it? If it is about the
organization of society, who organizes better than the Christian who is filled
with the Holy Spirit? If it is about decision-making for public good, who on
earth possess the wisdom for good decisions than the Christian? If it is about
the struggle for liberty and happiness of the people, who is in position to
entrench liberty and happiness in society than the Christian? To probe further,
what is incriminating or immoral about the political activities elucidated
above? Are they not things that Christians should naturally do for the good of
the society?
Those who hold one misconception or the
other about Christian involvement in politics and those who practically shun it
because of the intrigues brought into it by people of notoriety should better
be aware that where the Moral Light of Jesus shines, the darkness of political
vices disappears. This also underscores the fact that those who are submerged
into the flood of political corruption may not have been true Christians, after
all.
Finally, let it be noted, according to
Anibueze (1998:57), that man is “a being-in-politics”, and no one, Christian or
non-Christians can deny this fact, since politics is in the blood stream of
every individual, and exist in every home, every community, every school, as
well as in every other social organization. And, it is obvious that all the
vices noticeable in party politics are in one degree or the other experienced
in every aspect of our social life or group. So, if the Christian has been
courageous and victorious enough to live in a home, attend schools, churches
and other social gatherings where such vices exist, such a Christian should
equally be courageous, as well as believe God for moral victory as he or she
participates, one way or the other in politics of the state, for the good of
society.
BASIC REASONS FOR CHRISTIAN POLITICAL APATHY
Statistically, the degree of Christian
involvement in politics in Nigeria and the world-over is relatively low, and
the reason for this undesirable political apathy is that Christians on one side
hold that politics is fraught with all sorts of ungodly practices which are not
in harmony with the tenets of the Christian faith. whereas, those on the other
side put forth misconceptions precipitated by wrong interpretations of
scriptures, like;
(i)
-----‘”the whole world is under the control
of
the evil one” (I John 5:19 NIV)
(ii) “My kingdom is
not of this world”
---
(John 18:36)
Those
Christians who believe that politics is unruly evil desert it for fear that it
may endanger their relationship with God, and consequently bar them out of His
kingdom hereafter. But, the expression, ---
“there is no authority except from God” --- (Romans 13:1) appears to suggest a call to participate in what God
has ordained, since no one gets into authority, especially in a democracy
without politics. Highlighting on the relevance of participation, Fagence
(1977:19) renders that participation is the actual involvement in the design
and delivery of policies, and this, he says should not be confused with the
demands for more consultations or better redress of grievances. Fagence’s
participatory concept of design and policies holds out a role model for
Christians in Nigerian politics or elsewhere. So, against the negative backdrop
that politics is bad, and that Christians should have nothing to do with it,
Christians should be part of the design and delivery of the policies that
govern their society or nation. Where they discard the idea of shaping their
society for good, with their God-given values, they definitely will fall victim
of grievances with its concomitant endless agitation for redress. Furthermore,
the fear of evil in politics is put under control where one takes to the fact
of the supremacy of light over darkness, (John 1:5). For sure, true Christians
possess the virtues that can overcome the evils in the world of politics, (I
John 5:4).
Contextually too, it is wrong to
interpret the assertion, “the whole world
is under the control of the evil one”, (I John 5:19) politically, as it is
simply a narrative of the fact that the non-Christians in the world are ruled
or controlled by Satan and does not seek to score any political point. However,
politics is affected when those outside Christ (or non-Christians) are in it or
in positions of authority. In this case, the intrigues borne out of the corrupt
systems of the world are pushed into politics or leadership of the affected
community, state or nation, resulting in unwholesome practices which seem to
scare the well-meaning Christians. On the other hand, when believers in Christ
get involved in politics, the holy system of the kingdom of Christ which
enforces righteousness and transparency in governance becomes prominent,
manifesting the fruits of good governance. Thus, the Bible remarks that, “when the righteous are in authority, the
people rejoice, but when a wicked man rules, the people mourn”, (Proverb 29:2).
To put in place an adequate mechanism
that promotes the well-being of people in society, Iberg (1995:40) observes
that Christians, under all circumstances are called to co-operate to find the
best way of rule for themselves and those who may come after them. This applies
to the highest authorities like, parliaments, governments, courts, etc; as well
as lower authorities like, county, district assemblies and councils. No changes
for the better will come, unless the citizens themselves take part in the work
and do their best. He goes on to say that where the Christians Church has
worked over a long period of time, people have become convinced that a
democratic system is the best. With the exclusion of the short period of time
of classical antiquity (some centuries B.C.), the democratic system has
developed through the influence of Christian idea, on the basis of Christian
doctrine, Christian ethics and Christians brotherhood. Only under such
influence will the idea like “civil right” and “human value” be properly
understood.
Also, the expression of Jesus, “My Kingdom is not of this world” --- (John
18;36) only pictures His “visible reign” in the world to come and the holy
principles of the administration and not His “invisible reign” which is now in
operation in the lives of the believers. However, this does not over-rule His
sovereignty over the non-believers, including those in positions of authority, since the Scripture equally shows
that every kingdom is the Lord’s, and that He rules over every nation (Psalm
22:28); and indicates that God is in the affairs of men, and politics is not
exempted. In view of this, Imberg (1995;40), upholds that Christians have a
great contributions to give to the world,
for example, in matters of justice, human rights, welfare, social
services, relief work, (politics), etc. He emphasizes as well that Christians
thoughts, if strongly and well presented, will infuse into the worldly
community a spirit of humility, unselfishness and a mind of (true) stewardship
and service.
ETHICS OF CHRISTIAN POLITICS
Ezeaku in Ajaegbo and Ibezim (2001:184)
stresses that ethics is concerned with such questions as’ “what sort of actions
ought men to perform?” and “what sort of actions ought men to avoid?” These
expressions present a meticulous food-for-thought for the Christian who desire
to honour God in politics. In venturing into politics as a Christian, the first
point of focus should be, “what sort of actions, am I ought to perform? and
‘what sort of actions, am I ought to avoid, in order to bring glory to God in
politics?” By way of definition, Anubueze (1998:42) renders that ethics is
concerned with rules of conduct or moral principles of human behaviour. In the
words of Imberg (1995:42), ethics means the principles governing our ways of
acting, and also the fundamental teaching about these principles, whereas, the
personal application of such principles is called “morality”. These show there
are demands on every human to behave in certain acceptable ways in every human
engagement, including politics.
Also, keep in mind that ethics, equally
draws from a number of sources that are not Christian. To this end, Imberg
(1995:5) opines that in more recent times different types of worldly “or
secular” ethics have become more frequent. Their views vary much from loose to
rather strong ideas about what is good, acceptable, poor or bad ethical
behaviour. Therefore, such systems must be valued differently. Yet, as long as
they insist on ethics generally and on a clear difference between right and
wrong, they have a contribution to give to the life of community. We must
equally admit that if such people were missing, the prospects of the community
would be much darker. Be it as it may, the fact of the Christian ethics hinges
on Jesus Christ and His teachings about God and Himself, about His kingdom and
the world, about man, time and eternity.
Only in this way will it be possible to obtain the proportions and the right direction
of life. On this note, Imberg (1995:69) deems it necessary to start from the
right point, which is, the will of God and affirms that without knowledge about
His will, we cannot speak about Christians ethics.
Having highlighted the above, the Christian
in politics should do well to ascertain what constitute the will of God in the
Bible and accordingly apply same to politics, noting principally that election
rigging, brigandage, tuggery, character assassination, politically motivated
killing, false election promises, exchange of sex for political appointment,
inter-party double-dealing and other related political offences are not in line
with the ethics of Christian Politics. Put emphatically, the Christian
politician should be committed to living righteously, which means, doing what
is good and refraining from what is evil, in accordance with the precepts of
the Holy Scripture. This supports Adelaja’s (2009:11) idea that Christianity
basically is not a religion, but a way of life by which an individual decides
to emulate the lifestyle of Jesus Christ and applies the principles of the
Kingdom rules to his lifestyle.
By virtue of what has been said, Imberg
(1995:63) remarks that, “there is a living connection between the Gospel and
the Christian principles of ethics. On this point many people fail, both in
their belief and in their way of living. There are some who wish to have Jesus
Christ as Saviour, but at the same time wish to keep their ethics and morality
to themselves. This is what they call, “personal freedom” and “integrity”. On
the other hand, there are people who wish to have Jesus as a teacher in ethics,
and as a moral example they wish to follow, but refuse to recognize Him as the
Son of God and the Saviour of man (kind).
---Of course, the above ethical concept
cannot be regarded as a Christian view. So, Christians in politics should take
cognizance of the fact that they stand out as God’s salt that give taste to
politics, His light that points to legitimate politics and the flags that demonstrate
His glory in the world of politics, and as such, must ensure a life of total
commitment to Christ and the morality of the gospel as they play the game of
politics (Matthew 5:13-16).
CHRISTIAN NATURE FOR GOOD POLITICS
The term “Christian Nature” is a
reference to a determinative quality that marks out the entity we call
“Christian”. It describes the fabric, as well as the very essence of the person
who wears (or should wear) this sacred appellation. In the words of Jesus, “not everyone
who says to me, Lord, Lord, will enter the Kingdom of heaven” ---, (Matthew
7:21). Put contextually, not all who say they are Christians are real to
their claim. Having stressed this, who then, is the Christian for good politics?
and what nature should such an individual possess?
In an attempt to give biblical answers
to the questions in focus, it is important to cite, according to Kennedy
(1989:6) that “the Christian life begins with a resolution to repent”, since
all have sinned and come short of the glory of God, (Romans 3:23). To this end,
the Christian for good politics must be one;
(1)Who
has repented of one’s sins, (Acts 3:19);
(2)Whose
sins have been confessed and washed away (I John 1:9);
(3)With
the experience of the rebirth of the Holy Spirit, (Titus 3:5);
(4)Who
has put to death what belongs to the earthly nature, (Col. 3:50);
(5)Who
is a partaker of God’s (divine) nature, (2 Peter 1:4);
It
is only when one comes to the point of possessing God’s nature of holiness that
one becomes empowered to resist the influence of political vices like; tuggery,
brigandage, false campaign promises, politics of bitterness, political killing,
and a host of others. In view of this, Yocum (1975:173) opines that “holiness
is the establishing grace, designed by God to help us press on faithfully
against every temptation that attempts to apostatize us from the faith”.
Yocum (1975:16) also, shows that Jesus
is the example of what man ought to be. He exemplified holiness in every aspect
of His life and ministerial endeavour. The Apostle Peter points out that Christ
also suffered for us, leaving us an example to follows His foot steps, (I Peter
1;21). Yocum notes further that, “under the most extreme pressure to which
mortal man could be subjected, He (Jesus) demonstrated our perfect example of
holy attitude and actions”. Therefore, the Christian who desires to make
positive input(s) in politics, as a way of leaving behind a good legacy of the
game must cultivate the nature of holiness for which Jesus is known and also
look up to Him as substantive role model, since the attitude of holiness is
transferable to every facet of the human enterprise.
Let it be categorically stated that the
“so called” Christian politicians who fall victim of political intrigues are
yet in the state of depravity and have no link whatsoever to His divine nature.
This is because in every field of human endeavour (including politics), Christians
are God’s workmanship created in Christ Jesus to do good works, (Ephesians
2:10). Where reverse is the case, such a fellow should repent and surrender to
Jesus, instead of being hypocritical, (John 1:12, Matt. 15:7-8).
CHRISTIAN CONDUCT DURING ELECTIONS
The Christian should understand that
they live and operate within a given political system, with a distinct
political culture, and should learn to work within the limits of the law(s)
governing their geographical environment(s). Anona (1998:1) cites that a
political system is a device, an organization or arrangement for effectively
administering, governing or ruling a community, group, nation, state or
country. On political culture, Almond and Verba (1965) in Nwachukwu, (1997:71)
opine that it is one aspect of the total culture that deals with the political
life of a people. They further render that political culture specifically
refers to the people’s knowledge, orientation, attitudes and feelings about
their political system, as Nwachukwu (1997:2) highlights that some political
culture are characterized by stable pattern of behaviour with regards to duties
people have to perform. In some political cultures, individual rights are
store-up in the constitution and are respected by those who occupy positions of
leadership. In other political culture, political activities and participation
take place only within the framework of one party. Invariably, key leaders in
such political cultures attain high offices and acquire substantial power
through the umbrella of the party.
Whatever may be the case, Christian
conduct during elections harps on the political behaviour of a Christian in an
electoral process and system, taking cognizance of the laws of the land, as
well as what the scripture says about the Christian general modes of life and
operation in society. In a well established democracy, Anona (1998:89) remarks
that “the life span of government is normally between four and five years.
After its life span, the people will re-elect new members as representatives of
the people. Thus, the electoral process is the method of electing people into
the leadership positions of a country. It is the laws of the land that will
determine the number of the people that will be elected into such positions,
the method of voting, the frequency of elections and the administrative method
for the conduct of the elections.
Apparently, it is during the period of
elections that the highest degree of political malpractices are manifested in
the political landscape of nations. And the faith of the Christian at this time
is tested by God and man. At the instance of this:
§ Monetary
offers to induce the Christian party agent(s) to falsify election results;
§ Bribes
to influence the Christian to vote the un-popular or dubious candidates;
§ The
advancing of huge sums of money to the Christian for the snatching of ballot
boxes;
§ Offers
of political appointments to the Christian faithful(s) to serve as tug(s);
§ Secret
oaths that would not permit the disclosure of master-minds of political
violence, etc. are presente, as ways of luring them out of the faith. However,
those that do know their God will remain strong and focused.
The Christian, therefore, should bear in
mind that during elections, God looks at them as agents of light that should
exert positive influence on the electorate (Matt. 5:13-14) as well as
instruments He would use to install legitimate governments (Romans 13:1), and
so, sees them as disappointments where they fail to reflect His glory in the
electoral process, (Matt. 5:16).
Based on the foregoing, the Christian is
uncompromisingly duty-bound, during elections to ensure that:
1) Elections
are not rigged, but are free and fair;
2) People
are allowed to vote according to their conscience;
3) Money
politics and the snatching of ballot boxes are discouraged;
4) Only
credible candidates are voted into positions of public trust;
5) Plots
to kill political opponents are wisely exposed and stopped;
6) No
politician uses anyone to foment trouble on election grounds;
7) Lives
and property are protected and saved, etc.
It is only in an atmosphere of peace and
order as occasioned by the good conduct of Christians and other well-meaning
citizens of a country or organization that the enthronement of governments
after the heart of God can emerge in any society. To this end, we are called
upon to, depart from evil and do good; seek peace and pursue it” (Psalm 34:14).
CHRISTIAN CONDUCT AFTER ELECTIONS
After a given election and the
installation of a government through the constitutional provisions of a
country, every citizen, from a biblical stand-point, is expected to come under
the authority of such a government, (Romans 13:1). However, post-election crises
often set in where constitutional breaches are noticed during elections,
leading to violence and wanton destruction of lives and property. But, to the
Christians, God expects that every step in resolving such political problems be
taken constitutionally, and in a peaceful manner. Truly, Christians are the
most qualified to champion the cause that seeks to establish a legitimate
government in society. This is because, as Okafor in Ajaegbo (2001:15) puts it,
“legitimacy is very fundamental to the maintenance of peace, law and order in
society”, which also justifies the Christian stand against any illegitimate
government in society. Yet, on no account should a Christian go about the
matter lawlessly.
Based on the cited assertions, Christian
after elections should learn to:
§ Speak-up
against irregularities that may have falsely brought a given government to
power,
§ Ensure
that every legal means is employed to install a legitimate government;
§ Maintain
common grounds with the party or candidate illegally robbed of victory in the
election(s);
§ Pray
that God enforces the instrument of justice in the disputed election(s).
They should as well ensure that:
§ The
laws of the land are obeyed in spite of the alleged illegitimacy of the
government in power;
§ Rioting
and wanton destruction of lives and property do not prevail in such a
situation;
§ Services
that promote the people’s welfare in society are not disrupted in the name of
fighting for legitimate government;
§ Prayers
are constantly made for the peace of the land, irrespective of the fact of the
(or alleged) unconstitutional government in place.
Christians as members of the society should
not allow a sense of apathy to becloud them in the political matters of their
nation or state. In this sense, Nwachukwu (1997:113) remarks that “public
affairs stir up in citizens very many feelings, emotions and desires. They also
lead citizens and groups formed by citizens to develop interest, claims and
demands. Those who are either apathetic or non-active in public affairs retain
these strings in their minds. Occasionally, they may murmur their concerns and
quite often at social gatherings, around family dining tables and perhaps while
reading newspapers and magazines, they voice or express the passions, feelings,
ideas and wants they hold privately relating the public affairs of their
society”.
Nwachukwu (1997:144) equally observes
that, “so long as these feelings remain at the private level of the individual
and the family, they are politically unimportant and perhaps inconsequential.
Their spans or influence and effectiveness are restricted. Their usefulness
lies solely in the realms of family socialization and of self and small group
development of some awareness. And important need still exits to draw out of
the individuals and family groups their feelings, worries, concerns, murmurs,
aspirations, expectations, wants and claims concerning either public affairs
and public policies or concerning the political system and the society”.
Worthy of lesson in Nwachukwu’s
scholarly insight above is that those who claim they are indifferent to the
politics of their nation(s) are just pretending, since the political activities
of the people exert considerable influence on them, and inasmuch as they react
to certain matters of political concern(s) in society, they remain part and
parcel of the political system of their community, and so, such individuals,
are thereby, advised to come up with useful contributions on public matters,
instead of being consumed within by the fires of ignorance and hypocrisy. In
this connection, the Christian should be a strong political voice and activist
in society that commends what is good, and condemns what is bad, as well as
maintains a personal policy that shuns every sense of sycophancy and
inflammatory statements or anything that could cause problem(s) in society,
ensuring strictly that God is glorified in any role he plays in politics, (I
Corinthians 10:31).
THE ROLE OF THE CHRISTIAN PASTOR IN POLITICS
Onyeukwu (2005:2) highlights that the
role of the Christian Pastor (as God’s representative) in the political life of
a nation borders mostly on guidance and not partisan. By way of definition,
Nwamuo (2001:3) stresses that, “guidance is a help rendered to an individual
for understanding self and the world around self. He emphasizes that it helps
one to have an insight into ones problems.
Therefore, the Christian Pastor, as a
religious guidance counselor is in a position to always highlight on the
spiritual challenges the Christian politicians are likely to face in pursuit of
political goals, taking cognizance of the intrigues that the non-Christian
politicians are known for, as a way of assisting them practice politics in the
fear of the Lord. In line with this, Stephen (1972:9-11) renders that during
the theocratic regimes of the nation of Israel, under such people like Moses,
Joshua and Samuel, there was no thought of the state as a secular organization,
separate from the people’s religious life. However, with the emergence of Saul
as the nation’s political leader, as was informed by the people’s agitation to
have a king like other nations of the world, the situation changed, (I Samuel
8). Under the new political dispensation, the Old Testament prophets did not meddle
in politics, but considered they had both right and duty to proclaim the voice
of God to the nation and in particular, to its politicians or leaders. This
position saw to the reproves of King David for sexual immorality and King Ahab
for greed by prophets Nathan and Elijah, retrospectively, (II Samuel 12:1;
Kings 21).
Furthermore, since no political reform
was introduced by Jesus or His apostles in the New Testament, it becomes worthy
of note that the behaviour of the Old and New Testament prophets and apostles,
as well as Jesus Himself on political matters during the eras under review
remain the guide for the Christian pastor or Gospel Minister of every age and
should form the basic source(s) of inspiration for the Christian pastoral
teachings of today on issues of politics.
The emphasis above shows that it is
biblically out of place for the Christian Pastor to engage in partisan
politics, as well as morally wrong to be indifferent to the political affairs
of a nation, for the simple fact that such a pastor is not a politician. The
Christian Pastor should be a powerful voice against all indices of political
corruption in the world and equally an epitome of justice, equity and fair-play
that serves as Christian Political Compass. Put figuratively, the Christian
Pastor should be a political compass and not a political pilot. In other words,
he should always point to the right way to the politics that glorifies God, but
should allow the politicians to be in the active exercise of the game.
This, notwithstanding, the self-willed
Pastor, who wishes to permissively exercise his personal volition and wants to
engage in partisan politics should as a matter of the enormity of the pastoral
duty take a leave of the job for the time he desires to be in active politics,
in keeping with the divine law of service, “you
cannot serve two masters at a time
(Matthew 6:24). This, as well does not over-rule the fact of a Pastor
serving in government (if he is called upon) in the capacity that would not
adversely affect his calling. In addition, the Christian Pastor should be an
individual of selfless prayers for the politicians of his nation, always asking
God for good political behaviour to be entrenched in their lives. He should not
allow himself to be hired by politicians or pray to their notice in
anticipation of certain rewards from them, for such a sacred duty he should do
privately before his God.
Worthy of mention equally, is the fact
that the Christian Pastor is free to vote in an election for any candidate(s)
of his choice, not on the basis of tribalism or religious affiliations, but on
the fact of the perceivable qualities of the candidate(s). Nevertheless, such a
Christian Pastor should not directly or indirectly constitute himself a
campaign front for any candidate(s), since one of his duties during elections
is to highlight on the qualities that make for good governance and allow the
people to make their own choice of candidate(s) to vote for in elections, as
this would ensure equity and fair-play in a democracy. It is also the duty of
the Christian Pastor to constantly remind the People to be subject to rulers
and authorities, as well as be ready to do whatever that is good, as he reminds
the government(s) of the divine demand to rule in the fear of God, (Titus 3:1;2
Samuel 23:2). MAY
GOD GRANT US UNDERSTANDING.
REFERENCES
Fagence,
M. (1977) Citizen Participation In Planning, Pergamon Press, Oxford.
Ndoh,
C.A. (1992) An Introduction To Political Science, Tudor and Group
Printers, Enugu, Nigeria.
Anibueze,
G.U. (1998), Man And Philosophy, Glanic Ventures Press, Enugu, Nigeria.
Imberg,
J. (1995), Christian Life, A Handbook On Christian Ethics and Moral,
Stiftelsen Evangelist Litteraturmission, Gothenburg, Sweden.
Ajaegbo,
D.I. and Ibezim, E.O. (2001), Citizenship Education In Nigeria, An
Interdisciplinary Approach, West and Solomon Publishing Co. Ltd, Onitsha,
Nigeria.
Adelaja,
S. (2009), The Spectator Newspaper January 2-18, 2009, Daily Spectator
Publishing Ltd, Lagos, Nigeria.
Yocum,
D. (1975), The Holy Way, Outreach Publications, Calvary College of
Theology Press, Nigeria.
Kennedy,
D.J. (1989) I am Resolved, Coral Ridge Ministries, Fort Lauderdale,
Florida, U.S.A.
Anona,
H.N. (1998) Citizenship Education For Our National Growth, Ugovin
Publisher Ltd. Enugu, Nigeria.
Nwachukwu
C.B. (1997) Fundamental of Government, Krisdon Graphic, Ltd, Owerri,
Nigeria.
Stephen,
J. (1972) Politics And The Christian, Daystar Press, Ibadan.
Onyeukwu,
B.L. (2005) Christian Behaviour In Politics (Tract), Ben Onyeukwu Word
Outreach And Ministries, Owerri, Nigeria.
Nwamuo,
P.A.C (2001), Counseling In a New World Order, Tony Ben Publishers,
Owerri, Nigeria.
No comments:
Post a Comment