CHRISTIAN CHURCH AND PULPIT JUDGMENT

PROF. BEN ONYEUKWU (REV.)

NCE (English); Dip (Computer Studies); ND/HD (Journalism); Dip, BA (Theology) MA, PhD.

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

CHRISTIAN CHURCH AND PULPIT JUDGMENT

Main Text:

“…When the time had come for Him to be received up, that He.. sent messengers before His face. And, as they… entered a village of the Samaritans to prepare for Him… they did not receive Him… And, when His disiciples, James and John saw this, they said, Lord, do you want us to command fire to come down from heaven to consume them, just as Elijah did? But, He turned and rebuked them and said … the Son of Man did not come to destroys men’s lives, but to save them…” (Luke 9:51-56 KJV).

INTRODUCTION:

          The term ‘pulpit judgment’ in the writer’s view, refers to any pronouncement(s) of a man of God in an attempt to bring to justice any acts of insubordination against God or against the person of man of God. Such voices of command like, Elijah’s “If I be a man of God, let fire come down from heaven and consume you” (I Kings 1:10-12), and Elisha’s venom that claimed the lives of forty-two youths, (II Kings 2:23-24), exemplify the idea. But Jesus, in a similar circumstance shows that it is not God’s plan to destroy life, but to save it (Luke 9:54-55). Thus, He expresses, “For the Son of Man did not come to destroy men’s lives, but to save them” (verse 56). By this singular gesture, Jesus brings to fore that all such preachings that seek to advance “death threats” are no longer fashionable, no matter the sin committed. Instead;

CHURCH PULPIT SHOULD CONDEMN VICES AND NOT HUMAN BEINGS

          The church pulpit (print or electronic) should hold out the strongest voice that condemns evil in society, but such a voice should in no way endorse the condemnation of any person involved. This presupposes that the kidnapper of today may become the world-wide evangelist of tomorrow, the present day armed robber may by divine providence become the future pastor, the sex worker in the now may eventually become church worker, one day. In other words, the chief sinner of today, may become the chief saint of tomorrow, considering also the fact that, “God did not send His Son into the world to condemn the world, but to save the world through Him, (I Tim. 1:15; John 3:17). Notice as well that it is by the clemency of Christ that one is freed from condemnation, but, one who believes not in Him stands already condemned (verse 18). If that is the situation on ground for the sinner or non-believer, it becomes out of place for any pulpit operative(s) to add to their plight, when amnesty is needed for them.    

          Let it be learnt further that God in some cases, steps out to deal with the harsh enemies of the church, when they become unbearable. A case in point is King Herod, (Acts 12). However, in such times of grieve, the pulpit voice should be, “God save us from” and not “God destroy our enemy” This reflects the attitude of the church during the arrest of the Apostle Peter, (verse 5-10). No doubt, the judgment that led to the death of King Herod thereafter was divine prerogative, and not the confirmation of any pulpit verdict, (verse 21-24). By this, therefore, the writer asserts that the church pulpit should always promote God’s

(i)           saving grace and not condemnation, (John 3:17; Eph. 2:8);

(ii)          forgiveness and not banishments, (Isa. 1:18; John 6:37);

(iii)         mercy and not personal revenge, (Luke 6:36; Jude 22), etc.

CHURCH PULPIT SHOULD PROMOTE CLEMENCY AND NOT VENGEANCE

          The church pulpit is God’s platform for sinners’ clemency and not a point for vengeance. The pulpit operatives (pastor, evangelist, prophet, teacher, apostle, etc) should as a matter of commitment disseminate information bordering on the consequences of sin and wickedness, with passionate appeals, urging those involved in criminal activities to repent.

          Sometimes, attacks or temptations may come from individuals the pulpit personnel tries to keep out of divine judgment. Yet, within the context of the New Testament preaching or spirit, he or she should endeavour to overcome any influence that may try to move him or her to use the church pulpit to promote vengeance against such persons of notoriety. Stephen’s pulpit manner stands out here as a model (Acts 7). This great disciple of Jesus Christ prayed for pardon, instead of vengeance against his attackers, including, Saul, the murderer turned apostle, who was there giving approval to his death, (verses 59-60; 8:1). Stephen’s prayer for pardon and the later conversion of Saul attests to the fact that it is better to use the church pulpit to;

i)             promote prayers for the conversion of the notorious in society (hostage takers, betrayers, terrorists, etc), instead of decrees of extinction, (Acts 7:60; 9:1-6);

ii)            warn the wicked (murderers, kidnappers, human traffickers, etc) that the word of God already places the whip of punishment on them, instead of taking up personal vengeance against them, (Prov. 11:21; Rom 12:19);

iii)           bring to focus that it is not the will of God that any (armed robber, ritual killer, assassin, etc) should perish, but that all should repent, instead of portraying God as one who takes delight in the death of the wicked, (II Peter 3:9; Ezek 18:23), etc.

CHURCH PULPIT SHOULD MINISTER LIFE AND NOT DEATH

          Let it be placed on record that the Catholic Church stands out as the foremost example of good church pulpit management. Please, take delight in noticing that from the Catholic pulpit comes one of the strangest voices that condemn evil in society, yet with firm respect for the sanctity of the human life. A recent communiqué credited to the Catholic Bishops in the Owerri Ecclesiastical Province, Nigeria, as published in page eight of the Announcer Express Newspaper of August 25, 2008, lends support to this, and I quote,

          Catholic Bishops in Owerri Ecclesiastical Province have advised relations of abducted persons not to pay ransom or gratification to kidnappers since this encourages them to continue their dastardly act. The Most Rev. Anthony Obinna, Catholic Archbishop of Owerri disclosed this during his pastoral visit to Maria Assumpta Cathedral Owerri, Sunday August 17. The Archbishop who read to the congregation the communiqué issued by the bishops at the end of their meeting in Aba Diocese, Abia State, described kidnapping as sinful, wicked, and extortionary, saying the situation is alarming not so much by its frequency but by its attendant terror and trauma.    

          They appealed to kidnappers to have a change of heart in order to avoid God’s wrath. The prelates however urged the government to provide social amenities, create job opportunities and strengthen oursecurity outfit…”, unquote.    

          From the above communiqué, one notices ministerial classic from the catholic pulpit;

(1)  A strong condemnation of the evil we call, kidnap;

(2)  A passionate appeal of kidnappers to repent;

(3)  A piece of advice to the government to address the possible causes of social vices.

There was no trace of “kidnappers must die”, but measures to discourage the wickedness, probably keeping faith that one day these deviants would turn to Christ who died for the remission of their sins, (Luke 24:46-47). So, from the biblically inspired pulpit decorum of the Catholic Church, one learns that the “decrees of death” from certain pulpits which seek the extermination of the lives of those allegedly fingered in crimes is not in the interest of the;

i)             Son of God who came to save and not destroy lives, (Luke 9:56);

ii)            Father, who did not send His Son to condemn the world, but to save the world through Him, (John 3:17);

iii)           Parents who pray and believe God that one day their prodigal sons and daughters would turn a new leaf, (Luke 15:11-24), etc.   

In conclusion, let it be remarked that God is angry with the wicked everyday (Psalm 7:11), and that there is no escape route from His wrath for individuals who constitute terror in society, unless they repent, (Luke 13:3). This makes it imperative for the leadership of the church do look inwards, and fashion out biblical ways of liberating those who operate under the influence of the devil, instead of handing them over to destruction, which is to the advantage of Satan and his kingdom, (John 10:10). THIS IS GOD’S POSITION FOR THE NEW TESTAMENT CHURCH.