HOW MANY BLOOD WILL FLOW, BEFORE THE CHURCH HIERARCHY GO FOR PEACE TALK. Welcome to Divine-Royalty fearless motivation. The silent of Christians over the killings in Nigeria is quite misleading! It is not about praying all the time, it is by application on how things work! Since i was born we have been praying for change in Africa (Ekpere make ntoya nke Africa in vernacular) later change prayer for Nigeria distress, and from distress to bribery and corruption, still things are getting horrible. You cannot try anything STUPID in America being a president. The Pentecostal will bring you down even before the Catholic comes in. Blessed are the peace maker, they shall be called the children of God. Are the Christian hierarchy in Nigeria never come across this word? Is there no wise men from our own eastern Christianity? Even if the authority in question disagreed with you, it is not wrong to have it in a record that Christian authority has done something. Practice what you preach!
Compassion is definitely missing when people’s poor judgment and lack of wisdom do irreparable damage to their families, their organizations, or tribe and country. Pent-up fear and anger in many countries is being sinfully vented towards innocent people of certain ethnic descent or religious beliefs. Christians should be the first ones to stand up for the oppressed (Ex. 22:21; Isa. 1:17). In addition to preventing violence acts and activation of peace. Since conflict between nations can lead to horrific bloodshed, the church long ago sought to limit war by been a defence of peace but the silent of the church over injustice and blood shared etc, over what is happening in Nigeria is FALSE HUMILITY.
Mourn with those who mourn. All of us should grieve deeply with those who lose loved ones due to war or other forms of violence, whether in Biafra, Iraq or other countries that struggle with deadly strife. We Christians Internationally or Local should share not only our tears and words of comfort, but also our time, energy, and material resources to minister to them and help rebuild their lives. We should also pray that these events would make us more compassionate toward people outside our country who suffer oppression, persecution, and violence.
God has a gap to fulfill before creating any one on earth. Taking away peoples life is sabotaging Gods plan and enriching the graveyard.
If anyone find it easy to be a Christian, you probably aren’t one. our culture is hostile to the authentic Christianity. Being superficially Christian. The danger comes when we lose sight of how luxurious our situation is, particularly compared to how Christians elsewhere in the world and throughout history have fared. any profession of faith is sure to earn as much praise from one side as it will contemptuous attacks from the other. So, are we proclaiming our faith in spite of the attacks or because of the praise? Do we announce the good news in hopes of receiving hearty pats on the back, or do we announce it simply because it’s our duty regardless? This question is not as easy to answer as it seems. Who can say they’ve stood utterly alone in the wilderness, preached Christ, and endured assaults from all sides, with no one to come to their defense and tell them that they’re so very brave and so very awesome for being so very Christian? Not many of us. The opportunity rarely presents itself. If proclaiming our faith meant embracing true suffering and persecution, would we still proclaim it? If we wouldn’t, then our faith is a fashion statement.
The Christianity and freedom we are enjoying today Africa is prize from others, and Who is Samuel Ajayi Crowther? Samuel Ajayi Crowther
1807 — December 31, 1891
Freetown, Sierra Leone, mid-19th century. Samuel Ajayi Crowther was resettled in Sierra Leone, after the British Naval Patrol rescued him from a slave ship. Among the buildings depicted in the watercolor and ink drawing of Sierra Leone is a compound for liberated Africans.
Samuel Ajayi Crowther was born Ajayi around 1807 in Osogun, Yorubaland, in what is now Nigeria. At approximately age thirteen, Ajayi was enslaved by Oyo and Fulani Muslims who invaded Osogun. Ajayi was traded six times before he was sold to a Portuguese slave-ship captain.
Great Britain abolished the slave trade in 1807 and attempted to suppress illegal traffic using Royal Navy patrols on the coast of Africa. In April 1822, a British patrol stopped and impounded the slave ship that carried Ajayi. The captives on board were transported to the colony of Sierra Leone where they were liberated. Several years after arriving in Sierra Leone, Ajayi experienced a religious conversion. He recalled that “it pleased the Lord to open my heart,” and sought membership in the Anglican Church. Ajayi was baptized by the Anglican Church Missionary Society (CMS) and took the name Samuel Crowther after an eminent clergyman and member of the CMS’s home committee. After his conversion, he became one of the first students to attend Fourah Bay College, a school founded by the CMS in 1827 with the purpose of training Africans in Sierra Leone for Christian service. In 1841 Crowther began his first missionary work in Nigeria.
After this Nigerian Expedition, Crowther went to England and studied at the CMS College in London. His studies there led to his ordination by the Anglican Church in 1843. After his ordination, Crowther and several others opened a new mission in Yorubaland. He made important linguistic contributions, publishing A Vocabulary of the Yoruba Language, and later translating the Bible and The Book of Common Prayers into the Yoruba language.
Crowther returned to England in 1851 to promote his missionary work. He ultimately earned support from the CMS to open a mission along the Niger River with a staff composed entirely of Africans from Sierra Leone. After the success of this mission, Crowther was ordained in 1864 as “Bishop of the countries of Western Africa beyond the Queen’s dominions,” making him the first African Bishop in the Anglican Church. As Bishop, Crowther initiated Christian-Muslim discourse in the Upper and Middle Niger regions.
Over time, racial attitudes and missionary policy in the Anglican Church shifted. European missionaries supported by the CMS believed that the Niger Mission should be run by European missionaries instead of African missionaries. They subsequently attacked Crowther’s mission, discrediting its work, until the staff was entirely replaced by white missionaries. Crowther, distressed by the conflict, died from a stroke on December 31, 1891. A European bishop replaced him.
If we can all agree that our love for another human must function this way — or at least that it must function at all — how can we think that our love for God need not even live up to this standard? How can we think that we’re “saved” by acknowledging God’s existence even as we ignore Him, dismiss Him, betray Him, hate Him, and never bother to repent of it because we think our mere affirmation of His cosmic presence entitles us to salvation?
We seem to be saying: “Don’t bother me with your commandments, your exhortations, your guidance, your example, your teachings and admonitions, Lord. Your entire ministry on Earth was a silly waste of time. I’ve acknowledged you. Let that be enough. I’ve agreed that a Supreme King of the Universe has invited me into union with Him, but why must I actually bother doing anything about it? Lord. Yes, yes, you exist, sure, whatever, but please get out of my life until I’m dead, at which point I’ll be happy to join the eternal house party in Heaven. All of the fun, none of the work, I say! Just be satisfied that I’ve noticed You, and that from time to time I even deign to think some warm thoughts about you. I’ll get around to loving you actively when I’m reaping the eternal rewards in Paradise. Cool? OK, now get lost.”
That’s not love. That’s not belief. That’s not faith. That’s blasphemy.
Now we imagine that our faith in God actually insulate us from guilt. The Christian is someone who “thinks positive,” we like to say. And we happily apply this “positive thinking” to our own wickedness, especially.
We went from focusing too much on the prospect of damnation to pretending that we’re not at risk of suffering it. I think, if we must err, we’re better erring on the other end of the spectrum. Better to feel too much guilt for your sin than none. Better to be too afraid of Hell than not at all. I’m not really convinced that it’s possible to feel too guilty for your sin or too afraid of the eternal fire, but I’m sure those who cross that line, wherever it is, are in far better shape than those who never approach it.
“Work out your salvation with fear and trembling,” St. Paul tells the Philippians. To which the modern Christian says, “Dude, chill.” I think we’re safer adopting St. Paul’s approach than that of the super chill psuedo-Christian. What reaction can we have but fear and trembling when we honestly confront the vileness of our sin? How many of us have even attempted such a confrontation?
Christ did it and set example. Paul did it and said imitate me as i imitate Christ.
From: A motivational speaker. Divine-Royalty