Religion as a Tool for Development (2) -By Abiodun KOMOLAFE

The influence of the Beveridge Report can be seen in various initiatives worldwide, including Nigeria’s Free Education Programme in Western Nigeria and agricultural programmes in Eastern Nigeria, as well as the adoption of minimum wage concepts. The list is very long and cannot be fully stated here!

As a Christian, I believe salvation comes through faith in Jesus Christ, but I’m troubled by the implications for people in countries with different dominant religions, such as India’s predominantly Hindu population (around 79.8%) or Japan’s significant Shinto and Buddhist populations. This raises a concern: in countries like Japan (approximately 1-2% Christian), China (around 5% Christian), and India (around 2-3% Christian), does this mean the majority are excluded from salvation?

Again, consider China, a global powerhouse that has achieved remarkable success without relying on the Bible or Koran. Meanwhile, England, which introduced us to Christianity, is now selling many of its churches, and the world hasn’t come to an end. This contrast between England’s declining religiosity and China’s secular success raises questions about the relationship between religion and national development. One possible interpretation is that, while China’s success suggests that religion may not be a prerequisite for national progress, it’s also possible that religion can play a supportive role in national development when leveraged appropriately.

Moving beyond economic policies, it is also important to examine the relationship between religion and the state. At its core, religion concerns humanity’s relationship with the divine. The concept of ‘Church and State’ advocates for a separation of powers, yet both institutions rely on the people’s loyalty.

In a world healed by a good dose of hypocrisy, the façade of religiosity often masquerades as a beacon of succor and collective agency, but beneath its surface lies a complex web of power dynamics, social control, and manipulation. The ritualistic slaughter of human life, justified by dogmatic fervour, raises fundamental questions about the role of religion in shaping societal values. The chanting crowds, fuelled by uncritical devotion, bluntly illustrate the tension between spirituality and humanity. Is this the true face of faith, or is it a perversion of its original intent?

The phenomenon of prophetic favouritism raises profound questions about spirituality and power. When the divine seems to favour the powerful while neglecting the powerless, it undermines the idea of a just and equitable divine realm. This selective nature of prophecies implies that the divine realm may be subject to similar power dynamics that shape human societies.

It’s natural to wonder if prophets’ visions are more influenced by politicians than genuine divine revelation. Consequently, the prophet’s chambers have transformed from a sanctuary for the marginalized to a platform for the powerful, where prophecies prefer the maintenance of power over justice and compassion. This raises critical questions about the relationship between spirituality and power: does the divine realm value the well-being of all creations equally, or does it favour the elite? What about those struggling in obscurity, crying out for guidance and support – are they not worthy of divine attention, regardless of social status?

The Church in the early days, for instance, claimed to receive its directives directly from God. If its directives were truly from God, wouldn’t that make the Church unquestionable? So, when did the institution supposedly founded by God begin to decline, and why have we continued to explore other possibilities without reforming our approach? These raise further questions about the role of religion in shaping our values. Why has religion been more about building ‘Towers of Babel’ for naked and hungry worshippers than about instilling moral values, ethics and principles that guide individuals towards compassion, empathy and kindness? Questions! More questions!

The Bible contains many stories that show how unexpected events and divine interventions can change people’s lives. I have argued elsewhere that Mary’s pregnancy with Jesus had a significant impact on her cousin Elizabeth, who was struggling with feelings of shame about not being able to have children, and that Esther’s rise to prominence was facilitated by Queen Vashti’s disobedience, while Jesus Christ’s existence shed light on Joseph the Carpenter’s life.

Other examples include Joseph becoming a deputy controller in Egypt after meeting Pharaoh (Genesis 45-46), Mordecai’s rise to prominence under King Xerxes (Esther 10:3) and Abraham’s encounter with Melchizedek (Hebrews 7). Are spiritual leaders truly making a difference in the lives of Nigerians who need help? Are they following the example of Prophet Elijah, who selflessly helped a widow in need (1 Kings 17:7-16)?

Thomas Merton was right when he remarked: “The moment a man seeks to wed power with spirituality, spirituality dies and power becomes demonic”. To drive development in Nigeria, three key questions arise: How can a renewed focus on indigenous values like communalism and social responsibility positively impact the country? What lessons can be learned from Christian and Muslim organizations’ historical roles in promoting education and healthcare? How can principles of social justice and aversion to usury be applied in contemporary society while avoiding toxic religiosity?

In exploring these questions, we find that many major world religions share common values that align with Nigeria’s development trajectory. Specifically, the emphasis on social justice and aversion to usury in these regions provides a moral framework for addressing economic and social challenges. This is reflected in the book “Financialism: Water from an Empty Well”, co-authored by the now-President Bola Tinubu and Brian Browne. Revisiting these principles could reinforce the president’s commitment to social justice and equitable development, ultimately helping Nigeria build a brighter future.

The connection between religion and a country’s progress is not straightforward. What’s more important is how religious values can be used to benefit everyone, not just a few individuals. In Nigeria’s context, harnessing the potential of religion for national development could be crucial.

Kudos to Tinubu for his determination to recapitalize Nigeria’s development finance institutions, such as the Bank of Industry and Bank of Agriculture. This initiative is a crucial step against the glorification of usury and financialism. We encourage him to build on this momentum, as development finance is a key driver of sustainable development and productive growth. Unlike the fleeting nature of ‘hot money’, it mobilizes patient capital that yields long-term benefits.

Religion plays a multifaceted role in shaping human experience, encompassing both individual and collective dimensions. Again, the miracle of the five loaves and two fish demonstrates that God’s concern extends beyond spiritual nourishment to physical sustenance, a theme also evident in God’s provision of manna from heaven to the Israelites. This emphasis on physical needs might aptly be described as ‘the politics of the stomach’, a phrase that captures the fundamental importance of material well-being.

According to Kelly Keller, “The greatest power is the power to do good”. To maximize the positive impacts of religion and minimize its negative effects, promoting interfaith dialogue and understanding is imperative. By fostering respect and cooperation among different religious traditions, we can create a more inclusive and compassionate society.

In addition, critical thinking and refined exploration of faith can help individuals traverse the complexities of their beliefs, avoiding dogmatic thinking. Supporting social justice initiatives and promoting equality, human rights, and dignity for all can also help to harness the positive potential of religion and create a better world for everyone.

When harnessed positively, religion can inspire individuals to work towards a more just and caring society, fostering social cohesion, hope, and perseverance. Its teachings and practices can catalyse personal growth, self-reflection, and spiritual development, promoting a culture of compassion, forgiveness and kindness. More! Many more! Nonetheless, the key challenge lies in confronting the complexities of religious expression to ensure its potential for good is fully realized.

May the Lamb of God, who takes away the sin of the world, grant us peace in Nigeria!

⁕ Concluded.

*KOMOLAFE wrote from Ijebu-Jesa, Osun State, Nigeria (ijebujesa@yahoo.co.uk; 08033614419 – SMS only)