FAITH AND MINISTRY IN THE CHURCH TODAY: DEALING WITH THE CHALLENGES OF A POST-RATZINGER PAPACY. By Rev. Fr. Kenneth Chinkata Evurulobi, Ph.D.

 Karl Rahner has made one giant contribution to Theology that has turned out to be revolutionary in this regard. In his book “Foundations of Christian Faith”, Rahner successfully developed a Theological Anthropology where he authoritatively asserted that every individual human person is fundamentally constituted at the very depths of his/her existence by the very Being of God  whether this particular individual person is aware of this or not, whether he/she admits of it or not. And that faith and the resultant action is just a thematic manifestation or the concretization of that which is inherent in the nature of every human person. Therefore, every form of authentic religious belief is a consequent evolutionary imperative of human nature in time, though conscious or unconscious efforts may be, and is often made to stifle this, or delay it, or deny it completely. Here is found the real meaning of atheism, agnosticism or skepticism.

In the midst of all others, the official faith of the Church is the ultimate and most purest confession ever made and ever will be made. In Jesus Christ of Nazareth, the human person discovers and grasps in concrete terms and in freedom that which he/she has ever known to be real; that which is lodged in the very depths of his/her own very being as an individual human person; that which he/she has always yearned to touch, to feel and to embrace but cannot because, though a spirit, he/she as a human being is drawn down by the event of his/her material body and by space and time while God himself is an absolute, unbounded Mystery.

 In encountering Jesus Christ of Nazareth, man discovers, embraces and lives in constant tangible communion with that God who has always presented himself initially in man’s experience as that absolutely inescapable, defining and unifying factor of all that exists and as that which is the answer to the question about the human person as well as an answer to all other questions.

 Thus while Jesus Christ is the shape, form or size – that is, the real identity and the only one - which God can take and which He has already taken, and therefore, no other identity or concrete manifestation of God is possible except in Jesus Christ of Nazareth (even though one can admit some rays of the being of God in other places or persons), the Eucharist is the final irrevocable condition of God who is Jesus Christ and the logical conclusion of God’s gift of himself to man in the person and actions of Jesus Christ of Nazareth. So, according to Karl Rahner, God is not the Deus Absconditus or the Undiscovered Unknown as presumed by many skeptics and agnostics, but the Discovered Unknown, God is Immanuel.  The Immanent Trinity is one and at the same time the Economic Trinity, and the Economic Trinity is one and at the same time, the Immanent Trinity. The God who in himself, is unknowable, inconceivable, unfathomable, untouchable and a transcendent absolute Mystery (Immanent Trinity) is also the same God that is now known/knowable, touched/touchable, discovered but yet in an inexhaustible manner  (Economic Trinity).

Karl Rahner took this course so as to provide some additional bricks that will serve to support historical objectivism, and in this way prepare this foundational ground of the Christian faith to be able to withstand the hostility and devastating arsenals of an age of relativism, scientificism, technologism, terrorism, corruption and atheism. Any attitude which tends to attack the Being of God and initiate attacks, hostility and denials against the faith and defined doctrines will have the very truth and facts of his own existence to grapple with in the first place before historical objectivism can be an object of these attacks.

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Hans Kuhn is perhaps, one of the most controversial theological figures today. Regarded as “a Catholic Priest in good standing”, yet cut off and fully disengaged officially from the main currents of Catholic Theology, Hans Kuhn had rolled up the scroll of indictment from the Doctrinal Office against his person and bypassed this to inaugurate a tradition of commitment and service to humanity with global peace and security as his main focus. And from the moment I read Kuhn’s autobiography “My Struggle for Freedom”, the Kuhn personality became a question - a recurring question, though not an answer or solution, to me personally.

In the recent past, Hans Kuhn has correctly pointed out that John Paul II, in collaboration with Cardinal Joseph Ratzinger, was the architect of the theology that has provided the major anchorage for faith and ministry in the Catholic Church since after the Second Vatican Council. Lamenting, and at the same time, denouncing the imposing influences of John Paul II and Benedict XVI as draconian, inquisitorial, fossilized, a “Putinization” of the Christian Faith and as constituting a major eclipse of the Truth about the Catholic Faith especially with regards to the provisions of the Second Vatican Council, he saw the resignation of Benedict XVI as the tragic end of another era of colonialism and malignant clericalism. Kuhn insists that the opportunity provided by the collapse of the inquisitorial regime of Pope Benedict XVI which was, in actual fact, the scandalous extension of John Paul II’s papacy be exploited by using the platform to kick-start major reforms that are long overdue in the Roman Curia and in the Local Churches. This, for him, is the major challenge facing the pontificate of Francis I.

If, in fairness and justice, Kuhn can be correctly regarded as a dissident theologian, then it is equally imperative to review Mathew Fox’s use of the term “ecclesiolatory” in reference to the selfishness of some actors at work in the Roman Curia. This much was also the greatest fear expressed by Karl Rahner and one which hunted the whole length and breadth of his theological career, and eventually followed him to the grave. It is the fear of abuse of authority and privileges in the Church.

The path taken by Hans Kuhn, therefore, is a mechanism of defense taken too far, perhaps unconsciously stretched beyond its breaking point, in an effort to retain two values considered personally as having a universal significance for the Church and for human development – a faith in a good God who alone calls people to the priestly ministry in the Church, and  the evolving freedom of theology which is sponsored on the main, through the instrumentality of the Second Vatican Council,  by a God who , in the words of Karl Rahner, is the  “Discovered (yet)Unknown”.

Between Pope Benedict XVI’s commitments to the authenticity of faith and Prof Hans Kuhn’s vision of a global ethic, Pope Francis I has emerged on the podium of Catholic Theology as the new face of progress in the practice of faith.

And beyond the despondency which Kuhn has been accused of, this statement finds an echo in the very situation of the Nigerian Church presently and as well calls for immediate intervention of Pope Francis I. The unfolding scenario must raise deep concerns for the Synod of Bishops especially when one of the issues confronting it is how to map out strategies for the re-evangelization of Europe/America, for inter-faith dialogue, for the progress of ecumenism and for re-union between the West and the East.

I have found out that Hans Kuhn’s dream about a global ethic is a project for and of the Church. The reenactment of a friendship with Kuhn leading to a re-negotiation of the objectives of the Global Ethic Foundation which he founded is not a luxury the Church cannot afford.

 I am therefore, personally excited at the prospects of a meeting between Pope Francis I and Kuhn and the consequent embrace of spiritually united and committed of friendly hearts. I see the rebuke of Peter by Paul in Acts of the Apostles that led to the resolution of one of the greatest doctrinal conflicts in the Jerusalem Church playing itself out again in the 21^st century Church. The meeting is, therefore, about constructive dialogue and not about destructive criticism; it is more about structures than about doctrines. It is a dialogue between the objective experience and a subjective one, between a traditional spirit and a charismatic one.

These are mutually inclusive factors in the renewal of the Church. In the words of John Allen jr, Resourcement must dialogue with the sincere spirit of Aggiornamento in love and mutual respect. I see the excesses of power being caged by the fire of freedom, and the wild and destructive fire of modernism being counter balanced by the authority of Peter, and the limits of opposition being spelt out by the provisions of divine wisdom.

Professor Hans Kuhn has made tremendous effort to evolve and assert the imperative of a Global Ethic for all religions of the world. On September 14, 1993 in Chicago, U.S.A., at a conference of “Parliament of the World’s Religions” convoked at his instance, Kuhn attempted a “Declaration Towards A Global Ethic” and went ahead to outline its basic principles. In a private correspondence with Professor Hans Kuhn in 2008, and latter in a telephone conversation with him, I sought to work or partner with him in furtherance of his vision for a global ethic because I quite agree with him, in his own words,  that:

1. There cannot be a new global order without a new global ethic.
2. It is a fundamental demand that every human being be treated humanely.
3. That there are irrevocable directives which a global ethic spells out, and these include:
1. Commitment to a culture of non-violence and respect for life.
2. Commitment to a culture of solidarity and a just economic order.
3. Commitment to a culture of tolerance and of truthfulness.
4. Commitment to a culture of equal rights and partnership between men and women.
4. A transformation of consciousness.

  He founded the Global Ethic Foundation – a Non-Governmental Organization and had it purposefully dedicated to this cause. It was not possible to access the opportunity of a partnership with Kuhn. Nevertheless, for the past ten years or more, I have followed the developments in the Kuhn’s Global Ethic Foundation and found them satisfactorily expedient.

A global religion must be an innovation of a kind – one that cannot be called Christian, Islamic, Judaistic, Hinduistic or Shintoistic. Except if it is allowed to be syncretic, a global religion, for now, is a thing of the distant future; otherwise it is the divesting of authentic religious beliefs and practices. Kuhn’s vision of a Global Ethic is not a prisoner to syncretism so long as a global ecumenical body is the subject of the evolution and profession of a global faith. But a global ecumenical body must also be a union of other general ecumenical bodies because for, for instance, for Christianity to be adequately represented, it must require that the different Christian denominations constitute one ecumenical body, the same for Islam, Hindu, etc. And it is only their uniform endorsement for a global religious action that can establish the validity of such a declaration. Professor Hans Kuhn understands this challenge to its fullest. But it will be so much an invitation to disaster, chaos and syncretism if Prof Hans Kuhn’s appreciation of this challenge fails to include an understanding about the impossibility of a World Ecumenical body of all religions or refuses to doubt its resilience. The idea of a World Religion encompassing all faiths, whether this is a direct consequence of a need for a global ethic that is very urgent and critical or one which is a very remote implication, is highly quixotic.

However, the idea of a global ethic is becoming more compelling and quite inescapable, but this would require the collaborative efforts of the United Nations to sell through. While Kuhn has sold this idea in a wholesale scale to the United Nations, it needs to be observed that faith is different from ideology. And if this is true, then a global ideology for world peace and development cannot usurp the place of faith nor duplicate it for whatever reasons. The term “God” cannot be missing in a project that is built and sponsored by world religions, nor made to become a subjective idea constructed on mere psychologism.

A global conscience must possess some unifying factors and a binding force and must be seen to have the capacity to generate these from within, not by some external influences. It must speak of unity and power as two inescapably obtrusive though inseparable events of individual, communal, institutional and global lives respectively.

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For quite awhile, I have battled with the difficulty of reconciling two Ratzingers – the first is that most towering theological figure whose works span two event-laden centuries and still counting, and who, few years back, remarked that he was still in the Church because that’s the only way of being a Christian. The second is the die-hard but straight forward doctrinal chief enforcer of the Holy Roman Catholic Church.

 And to know that Fr. Hans Kuhn was a colleague and a fellow collaborator with Joseph Ratzinger as well as one of the most visible faces during the Second Vatican Council whose works have come under the Ratzinger harmer elicits consternation and at a second thought, an embarrassment to many on what actually the then Cardinal Joseph Ratzinger evokes as the spirit of and the truth about the Second Vatican Council.

Along this line, some great theological minds do not find it amusing that their commitment to the faith is also, paradoxically, their handicap and their greatest undoing especially in their efforts to assert and confirm that faith.

 But if, in accord with the Epistle of James Vs.3 , the Holy Office is real and has a significance for the Faith of the Universal Church especially the kind of Church which alone confers the kind of Christian identity that is, strictly speaking, “Catholic”, and again, if theology has a method – one which commands a universal acceptance – then the Ratzinger who is, by providence, the die-hard doctrinal enforcer of the Holy Roman Catholic Church does not contradict and need not be confused with the other who today is the greatest theological force in the 21^st Century Church. This understanding and reconciliation were an inescapable need which Kuhn consistently neglected to pay attention to in his life-long career as a priest and a theologian in the Catholic tradition.

 Imperialism, fascism, irredentism and bigotry cannot be employed as tools to explain what the Bishops were doing at the Synod in Rome and cannot exhaustively describe the activities of the Roman Curia - the highest decision making body of the Holy See. Simply put, Benedict XVI is the greatest doctrinal force in and the most successful theologian of the 21^st Century Church.

However, I am strongly being persuaded to believe - and this belief is laced with conviction - that had Joseph Ratzinger not made an early foray into the episcopacy, he would have had spent the whole of his theological career in the Rahnerian neighborhood and would have been content to remain there.

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The effort or struggle to occupy a space or be accommodated within the schemes or platforms provided for the appreciation and management of multitudes of interests, even as this general framework constitutes the defining factor and overriding input of organized and progressive society, may not locally exhaust the very contents of politics, but surely, it does allay the anxiety associated with the attempt to discern the real meaning of political action.

As it is always the case in every struggle, tensions are generated, re-alignments become inevitable, violent eruptions tend to usurp the place of dialogue and issues formerly considered as settled become once more targets of rash reviews, leading, as it were, to the evolution of a new kind of identity that is at once volatile and amorphous. And except when it is expertly managed, a volatile and an amorphous identity typifies, I am persuaded to believe, a very sore spot in evolutionary history and tragic moment in the course of human development.

All possible explanations for the seeming change in the behavior whether of contracts, agreements or treaties necessarily become, all of a sudden, confiscating, and

characteristically irredentist when they imperil human development and when they attempt to disable the organic factors that make this development possible - factors like human rights, freedom, justice and democracy.

Asymmetric religious contracts, especially ones in which the name of God is evoked, must always necessarily permit that their terms, behaviors and destination pass through the prisms of religious freedom and be accommodated in a referential framework of faith and justice. The neglect by religious bodies and secular institutions to come to terms with this antidote of institutional organization (or behavior) has created a crisis of identity too volatile and amorphous that has taken the Catholic Church away from the path of growth and development and pushed her to the border line of fascism where the dogmas are now depicted as fossilized granules of irredentism and globalized artworks of antique monadism. This is the fatalism that is threatening to eclipse the catholic identity here in Nigeria, not by those considered to be enemies of the hierarchy but by, perhaps, an unconscious ambitious expedition into malignant clericalism and pretentious collaboration.

Nevertheless, the Church cannot shy away from the necessary re-alignments and needful alignments that consistently make genuine demands upon her experience as one culture in the midst of others. Whether in terms of spirituality or social action, a theologian must learn to relate to the Holy See and to the common patrimony of our faith as one family of Abraham with orthodox lenses.

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Through some pioneering contrivances and conundrum extrusion provided deliriously on volatile diplomatic platform, Africa is made to supply not only the resources that facilitate the growth, development and stability of Europe/America, but also the raw blood upon which global Masonic beasts feed on. While the IMF, World Bank, multinationals, etc are compulsorily saddled with the responsibility of satirically translating these demands into concrete terms and legitimizing them, the subtly sponsored violent ethnic, political and religious wars/clashes serve as arcane pipelines that supply raw blood used to oil the discredited wheels of fascist movements that parade in the guise of political parties in Africa and to quench the insatiable appetites of political marauders for power and blood.

 As it stands now, Europe/America, acting individually or through the agency of the U.N., lacks the navigational tools and diplomatic will that are necessary to bring Africa out of her tripartite incarceration which boarders mainly on security, politics and economics. It was this kind of diplomatic prodding especially in their eccentricity that Mahatma Gandhi was proactively attending to when he decided to remold the prisms of foreign policy in India before he was gruesomely murdered by some of his bestial countrymen. Today in Nigeria and across the continent, every effort must be made to place this kind of betrayal where it properly belongs to -an abysmally intolerable perversion.

Yet, this does not settle the question of Nigerian nay, African growth and development vis-a-vis the hostility of global actors and the towering insincerity that governs the attitude of her leaders. This concern has become a topical issue given the place Nigeria occupies in Africa and significantly, as 2015 approaches.

Mohammed Haruna, a back cover columnist in one of the Nigerian dailies THE NATION, Wed. September 8, 2010 re-examined the significance of two surveys done about the inevitable war between the West and Islam and published by the Economist with the titles “in the name of God” and “The next war, they say…” respectively.

Significantly, Haruna noted that the second survey was published after 9/11. According to him, Dr. Rewan Williams, the Archbishop of Canterbury and Head of the Church of England said in effect that the way the West has tried to corner the world’s resources and to impose its ways on the rest of the world is to blame for the rise of radical Islam.

 It is possible, the Archbishop was quoted, to eliminate the one, two or even 1000 terrorists, but if you don't go to the cause of terrorism you will never eradicate the phenomenon. And the causes are political, economic and cultural... Not only the United States but the entire West should make an examination of its conscience of how they oppress the rest of the world. Then Haruna, like the Archbishop, stumbled on the most significant fact that inescapably relate to the two sides of the debate when he introduced Samuel Huntington into the picture. A world of clashing civilizations, writes Huntington, is inevitably a world of double standard: people apply one standard to their kin-countries, and a different standard to others." The entire review by Haruna also reminds one of a novelist's indictments of the Vatican on the death of John Paul I in 1978 in a novel titled "In God's Name". That novel, I strongly believe, lacks facts and evidences, and seems to

hold some unappealing agenda underneath its dirty armpit but then - the truth must be told- it raises questions for the Vatican conscience.

The soul of a nation is the conscience of her own people. I am convinced that the undying will of the people is the soul of democracy. And that democracy acquires an additional force and significance far above and beyond politics when that will belongs to a poor and oppressed people. Whether expressed through votes, or through strikes, or through a revolutionary action, the undying will of the people is the underlining, defining and legitimizing factor of the machinery of government. A focused and determined leadership which is surrendered unreservedly to the service of the people's will is the nucleus of every political activity. Nevertheless, I am forced to admit that the people's will can only be validated on the basis of it being a branded product of living consciences, and not of beasts under the cover of human skin.

The religious and ethnic sentiments introduced by PDP into the mainstream of Nigerian politics are not intended to reflect in any way nor advance the interests of the Church and the Vatican. It is rather a perfectly designed but disguised commitment, expressed equivocally in religious and ethnic sentiments, to Freemason through P2 (a secret satanic cult in the Vatican) and Ogboni Fraternity (the faceless Cabal in Nigeria) in an effort to subvert the people’s will and the Church’s mission pursuant to the Masonic project in Nigeria and in the Church.

For the Igbo race, it is a consciously induced flight into obduracy and Satanism.

The effort fuelled by greed and selfish ambition among the members of the Knighthood of St. Mulumba, Nigeria to recycle terrorists and expired old tyrants for the presidency and for political offices in the country raises a strong suspicion about the Church’s honest commitment to global security, national integration and the dignity of the human person. To this point, why has the CBCN been tight-lipped about the monumental, conscious and influential involvement of the Knighthood in occultism, terrorism and Satanism? Could this be an introduction of a fifth gospel on the Nigerian ecclesiastical horizon? And what, may I ask, is the content of this Fifth Gospel?

The great concordance which runs like an antiphon through the pages of the gospels of Mathew, Mark and Luke, and reaching a crescendo in the theological treatises of John before finally dissolving into the book of the Acts of the Apostles and the early Epistles do not leave anyone in doubt about the congenial disposition of these inspired authors regarding the mission and unity of purpose which governed the Apostolic College about the person and mission of Jesus Christ, and the methods he employed in this regard. The Church as it is today with a population of about 1.2 billion people, had already existed as a microcosm in the pages of these books. The late but symbolic vocation of Paul in the gentile territory may have introduced a hiatus into the entire process, but it is evidently clear that it could boast of no ulterior motive other than a heuristic denouement of Jesus Christ as the only mediator between God and man. That John Paul II wrote and dedicated his encyclical “Dominus Iesus” to this subject is an indication that the Church has not departed from this position.

Within the time bracket which these inspired authors functioned is found the greatest repository of facts about the person and mission of Jesus Christ. And, of course, outside of the person and mission of Jesus Christ, no authentic knowledge and experience of God is possible. Whatever came before or after is just a mere co-efficient. In this regard, the faith of the Church is historical. This faith is the force that pierces the womb of time, impregnates every event, tests the fertility of ideas and achieves the resolution and harmonization of necessary contradictions. Against this loud drumbeat of the Church’s faith, no contrary position can be advanced save perhaps the bias, frustrations and commandeered sentimentalism that might arise at the back yard of a traitor like Judas Iscariot who, spurred by un-audited applause and propelled by a reprobate ambition, remained adamant to the loving invitation unto true discipleship even after Jesus Christ offered him, free of charge and with a guarantee, the power and love of God through the Eucharist.

In total repudiation of a renegade’s assumption of a Fifth Gospel purportedly written by Judas which is held by Freemason to be the most balanced account of Jesus’ life and ministry, and which provides the foundations for Masonic creed, code and conduct as well as the rites and rituals of Satanic worship developed by Albert Pike, it is very important to authoritatively assert that Judas hung himself out of frustrations, and died with a strong rebuke against betrayal and treason which divine wrath placed on his accursed personality. A Judas, whether this wear the regalia of a cardinal, a bishop, a General Overseer or a Knight, has nothing to offer except wild rum ours and petty gossips – checcorroci – which are of course “spread by idiots, accepted by the ignorant and believed by fools”. And so I dare to raise the question and with a corner of my eyes fixed on the “Da Vinci Code”, where does one find a copy of a Fifth Gospel?

Freemason tasks the world to unreservedly subscribe to freedom while it means and offers only slavery; to surrender to a democracy, while it means and offers dictatorship; to defend the faith while it means and offers Satanism; and to erect structures of security, while it means and offers terrorism. By the disguise, equivocation and subversion employed to execute its agenda in the world, many good people, races, ethnicities, churches, Islamic communities, institutions, etc, are sleeping comfortably on “mattresses of maggots” and are covered with “blankets of worms”. The number of these bugs is on a daily increase at the Vatican impeding dialogue with Vatican Offices and creating personality cults out of the members of the Roman Curia. But in our midst – outside the walls of the Vatican – these bugs assume different shapes and sizes ranging from “the dictatorship of relativism” through intransigent agitations by local demons in disguise to bogus interpretations about authority in the local churches.

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From one extreme, modernism has assumed different shapes and forms, hides behind attractive slogans and sits under the cover provided by influential mundane interests to throw strong disabling spanners against the arcane bolts that hold the Faith of the Church together as one. But from another extreme, arrogance and ambition have tended to give the established platforms of faith over to unnecessary bickering and vindictiveness so much so that the real issues of contention can only emerge after a flickering flame is allowed to consume the initial attempts at subversions.

The scandal of theology today is that bias and reactionary inputs from two extremes often come to fatal clashes at the theological podium originally reserved for real and authentic believers but which has now been hijacked and usurped by Vatican careerists and governed by a certain atmosphere of triumphant churchism on the one hand and the dictatorship of relativism on the other hand. In most cases, the needle of the compass is consciously deflated to provide means designed to serve ignoble political ends.

One of the greatest discoveries I have come to make is that, despite their wealth, connections, degree of exposition, level of education, intelligence and knowledge, most people live their lives on rumors and build their so-called tested convictions on total self-deception in their bid to run away from the inescapable demands of love and freedom.

The situation here in Nigeria where official corruption and terrorism are trademarks of the ruling party and its government is, to say the least, suffocating.

Now that it has become very imperative that the Satanic Masonic dictatorship be confronted headlong considering the threats it posits to the people’s will, national security and to the faith (both Christian and Islam) with regards to PDP, one cannot but be abjectly bemused at the complacency or rather impotent resolve of the Catholic Bishop’s Conference of Nigeria (CBCN).

To be straightforward, it is a matter of stating the obvious to say that the CBCN as presently constituted has woefully failed the Church consciously or unconsciously by pandering either to a subtly seductive satanic distraction or by a helpless subscription to insipid plutocracy and jaundiced survivalism. The Episcopal body has failed to live up to the challenges which the Nigeria Church presents to it.

What actually are we afraid of? Definitely, a Knighthood that has lost direction and focus of her mission in the Church and in the nation, in exchange for unbridled appetite for power and blood must be afraid of something, and of somebody.

That people are dispossessed of their hard earned wealth and reputation, thrown out of jobs, families and marriages into the streets to be crushed by reckless drivers who have no regard for traffic rules and are finally buried in shallow graves which our highways in Nigeria are presently due to the impact of corruption, surely does say much about the ravaging incidence of an asymmetrical warfare which cannot in all honesty be separated from, but must have to be seen as the more dangerous arm of the Boko Haram insurgency. Americans cannot fight this war for us.

The terrorism that is ravaging the Nigerian landscape is the weapon of mass destruction – a nuclear weapon- which People’s Democratic Party, PDP has built in the hearts and minds of all her members and first grade supporters, and PDP does not pretend on the fact that she wants the status quo maintained.

The Satanic Code is the operative and functional code employed by PDP in the daily running of its affairs in respect of the Nigeria and every Nigerian citizen.  It is an influential Satanic attempt championed and sponsored by the World Union (666 or Anti- Christ or Anti-God) but hiding behind Freemason and other Secret Societies to compel every existent reality or human activity and indeed all the activities of created existence to find their only fullest expression in the World, and cannot be thought to exist or have any worth or meaning neither can it find any expression at all in the World except through, and as dictated by the Satanic-Code . It is classical Satanism. It is the fullest manifestation of the Anti-God, Antichrist, Anti-Christianity and Anti-Islam. In the Code, the whole of reality is reduced to the sectarian language which has only 26 Alphabets, and then deceptively designed to and imposed upon every person, place or thing as the only officially approved language of mankind. This language is the exclusive preserve of the World Union (Satanism – the official religion of the 21^st Century).

In the Satanic Code, a single word is assigned to each and every of the 26 Alphabets respectively with their meanings determined beforehand. No particular alphabet or the corresponding word can express or constitute any other meaning or value other than that which is assigned it by the Code. In all, it happens that, as there are only twenty-six alphabets in, say English Language, consequently English Language does not contain more than twenty-six words and therefore cannot go beyond the 26 Alphabets offered by or the meanings built into the these words by the World Unions to look for extra-meaning or encompassing explanation for the totality of reality or existence. Thus every activity, engagement, appointment, profession, idea, innovation, pursuit, etc that claims to express some idea, or reality or propagate any other thing else more than what it is intended to serve in the Code is considered an intolerable violation, an insult and total disobedience. Nothing exists, nothing has meaning, and nothing has value save as dictated, assigned to, expressed and accommodated in these 26 words. Therefore, it is the exclusive preserve of the World Union to assign existence or reality and to determine the mode, task and final destiny of that existent or reality through the UCADIA System of the One Heaven Organization.

Law exists to address the anarchy and insecurity that invade the society as a result of the abuse of freedom. Simply put, law is only a guide and a guard for all actors on the field of liberty. In Nigeria, the law takes the form of the Constitution of the Federal Republic of Nigeria. Promulgation and administration of just, effective and functional laws is one major way to recognize the reign of liberty.  But, when in addition to the abuse of freedom the law is abused and manipulated to serve a purpose other than that which it was originally designed to serve, then there is a double invitation to anarchy and insecurity.

Constant abuse of freedom signifies, consciously or unconsciously, an invitation to anarchy and insecurity. Abuse of freedom and the attitude of crimsoned arrogance that has come to govern this abuse especially as this pertains to terrorism and corruption in Nigeria has re-asserted the urgent need for a total overhaul and re-validation of our commitment to freedom itself.

Both as individuals and as members of one ethnic group or the other, or generally as Nigerians, we are born free.  And we are compelled to remain free. There is no alternative to freedom. But are we aware that the finest moment of freedom is what is defined by responsibility? While freedom avails us the opportunity to choose and act, responsibility establishes the legitimacy and validity of our free actions and choices, otherwise there was no action or choice but an effervescent altercation placed by fools for non-existent issues. Freedom and responsibility are therefore not mutually exclusive, they are mutually inclusive. Definitely, freedom is absolute only but within the grounds established by responsibility.

In 1914, Lord Lugard, perhaps by a sheer instinct of a colonial zeal, gathered some humanity’s lumps and tied them up together with the strings of nationhood. The historical importance of that period lies in the fact that the boat of nationhood was compelled to navigate its way through to the harbor of independence in the evil waters of colonialism. And by 1960, through a refined responsive action placed wittingly at the altar of liberty on behalf of all of us by Sir Dr Nnamdi Azikiwe, Chief Obafemi Awolowo and Sir Ahmadu Bello, the cruel structures of colonialism collapsed under the weight of patriotism and the right to self-determination. Thus, providence gave birth to a new baby – and Nigeria is the name given to it.

 To the uninitiated, the real content of Boko Haram agitation is abysmally intangible but its method is very cruelly impacting. But make no mistake about it, Boko Haram has its audience and it is really talking. Boko Haram is talking for the North on the basis of the violation of the PDP zoning formula by the incumbent Goodluck Jonathan. And prominent Northerners are very much aware of this long before now – that Boko Haram is using terrorism - the same tool that the Niger Delta militants employed to prosecute their own war against the inhuman exploitation of the Niger Delta by the Federal Government - to drive their grievances home, because violence, they seem to reason, is the only language that the PDP speaks and understands fluently.

 It is unfortunate that a negligible corrupt few have hijacked the machinery of government and imposed themselves on the rest of the peace loving and enterprising people of Nigeria and have illicitly usurped the name of the Government of the Federal Republic of Nigeria to buy and recklessly exercise the terror brand of power.

Now it has dawned on the Catholic Bishops Conference of Nigeria (CBCN) to seek external help in the fight against terrorism and corruption, it is pertinent to let the international community, especially the kind that is animated by the Communion and Liberation lay movement of the Church, know that the real help it can offer Nigeria on the war against terrorism and corruption is to support the masses bring about a non-violent revolution.

While a Constitution Review Conference, independent of government interference will evolve effective combatant instruments of conferment of nationhood and an extinction of terrorism on the one hand, a Buhari presidency presents a determined practical expediency in the match to a prosperous and united Nigeria. Pursuant of this idea, a Fifth

Gospel that is rescued from the poisonous claws of Masonic subversion and deception can only be an honest commitment to faith, hope and love which form the soul of the life and ministry of our Lord and master Jesus Christ.

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Terrorists have always lived under a cover – religion, institutions, etc, and have unsuspectingly worked hard to upgrade such institutions by the use of propaganda, blackmail and betrayal to instruments of mass destruction. And as terrorist templates are put in place and working almost always unaided, gullible citizens of different nations and real owners of institutions have watched, albeit helplessly, as the vision and mission of the founding fathers are hijacked, subverted and ostentatiously replaced with uncanny idioms hiding behind the cover of attractive slogans like democracy, freedom, foreign policy and progress. The ability to buy a cover for their nefarious actions, more than the massive deployment of funds to the purchase of weapons of mass destruction is the reason for the huge success recorded by terrorists in their evil expedition in genocide.  

Today, terrorists are putting propaganda and advertisement strategies to a selfish end that lampoons the responsibility and accountability consciousness of religious, institutional, national and individual actors. Infiltrations, pretentious collaboration and leakages are factors which terrorists employ to dispossess others of and hijack ownerships of private establishments, institutions and even national governments. Thus hijacked, these are built into formidable terrorist enclaves or nuclear tanks. And not to be concerned about this misnomer in human and institutional development is, more than the menace of Boko Haram, the Al-Queada, Taliban, etc, the meaning of a culpable ignorance about an ongoing war in every nook and cranny of the globe.

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Today, as technological breakthroughs impact some measure of authority, power and responsibility on people, and as contemporary man battles to close the gap between faith and praxis, a number of questions and issues as varied as these are, have managed to put an abrasive strain on historical objectivism. And as time runs its course, thus bringing about a new understanding of and awareness about history, freedom and responsibility, these questions and issues legitimately acquire some urgency with regard to praxis. The political, economic and social situation of Africa as well as the security situation of the international community come under review and thus chart a new course of action for Theology. And if a politician or scientist or a psychologist e.t.c. can speak about this situation and expect to be heard, then a theologian must speak the word to the situation with power and authority. And concerning the word, what is written is written. And it is finished. 

If Jesus Christ is God’s final and irrevocable word which he has spoken to fallen humanity, and if by faith we understand that this word alone is the answer to the question which man is unto himself and, indeed the answer to every problem of and question about life itself, then the Church must have this word ready for every situation of fallen humanity and must speak the word authoritatively and cannot fail to speak authentically and responsibly despite the risks, shame, the scandals, the embarrassments and rejection that stare  her directly at the face, unless she has failed to appreciate the real value of the cross.

 Responsibility for the word is first of all a function of the Magisterium. The Scriptures, the Catechism of the Catholic Church and the Code of Canon Law exonerate the Church, specifically the Magisterium from any blame in the event of an unconscious neglect of this function.

 Nevertheless a conscious abuse of the power of the Magisterium or a deployment of this power to selfish ends or to uses that violate the nature of the Church and the deposit of faith by any member of the Magisterium is also a conscious fatal stab directly on the heart of freedom.

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The Church is the one ark of salvation founded on the rock and envisaged by Jesus Christ to be the custodian and the manifest action of salvation, in an objective manner, for all peoples whether as individuals or as a group. To the extent this vision of Jesus Christ finds its full expression in the life of an individual or a group so much so that it comes to constitute the mission statement and the mandate for action for that individual human person or group, to that extent there is an ecclesial situation. That is, to that extent there is a Church. But if Christianity has a history - a long history of growth and developments which have crystallized into the present form and shape it now wears in doctrine, liturgy and action, it is therefore very clear why pluralism does not present any option for unity and apostolicity. Hence, theological parallels and innovations, despite their appeals, are generally reckoned as merely provisional and tasked to patiently seek confirmation from and an endorsement by the official Church.

There is nothing wrong with the doctrine of Infallibility or with the Pope doing the appointments to the ecclesiastical offices and being the supreme and final authority in the Church. The problem lies in the fact that the enemy has concluded and perfected plans to hijack the most important, powerful and influential resources of the Church in the form of these doctrines and turns around to use them to fight the Church.

However, it is very unfortunate if some of the inquisitorial accompaniments of medieval Catholicism have eventually been found to have usurped the arcane spaces reserved for God in the scheme of Catholic thought and practices. And to get to know that God is not occupying those places any longer but that those places have now become highly profane and an evil underbelly underscores the chronic need there is to return the question about Infallibility in the Church populated by people with clearly defined rights, privileges and options to the discussion table. It is therefore highly disgusting and undilutedly irritating when the Vatican resorts to raising unnecessary alarms and wave templates of historically jaded and disposable authoritarian bulls on the face of those who demand for transparency and accountability from the managers of the common patrimony of our faith. With societies that have a long history of autocracy, the issues of contention may be subject to manipulation but not when the demands are placed by sincerely committed hearts and minds whose edges are sharpened by democratic attitudes. This is the reason why no immediate solution to the face-off between the Congregation for the Doctrine of the Faith and the Leadership Conference of the Women Religious (LCWR) is in sight. It is for the same reason that it may exacerbate.

On my own part, I have been betrayed, abused, rejected, cruelly silenced and confined to the psychiatry by an act of induced mental retardation. And with influential attempts made on my life after I had escaped from the confinement, I found myself at the center of a controversy purposefully created and fuelled by a certain sense of triumphant churchism by means of which, man transformed himself into God. 

On this note, it is necessary to assert that corruption, terrorism and mediocrity cannot just be explained away as issues that are in concert in keeping or defending the faith. This way of thinking was the sole fueling ingredient and the sustaining factor of the clergy sex-abuse of minors and, of recent, the Vatileaks.

Today, the emphasis has shifted from the thinking that outside the Church there is no salvation to the fact that the fullness of the Church is found in the Catholic Church. But in what way then can one understand and appreciate the necessity and indispensability of the Catholic Church for salvation, since, as it has been seen above, the Church is the custodian and the agent of salvation yet 2/3 of the human population are not Christians while 60% of the world Christian population are not Catholics. Is there another way of being, not just Christian, but Catholic? Or, put in another way, what value is retained by subjective or private faith in the general framework of God’s universal salvific will.

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 Multiplicity of questions and problems, even those formerly considered to lie outside the domain of Theology, have turned to it for, at least, a guide to action in the search for meaning and purpose of life to the extent that the huge demand upon theology seem today to constitute an abrasive strain on historical objectivism. Historical objectivism has become, in this regard, a target of weighty sacrilegious, scandalous, despicable, syncretic and mundane action. Yet this does not detract from the fact that wholesome, constructive, innovative, developmental, reviewing and renewing activities are going on in reference to Jesus Christ of Nazareth.

That the person of Jesus Christ is the decisive, radical and irrevocable self – communication of the Divine Absolute Mystery which God is in himself, and that Jesus Christ is a historically tangible human personality, seen, touched and heard, as it were, by many people of his time means that universal statements of fact which can be considered decisive, irrevocable, final and universally binding about God can be, and in fact, have been made. The scriptures especially the gospels hold a bundle of these complementary, though oftentimes, seemingly contradictory statements. The life and ministry of Jesus Christ is an exhaustive norm of belief and action in the world – unique and unrepeatable in human history.

That the original Christian community was founded on the Rock which Jesus Christ is as its visible Head; and that this community is one that is open to growth and development; and that in truth, growth and development have occurred in leaps and bounds, evolving over the centuries, of course not without the attendant problems associated with these, give room for a resilient articulation of the reality of God and the community’s objective experience of him into a functional, protective and preservative mould which has a significance for future generations.

To deny the statements which solemnly hold, protect and preserve the originality of the events of God as set forth in Jesus Christ the character of infallibility is to leave them at the mercy of theorizers and predators that often times are constituted at their subconscious depths by atheism and Satanism. Does this not present us with an insight into the origin and development of dogmatic statements? It must be reasoned that the event of the incarnation is a divine invitation to a sincere and necessary appreciation, appropriation, contemplation and articulation of the Being of God in an authentic human language, and to apply this concretely to the human condition while at the sametime protecting, preserving for and transmitting it to future generations. This is a necessary function for tradition as signified by the Magisterium – one which involves a discerning observation of the interactive actions of permanence and change, objective experience and subjective one, form and matter, substance and accidents as well as the tensions that brew up in the course of these interactions.

It is clear in the Scriptures that Jesus Christ did not choose women for priestly ministry in the Church, and he did not choose to do his work on earth in the female mould. Again, despite every insinuation to the contrary, it must be observed that he left behind clear statements on homosexual/lesbian questions demanding nothing short of repentance – not accommodation or pastoral charity - from those who led those lives except if these are seen to facilitate total and unconditional repentance. The reference to Nineveh   suffices here.

 Against this background, it must be observed that no amount of charity, no matter its magnitude and the measure of miracle associated with it, can contradict the Being of God and the manner of its existence as given to us in the Economic Trinity.

The donation of Godself in an act of irrevocable love - the Incarnation – is the greatest miracle ever witnessed to in human history. The Eucharist is the logical conclusion and the final condition of this Godself – fully involved and actively at work in human history which came to as uncreated grace and took the human form of Jesus Christ of Nazareth.  As such, it is the highest and most important miracle that is very significantly central to the life and ministry of the Church.   The Church, therefore, is not favorably disposed to any miracle that has the capacity of contradicting the Eucharist.   

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The priesthood is about absolute and irrevocable service to the final condition of the Divine Ucadia in the flesh under the species of bread and wine while the religious life is about absolute and irrevocable companionship of this Divine Ucadia.

There are many beautiful/handsome, lovely, respectful and responsible girls or boys out there, struggling it out for themselves and on behalf of others. They are the best that can happen to anyone who meets them in one’s search for marriage partners. But there is no way a man destined to the priesthood can make a marriage commitment. The journey ahead is risky and demands every other thing else so much so that there is nothing to spare, nothing to leave behind and no other promise to leave with any person save the gift of salvation. Emotions and sentiments may be there, and high - wild and very tempting passions that refuse to go away but once the deed – the Sacred Deed is done, it is finished.

Nevertheless, the symbol of Mary Magdalene turned out to be a re-occurring decimal in the life and ministry of Jesus Christ. From one angle, it is God at total condensation and to altruistic conviviality with regard to man’s categorical situation of depravity, that is, man in the fullest condition of total estrangement or alienation – the final condition or the worst of place where no man was expected to visit but yet, the real place where man actually visited and got stuck, and was eventually decreed to die. All of a sudden, Jesus came, and offered love – purest, perfect, uncontaminated, irrevocable, productive love with a guarantee and without any price tag attached. Exactly what Mary Magdalene had been searching for, perhaps unconsciously, in her dealings with men, and one which, having been severally defrauded by fellow humans and having proved so illusive, she had tried to quantify and collect in cash in exchange for herself. But when he met the real Man – Jesus Christ- she saw and identified the gold, the dove, the eagle, the diamonds and the roses she had searched and yearned for all her life and for which she had sold herself without getting an inch near to clinching it. But this man, unlike every other person, offered it to her free of charge and with a guarantee. Unbelievable! Really! But that was it. And she jumped upon the opportunity.

Martha actually had what Mary wanted but Martha never ever knew what her sister ever wanted. Or would it be the manner of approach? Whichever way, Martha failed to explain the meaning of Divine Love to her younger sister, and Mary never understood it from Martha’s own perspectives either.  And when Martha saw the sister trying to grasp this love in its entirety- that which she had ever wanted, with the accompanying embarrassment - Martha approached her again with that original disapproving disposition so as to stop Mary from disgracing and bringing shame to the family by the very act of seduction and harlotry for which she is well known. As far as Martha was concerned, Mary was free to source her customers from anywhere but surely not the man of God. And to distract Mary from placing such a despicable act in harlotry and save Jesus himself from falling into sin, Martha became a diplomat.

The Celibate Priesthood has its problems and challenges. More so, members of the women religious have their zeal and aspirations. In all these, we must have this fact clear in our minds that: Mary Magdalene did never take advantage of the boundless opportunities, or privileges, or rights which her relationship with the Lord avail her to sneak in new clauses into the pattern of her relationship with  Jesus Christ which had already been defined in clear terms by his conduct with her. It was the closest to him any person, except the Mother of Jesus herself, ever went. But there are levels of consciousness. Jesus is the “Absolute Divine Consciousness in Eternal Communion of Irrevocable Love” – the Economic Trinity. And having discovered this, Mary allowed herself –her will, her actions and her expectations - be lost entirely and enveloped in that of her lover. The scandal was too much that Jesus himself had to volunteer some explanations for skeptical Peter – so that he himself be not scandalized. And even when Martha complained, Jesus gave her an answer.

Martha went to look for her sister in the world of harlotry. But Mary was somewhere else – in a brief visit to the home of the man whom she hopes to spend the rest of her life with in eternity. She was willing to let go off everything. Equally, she was open and ready to accept everything from her lover so much so that, had Jesus not been a perfect man, the love of Mary Magdalene could have put him into trouble, yet it did not stop the gossips coming torrentially and crystallizing into a book – The Da Vinci Code.

Mary was never distracted by these petty-gossips. She had dined and wined with the rich and mighty. She had spent the many years of her life studying the ceilings of sordid hotel bedrooms while any man with money grunted away in debauchery on top of her. And she had struggled to cover up the rottenness that oozed out her life by going for the best of perfumes until this man came. She let go off worldly beauty – her blond hair and figure, so as to make room for the eternal beauty and goodness, as well as the unity it promises for the broken pieces of her life. She had been in hell and was about to be laid to the grave, never to wake up to life again. But here she had found life. Members of the laity who are scandalized by events should learn some important lessons from this angle.

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The vocational struggles of the Leadership Conference of Women Religious (LCWR) in the U.S. has set a precedent for a progressive assessment of the merits and demerits of Benedict XVI’s papacy – an era which forced many notable theologians like Mathew Fox and Leonard Boff to populate the theological lexicon of the last century with creedal nuances borrowed from an environment that is densely reactionary even as it had to draw excessive sympathy to remain highly influential. The LCWR considers the result of the assessment of its affairs and engagements by the Doctrinal Office at the Vatican as historically jaded and a bully. The whole scenario has first of all looked more like a drama, then a ruse, and now a new rule of life unjustly imposed. And with Pope Francis I’s unilateral endorsement of the Doctrinal Office’s assessment of the LCWR, old pictures and new questions have begun to emerge simultaneously on the nature and character of the dormant forces at work in the Vatican and the level of influence they can exert on a man who described the circumstances of his own election as the effect of a reaching out to the farthest end of the globe. Now that he has come to the Vatican, is Francis I a fresh face with a new name or an old face who has just taken on one of those nick-names which many people have not been too familiar with?

The decision arrived at recently by the German Conference of Catholic Bishops to ordain women to the diaconate has bypassed the confrontational stance of the LCWR to raise critical questions about the practice of faith and ministry in the 21^st century Catholicism as well as the role and significance of the Holy See in relation to the Local Churches or the Episcopal conferences. Schism? Apostasy? Heresy? What terms will the Holy See evoke to qualify the decision of the German Bishops – a body conditioned for too long by Benedict XVI himself.

The zeal of a sincerely committed theologian is one of the most important assets the Church can possess. But the U.S.A. and Germany are already on the fast lane to anathema. And the significance of this prodigality is not lost to the Church on a mission of liberation. But does the Church have the capacity to catch-up with these nations and impress on them the need to make a u-turn? While the huge resources of the Church could be deployed to this end with greater ease, skeptics muse on the possibility of human elements – exactly the type that are holding the Vatican hostage now- turning this exercise into a ruse, then to a compromise, then finally to an alliance leading to the formation of a super-movement, or at best, a super- NGO when some crispy dollar bills exchange ownership via the tithe box, thereby re-designing the focus of the new movement and moving it away from real Christ-work. In this way, the road to anathema can also be decorated with signposts that can only describe the way to heaven but cannot urge anyone to risk a step-forward, and cogent reasons proposed on why the original debate about a necessary u-turn from anathema can no longer be sustained.

The Church can still have her way with the United States and with Germany. Also the forgiveness of those who have been shortchanged by some vulgar ecclesiastics and institutional idiosyncrasies is considered highly resourceful in dealing with the problem at hand with reference to the imploding scandal of the Vatileaks. Surely, some agents and agencies from the Axis of Evil are closing down on the inviolate truth and freedom that define our humanity. It is this serious. And it compels Barrack Obama and the German Bishops Conference to rethink the Christian identity in a way that cannot afford to ignore the inescapability of the human need for God and the attendant factor of responsibility.

Dealing with the challenges of a post-Benedict XVI papacy today requires that every stakeholder in the faith especially those from the opposing divides, come to appreciate in a very radical way that all there is from the material to the physical, from the physical to mystery, from unbelief to faith, from illusion to reality, from ignorance to knowledge, sin to sainthood, from the known to the unknown, from sorrow to joy, from sickness to health, from death to life, from earth to heaven – all these are not exhaustively discernible to ordinary human intelligence, not exhaustively defined by doctrines, not exhaustively captured by any rule of life, not exhaustively  made concrete in a particular epoch, not exhaustively articulated by a particular thought category, not exhaustively built into  any particular tradition.  And nobody’s subjective experience is exhaustively encompassing of the reality we call Mystery.

Hence, it is very important to emphasize the difference as well as the interactive sessions between the “Economic Trinity” and the “Immanent Trinity”, between what God does “Ad Extra” and what He does “Ad Intra”, between “Change” and “Permanence”, between the “Many” and the”One”, between – to borrow from Karl Rahner- the “Discovered Unknown” and the “Undiscovered Unknown”. All these are highly indispensible elucidating factors in reality’s own evolution.

In managing the common patrimony of faith, a quite reverent disposition, not the irredentism or bigotry which many have subscribed to about their subjective opinions regarding the Mystery that challenges us with faith- response, is the only thing worthy of the revelations, vision and mission that drive our zeal for action in the Church.  Humanity has come of age and to dangerous crossroads its journey towards actualization and so novelties must pose no surprises to anybody even though they are more clearly appreciated by progressive minds and hearts than by rigid mentality. Nevertheless novelties demand official responses – one which must take into account the imposing edifice of rights and obligations in a pluralistic and democratic society. And to refuse to respond, or venture into a response outside the demands or conditions unequivocally outlined by freedom, justice and peace is what it means to appear unarguably unreal and exasperating.

Both in the Church or out there in the secular world, humanity must evolve means and ways of “crossing the threshold of hope” in a manner that is devoid of rancor, violence and corruption. All of us as long as we are in this corporeal side are mere “seekers” or “masons” hoping to come face to face one day with the “Great Architect” who has given himself in an irrevocable way to us in the person and ministry of Jesus Christ of Nazareth. Until we come face to face with the Great Architect – the Lion of the Tribe of Judea, the King of Kings and Lord of Lords, the Alpha and the Omega (the Jesus of Faith) who alone is God – the Omnipotent, Omnipresent and Omniscient God - and no other but him alone, we must resolve to listen to Jesus Christ of Nazareth (the Jesus of History) whose life and works are “given” in the Scriptures most especially in the gospels. If the historical Jesus is absolutely significant to the point of indispensability and infallibility, and if by virtue of his life and works a tradition was established, and if the church is the custodian of this tradition, it then does equally imply that the Church is the most authentic custodian, after God, of  the Truth about that Absolute Mystery we call God, and that the quality of the Truth which is domiciled in the Church is the highest quality and the  most authentic accessible to humankind.

Tradition is open to fecundity, growth and development. However, the seed of growth and progress evolves, not from the abortificients that are introduced into it by rival cultures, but by a disposition of faithful industry exercised within the limits legitimately provided. Somebody must take responsibility for the faith. This faith is what is spelt out in the Scriptures, in the Catechism of the Catholic Church and in the Code of canon Law. This is our Creed, Code and Conduct.

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In an article titled: “Time to Unite All Catholics With a New Nicea” in the viewpoint column of the National Catholic Reporter – an American tabloid which specialized on reporting events and developments in the Catholic Church, Mark Etling   made a bold attempt in the search for answers to the radical theological pluralism in which there is no unifying center, no common core, but which, instead, has been the very attraction, if not addiction, of Western Christianity.  In the U.S., this phenomenon of retrogression of faith is as old, if not older, as the theology of Paul Tillich and can boast of no real contents today other than “mere psychologism” or “neo-Gnosticism”.

Carl E. Braaten is correct to assert that the unity of faith is the function of dogma. But dogma is also the function of the Church through the instrumentality of Theology. Remarkably, as a proactively doctrinal and essentially practical incentive, a new Nicea must begin by cutting its way through the thick ecumenical mangrove swamps before it can finally arrive and be adopted by official Catholicism. The intrigues involved in this process and the need to clarify it further compels me to draw at length from Carl Braaten thus:

The authority of dogma cannot be separated from the authority of the church to decide what is true and false on the basis of Scripture. But which church? The ecumenical problem is that the unity of the church has been fractured by the two major schisms of the eleventh and sixteenth centuries. The ecumenical dialogues have shed new light on the Reformation. Before Vatican II Protestants tended to view the Reformation as the reconstitution of the true church of the New Testament, existing ever since in discontinuity with the Roman Catholic Church. The slogan of radical Protestants was back to the Bible by way of their favourite Reformer – Luther, Calvin, Muentzer, Knox or whomever. Now some heirs of the Reformation see themselves essentially as ‘evangelical Catholics’, mangrove members not of a new church but of a renewing movement within the Western Catholic Church. The farthest thing from the mind of Luther and Malenchthon was to be founder of a new Christianity. The Reformation was not intended to bring about anything like ‘Protestant Christianity’. Modern Protestantism is largely a victim of the various reducing diets administered by four hundred years of scholasticism, pietism, rationalism, revivalism, romanticism, idealism, historicism, liberalism, fundamentalism – a smorgasbord of isms which Karl Barth was right to dub a ‘heresy’. The protests of prophetic movements are necessary; it is tragic when they are forced outside the walls of the Una sancta and become independent communities that in due time are themselves in need of reform. We end up with the sorry sight of confessing movements within confessing movements.

Reclaiming the effectiveness of dogma depends on the reunion of separated churches. When Protestants lost the Episcopal and papal ministries of the historic church, they lost the teaching office. Since then the teaching office has been wandering all over the place, now in the hand of the princes, now in the hand of a synod of pastors, now in the hands of theological faculty, now in the hands of a voters’ assembly of laity and clergy, and now in the hands of bureaucratic managers who broker the various interest groups that vie for power and influence. Bonhoeffer is correct. In losing the teaching office of the church we have lost the efficacy of dogma.

This makes the ecumenical task all the more urgent. We are exploring new and deeper levels of meaning of the biblical idea of Koinonia in light of the Trinitarian foundation of the church. Perhaps the churches may together discover far-reaching implications for the ecumenical aim of reuniting the divided churches. The church is a communion structured in the image and likeness of the Trinitarian communion of persons. The ecumenical issue of great importance is that of the relationship between the local Eucharistic assemblies and the regional and universal manifestations of the one, holy catholic, church. Local congregations exist in Eucharistic fellowship with each other, and that level of communion also participates in ecclesial reality. The universal church is a communion of communions, a ‘church of churches’. There are ministries and signs of unity at each level of ecclesial communion-presbyters (pastors or priests), bishops, and pope. There remain theological disputes concerning all of them that stand as obstacles in the way of making visible the essential God-given unity of the church.

What prospects does a Trinitarian based communion-ecclesiology offer to the ecumenical quest for unity? Church theologians from the various traditions need to explore this question together. Perhaps the fruit of the ecumenical dialogues might be a new dogma, an ecclesiological dogma, in addition to Trinitarian and Christological dogmas of the ancient church, affirmed and celebrated at a future universal council of the now separated churches. Imagine how much water will have to flow over the dam before that could happen.

Meanwhile, what shall we do? Our interim strategy is to license ourselves to do theology for the church as if it were already one, and to do it in a way that is evangelical, catholic, and orthodox. Nobody but the Holy Spirit knows exactly what that means or where it will lead. The Spirit has performed miracles before in the life of the church and it could happen again. We are not asked to be successful, only to be faithful. Theologians too must take up their cross and follow Jesus.  

(Carl E. Braaten., “The Role of Dogma in Church and Theology” in The Task of Theology Today, Pfitzner, V., et al, Ed., T&T Clark, Edinburgh, 1999. Pp 51-54)

The mother lion and the lamb can live together in harmony if both come to appreciate the fact that freedom, justice and peace are irreducible qualities of that Truth that defines our humanity, both individually and collectively and that these qualities are better served by democracy. It is when democracy is at the service of freedom, justice and peace (not for their abuse) that the Truth is discovered to be Good, One and Beautiful. Faith, however, provides a far greater measure of service to freedom, justice and peace incomparable to that offered by democracy. Thus, while democracy can be said to a form of a “secular faith”, faith cannot be reduced to democracy. Democracy does not present the human soul but rather human rights as the final beneficiary of freedom, justice and peace. Democracy is secular and deals with physical or natural realities. Faith, on the other hand, takes a managerial look at the physical world but moves immediately beyond these to the other side of reality that is not physical, or – I crave your pardon to use a term – meta-physical.

Essentially, democratic ingredients or contents are “sourced” mainly from Philosophy while those of faith are “donated” by Theology. Other sources are provisional, that is if one has got to admit that the experiential sciences were first and foremost parts and parcel of Philosophy.

 At times, tensions may brew up between democracy and faith. When this incident is not properly managed, it leads to a crisis – crisis of meaning and crisis of faith – with regards to the human community. And with regards to individual and institutional lives respectively, it breeds another form of crisis that is amorphous in character – the crisis of identity. In managing or dealing with the different kinds of identity crisis, syncretism, mediocrity and fundamentalism are the real risks to be avoided, and these can be found on both sides of the debate.

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In its approach to or dealings with theologians - even if the theologian is one with an unguarded zeal – the Doctrinal Office must resolve to become less arrogantly dictatorial and more proactively congenial. The Sacred Deed is the desired link to this administrative resource.

The SACRED DEED is a mystico-factual nullification, outright cancellation and complete reversal of the secret Manifesto, Propaganda and Agenda of the People’s Democratic Party as spelt out in the Satanic-Code. The Sacred Deed is a divine mystical action carefully and most solemnly placed by the Divine Mystical Ucadia through the Blessed Virgin Mary, the Our Lady of Fatima whereby every activity of created existence – past, present and the future are reduced to the twenty-six universal alphabetical codes and then re-constructed into a Sacred Song comprising of twenty-six “words” or “Musical Notes” in perfect harmony in such a way that these musical notes are most pleasing and acceptable to God – the Divine Mystical UCADIA. It does not need the magic associated with the Satanic code but instead is carried on the wings of the prayers and actions of all those who subscribe to it or who are subscribed to it whether consciously or unconsciously.

In other words, every activity of man is necessarily compelled to find expression and accommodation in and through this Divine Mystical Code, and cannot be accommodated or expressed except through this Divine Mystical Code. To build the Roman Curia, all members of the College of Bishops and the three year circle of the Church’s Liturgical Calendar into the Divine mystical Code is to build all those at the highest level of service to the Altar and every activity of this Altar into the Most Solemn Sacred Song most pleasing to God. These Mystical Alphabets constitute twenty-six channels or networks, ambushed as it were by the presence of God in Love through which reality is expressed. In this way, the Sacred Deed is a reversal and destruction of the Satanic Code belonging to the 666 or World Union. Whoever consciously sets out to thwart, subvert or manipulate the Holy Name, the Church, the human community and the human person to serve any purpose other than that for which it is ordained and persists after being sincerely and unpretentiously warned or alerted automatically acquires the status of the opposition as defined in the provisions of the Sacred Deed. The circumstances are also the same for any person who sets out to scuttle the peace and security arrangements of the globe.

If, as an agitator one feels and insists being on the right to the point of absolute certainty, and to avoid the unnecessary rancor, blackmail, intimidations, usurpations, selfishness and violence which are suspected to be the character of such assessments, the Sacred Deed is to be evoked, not as a measure of punishment but as a principle of responsible profession of the authentic faith of the Catholic Church to be signed by the agitator.  Under such circumstances, the agitator must win the support of one or two bishops of the Catholic Church who must be co-signatories to the Sacred Deed with him (in reference to the Universal Church or Episcopal Conferences), or a sizeable followership (in reference to the Local Churches). At the ratification of the Sacred Deed during Mass immediately after the gospel, in front of a standing mirror with a crucifix held by a Mass Servant while standing behind the signee in the presence of the Magisterium as represented by a seated bishop, and by the profession of faith respectively, the agitator is perceived as having taken responsibility for the views being propagated by him/her or by the group he/she represents and is therefore obliged the issue or issues in contention within the limits established by his/her own competence or jurisdiction. In this regard, a register of the Sacred Deed is evolved for all sympathizers and proselytes that might eventually wish to be admitted into the luminance provided by the agitator. No official, however, is to administer or oversee to the signing of the Sacred Deed by an agitator except such a person had signed the Deed previously notably at the point of taking over an office. A new office requires that the Sacred Deed be signed again even if the prospective candidate had signed it before. The Sacred Deed concerns and is applied only, and only in contentious issues that have lofty doctrinal contents. It is therefore for the containment of apostasy, heresy and schism. The only way to get out of the hold of the Sacred Deed is by evoking and signing the Amnesty of the Sacred Deed just in the manner of evoking the Deed itself. By virtue of signing the Amnesty of the Sacred Deed, the agitator has renounced all and everything that has to do with the original position that led to the evoking of the Sacred Deed in the first place and re-affirmed the orthodox view. Human elements and instruments are not the enforcers of the terms of the Sacred Deed, and any person who undertakes to enforce such by his/her own power or employs other means of achieving this against the agitator is doing so at such a great personal cost for, as long as the Sacred Deed is concerned, no one is fit to be a prosecutor, an advocate or an executor for or against an agitator in a process of divine assessment, accreditation or annulment as the case may be. It is between the agitator himself/herself and the God “who alone is the author and finisher of our faith”. The right of practice granted to the agitator expires after six years, in which case the agitator, together with all who have subscribed to the practice, is expected to renew the Sacred Deed.

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At such moments of doctrinal inflammations and inflexions of theological muscles, the Sacred Deed (the Holy See Model) can be evoked as the distilling factor of every fascistic intention, action and responses by the contending parties. The secular cause is what the Inter-Faith model of the Sacred Deed (as given below) stands to serve. The principles that govern the Sacred Deed are given in my proposed book

 “Proposing A Vatican II Theology Today”

                                                                                (A Discourse on the Condition of Catholic Theology Today)

The evolution of a solution is the one cause that has occupied the attention of the MarysRose Organization –one governed by the principle of application which maintains that, while a process of total reversal against an incongruent and demon-infested system is desirable but not always possible except, perhaps, if one decides to relapse to excessive reactionary encodings, the inauguration of a new process that is open to growth, development and progress is not only desirable but an imperative. Along this line, the MarysRose Organization is presenting the Sacred Deed to the International Community. The MarysRose is asking the LCWR to help her engage the International Community through the agency of the U.N,  and the Universal as well as the Local Churches through the Vatican in respect of the Sacred Deed.

The illuminating factor about the Sacred Deed and the compelling force that has made subscription to and adoption of the Sacred Deed necessary are to be located in the fact of the discovery of the Satanic Code.

The Inter-Faith model of The Sacred Deed is what is outlined below with slight modifications. The Ecumenical and Catholic models have also been developed.

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SACRED DEED

The Mind of Humanity, now and always, conceives;

The Heart of Humanity, now and always, accepts;

The Eyes of humanity, now and always, see;

The Ears of Humanity, now and always, hear;

The Nose of Humanity, now and always, perceives;

The Tongue of Humanity, now and always, tastes;

The Hands of Humanity, now and always, feel

                The Importance and Indispensability

                Of Peace and Security in our World.

And thus,

The Voice of Humanity hereby, asserts, affirms, confirms and reiterate, now and always, the Imperative of Justice and Equity is the sole principle and the only formula for the acquisition and the exercise of power in our world.

Therefore, in law and in fact, Humanity  solemnly identifies a Human Being as that person who has no other business and considers every other vocation as secondary save as a Mason in the construction site of the this Pyramid irrevocably given in this Standard Measure of Accounts and unconditionally established as the sole language of Humanity.

All animals, things and places have their values on the basis of the love human beings show them, the truth human beings tell of them and the names human beings give to them in obedience to and in accord with THE WILL of the Great Architect.

Hereunto, herefrom, heretofrom and hitherto, a SACRED DEED is accomplished upon which human beings only place their seal and cause to be effective in the instant.

The Deed Clearly and Unequivocally cast in this Sacred Writing titled:
SACRED DEED
( In Loving Memory Of The One Month Anniversary Of The Death Of Late Mr. Charles Chinyere Enyereibenyem Evurulobi. 1968-2010)
is
Final and Irrevocable;
Given in Time And For Eternity;
Is Binding on Everyone, Every time, Everywhere;
It is the irrevocable adoption and confirmation of every Bill of Rights, Bill of Exchange and Memorandum of Understanding that promotes the Truth:
And the instant revocation of those Bills of Right, Bills of Exchange and Memorandum of Understanding that are opposed to Truth.
Nothing supplants it but it supplants all illegalities;
Nothing questions it but it subjects everything to questioning;
No Court can Sit in Judgment Against It;
No Judge can rule against it;
No Lawyer can argue against it;
Every legislation against it is null and void;
Every ideology that opposes it is a messy opinion;
Every propaganda against it is an intolerable noise;
Every doctrine against it is heresy;
Every Vote against it is invalid;
Every opposition against it is its promotion;
In the attempt to resist and reject it lies the painful discovery of its power and effectiveness;
The sacrifice made in consciousness of this reality is the source of honor;
 The honor achieved in total disregard is the meaning of failure.
This SACRED DEED is:

·         The only thing communicated in every language - spoken or written or sign and non verbal language, (even mystical, astral, spiritual and physical language). And nothing is communicated without this but loud intolerable NOISE. And what a NOISE! Indeed a NOISE !

·         The Reality of this Curse is what is kept and preserved in every Library, Museum, Archive, Hard Disc, CD, Memory Card, Strong Room and Safe. And except this, nothing is kept and preserved at all but mere “DUST”

·         The NEWS communicated, carried, spread, propagated, disseminated or broadcast in every agreement, covenant, treaty or by the SUN, the MOON, the STARS, the PLANETS, TIMES and SEASONS. Except this nothing is spread, propagated, disseminated, broadcast or communicated but spam.

·         The food and the drink taken in ,bought, sold, or cooked in every quest for satisfaction of hunger and quenching of thirst and nothing is ate or drank except poison.

·         It is what is celebrated in every occasion and celebration, and nothing is celebrated except a funeral.

·         It is the only passenger or load conveyed in every means of transport, and nothing is transported except a Corpse.

Therefore, it is established, made public and placed on record for all peoples, nations, races, ages, tribes, generations, clans and ethnicities that “to refuse to hearken to or abide by These Sacred Provisions is to Reject Life and acquire a Curse”.
This is what it means to be;
Accursed;
Reduced to a Heap of Ruins;
And furthemore, to Dust.
This Curse
Is
A
CURSE.
A Big Curse.
A very long Curse.
Unchangeable Curse.
An unchangeable Curse.
Nobody or anything qualifies for and nothing can qualify anybody or anything for this Curse except being the unrepentant opposition to peace and security of Humanity which is the revelation, vision and mission of the SACRED DEED.
He/She/it now “The ONE”
An d this is the IDENTITY of the “The ONE”:
The One has correctly and irrevocably spelt and pronounced the word “DUST”.
By spelling and pronouncing “DUST”, the One thereby makes an irrevocable commitment to embark on a Journey that will last for 1000years during One’s lifetime and must be ready to establish himself/herself/itself to be a human being at the end of One’s journey.
Whether
A child or an adult;
Young or old;
Rich or poor;
Small or big;
Tall or short;
Male or female;
Man or woman;
Boy or girl;
Irrespective of age, gender, colour, race, status, profession, class, belief and any other commitments.
The One compulsorily
Embarks on this Journey as:
An Incurable Mad Imbecile;
A Fugitive;
And a Wanderer;

Through

Pathways and Ponds,
Fields and Forests,
Lands and Lakes,
Roads and Rivers,
Hills and Hades,
Rails and Ruins,
Sands and Seas,
Highways and Pathways,
Mountains and Valleys,
Ups and Downs,
Forward and Backward,
To and Fro.
The person does this:
And Never Finds Sleep except the Sleep of Death;
 And Never Finds a Bed except a Mattress of Maggots;
 And Never Finds a Cloth except a Blanket of Worms;
 And Never Finds a Rest except in the Grave;
 And Never Finds a Neighbor except Ghosts;
And Never Finds a Job except as a Grave Digger for Burial Of Loved ones;
 And Never Finds Joy except with a Harlot ;
 And Never Finds Peace except when cut into pieces so that the Vultures can eat and Dogs can drink;
 And Never Finds Water to drink except from the ocean of one’s own tears;
 And Never Writes a Note except Obituaries of parents, brothers, sisters, friends and relations;
 And never goes to School except to the grave;
And Never calls a Feast except a Funeral;
And Never Finds Sympathizers except Sycophants;
And Never Finds a Wife except Woes;
 And Never Finds a Mother except Murderers;
 And Never Finds a Father except Orphans;
 And Never Finds a Sister except Cheaters;
 And Never Finds Friends except Foes;
 And Never Finds a House except in a Brothel;
 And Never Finds a Brother except Blood;
 And never finds a Sponsor except Swindlers.
EVERYBODY says that
NOBOBY knows, has seen, has heard of, nor can remember
ANYBODY, SOMEBODY, ANYONE,
Who owns such an unenviable Identity Card (I.D)
Except
The Police, Prison Wardens, Immigration Officers, Traffic Wardens, Fraternities, Psychiatrists, Harlots, Imbeciles, Mermaids, Witches, Wizards, Snakes, Scorpions, Centipedes, Millipedes, Pythons, Sharks, Tortoises, Vultures, Dogs, Pussy Cats, Morticians, Maggots, Worms , Failures, Diseases, Illnesses, Mosquitoes Bacteria, Fungi, Virus, Idiots, Fools and the Ignorant, And has done this two times: At the Beginning and at the End of his/her journey.
And nothing can take the place of such a person because he/she is No-thing.
And since there is
Freedom,
Knowledge,
Pre-warning ,
Warning,
Post-warning,
An Appeal,
The Testimony of Conscience,
And the provisions of Law (Civil and Canon);
And since there is

The Word (Spoken, Written and Sign);

And If Indeed there is
ABCDEFGHIJKLMNOPQRSTUVWXYZ
And if
A = a   (Alpha)
B = Beauty,
C = Conscience,
D = Dedication,
E = Endurance,
F = Faith,
G = Grace,
H = Hope,
I = I,
J = Justice,
K = Knowledge,
L = Love,
M = Mission,
N = Name,
O = Obedience,
P = Power,
Q = Quality,
R = Revelation,
S = Service,
T = Truth,
V = Vision,
W = Wisdom,
X= A Human Being
Y = The Identity of the opposition to this Sacred Deed identified and known by God alone.
Z = e (Omega)
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26: a, b, c.,

What is Written is Written! It is Finished!!

This CURSE, and nothing else, is:

The Lot;
The Life;
The Destiny;
The Fate;
The Faith;
The Vision;
And the Wage of every opposition to this SACRED DEED
In This Vast Wonderful World (www.com).
Until this is done,
Then
“DUST”
· Cannot be pronounced,
· Cannot be seen,
· Cannot be heard,
· Cannot be evoked,
· And cannot be spelt.
Otherwise One pronounces Ones’ own Death,
Says yes to it,
Fights for death to come,
And sees it not,
Except with the aid of a torchlight while naked at midday in a market square on an Eke Market Day.
It a journey to the center of the Universe, in search of the DUST of Power.
For
· That which is hidden is now revealed,
· That which is secret is now public,
· That which is not known is now known.
There is Revelation.
There is publicity.
And there is knowledge.

The Lot clearly and unequivocally defined in this SACRED DEED is hereby,
Mystically, Astrally, Spiritually, Traditionally, Socially, Politically, Religiously, Territorially, Globally, Educationally, Naturally, Legally, Physically and Economically
INVOKED,
AFFIRMED,
And CONFIRMED.
It is Solemnly, Irrevocably And Ministerally
IMPOSED;
It is Efficaciously Caused to MANIFEST This Day, Sunday, April 4, 2010
On and Against:
All Persons, places, things, parties, unions, fraternities, sects, sects, associations, organizations, clubs, chambers, brotherhoods, ministries, transactions and representations – both the Unknown and the Unseen - Including all their willing Collaborators, Agents, Accessories, Instruments, Sponsors – both the Unseen and the Unknown also.

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