Introductory Remark
There
is no generally agreed definition of terrorism. The Terrorism Act 2000 defines
it as the use or threat of action involving serious violence, damage or danger
to life and health…in order to influence government or intimidate the public in
a political, religious or ideological cause. The aphorism that “one person’s
terrorist is another person’s freedom fighter” relates more to the
justification or exculpation of particular campaigns than to the character of
the phenomenon itself. It does however signal that the political dimension of
terrorism makes it impossible to assimilate it totally either to war or to
crime (with both of which it has considerable affinities). This has
implications for the means used to combat it.
The Church and Terrorism: Matters Arising
The
phrase 'war on terror' misleads us from the first. It implies that combating
terrorism is primarily a military matter. Nothing could be further from the
truth. Studies of post-Second World War liberation movements show that when an
armed group had the support of the constituency in whose name they claimed to
act, they eventually won the political battle. If they didn't, they lost.
The
purpose of the armed struggle was to stay in existence long enough, being
enough of a nuisance, until the political goals were achieved. That depended
crucially on the support of the wider constituency. So, in the current crisis,
what matters above all are the relationships between communities? And here, I
believe, the churches have a key role.
In
a society perceived to be highly secular, the Muslim community looks to the
churches as allies in at least understanding what it is to have a religious
view of life. Good relationships with church leaders in some northern cities
helped to dispel the worst of the rioting yeas back. In Oxford in recent
months, there have been two powerful acts of communal solidarity. A long
procession, white balloons floating above, walked from the synagogue to the
major worship center, the University Church, with prayers and readings from the
scripture. In communities where there is this kind of expression of basic
human, inter-religious solidarity, there will be no support for wielders of
indiscriminate violence.
Next
to the priority of winning hearts and minds is good intelligence. Then,
appropriate force will be necessary on some occasions. The Christian 'Just War'
tradition (again a terribly misleading phrase) has often been misused or is
regarded as inapplicable to modern conditions of warfare. Lately, however, it
has received vindication. The recent report by the High Level Panel on Threats,
Challenges and Change set up by the UN Secretary General - 'A More Secure
World: Our Shared Responsibility' - framed its discussions on collective
security and the use of force in terms that are virtually identical to the Just
War tradition. Wars of intervention, for example, must take into account five
basic criterions of legitimacy: the seriousness of the threat, proper purpose,
last resort, proportional means and balance of consequences.
Most
exponents of the Just War tradition, while they supported the 1991 Gulf War,
believe that the military action in 2003 failed almost all these grounds - at
least at that time. That tradition does not solve the political and military
dilemmas with which we are constantly faced but it does provide an
indispensable source of wisdom.
The CBCN and the sanctity of human life
The
Government and people of Nigeria have been called upon not to compromise the
integrity, cultural and social morals of the country for financial aid and
security from international friends of the developed countries of the world.
The
call was made by the Catholic Bishops of the Ibadan Ecclesiastical Province in
the communiqué issued at the end of their meeting held at the Pope John Paul II
Pastoral Centre, Ado-Ekiti; Ekiti State, August 11 – 12, 2014. The communiqué
was signed by Archbishop Gabriel ‘Leke Abegunrin of Ibadan and Felix Ajakaye,
of Ekiti; president and Secretary of the Provincial Conference, respectively.
While
noting that the government has done a lot to cope with the challenges facing
the country, they remarked that there is need for more pro-active responses to
the serious political and socio-economic problems still facing the country. The
bishops reiterated the need for the country to remain a united nation is
spite of the challenges and the call by some people for its division.
They
said: “While identifying with the concerns that have brought such people to
this pass, we reiterate that Nigeria is better off united than divided. We
plead with those who are in position to act to work for the unity of Nigeria
for unity is strength. This must be based on the principles of human rights, justice
and respect for the rule of law.”
The
bishops added: “We are painfully aware of the effort of some of Nigeria’s
international friends to compel our country to compromise moral values in
return for security aid. Our country surely needs support in the fight against
terrorism but we plead that such requests to compromise our cultural and moral
standards be resisted and rejected as immoral and unethical. A people denuded
of its moral values is a people on the death row.”
Pointing
out that the country is at crossroads, the bishops reiterated the need for
prayer for the nation and called on the faithful of the province to join in the
six months National Prayer directed by the Catholic Bishops’ Conference of
Nigeria (CBCN); culminating with a National Rosary Prayer Pilgrimage and Vigil,
scheduled for Abuja, November 13 -14, 2014.
The
bishops also spoke on Pro-Life and the Family Apostolate stressing: “. The
family today is under great pressure especially from those who vigorously
promote the Culture of Death. We reiterate the Church’s teaching on the
sanctity of human life from conception to natural death and at every moment
in-between. We also assert that to be pro-life is to be pro-Christ and
call on all to support efforts to protect human life and the family.”
Evaluation and
conclusion
Religious
communities must stand united in solidarity and show extremists that they will
never succeed in dividing them. As Christians, we should strongly condemne the
cowardly attacks against peaceful worshippers and stand in peaceful union all
over the world.
An
attack on any place of worship is an attack on all places of worship. An attack
on any faith community is an attack on all faith communities.
Terrorism
and extremism do not represent any faith nor any community. They only represent
wickedness and hatred. These two evils are enemies of all humanity. Those
behind the attacks are enemies of humanity.”
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| Click Nonso Amadi |
