Speeches
By Val Obienyem.
I am delighted to be with you this evening and wish to start by thanking the Catholic Diocese of Awka for its efforts in making the annual Youth Week fruitful. This demonstrates the Church’s continued commitment to the growth and development of the youth. I thank the Chaplain, Fr. Chigozie Jidere, for his guidance and the youth for their active participation. I also thank the CMO of the Chaplaincy for recognising that their fatherhood extends to seizing every available opportunity to offer guidance to their children.
The theme for this year’s celebration is “Those Who Hope in the Lord Will Run and Not Be Weary” (Isaiah 40:31). I am speaking on the subtheme “Interrogating the Recent Upsurge of Neo-Paganism Among Youths: Causes and Consequences.
I believe the subject is apt due to the recent campaign among some youths advocating a return to our roots. The phrase “going back to our roots” can have various meanings depending on the context. It could mean reverting to traditional medicine and shunning modern pharmaceuticals.
Another interpretation could be abandoning Western clothing in favour of traditional attire, known as “Iwa Akwa.” It might mean forsaking our beautiful modern architectural wonders to return to traditional thatched and mud houses, the kind many of you here have never seen. It could also involve rejecting Western education in favour of traditional forms of learning, whatever those might have been.
A more extreme interpretation could even suggest reviving out-dated practices such as the killing of twins, which is also a form of going back to our roots. Who among you belongs to that movement of rediscovering and returning to our roots?
In the context of Christianity, the idea of going back to our roots often implies a return to the pagan practices our ancestors followed, thereby rejecting Christianity. This is different from maintaining our cultural traditions, which Christianity encourages, as long as these customs are not morally reprehensible. Today, the focus of this discussion is on the rejection of Christianity in favour of idol worship, which is what proponents of returning to our roots typically mean. Have you noticed that previously forgotten “Ukwu Alusi” shrines are being rebuilt, and the “alusi” spirits residing in them are being propitiated once again? What about the dreaded “alusis” that required human sacrifices for propitiation? I even learnt that some rascals are even demanding the return of some Churches to them on the reason that they once housed great deities!
When people criticise Christianity and advocate a return to paganism, they imply that Christianity has either outlived its usefulness and should be discarded, or that embracing Christianity was a mistake that has proven detrimental as civilisation has progressed. Some of these critics are nihilists – they believe in nothing and conveniently desire a return to paganism because it allows them to exploit certain deities for personal gain, such as illegal debt recovery, for which they receive a 10% commission. This financial incentive drives them to join these movements rather than face poverty. Additionally, they benefit from sharing the offerings, such as goats and fowls, brought by clients.
I have personally studied many individuals advocating a return to paganism and have found that though some of them make beautiful and enticing points, many of them are often frustrated, ignorant, and lacking in direction. Some are failed businessmen who, being unable to confront their failures, returned to the villages. Their shallow-mindedness and ignorance are evident. They become inflamed when they watch social media and see numerous digital ‘dibia’ flaunting their wealth, creating a false illusion of happiness. This deceptive display of prosperity misleads them into believing that abandoning Christianity for pagan practices will bring them similar success and contentment.
If we look back into history, we see that long ago, many peoples of the world, including our own, worshipped diverse gods according to their customs and traditions. The Bible mentions many deities such as Moloch, called the abomination of the Ammonites (Leviticus 18:21; 20:2-5); Baal (1 Kings 18:18-40); Asherah (Judges 6:25-30); and Dagon (1 Samuel 5:2-7), among others. Those conversant with history would know that before Mohammed, Arabia was a desert flotsam of idolatrous tribes. It was perhaps only Israel that properly worshipped Yahweh as the one true God.
However, the history of the world witnessed a radical change with the coming of Christ. After His death, Christianity emerged as a new religion and spread rapidly across the globe. It is important to recognise how this faith expanded worldwide to understand that Africa, or Nigeria specifically, was not the only region converted to Christianity. The transformative power of Christianity has had a profound impact on countless cultures and societies, reshaping beliefs and practices in ways that paganism never could. This global spread underscores the universal appeal and enduring relevance of Christian teachings, contrasting sharply with the limited, often localised, nature of pagan practices.
It is important to recognise that many of today’s thriving nations, particularly in Europe, were once deeply entrenched in paganism. For instance, in ancient Rome, before the rise of Christianity, people worshipped numerous pagan gods such as Jupiter, Juno, Ceres, Bacchus, and Mars. In England, deities like Taranis, Epona, and Frigg were honoured, while in Germany, gods such as Thor, Njord, and Skadi were revered.
Christianity introduced a monotheistic faith that gradually supplanted these pagan practices. Historical events, such as the sacking of Rome by the Vandals, did not prompt the people to seek solutions by returning to their old pagan gods. Similarly, during the economic crises of the 1990s, when Rome faced severe financial difficulties, the populace did not turn to neo-paganism for answers. When countries have faced the consequences of poor leadership or planning, they have not sought to revert to paganism. This historical context underscores that Christianity, rather than paganism, has proven to be a more enduring and transformative force in addressing the challenges faced by societies.
What is evident among many modern neo-pagans is the belief that Christianity is a burden that has hindered Nigeria’s progress. It is convenient to blame the country’s misfortunes on the imposition of Christianity, despite the fact that many nations with similar histories of conversion have thrived. This tendency to use Christianity as a scapegoat suggests that there may be deeper, more fundamental issues within our society. The success of other formerly pagan nations highlights that the problems we face do not stem from Christianity itself, but from other underlying challenges that need to be addressed.
The transformation brought about by Christianity is profound. It introduced new moral and ethical standards, provided a sense of purpose and community, and laid the foundation for many of the societal advancements we see today. For instance, as Rome gradually returned to Christianity through the efforts of early Christians and the support of subsequent emperors, starting with Constantine, it experienced a significant cultural and social renewal.
This transformation not only reshaped Rome but also had a lasting impact on Western civilisation, demonstrating the far-reaching influence and enduring benefits of Christian principles.
Our thesis thus far compels us to ask a fundamental question: Why, despite historical evidence, are some young people clamouring for a return to paganism? This phenomenon can be attributed to several factors:
a. Economic Hardship: This is not in a metaphorical sense. Many towns witness individuals struggling to feed their families resorting to becoming priests of their local deities to secure sacrificial victuals. They also charge fees to help people recover debts, revealing how dire economic conditions drive some to embrace paganism for material gain. Their female counterparts, due to failed marriages, frustrations and lack of skills become “Eze Nwanyi.”
b. Ignorance: Many young people join the neo-pagan movement without a proper understanding of its history and practices. For example, some of the deities they wish to resurrect were once worshipped with human sacrifices. This ignorance leads them to seek dubious practices like Oke Ite and contributes to rising social issues such as cases of madness.
c. Shallow Knowledge: Fr. Constantine Okoli, during his sermon on Sunday, the 4th of August, highlighted that many Christians lack a deep understanding of their faith, either due to inadequate teaching or a lack of interest in being taught. This gap in knowledge is a challenge for Church authorities to address by intensifying efforts in moral and spiritual instructions. Attending institutions like the Fides School of Theology can help deepen one’s understanding of Christianity, making neo-paganism increasingly irrelevant.
d. Inauthenticity: This is a significant issue among the youth. It is disheartening to see trends such as sagging trousers, which many adopt without understanding why, simply because it is fashionable. Similarly, some youths embrace paganism not out of genuine belief but because some people are trying to make it seem trendy. This highlights the need for young people to make choices based on conviction rather than following trends.
e. Disillusionment with Organised Religion: Sometimes, the actions of religious leaders can undermine faith. For example, it is inspiring how Bishop Paulinus Ezeokafor lives simply among seminarians when many clergy men want to build even personal palaces as if competing with kings. They create the perception that the Church is materialistic. Such discrepancies lead some young people to believe that church is becoming too worldly as against genuine spirituality, driving them towards alternative beliefs, including paganism.
f. Social Media Influence: The rise of digital “dibias” on social media represents a new form of paganism that appears lucrative, enticing many youths to explore these practices for financial gain. I have heard that some of these “dibias” have an association where, when any of them has a reason to celebrate, they each donate one million. Through such acts, they create an illusion of happiness, ensnaring the minds of young people.
g. Poor Parenting: Inadequate parental guidance also drives children towards neo-paganism. Some parents are indifferent to their children’s religious activities, and cases like a parent not questioning a child’s source of wealth despite their student status highlight a broader issue. Such parents may be more concerned with financial success than with the religious or moral development of their children. What about parents who have one foot in the Church and another elsewhere? What about those who have rooms in their houses that only they can access? What about those who, to the knowledge of their children, belong to societies that the Church considers secret and abhorrent? What do they think their children are learning from them?
h. Fraudulent Pastors: I assert without hesitation that many who claim to be pastors do not genuinely believe in God. They use Christianity as an open sesame to wealth and renown by resorting to fraudulent practices like staged miracles. Why would some “dibias” say with full assurances that some pastors come to them for “powers?” The sight of such deceitful behaviour leads many to question the authenticity of Christianity and, in some cases, to turn towards other belief systems, including neo-paganism. Are you among the pastors that elicit reactions such as this: Ka ma udia, Uka gbakwa Oku?”
What is occurring in this region is not unique to Nigeria’s youth; it is a recurring theme in global history. Between A.D 361 and A.D 363, Emperor Julian, known as “Julian the Apostate,” attempted to restore paganism but ultimately failed. He began by re-establishing pagan temples and sought to emulate aspects of Christianity, which he secretly aimed to replace. Julian organised a pagan church with himself as its leader and encouraged his clergy to rival Christian ministries in providing education and distributing alms. He also established schools in every town for the exposition of pagan beliefs. This mirrors the actions of individuals like Mr. Mathias Ezeaku, who today ensnares the souls of the uninformed. They speak all sorts of nonsense against Christianity because of its tolerance, yet none of them dare to speak against Islam to show that they are against the religions that converted our people.
However, after Julian’s death, Emperor Jovian reversed these policies, reinstating Christian leaders and supporting Christianity. His successors, including Emperor Valentinian and those who followed, continued to support Christianity. This historical precedent underscores that attempts to revive paganism have been made before and proven futile. The current movement towards paganism is essentially a regressive return to out-dated and obsolete practices.
Beyond Julian the Apostate, history provides numerous examples of early Church Councils and Synods that addressed the issue of paganism, among other theological and doctrinal concerns. These included the Council of Elvira, the First Council of Nicaea, and the Council of Laodicea, among others. These gatherings illustrate that paganism has long been a challenge for the Church to confront and overcome. Meanwhile, some papal encyclicals, such as “Sublimus Dei” by Pope Paul III, “Humani Generis” by Pope Pius XII, and “Fides et Ratio” by Pope John Paul II, while exploring various themes, countered paganism by affirming the Christian understanding of truth. This historical context highlights that the current resurgence of paganism is not a new problem, but a recurring issue that has been repeatedly addressed and countered throughout the ages.
If you have embraced paganism or are contemplating it, I hope what we have discussed so far convinces you of the folly of this decision. Those who are currently practising paganism still have the opportunity to return to the Church. Consider some of the greatest saints in Catholicism: St. Augustine was a Manichean before converting to Christianity, becoming a bishop, and one of the most influential theologians in church history. St. Cyprian of Carthage was a pagan rhetorician; St. Justin Martyr was a pagan philosopher; and St. Boniface was also a pagan. These saints exemplify the transformative power of the Christian faith, demonstrating that even those deeply entrenched in paganism can undergo profound conversion experiences and become pillars of the Church.
Abandoning Christianity in favour of returning to paganism would represent a significant regression. While it is important to honour and respect our cultural heritage, it is equally vital to embrace the positive advancements and development brought about by the adoption of Christianity. Christianity has facilitated progress and growth, integrating beneficial aspects of various cultures. Canon law supports this integration; for example, canons 204, 214, 225, and 774 address the incorporation of local cultural elements into Christian practices. This approach ensures that while cultural traditions are preserved, they are harmoniously integrated within the framework of Christian faith, fostering both respect for heritage and advancement through spiritual and social development.
In conclusion, the recent rise of neo-paganism among the youth is a pressing issue that calls for a considered and informed response. Rather than rejecting Christianity in favour of returning to ancient pagan practices, we should strive to integrate the valuable aspects of our cultural traditions with the enduring moral and ethical teachings of Christianity. Christianity has proven its ability to positively and inclusively transform societies, integrating and enriching cultural practices while upholding universal values. By adopting this balanced approach, we can build a more cohesive and progressive society that respects our heritage while benefiting from the profound advancements brought about by Christianity. Let us proceed with wisdom and conviction, ensuring that our cultural identity and spiritual growth are nurtured within the framework of Christian principles.
Thank you.
***A paper delivered by Valentine Obienyem during the 2024 Youth Development Week at Sacred Heart Chaplaincy, Ngozika Housing Estate, Awka on August 6, 2024
A.I
Aug. 8, 2024
Tags: Fr. Chigozie Jidere Val Obienyem.
