The Slaughter in Nigeria Continues
It is frustrating that there is so little that can be done if the Nigerian government is determined on a policy of slowly eradicating the Christian populations of north and central Nigeria over the years with mass murder, destruction of churches, homes, crops, and demographic replacement with people from northern Muslim tribes.
The persecution of Christians in Nigeria seems to be intensifying. Anyone paying attention is aware that there are continuing reports of people being killed in the north of Nigeria, and its so-called “Middle Belt” of farmland, where the mostly Christian farmers are being killed, their crops destroyed, and villages and homes burnt by radical Islamic groups: Fulani herdsman, Boko Haram, and the Islamic State West Africa Province (ISWAP). However, Christian holidays are especially likely to be a time for attack, and this past Christmas saw one of the worst attacks yet, the slaughter of 200 Christians in Plateau State in the Middle Belt on December 23 through 25.
Atrocities on Christian Holidays
This attack recalls the Pentecost Sunday attack on St. Francis Catholic Church in Owo, Ondo State, in southwest Nigeria in 2022. There 50 people were killed. A video clip of the church with pools of blood on the floor immediately after the attack in this article from LifeSiteNews.com is simply horrific.
The choice of a Christian holiday to attack Christians highlights a key controversy which is raised whenever there is attention to the killing in Nigeria. Is this simply a “farmer/herder” conflict, driven ultimately by economic factors, in particular, desertification of the Sahel (the semi-arid transitional zone south of the Sahara Desert), or is it a basically a religious clash, with Muslims attacking Christians in an effort to seize the property of Christian farmers and Islamize Nigeria? The governor of Plateau state, Caleb Mutfwang clearly stated after the attacks that what is happening in Nigeria is genocide. The word may be overused in our day but does express that what is happening is not a “clash,” or a “conflict,” or “sectarian violence,” all of which terms would indicated two sides fighting, but simply radical Muslim groups attacking Christians with the objective of killing them and seizing their property.
Configuration of the Crisis
As noted by Jeff King, President of International Christian Concern in a video clip interviewing a Nigerian pastor cited in an article last fall, when the British ruled Nigeria, they relied on northern Muslims, and particularly the Fulani tribe (with millions of members across the Sahel) to rule the country. This left northern Muslims in charge of the military and security apparatus, with the result that Nigerian army today is reluctant to act against Islamic terrorists (former President Muhammadu Buhari was himself a Fulani), or is even complicit in attacks, arresting or attacking civilian guards against the violence.
In line with this pattern, TruthNigeria, which attempts to report on ongoing slaughter and negligence of Nigerian authorities stopping it and the Western establishment in recognizing it, reported on January 7 that “Nigerian army soldiers are standing as watchmen for Fulani terrorists who have moved into some of the conquered villages …. The terrorist invaders will prevent the return of the 10,000 displaced residents, the majority of whom are Christians, according to victims and humanitarian aid givers.” Additionally, the army has been arresting the civilian guards who attempt to protect the northern communities from Islamic terrorists. Meanwhile, the attacked villages of Mutfet, Ndun, Mbong, and Yelwa Nono still have no security presence. Faced with enormous criticism from the West regarding the Christmas massacre, the Nigerian Broadcasting Commission has ordered broadcasters in Nigeria to stop reporting on the killing and violence.
Life After an Attack
But for those on the ground in Nigeria, the sudden catastrophe and sorrow at the loss of loved ones, property and livelihood as they were preparing to celebrate Christmas is compounded by the immediate need for food and shelter, and the prospect of how they will rebuild their lives and communities with no assurance (despite promises) of security. A Nigerian pastor who lost his home in the Christmas attack spoke movingly of having lost seven family members as well. Like surely many, many others, he lost everything in his home, “bought foodstuffs, clothing, and whatever. It was a furnished house, but it is burnt, and even the church that is by my side was burnt.”
The hapless residents of northern Nigeria are doing what they can to respond to their plight. The civilian guards, while themselves apparently the occasional targets of the army, are one response. In another response to the Christmas massacre, residents of the affected areas rallied in Jos, the capital of Plateau State.
The displacement of people from devastated and dangerous areas has resulted in multitudes of displaced persons. The linked article above from Barron’s on the most recent attacks also noted that “thousands of people were also displaced in the attacks, which hit mostly Christian villages.” But many others have been displaced as well, as the violence has intensified. Last October it was reported that over two million persons were displaced by the “farmer/herder” conflict in Benue State. (south of Plateau State).
Persistent Government Complicity
Government complicity was discussed in this writer’s previous article on the Nigerian crisis, and seems to be continuing. Reports of the violence not uncommonly implicate the government in what is happening. As noted in my earlier article in September, it is estimated by Vatican News that 52,250 people have been killed in the last 14 years, and 18,000 churches have been set on fire. Such statistics testify either to a government unable or unwilling to stop the violence. The Director of the International Society for Civil Liberties and the Rule of Law (InterSociety),Emeka Umeagbalasi, has accused the government of encouraging the bloodshed. “The level of violence is expected to continue, and it has continued to rise because the authorities are fueling the crisis,” he said.
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4 Words that Link Every Generation Together
Every generation has had to reckon with those words and the subtle but terrible charge they bring against the Word–and therefore the character–of God. Those four words are much more than an innocent question; they strike at the core of our faith. This simple phrase, for all time since the garden, is an expression of whether God can be trusted. Is His Word true? And is His Word to us a loving Word?
Every couple of years I need a refresher on language.
Most of the time this happens through our children. They will say something, some word or phrase, and I will not understand. I’ll ask for a clarification, a definition, and maybe even for another example in context… and I still won’t get it. Most of the time I still need the help of Urban Dictionary to know what I’m supposed to be talking about. But even then I’m not really allowed to use these phrases.
The kids cringe with I do, and I get that.
I did the same thing.
And I assume my parents did the same thing when their vernacular was discovered and tried to be put in use by the previous generation. And so it goes, one generation after another, being linguistically left behind. And yet through each and every generation of human history, there is a link. The link is not a particular language, but instead four words translated into a multitude of dialects. It’s these four words that bind all the generations of humanity together:
“Has God indeed said…”
Way back at the beginning – in the very first generation – everything was good. Very good, in fact. All creation existed in perfect harmony, and at the center piece of everything was the crown jewel of creation. The man and the woman lived in perfect fellowship with God, walking without guilt, shame, or any other hindrance with Him. And into this harmony slithered the cunning serpent armed with what must have seemed like a very innocent question and just a few short sentences that followed it:
Now the serpent was more cunning than any beast of the field which the Lord God had made.
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There Is No City of Man Without the City of God
The City of Man and the City of God cannot be collapsed into one another without compromising the latter’s identity and mission. Coercing the world into the Christian faith contradicts its teaching regarding free will, while accommodating the City of God to secular beliefs risks undermining, if not vitiating, Christian doctrine.
In the second century, the Greek philosopher and anti-Christian Celsus warned: “If Christians refuse to perform the usual sacrifices and to honor those who preside over them, then they should not be allowed to be emancipated, marry, raise children, or fulfill any obligation in public life.”
For a good Roman citizen, such an opinion made sense: the preservation of the Pax Romana depended not only on the military’s might and citizen’s virtue, but the appeasement of the gods who protected and blessed the empire. By refusing to offer oblations to the pantheon, Christians threatened to throw the entire social order into chaos. “It only remains for them to go far away and leave no posterity behind. In this way such scum will be completely eradicated from the earth,” declared Celsus.
There are signs that some inhabitants of the formerly Christian West are beginning to think similarly. In 2013, British professor Richard Dawkins provocatively claimed that the kind of “religious indoctrination” impressed upon the young by their parents amounted to child abuse. Almost a decade later, such opinions are less unusual. Parents who shield their children from transgender ideology or critical race theory are censured as bigots whose parenting choices are harmful. In 2019, a presidential candidate endorsed financially punishing institutions who refuse to support same-sex marriage, while books that reject the dominant narrative on sex and gender are delisted and defamed. Those who refuse to bow to the twenty-first century gods of sexual and racial identitarianism must be rebuked, canceled, and banished to the margins.
French historian and philosopher Étienne Gilson (1884–1978, a member of the Académie française who was nominated for the Nobel Prize in Literature) saw this crisis coming long ago. Apart from his impressive academic credentials, Gilson was also involved in the attempts to remake Europe in the wake of the devastation of the Second World War. He served as a member of the French delegation in creating the UNESCO Charter and took part in the 1948 Congress of United Europe in The Hague. A newly published translation of his The Metamorphoses of the City of God illuminates the origins, story, and timeless tensions between what St. Augustine termed the City of God and the City of Man.
The City of God and the City of Man
In response to Celsus and other ancient critics of Christianity, many early Christian writers argued that, while it was true that their refusal to participate in Roman religious rites represented a new civic reality, the Christian faith was a blessing rather than a threat to the empire’s survival. Justin Martyr, Irenaeus, and Tertullian all made such arguments. “Caesar is more ours than yours, for our God has appointed him,” declared Tertullian, and Christians “do more than you (Romans) for his welfare.” Or, as Gilson writes: “The best thing that can happen to the Empire is that Christian teachings be faithfully observed.”
Much of the reason for this has to do with the nature of Christianity itself. Gilson explains:
The God of Christians requires them to do for love of him what they lack the strength to do for love of their country. Thus, amid the universal shipwreck of morality and civic virtue, divine authority intervenes to impose frugality, continence, friendship, justice, and harmony among citizens, so much so that anyone who professes Christian doctrine and observes its precepts will be found to do for the love of God everything that the mere interest of his fatherland would require that he do for it. . . . Have good Christians, and good citizens will be given to you in addition.
Counterintuitively, the transcendent quality of Christian belief and practice—which directs the worshipper to the eternal—serves as an unparalleled motivator for civic virtue.
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Public Schools Have Lost Over a Million Students. Here’s Where They’re Going.
Rising enrollments in choice schools, particularly in private schools, not only provide evidence of a continuing school-choice wave sweeping the country, but also demonstrate how these learning environments will continue to be an important part of the United States’ educational fabric.
Public schools in the United States have lost over a million students in the past three years, according to the Wall Street Journal. Where these students went, and why they left, says a great deal about the future of American schooling.
Private Christian schools have absorbed many of these students. In the 2022–23 academic year, schools in the Association of Christian Schools International recorded 35 percent higher enrollment than at the start of the pandemic, according to a new ACSI study. Similar kinds of schools have also seen dramatic increases. For the 2021–22 school year, the National Catholic Educational Association reported a 3.8 percent nationwide enrollment increase, the largest in NCEA’s history. Charter-school enrollment increased by 7 percent during the first year of the pandemic and has held steady since, according to the National Alliance for Public Charter Schools. While homeschool “enrollment” doubled during the pandemic, no other form of education saw significant increases — especially not public schools.
Enrollment growth in Christian schools over the past three years reverses the trend in declining enrollment from the preceding years. And it was not just a pandemic-era trend. Attendance at private Christian schools continues to increase even as district public schools have reopened for in-person instruction, while the number of charter-school students and homeschooled students declined in 2022.
Why have private Christian schools benefited in this environment? One explanation is how they responded to students’ learning needs during the pandemic. Public schools that remained the most remote for the longest experienced the greatest enrollment losses, according to an American Enterprise Institute study. Meanwhile, 84 percent of Christian schools returned to in-person instruction “much sooner” than local district schools, according to the ACSI report. Christian schools that reopened earlier have added an average of around 80 students since the start of the pandemic.
Motivated by a desire to serve their families, Christian schools sought creative solutions for getting students back on campus. “Early on, it was clear from seeing our kids struggle emotionally, socially, and academically through distance learning that getting kids back on campus was critical,” said Brian Bell, head of school at Redlands Christian School in southern California. “It required us to be creative and brave with our solutions to get back in person.” Redlands Christian School now educates over 1,400 students, the highest level in its century-long existence.
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