My recent visit to Nigeria shows that Nigerian politics are polarised and the polarisation is increasingly cultivating a lack of civility. The tragic news is that incivility has resulted in community and family divisions to the extent that different political sides are demonising the other. To overcoming the looming danger, we need civility and charity beyond the on going hatred and acts of violence. The worst is yet to come if the church in Nigeria continue to be busy but guilty hence so inactive in making effective disciples. The church in Nigeria in every day occurrences is becoming and going through what John Wesley called “intrinsic partners in vice.”

The reflection is that, when the church compromised our holiness, we become rather useless at spreading the Gospel of redemption. Wesley aptly summarised the burden of corruption in Nigeria. According to him, “We do not live a solitary existence as if in an individualistic bubble, but in a community called to social accountability. The sin we knowingly do contributes to the burden of sin dispersed through the whole society.” There is no more accountability and integrity. The poor celebrate and serve the rich without questioning them the source of their wealth. We even give rich the highest seats in religious and community meetings. The burden of sin dispersed through the church and the whole Nigeria as a nation portend a tragic future for us. Using the words of Wesley, ‘God frequently punishes a people for the sins of their rulers, because they are generally partakers of their sins, in one kind or other.’

Wesley’s view of political covenant under God invites the church in Nigeria to a renewing interest in political reform premised on personal and social morality. According to Mark Tooley,’political reform was for Methodism then an outgrowth of, and not a substitute for, the church’s central mission of evangelism, discipleship and direct charity for the needy. And the details of political reform, particularly electioneering and legislative, were not typically the purview of institutional Methodism but a calling for the lay people.’

Nigeria, especially in the eve of our general election is passing through a tragic time when the church is deploying directly and indirectly for routine engagement in political specifics. There is need to promote a new Methodist political witness that understands that every person is a moral agent bearing the divine image. We need the Wesleyan examples of faithfulness and godly social engagement and mutual love beyond political affiliations. The church in Nigeria is called to redeem the fallen, and governments, which are responsible for public order. The church need to be reminded that the greatest riches are spiritual and moral and not just material goods.  Spiritual and moral riches are products of faith that comes by hearing and by hearing God’s word. Undiluted word of God promotes ‘a Gospel-enlivened society organically rooted in stable marriages and families, chastity, sobriety, self-denial, thrift, hard work and moral responsibility.’ The church is called to raise Christians and citizens who understands that they operates under God in a wider social and political accountability. The failure of the church in Nigeria is promoting woes, greed, and money- shaped democracy. Nigerian Methodism as the first international church is called to offer the opportunity for a restored Wesleyan social witness that begins with human and societal redemption bearing in mind that most of the political and social ills afflicting us ‘are intrinsically spiritual rather than material.’

Nigerians are really under the temptation to speak evil of those with whom we disagree politically. This is not new but the present dimension is very dangerous. John Wesley was concerned about such trend in the 18th century. His wisdom for the people called Methodists as they considered the candidates for whom they would vote resonates with Nigerian politics today. As we prepare for our general elections, ‘we would do well to follow his advice.’ Wesley’s three points he recorded in his journal before the British General Election of 1774 provides some helpful reflections as essential elements of healthy and constructive political engagement. Wesley wrote: “I met those of our society who had votes in the ensuing election, and advised them,

  1. To vote, without fee or reward, for the person they judged most worthy:
  2. To speak no evil of the person they voted against: And,
  3. To take care their spirits were not sharpened against those that voted on the other side.

Elections have long been a time of fear and uncertainty. Wesley’s message which resonates with Nigerian politics is that beyond every fear and uncertainty we should not sell our vote. We should not speak evil of our opponents. We should keep a generous spirit toward those who disagree with you. The church must repent first in perpetuating the demonisation of political opponents and help to lead in robust political discourse based on welfare ideology for the masses. Wesley’s election advice is great advise for Nigerian politics especially in a time of decamping, a time of great contention, confusion, and fear. The reflection is that fear leads us to do and say terrible things towards opponents.

In Nigeria, we have gone too far down the path of incivility, greed, tribalism, and hatred. Let us pray for repentance and a return to political debate, accountability, holiness, and transparency that honours God and one another.