THE ROLE OF THE CHURCHES IN COMBATTING CORRUPTION AMONG POLITICAL LEADERS
ABSTRACT
The rate at which corruption spread among political leaders in Anambra state has frayed nerves and subjected the people to fear and trepidation. Avarice, greed and the get-rich quick syndrome have been identified as major causative factors. Hence the topic, “The role of the Churches in combating Corruption among Political leaders in Anambra State, Nigeria. The methods of data collection for the study include both primary and secondary sources. Primary data were obtained through oral interview. For the secondary sources the study relied on academic books, journal articles,
newspapers, magazines, unpublished project works and periodicals, including internet materials. The historical and descriptive analytical approach was adopted in the analyzing of the data because it entails the interpretative understanding of the substance of various forms of communication, whether written, oral or symbolic. In the result,
the work revealed that there are overt causes of corruption among political leaders in Anambra state arising from
avarice and greed. This has affected the well-being of individuals and retarded progress in the state. The study also
established that embezzlement of public fund, rigging of elections, kidnapping of political opponents, thuggery and
politically motivated killings formed the core of activities of some of the political leaders. It was also discovered that
the church has used preaching, prayer, social action, exemplary lifestyle and sacrifice as strategies against corruption. In conclusion, there is a fundamental and innate relationship between the Church and the State. The
Church is playing her expected role, thereby challenging political leaders to engage in the activities that are for the interest of social progress in Anambra state.
CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND OF THE STUDY
In Nigeria, bribery and corruption are hydra-headed twins that have eaten deep into the fabrics of the society. Starting from the colonial era of Nigeria, bribery and corruption have made steady and seemingly unstoppable progress up to the present. Whether during the colonial era, or when Nigeria gained her independence in 1960 or for the long years of military rule, bribery and corruption have become a recurring decimal (Achunike, 2006: 162). Chuta (2004: 17, 39) traced the problem of corruption from the pre-colonial to the colonial and self government era. He further traced
corruption to the First Republic (1960-1966) down to the different stages of military era, even to the second and third republics. In all these cases, Chuta stood on the assertion that majority of Nigerian’s have been corrupt. Ugwu (2002:
16) traced corruption to colonial period when he posited that:It has been argued that the major roots of corruption
were sown during the colonial period when a lot of structures were created for the purpose of administration. The procolonial society knew little or nothing about corruption but soon after Nigeria’s independence in 1960 and shortly
afterwards in 1963 after Nigeria had become a republic, there grew in galloping proportions corruption in every
sphere of human life. Kalu (2007: 2) posited that the under privileged are the victims of corruption while the ruling class hypocritically engaged in the condemnation of acts that benefit its fold. Over the years, the vast majority of Nigerians have
learned and experimented on bribery and corruption. Corruption therefore, seemed to have become part of the daily life of Nigerians. This is so because the situation most Nigerians find themselves today makes corruption easy and it
is only when good and responsible governance prevails that corruption will recede. Not many Nigerians think that
hard work pays. Equally not many think that honesty is worth trying (Achunike, 2006: 163). Madu (2003: 1) opined
that hardwork has been scarified at the altar of easy ways of making money like 419, ritual murders and corruption in
its different ramifications. That materialism has gone deep into the psyche of people that spiritual values are deemphasized, as even, one can discern from the prosperity sermons of many of the anointed men of God and their
materialistic life-styles. Meanwhile, twenty-two years ago Achebe (1983:1) observed that: The trouble with Nigeria is
simply and squarely, a failure of leadership. There is nothing basically wrong with the Nigerian land and climate or
water or air or anything else. The Nigerian problems are the unwillingness or inability of its leaders to rise up to the
responsibility, or the challenge of personal example, which are hallmarks of true leadership.
From the observation of Achebe, it is understood that the common man
looks up to the rulling elite to learn and be directed to avoid corruption. But such expectation from the leadership in
Nigeria has failed. Democracy which supposed to be the government of the people, has failed in Nigeria. When the
first generation rulers in Nigeria became corrupt, Major Chukwuma Nzogwu and his military colleagues struck. Nzogwu in his broadcast pointed out that they have come to save Nigerians from the hands of inept and corrupt
leadership. Nzeogwu cited by Uju in (Ugwu, 2002: 3) opined that “Our enemies are the political profiteers, the
swindlers, the men in high and low places that seek bribes and demand 10 percent, those that have corrupted our
society and put the country back by their words and deeds”.The above statement was contained in the national
broadcast of Chukwuma Nzogwu on 15th January 1960.The aim therefore was to give good governance to the vast majority of Nigerians. However, the military consistently failed to salvage the masses in their political governance.
THE ROLE OF THE CHURCHES IN COMBATTING CORRUPTION AMONG POLITICAL LEADERS