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From Discipline to Leverage: The Marketisation of Fasting and Prayer
This essay examines how fasting and prayer are increasingly instrumentalised inNigeria—politically and ecclesially—and argues for a recovery of asceticism as formation incompassion rather than a technique of leverage. Introduction In June 2025, reports emerged from Nigerian media indicating that the Nigerian Ministry of Agriculture issued a nationwide call for prayer and fasting to address the issue of famine within the country. This appeal for prayer and fasting provoked significant controversy, as numerous Nigerians utilised social media platforms to accuse the government of attempting to divert attention from its fiduciary responsibilities.[1] Critics contended that the government was neglecting critical issues such as inflation and the escalating poverty levels by promoting national…
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Reflections on “Who do you say that I am?” by Tim Livesey
Published April 25, 2024 Direct Link: https://practicaltheologyhub.com/?p=1404 I was deeply moved by Tim Livesey’s reflections on identity, labelling, and empathy, sparked by his interfaith pilgrimage through Israel and Palestine. His analysis of Jesus’ powerful question—“Who do you say that I am?”—strikes at the heart of how we see, understand, and ultimately treat one another. Tim compellingly shows how labels, whether religious, ethnic, or political, profoundly shape our interactions, often distorting our capacity to acknowledge shared humanity. This reflection comes at a time when the dark shadow of abandonment, death, neglect, hunger, and pain overwhelms innocents caught in a conflict not of their own making, while much of the world watches…
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Lamentation of Dehumanisation: Theological Resistance and the Sacredness of the Accused Child
Atlanta, Georgia “If there’s somebody out there like that has him, I just wish they knew that somebody here loves him; that a whole lot of people love him. This whole community loves him and they want him back, too.” Camille Bell.[1] On the 21st of October 1979, nine-year-old Yusuf Bell ran an errand for an elderly neighbour at a nearby grocery store. He never returned home to his mother, who called out for him. His body was later found in an abandoned school building eighteen days later.[2] His cause of death was classified as a brutal hit on his head and strangulation. Yusuf was one of the thirty African-American…
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Mercy Under A Boundary: Toward A Spirituality Of Safeguarding In African Church Life
Introduction In March 2025, I was privileged to be one of the presenters at the Theology and Canon Law project (TCLP) Symposium in London under the theme — “Law & Religion in Times of Crisis, Challenges and Change.” As usual, my paper focused on the socio-religious injustice of witchcraft abuses and violence against societies’ most vulnerable, with the title — “Law, Religion, and Crisis: The Weaponisation of Witchcraft Accusations Against Older Women in Three African Countries.” That same day, I developed a new interest in the spirituality of safeguarding when I heard it from Dr Helen Costigane, one of the symposium’s keynote speakers. Her paper was titled “Law and religion:…
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Between True Hope and Empty Promises: Navigating Miraculous Claims in Pentecostal Leadership
Introduction “The language of hope and the ethos of amazement have been partly forfeited because they are an embarrassment. The language of hope and the ethos of amazement have been partly squelched because they are a threat.”[1] Walter Brueggermann’s above statement suggests today’s culture stifles expressions of hope and wonder, hindering growth and appreciation for life. His stance resonates with this essay, which explores the impact of false hope perpetuated by some Pentecostal pastors in Nigeria on pastoral practice and congregational life. This issue presents a significant ethical and existential dilemma within the movement. As Ebenezer Obadare illustrates in Pastoral Power, Clerical State, bereaved families often seek miraculous interventions from…
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Ethical Intersections: Practical Theology’s Response to Harmful Beliefs
“How many witches have you killed today?” This provocative question is often directed at Agnes, referencing her daily prayers, which she believes ward off or eliminate unseen malevolent forces. Her practice is not mere superstition but, as described by Martin Fishbein and Icek Ajzen,[1] the culmination of beliefs shaped through her experiences. Agnes represents a segment of the Nigerian diaspora that maintains beliefs that appear to lack existential values and morality. The environment we inhabit significantly influences how we present ourselves and interact with others, as we unconsciously adjust our behaviour through gestures, tone of voice, and even movement speed. However, when individuals such as Agnes find themselves in environments…
