Christianity is not a competition but coexistence

“Christianity should not be viewed as a contest among various beliefs or denominations; rather, it should inspire mutual understanding and meaningful dialogue. The Christian faith should encourage respect and conversation among people from diverse backgrounds.”

In today’s fast-paced and highly competitive environment, the pressure to excel is ever-present, impacting various facets of our lives. Individuals across different domains—from students to professionals—often feel an immense urge to be recognized as the best in their respective fields. Students diligently pursue top grades, frequently sacrificing their health and well-being to achieve academic excellence. Similarly, those in service-oriented roles commit themselves to providing outstanding service, striving to exceed expectations for those they serve, sometimes at the cost of their own needs. In the spiritual realm, Christians often embark on a journey to embody the principles and values of their faith, aiming to lead lives that reflect their beliefs. Preachers invest significant effort in crafting inspiring sermons that resonate with their congregations, hoping to deliver messages that ignite faith and foster transformation. However, this relentless pursuit of superiority can be a double-edged sword. Many become so engrossed in their ambitions—whether for academic accolades, spiritual achievements, or leadership recognition—that they risk losing sight of their original intentions and the core values that once motivated them. In their quest for acknowledgment, they may overlook the people they aimed to impress or serve. This shift in focus can result in a neglect of authenticity, personal fulfillment, and genuine relationships—elements essential for a deeply satisfying life.

Recently, the Nigerian Christian community has observed a significant and often heated competition among clergymen, sparking debates and discussions within the congregation. This debate began when Dr. Abel Damina, a prominent pastor, publicly criticized his fellow ministers for what he perceives as a detrimental focus on tithing, which he argues overshadows the fundamental teachings of the Bible and the core message of God. Damina’s critiques did not stop there; he subsequently directed his criticism toward the doctrines upheld by the Roman Catholic Church. He challenged key practices such as the Holy Communion, the Mass structure, and the priesthood’s role and authority within Catholicism. This raises important questions about Dr. Damina’s intentions. Is he seeking to reform and redirect the church’s teachings towards a more scriptural foundation, or is he merely engaging in a controversial power play to elevate his standing within the religious hierarchy? What are the nature and validity of Damina’s teachings? Are there legitimate concerns within his arguments that warrant a closer examination, or does personal ambition overshadow them? As we delve into these discussions, the question also arises of whether it is possible to critique religious beliefs and practices without resorting to insults or derogatory language. Can respectful dialogue coexist with dissent, and how can we ensure that criticisms remain constructive rather than destructive?

The issue of tithing, defined as donating a portion (traditionally 10%) of one’s income to a religious institution, has sparked considerable debate among religious practitioners, theologians, and scholars in Nigeria. Proponents of tithing argue that it is a biblical mandate anchored in scriptural teachings. For example, Leviticus 27:30 states, “A tithe of everything from the land…belongs to the Lord,” while Malachi 3:10 urges believers to bring their tithes to the storehouse. Tithe supporters point to the New Testament, which, although it does not explicitly prescribe tithing, contains passages such as 2 Corinthians 9:7 that highlight the importance of generous giving. Some preachers interpret these teachings as consistent with the underlying principle of tithing. Many believers cite Malachi 3:10 as a profound promise, emphasizing the rewards and blessings that come to those who embody generosity and give faithfully. They contend that those who bring their tithes and offerings into the storehouse will, in response to their faithfulness, experience God opening the floodgates of heaven, pouring out such abundant blessings that there will not be enough room to contain them. Critics like Dr. Damina argue that tithing was part of the Mosaic Law, which was fulfilled by Christ and is not required under the New Covenant (Hebrews 8:13). He buttresses that the New Testament emphasizes voluntary and cheerful giving rather than a fixed percentage. He argued that prosperity gospel teachings pressure congregants to tithe, promising financial miracles that may not materialize. He believes giving should be based on individual conviction and capacity rather than a rigid 10%. The Catholic Church aligns with Dr. Damina’s perspective on generosity by advocating for a model of giving characterized by its voluntary nature, joyfulness, and proportionality. They place significant importance on the individual’s heart and intentions behind their contributions rather than merely following a rigid percentage or formula. 

Dr. Abel Damina turned to the Catholic church and called its priesthood “false,” suggesting that the foundational aspects of this religious vocation do not align with actual Christian teachings. He questions about the authenticity of the rituals, traditions, and theological underpinnings associated with the Catholic clergy. Dr. Abel Damina also raised significant concerns regarding the Catholic Church’s practice of Holy Communion, which he labels as a “stupid white thing” that lacks genuine meaning. He argued that Holy Communion falls short in spiritual depth and lacks a solid biblical foundation. Dr. Damina particularly references Hebrews 10:10, which emphasizes that Christ’s sacrificial death was a singular and complete offering for sins—something he believes the Catholic emphasis on repeated Eucharistic celebrations undermines. His theological perspective prioritizes a direct and personal relationship with God, contrasting sharply with the Catholic sacramental life, which often focuses on mediatory practices and rituals. However, Dr. Damina failed to recognize that what he referred to as a stupid white thing is a sacred practice passed down to our generation, as articulated by the Apostle Paul in 1 Corinthians 11:23-26: “For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” In the same way, after supper, he took the cup, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” As often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”

Dr. Damina also claimed that Catholics, as a group, tend not to read the bible. He further points out that, historically, the Catholic church has actively discouraged its members from accessing the Scriptures. He mentions a period during which the church restricted its followers from owning or reading Bibles independently. While individual engagement with scripture may vary, Catholicism strongly emphasizes the bible in its theology, worship, and spiritual life. The Catholic church actively promotes both personal and communal scripture reading. Many Catholics participate in Bible study groups, engage in prayerful reading methods such as Lectio Divina, or practice devotions like the Rosary, which reflects on biblical events. The Catholic Mass is deeply rooted in scripture, featuring multiple readings from the bible during each Mass. Typically, these include the first reading from the Old Testament, a responsorial Psalm directly taken from the Psalms, a second reading from the New Testament letters, and a gospel reading from one of the four Gospels. Through these readings, Catholics encounter a substantial portion of the bible throughout a three-year liturgical cycle. This makes me question why Dr. Damina thinks the Catholic church does not engage with scripture.

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Dr. Damina articulated that the Catholic church did not directly compose the Bible as we know it today; instead, its pivotal role was in compiling a diverse array of ancient manuscripts that collectively contributed to the formation of the biblical text. This compilation process was far from straightforward; it involved a rigorous examination and critical validation of numerous texts to ensure their authenticity and adherence to established theological principles. During this process, church authorities and scholars meticulously assessed each manuscript’s origins, historical context, and doctrinal consistency, deciding which should be included in the biblical canon. This careful comparison and selection of writings ultimately formed the biblical canon many follow today. 

The questions now are: Have any Catholic theologians or scholars claimed authorship of the biblical texts? Additionally, is there an ongoing debate or disagreement with other Christian denominations regarding the origins of these scriptures? Exploring these questions is essential for understanding the Catholic church’s perspective on the bible and its impact on the development of Christian doctrine. Historically, numerous authors wrote the bible over centuries, primarily in Hebrew, Aramaic, and Greek. These authors were Jewish (Old Testament) and early Christians (New Testament). As the historical Christian community, the Catholic church played a pivotal role in compiling the biblical canon (the official list of books recognized as Scripture). The Council of Rome (382 AD), under Pope Damasus I, and later councils like Hippo (393 AD) and Carthage (397 AD), formalized the canon. This process was guided by early church leaders (many considered Catholic) who evaluated which texts were divinely inspired. It is important to note that the Catholic church has in no time claimed ownership of the bible. However, they compiled and preserved the manuscript he uses today. Therefore, Dr. Damina’s critique neglects this essential aspect of the church’s involvement in shaping the biblical canon. By failing to acknowledge the significance of the church’s role in this intricate process, his argument seems to overlook a crucial element of the historical and theological foundations of the bible.

While no single group is solely responsible for “writing” the bible, the Catholic church’s historical role in forming the canon is undeniably significant. For Catholics, the bible and sacred tradition are inextricably linked, with the church serving as the custodian of God’s revelation. As such, the bible, as we comprehend it today, would not exist without the church’s authoritative discernment. The church preserved Scripture through tumultuous periods, including the Roman persecutions and the fall of the Roman Empire. Without the church’s careful consideration, the bible as we know it might have faced significant loss, alteration, or misplacement. Thus, the canon was not self-evident; it necessitated the church’s thorough theological and historical evaluation. For Catholics, the bible is fundamentally connected to Sacred Tradition. The church not only compiled the bible but also functions as its guardian and interpreter. While Dr. Damina’s critique embodies a Protestant viewpoint, it is vital to recognize the Catholic church’s essential role in preserving and transmitting the bible. The bible’s compilation reflects human effort and divine inspiration, a process that deserves celebration rather than contention. Therefore, discussions about the bible’s origins should foster mutual respect and a shared commitment to God’s word rather than inciting division.

Christianity, mainly expressed through the teachings and practices of the Catholic church, is fundamentally about fostering a spirit of love, service, and unity among its followers rather than competing with other faiths or denominations. At the heart of this mission lies the belief that Christianity is not just a set of doctrines or rituals but a way of life that encourages believers to embody the love of Christ in their daily interactions. Central to the Catholic church’s mission is the call to evangelize, which involves sharing the message of the Gospel with the world. This goes beyond mere words; it calls for actions that reflect compassion, understanding, and a commitment to serving others. The church encourages its members to reach out to those in need, whether through charitable works, community service, or acts of kindness, emphasizing that the ultimate goal is to live in a way that draws people closer to the teachings of Jesus. Moreover, the Catholic church promotes peace and reconciliation, urging believers to be instruments of God’s love in a world often divided and fraught with conflict. This commitment to fostering understanding among diverse groups highlights the importance of dialogue and respect rather than rivalry or division. Ultimately, the church aspires to build a community that reflects the unity and harmony Jesus envisioned, where individuals are encouraged to love one another as He loved us.

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The mission of the Catholic church centers on service rather than rivalry. Jesus instructed us to “Go and make disciples of all nations” (Matthew 28:19), emphasizing the importance of sharing God’s love rather than competing for followers or status. The Catholic Church embodies this message as described in 1 Corinthians 12:12-27, where diverse roles and traditions collaborate toward a common purpose. Catholic priests and leaders are called to serve their communities selflessly, embodying Jesus’ example as a servant-leader (Mark 10:45). The Catholic church views itself as a global family dedicated to inclusion rather than exclusion. Its mission is to draw people closer to God rather than to stand in opposition to other faiths. The church actively participates in ecumenical dialogue to foster mutual understanding and respect among Christian denominations and interfaith communities.

Catholic priests serve as spiritual guides whose primary purpose is to nurture faith, administer sacraments, and support their communities. Their vocation is rooted in service rather than personal ambition. Priests are called to build relationships both within the Catholic church and beyond, frequently collaborating with leaders of other religious traditions to pursue shared objectives such as peacebuilding and social justice. The Catholic church actively engages with diverse religions to tackle pressing global challenges, including poverty, education, and climate change. It acknowledges that many religious traditions share the common goals of promoting love, compassion, and justice, highlighting the importance of collaboration over rivalry. Tensions or criticisms between various religious leaders or traditions frequently arise from misunderstandings or human frailty rather than from the church’s core teachings. In the face of such misunderstandings, the church is called to respond with humility, prioritizing Christ’s teachings over engaging in divisive debates. The current pope embodies this spirit of non-competition, frequently emphasizing the importance of humility, dialogue, and a commitment to the marginalized. Pope Francis portrays the church as a sanctuary of healing and refuge rather than a battleground for rivalry.

Therefore, Dr. Damina’s assertion that the Catholic priesthood is false is fundamentally flawed. The Catholic priesthood is deeply rooted in centuries of tradition and doctrine, which have shaped the church’s beliefs and practices. It administers sacraments, provides spiritual guidance, and maintains the community’s connection to faith. To dismiss the priesthood without acknowledging its significance and the historical context that supports it is a fundamentally flawed position. Therefore, the Catholic Church maintains that its priesthood is both biblically and historically grounded. The idea of the priesthood originates in the Old Testament, where priests mediated between God and the people, offering sacrifices and interceding on their behalf, as seen with figures like Aaron and the Levitical priesthood. The church also traces its priesthood back to the apostles, whom Jesus commissioned to go forth and make disciples of all nations, referencing passages such as John 20:21-23 and Matthew 28:19-20. It maintains that this apostolic authority is not merely a symbolic lineage but is actively transmitted through a sacred rite known as the laying on of hands during ordination. This ceremony is seen as a continuation of the practice established by the apostles, thereby perpetuating their divine authority within the priesthood across generations. Therefore, Dr. Damina’s claim that the Catholic priesthood is simply a human construct lacking explicit biblical endorsement does not hold under scrutiny. The church’s teachings firmly embed the priesthood within a rich historical and spiritual context, asserting its foundation in the core of Christian doctrine established by Christ and His apostles.

Dr. Damina’s denunciation of the doctrine that forbids priests from marrying is deemed blasphemous. He argues that any teaching restricting a man’s ability to marry or prohibiting the consumption of certain types of meat—whether it be lizard or snake—originates from what he labels the doctrine of the devil. The Catholic church considers his views to be somewhat extreme. For instance, in Matthew 19:7-12, following Jesus’ statement that divorce is only permissible in cases of sexual immorality, the disciples remarked that it would be better not to marry at all. This suggests that they perceived marriage as not worth the risk if divorce was not an option. Jesus did not insist that everyone must marry; instead, he linked marriage to sexual desire, indicating that not everyone is capable of “receiving” the idea of remaining unmarried. He then proceeds to discuss different types of eunuchs: some eunuchs are born that way from their mother’s womb, others who people have made eunuchs, and those who have chosen to become eunuchs for the sake of the kingdom of heaven. He concludes by stating that whoever can accept this teaching should do so (Matthew 19:12). The Catholic priesthood is not competing with anyone. Rather than approaching discussions about the church and its priesthood with a mindset centered on criticism and condemnation, viewing these conversations as opportunities for deep reflection would be more constructive. Such dialogues can provide a chance to explore and appreciate the rich tapestry of Christian traditions. By examining the historical and theological foundations of the priesthood, we can uncover the profound insights and values that have shaped the faith over the centuries.

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Dr. Abel Damina, as a theological leader, ought to engage the Catholic church with intellectual honesty and respect, given its rich history. The Catholic church, having endured centuries of critique and misunderstanding, is well-acquainted with such criticisms. It has faced numerous controversies, misinterpretations, and overt attacks throughout its history, including the Protestant Reformation in the 16th century, which created a significant rift within Christianity and spawned criticisms still voiced by Protestant leaders today. Additionally, the Great Schism of 1054 AD resulted in a split between the Eastern Orthodox and Roman Catholic churches, driven by theological, political, and cultural disagreements. From early Roman persecutions to contemporary critiques of its teachings and practices, the church has withstood various forms of opposition. Yet, despite these trials, the Catholic church has remained resolute in its mission to preserve and teach the faith as it has been transmitted through apostolic succession. With its extensive and rich history over two millennia, the Catholic church holds a unique position among religious institutions worldwide. It does not view itself as competing with other faiths; it embodies a mission dedicated to spreading the values of faith, love, and community. This mission is particularly significant within the diverse global landscape in which it operates, including its meaningful engagement in the Arab world. The church has consistently demonstrated a long-standing commitment to fostering spiritual growth, moral guidance, and humanitarian service. This commitment is rooted in its teachings and traditions, which call for an open heart and a willingness to serve all humanity, regardless of their beliefs or backgrounds. Given this profound responsibility, the church holds itself to a higher standard, emphasizing compassion and understanding over criticism. The church does not criticize other belief systems but actively promotes interfaith dialogue and fosters respect among diverse religions. This approach not only reflects the church’s core values but also encourages a deeper understanding of the shared human experiences and moral principles that unite us. In the divided pluralistic world, let us focus on the commonalities among differing faiths—such as love for one another, the pursuit of peace, and the quest for justice. This will inspire believers and non-believers to collaborate toward a more unified and compassionate society.

Christianity fundamentally seeks to promote mutual understanding and coexistence rather than competition. At its essence, this faith welcomes individuals from all walks of life, encouraging unity in a spirit of inclusivity. It fosters a deep sense of community and acceptance, recognizing the inherent value of diverse backgrounds and beliefs. Rather than dividing people through rivalry or exclusion, Christianity invites dialogue, compassion, and a collective journey toward understanding one another. This open-hearted approach reflects the teachings of love and grace in its scriptures, emphasizing that everyone deserves respect and community, regardless of their differences. Thus, Christianity should not be viewed as a contest among various beliefs or denominations; rather, it should inspire mutual understanding and meaningful dialogue. The Christian faith should encourage respect and conversation among people from diverse backgrounds. It should highlight the importance of these values and the shared principles that unite humanity. By prioritizing collaboration and acceptance over rivalry, Christianity will cultivate a harmonious environment where love and understanding can thrive, enabling both believers and non-believers to coexist peacefully and contribute positively to society. Thus, faith should not serve as a benchmark for comparison with others; instead, it should be a profoundly personal journey that embodies one’s own struggles, revelations, and growth. Each believer’s path is unique, marked by challenges and milestones celebrating the beauty of diversity within the faith. At the core of Christianity lies a foundation of love, empathy, and a shared commitment to embody and practice the teachings of Jesus Christ.

We urge Dr. Damina to prioritize support, encouragement, and community among believers rather than fostering a spirit of rivalry or comparison. The Christian experience is not about competition; it is rooted in shared growth, significantly enhanced by uplifting one another and celebrating individual progress. The relationships forged through this supportive environment can lead to stronger faith, deeper understanding, and a collective impact reflecting grace, mercy, and kindness. This unity and shared commitment fortify the Christian community and enrich all faith journeys.

Rev. Ma, S. J., is a Jesuit Catholic priest of the North West Africa Province of the Society of Jesus. He currently writes from the Kukah Center in Abuja, Nigeria.