By LANRE OGUNDIPE
The recent audience granted by President Bola Ahmed Tinubu to senior Catholic bishops has generated public interest beyond the meeting itself. Some welcomed the engagement as constructive national dialogue. Others questioned whether the Church spoke with sufficient prophetic clarity.
Both reactions, however, may have missed the more important question.
When the Church speaks to political power, who is actually speaking?
Is it the Body of Christ? Is it an ecclesiastical institution? Is it denominational leadership? Or is it the prophetic voice of God?
These are not interchangeable concepts. The distinction is neither semantic nor merely ecclesiastical. It is profoundly theological.
The New Testament presents the Church first as a spiritual reality before it presents it as an earthly institution. The Church is the redeemed community of all who belong to Christ through faith. It is neither confined to one denomination nor exhausted by any ecclesiastical structure.
Paul declares that God “gave him to be the head over all things to the church, which is his body.” Again, he reminds believers, “Now ye are the body of Christ, and members in particular.”
This is the biblical point of departure.
The Church is the Body of Christ. Christ alone is its Head. Bishops, pastors, elders and teachers are indispensable to its order and ministry, but they are not the Church itself. They serve under the authority of Christ and His Word.
For that reason, the Church possesses no independent prophetic authority. Its witness is derived from Christ, who perfectly fulfils the offices of Prophet, Priest and King. Whenever the Church speaks faithfully under His Lordship, it speaks with borrowed authority. Whenever institutional prestige, political influence or ecclesiastical office replaces obedience to Christ, prophetic authority begins to diminish.
That distinction becomes crucial whenever church leaders engage political authority. When bishops visit a president, it is entirely correct to say that church leaders have met the Head of State. It is equally correct to say that denominational representatives have engaged government. It is, however, a much weightier theological claim to conclude that the Body of Christ has spoken.
The Body of Christ is larger than any denomination, episcopal conference or ecclesiastical hierarchy. It belongs to Christ alone. Its authority is therefore measured not by office or influence but by faithfulness to the One who is its Head.
Scripture consistently reinforces this principle.
Moses stood before Pharaoh. Nathan confronted David. John the Baptist rebuked Herod. Peter and the apostles declared before the Sanhedrin, “We ought to obey God rather than men.” Paul reasoned before Felix, Festus and Agrippa concerning righteousness, self control and the coming judgment.
Above them all stands Christ Himself. Before Pontius Pilate, He neither sought political favour nor embraced political rebellion. He bore witness to the truth while reminding earthly authority that its power was neither absolute nor self generated. In Him, the Church finds its perfect model for engaging political power: truthful without hostility, courageous without arrogance and uncompromising without partisanship.
This is the enduring biblical pattern. Prophetic witness is neither political activism nor political compliance. It neither baptises government nor demonises it. It measures every exercise of power against the unchanging standard of God’s Word.
Nathan did not soften God’s judgment to preserve his relationship with David. John the Baptist paid with his life for confronting Herod. Jeremiah was imprisoned. Stephen was stoned. Paul repeatedly suffered imprisonment. Throughout Scripture, prophetic ministry is authenticated less by proximity to power than by fidelity to truth despite the personal cost.
It is for this reason that Scripture warns so sternly against those who claim divine authority for words God has not spoken. Through Jeremiah, the Lord declared: “I have not sent these prophets, yet they ran.” The warning remains relevant. Religious sincerity is not enough. Ecclesiastical office is not enough. Good intentions are not enough. The decisive question is whether the Church speaks the revealed truth of God.
That responsibility belongs to every communion, every bishop, every pastor and every Christian leader.
The Church cannot withdraw from public life. Government exists under God’s moral authority, and the Church cannot remain silent while injustice, corruption, oppression or moral decay flourish.
Yet engagement must never become accommodation. Political access must never weaken prophetic clarity. The Church has not been commissioned to become the government’s public relations office, neither has it been called to function as a permanent political opposition. Its vocation is higher. It is called to proclaim truth, defend justice, uphold the dignity of human life and summon rulers and citizens alike to repentance and accountability before God.
That responsibility is not merely theoretical. Recent public reflections by Cardinal John Onaiyekan on the importance of public confidence in the electoral process illustrate the Church’s moral responsibility to address issues that shape the nation’s common life. Whether one agrees with every aspect of his assessment is secondary. The larger principle is that electoral integrity, justice, corruption, insecurity and the sanctity of human life are moral questions before they become political debates.
Whenever the Church exchanges its prophetic vocation for political calculation, it may preserve public visibility, but it steadily loses the moral authority that has distinguished God’s servants throughout history.
The true measure of the Church’s witness is therefore not how often it enters the palace, but whether, having entered, it still speaks with the unmistakable authority of Scripture.
The enduring issue is not whether bishops should meet presidents. They should. Nor is it whether presidents should listen to church leaders. They should.
The deeper question is whether political power, having received the Church, has truly encountered the truth of Christ.
History seldom remembers those who merely enjoyed access to kings. It remembers those who stood before kings bearing heaven’s message.
The Church is at its noblest when it stands between the altar and the throne carrying neither partisan slogans nor denominational interests, but the eternal Word of God. When it speaks under the Lordship of Christ, it does more than address governments. It speaks to the conscience of the nation and reminds rulers and citizens alike that above every earthly throne stands the throne of the King of kings, before whom every authority shall one day give account.
*Ogundipe, public affairs analyst, former president of the Nigeria Union of Journalists and Africa Union of Journalists, writes from Abuja.
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