Onesimus, Philemon’s runaway slave boy: A brief liberation-theological exegesis of Philemon vv. 8–18 in the Nigerian context

Chris U Manus,Chibuzo I Nwanguma

doi:10.4102/hts.v77i1.6016

Abstract

Slavery is one of the life’s most odious vices ever experienced in human history. Its abhorrent nature is such that even those involved in the enslavement of others often detest the cruel phenomenon. The Nigerian ruling elite seems to feign ignorance of the hidden agenda of some modern slavers in their employment, but the Nigerian Christian population has come to acknowledge the ignoble policies that are slavery in disguise. Their cry for redemption has been by praying for Nigeria in distress, numerous crusades, and praising and worshiping sessions dedicated to the Lord of peace and salvation. However, many people have become frustrated, as they feel these activities are tedious, outlandish and irrelevant. For them, action is the master key to solving this national ordeal or hardship. This situation is exacerbated by the ever-increasing tension and sour relationship between Muslims and Christians in Nigeria, where it is becoming apparent that there is no political will on the part of the ruling class to promote harmonious living, but that they would rather prefer to gloss over and pay lip service to the enslavement and oppression of the Christian population. The letter of Paul to Philemon, especially verses 8–18, is a relevant biblical resource that we find useful to address the situation. In order to do so, to the best of our ability, we have examined and outlined the undisputed and underlying sensitive levels of religious intolerance, which are making Nigerian Christians to become an endangered species in their fatherland. Indeed, the situation calls for an urgent deployment of the biblical principles that are rooted in, and derived from, the liberation-theological approach to doing contextual biblical exegesis. This study makes use of the liberation-theological approach to argue that liberation is ad rem and considered a relevant tool for this study. It was observed in this study that the current situation in Nigeria is nothing less than slavery and can hardly be described otherwise. If slavery or enslavement of any person, group or ethnic or indigenous people include the overt denial of their God-given freedom, accountability, good governance and social justice that make up the hallmarks of a democracy, then there is enslavement.Contribution: This study contributes to authentic Christian existence and enhancement of principles such of love, justice and solidarity in the Nigerian public domain, as that would render enslavement agenda existing in Nigeria a contradiction. It endorses the values of peace, justice and maintenance of strong institutions.

Highlights

Until very recently, slavery was a common practice in human history
Human trafficking and the enslavement of other persons, groups, or rather any ethnic or indigenous peoples include the overt denial of their God-given freedom as revealed by the current Nigerian political terrain where there is an absence of accountability, good governance and social justice, the hallmarks of a democracy, liberation mediated through the liberation-theological investigation is ad rem and considered a relevant tool to process this study (Boff 1979:100–132), The liberation-theological method, which has been developed in Latin America since the 1960s (Boff 1979:100–113; Cone 1970:120–125; McGovern 1983:461–472), is still adjudged relevant in Africa, especially Nigeria, where a novel style of oppression and slavery is prevalent (Cone 1970:120–125; McGovern 1983:466–472; Lohfink 1987)
This study reveals that Paul’s letter to Philemon is a brave and significant Christian treatise with an exhortative and http://www.hts.org.za educative implication

Summary

Introduction

Slavery was a common practice in human history. In the ancient world, its acceptability was endemic, especially in the Roman Empire in which Christianity was born and developed (Boer 1976:2). There are lopsided appointments in the polity in favour of one religion and towards a section of the country, which is unconstitutional and violates Nigeria’s Federal Character Principle, according to the spirit and letter of Sections 10, 13 (3–4); 15, (2) (d) and (4) of the Constitution This confirms the popular fear and perception that government is against the Christian population. Except that he has the blessing of the Nigerian Fulani oligarchs and the insider network of the Fulani in sub-Saharan Africa to give the Fulani rejected and unwanted elsewhere what they have been wanting all along; namely, a homeland for their own so that they can flood Nigeria in their millions and, in 5 years’ time, Nigeria’s demographics would be forever changed (Danjuma 2020) Who doubts that this policy is a subtle effort to alter the racial and religious demographics of Nigeria that will allow the Fulani, Berbers, Tuaregs and Arab migrants into Nigeria to enslave the indigenous Nigerian populations? Kukah (1999) reacting to the activities of Desmond Tutu (1994) and other South Africans in their fight against apartheid called the Christians in Nigeria to wake up in the task of confronting the challenge in the nation or wake up 1 day and see that it is no longer safe to be called a Christian in their country

Methodology

Findings

Conclusion