ECSS Archbishop & Primate Justin Badi Defrocks Bishop Ruben Akurdit Ngong of Bor Diocese
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Attached was my position paper to the Primate and the House of Bishops it was Published on 1st May, 2020
Subject: The Highlight of Violation against ECSS Constitution and Canons
By Rt. Rev. Peter Joh Mayom (BTh. MTh. DMin. PhD), Diocese of Malek
Attention: The House of Bishops, 2020
“…Why you look at the speck of sawdust in someone else’s eye and pay no attention to the plank in your own eyes? How can you say, ‘let me take the speck out of your eye,’ when all time the there is a plank in your own eye? …first take the plank out of your own eye, and then you will see clearly to remove the speck from other person’s eye.” (Matthew 7: 1-5)
Dear Your graces & my colleague bishops,
I am pleased to take this opportunity after a series of consultations between the Primate Dr. Justin Badi Arama and Archbishop Reuben over the phone calls and face-to-face talks in regard to the issue of new Dioceses which were created in Jonglei Internal Province by the Archbishop Reuben Akurdid. I write to highlight number of violations against ECSS Constitution 2016 AD and Canons, 2011AD by the Primate, Archbishop Reuben and Jonglei Internal Province Standing Committee as well as the recent Emergency House of Bishops 2020AD.
Your graces and my colleague Bishops, the Primate and Reuben have violated Article 16 (2) of THE CONSTITUTION OF PROVINCE OF THE EPISCOPAL CHURCH OF SOUTH SUDAN 2016AD and PART I: CANON I: CREATION OF NEW DIOCESE in section 1: (a) and (b) of the Canon of the Episcopal Church of South Sudan. Dear his graces and bishops, I hope you are aware that two dioceses of Magwi and Ayachi have been amalgamated into one Diocese without the approval of the General Synod. Is it not a violation of the ECSS Constitution and Canons?
Your grace Dr. Justin Badi, how do you feel while punishing your colleague for the mistake you have committed? Why is the House of Bishops not bringing you (Primate) also to the Book like Reuben? According to the above Article and Canon both of you (Primate & Archbishop Reuben) have violated those provisions and must be brought to book otherwise we be like those who are “…worry about a peck in …friend’s eyes when you have a log in your own?” (Matthew 7:3NLT).
Your graces and my colleague bishops, the violation of Canon and Constitution of the Church is regarded as an offense that lead to disciplinary action against anyone of us as Bishop, Priest and Deacon. All of us are equal before the law including the Archbishops. We must not be selective to enforced the applications of law to some few individuals and other are free to violate the Constitution and the Canons without being made to account for that violation. Primate Dr. Justin Badi has violated the constitution and he has to be brought to the book for for that violation and Canons. If the House of Bishop is not willing to bring to him to the book then let us not be“…worry about a peck…” in Archbishop Rueben Akurdid’s eye while our captain has a timber in his own eyes. Your grace and my colleague bishops, if we go like then we are going a political way because same discipline in the ECSS Constitution and Canons applied to all of us. Nobody is exempted. Right?
However, the Primate and the House of Bishop did not followed the directives of CANON II: BISHOPS’ DISCIPLINE in PART IV: OF DISCIPLINE IN THE CHURCH in section 4 & 5 on page 126 of the Revised Canon, 2011AD. According to those sections, the investigation Committee known as Tribunal Court should have been instituted to tried Archbishop Reuben. The House of Bishop should have not accept to grant approval for suspension without recommendations from the Provincial Tribunal Court.
The House of Bishops was supposed to recommend the formation of Provincial Tribunal Court to investigate the matter as required by the above-mentioned Canon. It is the Provincial Tribunal Court to recommend the measures to the Primate for action not the House of Bishops thereafter. In this matter the Provincial Tribunal Court advise the Primate to asked Archbishop or bishop to resign if they found him guilty and that bishop/Archbishop may have “…right to appeal to the Provincial appellate tribunal and the decision thereof shall be final and binding…” according to section 5 of the Canon II: Bishops’ discipline.
Your graces and my colleague bishops, we have violated CANON XV: OF SENTENCES particularly in Section 1 during the emergency House of Bishops by inflicting sentence without following CANON V: OF THE PROCEDURE IN THE TRIBUNALS; Section 1 which read: “The charges against any bishop shall be presented in the Court by the Secretary of the House of Bishops…” Read all of this Canon from Sections 2-19 for more details.
Your graces and my colleague bishops, the three sentences such “…suspension, removal or deposition…” were inflicted on Archbishop Reuben by the House of Bishops and that was an illegal act by the House of Bishops under your leadership. Any of the above sentences should be inflicted onto the convict through the directive of Provincial Tribunal Court, but not by the House of Bishops.
Your graces and my colleague bishops, it is regrettable that we made the House of Bishops as a tribunal Court which is unlawful. We were not supposed to approved the suspension of Archbishop Reuben Akurdid without proper understanding of the provision of CANON II: BISHOPS’ DISCIPLINE in PART IV and I quotes; “If the Bishop against whom such complaint has been lodged, instead of appealing refuse to resign or does not respond to the Archbishop’s request for a period of three Calendar months, then this shall be counted a misbehaviour on the part of the Bishop and the Archbishop shall referred the case to be tried by the Provincial Church Tribunal and the decision thereof shall be final and binding.”
Your graces and my bishops, the House of Bishops is not a tribunal Court to passed or to confirm sentences as it happened during the Emergency meeting of House of Bishops in Juba on 30th-31st January 2020. If someone question this argument of mine let him or her read CANON IV: OF COURT FOR TRIAL OF BISHOP IN PART IV: OF DISCIPLINE IN THE CHURCH particularly in Section 7 of the same canon and it says; “Decision, Judgements and sentences shall be made and by passed by three (3) members of Provincial Tribunal.” When did all of us became the members of Provincial Tribunal Court?
However, it is not the House of Bishops or the Primate to approved or resolved the sentences of the convict as per the above section 7, but the member of Provincial Tribunal Court have that power which you bypassed. After the Tribunal Court passed the verdict “…against a bishop, other clergy or laymen…” “…the Houses of Bishops may quash to any sentences…” but not to passed the sentences as we did.
Your graces and my colleagues bishops, the Primate can suspended any bishop before investigation if he/she abandoned the communion of the Church by deviating the “…doctrine, discipline or of the worship of the Church or by formal admission of self-removal or transfer to any other religious body or Church not in the Communion with this Church…” After suspending the bishop “The Archbishop…shall…constitute an investigation Committee to investigate into the issue” Instead of the Primate reconstituting the Investigation Committee, the House of Bishops decided to passed on sentence of suspension without advises from the Investigation Committee referred to as Tribunal Court.
Your graces and my colleague bishops, Archbishop Reuben Akurdid was not suspended on the basis of CANON XI: OF THE ABANDONMENT OF THE COMMUNION OF THIS CHURCH BY A BISHOP as some people who have an intention to see the Church of Christ divided in Bor happened. Presumably; he was suspended for not heeding to the warning to stop inauguration of Dioceses and Consecration of Bishops. As the result of suspension, Archbishop Reuben wrote letter on 20th December 2019 which some of us based our arguments of “Reuben’s” abandoning the ECSS. If Archbishop Reuben or any other bishop intended to leave the ECSS the Primate “…shall…suspend the said bishop and informed the House of Bishops which shall constitute an investigation Committee to investigate into the issue.” Nevertheless, has the Primate has not reconstituted the tribunal Court to investigate the matter?
Your Graces and my colleague bishops, I want to agree with you to do away with Archbishop Reuben Akurdid, but we must do it in accordant with the ECSS Constitution and the Canons, but not with the hatred of destroying Church of God in Bor by Archbishop Reuben and Primate Dr. Justin Badi. Agreed with me also that Primate has no constitutional and pastoral power to dismissed any of Bishop without seeking the approval of General Synod. Agreeing with you that Archbishop Reuben has committed gross violation and mistake according to the Article 24 g) of THE CONSTITUTION OF THE PROVINCE OF THE EPISCOPAL CHURCH OF SOUTH SUDAN, 2016AD, but that does not give the Primate power to dismissed him without seeking legal procedures. Dismissing him will required approval from the General Synod according to the Article 24. g) (2) of the same Constitution. As at the movement, it will be illegal for the Primate to issue another sentence against Archbishop Reuben without approval from the General Synod unless he has been convicted by the Provincial Tribunal Court, but we have not constituted that Tribunal Court so far. It will be derogative and witch full thinking your graces and my colleague bishops to formed a Tribunal Court to tried Archbishop Reuben.
Your graces and my colleague bishops, the ECSS Constitution gave Internal Archbishops power “To arrange for the confirmation of the appointment of any person duly nominated to be a bishop within the Internal Province and in consultation with the Archbishop & Primate, to conduct his or her consecration by at least three Bishops;…” The ECSS Constitution and the Canons does not regard disagreement over the consultation in regards to the consecration of a bishop between the Internal Archbishop and Primate as violation of the Constitution according to the above Article. Unless otherwise the Canons has to explain what to do if Archbishop and the Primate disagreed over the issue of consecration of a bishop.
Your graces and my colleague bishop, Archbishop Reuben has violated the provision of the Article 46: 3 and I quotes “For the consecration of Suffragan and Assistant Bishop not less than two Diocesan Bishop of this Province or any other Province being in full communion with this Province shall be sufficient to carry out the consecration, with the Internal Archbishop being the Chief Celebrant.” Your graces and my colleague bishops, Archbishop Akurdid and the congregations should be helped to know that three Bishops are required by the ECSS Constitution “…to conduct his her or her consecration by at least three bishops” The Canon recommend “…three other Diocesan Bishops of this Church or by other any other three bishops of a Church or Province…” to consecrate bishop. The ECSS Constitution and Canons does not give two bishops right to consecrate and enthrone bishop into the Episcopacy See.
Your graces and my colleague bishops, the mess has been created through all those series of violations of ECSS Constitution and Canons by ourselves as Church leaders. As we all know that “…the general Synod shall have the power to create new Internal Province…” as well as “…new dioceses…” but the Primate and some of you went ahead with the inauguration of new Dioceses which have not been authorized by the General Synod. I referred this argument to Article 6: On the Extent of the Province on pages 8-9 of the ECSS Constitution.
Your graces and my colleague bishops, I hope everyone of us are aware of the possibly breakaway of huge number of Episcopalians in Jonglei Internal Province? The breakup of Jonglei Internal Province will eventually affect the whole ECSS and communities in Jonglei in particularly. To avoid this eventuality his graces and my colleague bishops, I suggests the followings to remedied the standoff:
1) Dioceses are accepted like other illegal Dioceses from 2016-2018 which have not been approved by the General Synod if the issue is not politized
2) Consecrate and enthroned the bishops of those area as required by the ECSS Constitution and Canons;
3) Archbishop Reuben to accept suspension;
4) And three proposed Dioceses write an apology letter to the Primate.
Your graces and my colleague bishops, If those suggestions are not helpful at movement then you may provide other options supposed to avoid expansion of the conflict because the Primate and Archbishop Reuben are not bringing this matter to an end. If it is to remove Reuben, his team and their congregations then Primate should have done as soon possible to avoid escalation of the conflict to other Christian and communities. If it is to leave the ECSS then Archbishop Reuben and his team should do so and stop using ECSS main Liturgy.
Thanks,
The Rt. Rev. Peter Joh Mayom (BTh. MTh. DMin. PhD), Diocese of Malek, Jonglei state
OPEN LETTER TO MOST REV. RUBEN AKURDID NGONG AKURDID.
By Lay Reader Daniel Biar Makuei (Mengistu)
Dear Waada AKurdid,
As a believer and having a title in the Episcopal Church of South Sudan. We all know that Christianity first entered into the Dinka land of Bor in early 1905 after several attempt by the white missionaries to introduce Christianity simply because Dinka people were resistant toward all alien influence that has an Impact of their tradition, social coexistence and their gods.
In Dec 1905, the Anglican Church Missionary Society (CMS) founded their first station in Bor at Malek. It was founded by #Archdeacon_Archibald_Shaw (Machuor) But for 6 decades our Grandparents never had interest to accept the white people gods. At first Christianity was perceived as a religion of School Children and educated town dwellers. Liirpiou, Aleer to mentions few gods were worship simply because they possessed spiritual powers that people believed on.
After much resistance from the Dinka Bor, Machuor was sick and he left a word that we could all remember, “Ke kockë (Dinka) abë wët de Nhialic nyic të nong mïthken në thaadë”
In 1984 Nathaniel Garang Anyieth was consecrated and he started his mission. We are his seeds. Throughout his life he has dedicated his life to the welfare and growth of Christianity. We respect him for that. I call him the father of Dinka Bor Christianity.
In reference to all above, I have read a series of letters trending on social media about your suspension. The first letter on 13th-Dec from the Office of the Archbishop & Primate was a warning letter I quoted the Subject: “STOPPAGE OF THE PLAN FOR CONSECRATION OF THE BISHOPS “ Citing a violation of Provincial standing Order. No 1/2018 AD. I quoted again that the continuation of the consecration might bring confusion and division in the church of God. And that you should wait for a proper way in accordance with norms and traditions of ECSS.
That was a clear message from your authority; In defiance and violation of your Boss on 14th/Dec you went ahead without an approval from your Boss Justin Badi Arama by consecrating the 3 Bishops of Anyidi, Makuach, & Chueikeer. I quoted a verse below about respect for authority.
Roman 13:1-2
“Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment”
Hebrews 13:17 says:
“Obey your leaders and submit to them”
After you disrespect your authority in a bold act of defiance you went ahead. And after the Primate revisited your deeds, he responded by suspending you and withdrawal of ecclesiastical powers from you which was something any institution can make.
Again in a bold act of defiance you responded by disapproving the suspension and start pointing finger on your boss and that it was unconstitutional in regards to the ECSS law.
I quoted
“Let me tell you that ECSS have been in Jonglei for 114Yrs without you and It will continue to be there without you”
This shouldn’t be a word from you as our spiritual leader. We are copying our government-like-rebellion principles in the house of the lord. The concepts of obedience and submission are often difficult to speak about because our culture is largely built upon rebellion against authority which doesn’t constitute right.
For example; in exercise of your powers, last year in kampala were i served under you, you suspended our innocent Pastor in Charge Abuna Joseph Maker Achiek and William Akol Nhial and they both heeded to your order. That is an example of a leadership role. Now that the spear has been turn against you why don’t you want to accept the order. We lead by examples.
In light to the response in a letter; the dioceses that were consecrated are writing back in defense of your decision accept Duk Padiet. You have spearheaded the rejection of allegiance to the authority and they are writing in your Defense of your decision citing it as constitutional when in the real sense isn’t. The worst thing is that their language in their letters isn’t right to come from the church but rather on personal view. It’s an inferno! And it’s out of control. They are writing back in grievance.
In conclusion; The concept of submission and obedience to godly church leaders does not mean following them blindly without question. there must always be room in the church for asking questions and seeking answers about things we don’t understand. How you react to discipline or correction from your authority shows the level of respect you hold for their leadership. Are you offended or angry when they correct you or do you respect their decision and respond with humility? Dinka Bor Church is deviating from its Godly norms and tradition simply because of the system that you are planting into people. These days there is too much politicking in the church more than the government. People are divided on tribal and sections. The word of the God is slipping away slowly without realization. Lead in Godly way. And everything shall come to pass. Unite people! Serve by example; follow the procedure with tolerance, perseverance and humility. That’s all I can asked from you since there is no room I could reach you and we sit and talk. I respect you.
Në Rin ke Bënydit…
By Lay Reader Daniel Biar Makuei (Mengistu)
Primate Justin Badi Chooses to Jump into Bor’s Political Container of Betrayal and Homegrown Hatred
By Peter Kuot Ngong
On 14 August 2020, The Primate of the ECSS issued a televised order defrocking the Archbishop of Jonglei Internal Province. With this move, the Primate has chosen the path of adversarial approach to the conflict between him and the Archbishop of Jonglei Internal Province who is also the Bishop of the Diocese of Bor, His Grace Reuben Akurdit Ngong. Though this emotionally driven and egotistical approach to the issue between the men of the Church (not men of God) isn’t the best choice in a tribally radicalized country, there are some elements from certain communities in Greater Bor already recognizing Archbishop Reuben Akurdit as a normal man and that he should vacate immediately. Majority of these elements live outside Bor and have not stepped foot in Bor for at least 6 years. They have no background about the ongoing feud and have no idea about how the community there stands with His Grace (H.G) Akurdit, not because he is right in his approach but because he is a ‘wrong elder’. A ‘wrong elder’ in Jieng culture is not humiliated but humbly approached and peacefully pushed to retirement. This is what elders and youth from Bor South have been expecting. This is the same thing we need to do for President Kiir. He might be as old as a crawling baby but if you don’t approach him well to leave power to more youthful personalities and chose to humiliate him, he can disentangle the wrath on us.
My uncle once told me that a woman’s menopause is the end of her menstruation and the man’s menopause is to leave behind a catastrophic oracle in his own family if allowed to die an unhappy man. Take this to the nearest bank.
In January 2020, I authored an article “Betrayal in the Church” which dwelled much on how H.G Reuben Akurdit was a traumatized man faced by circumstances of youngmen under his administration backstabbing him and stirring up the fight between him and the Primate. I wrote the article after listening to Akurdit live at Leudier Cathedral in Bor. In his speech, he mentioned two church leaders who hail from Greater Bor to be leading his adversary. I was not happy with how he spoke in the church and almost walked out of the prayers, but God kept me on witnessing this. He went on to accuse the Bishops under his Internal Province including my Bishop of Athooch Diocese. However, he was so ruthless to mention Bishop Anur as “mony nyan Twei and wen Nyan Twei”, meaning there is a clear indication that Archbishop Reuben Akurdit feels betrayed by church leaders from Twic East, an unacceptable generalization of a community. Do we agree with him? No! Because, even some church leaders from Twic East who disagreed with the approach used by the Primate and the ‘men between’ stood with him. Some of them even wrote to me and agreed with my article.
The two (as I mentioned above) he accused hail from Twi. I personally met them and told them the ongoing fight between Akurdit and the Primate is their fight and they should advise the Primate for a humble approach. Still I do not mention the names of these two because they are my close friends who I respect. I still talk to them and sit with them, but didn’t like how Akurdit called their names out in front of the congregation in Bor as being those messing up the Primate in his approach to Bor issues.
I went on to share my views with those closer to the Primate that there was need for a better approach to the issue to avoid this controversy in the church. I went on to suggest that the issue be subjected to an investigative body that would go to Bor and investigate Akurdit and his Bishops, come to Juba to investigate those he accused to be around the Primate and finally to investigate the Primate himself. The committee would then make recommendations to the Primate to inform his next steps.
This wasn’t the case, instead the betrayal went on to be proved and the Primate went on to humiliate the ‘wrong elder’ on SSBC. What a world!
Following the defrocking announcement, some elements are already calling for the 11th and 12th century ‘Investiture Controversy’ that ruined Europe. Why would people wish government to intervene here? Read more about the Investiture Countroversy before your calls.
The office of the Primate has ignored our calls to use peaceful approach to humbly push H.G Akurdit to retirement next year and chose to humiliate him. Our proposal indicated that the same community where Akurdit hails from would be used to get involved and deal with their own son. Why was this ignored?
When I was in Bor in January, I spoke to some church leaders including those hailing from Twic and Duk and many are standing with Akurdit. Some pastors who are more than 60 years in faith swore to go with Akurdit. Why is this issue being taken for “kisira and asida”? It is not that easy, there is a need to look at the bigger picture.
My heart was struck by God to get involved and was planning to meet the Primate and give him my opinions on how to reconcile Jonglei Internal Province within and with the ECSS Province (HQ), under him. However, the ‘devil’ held back my holy desires until I see him the devil fulfilling his wish on 14 August 2020.
We can still rescue this situation!
Again, why was this unveiled at the time Jonglei, and especially Greater Bor is facing a flood disaster? When they are joining their hands within South Sudan and around the world to combat the attack from the waters of the Nile? Was it to plant hatred, division and make them fail at this time their unity is needed more than ever before? Is it to demoralize their ongoing efforts?
Let’s pray 🙏🙏🙏
By Pastor Stephen Mathiang Kuch, priest in the Episcopal church of South Sudan
HAVE LOVE, GRACE, MERCY, AND FORGIVENESS REALLY LEFT THE CHURCH?
My dear fellow Christians in general and the Episcopalians in particular, notably in Bor and the entire Jonglei State, I pray all of you are well in the Lord.
All the saints worldwide are the branches of the Lord, the True Vine, and when one suffers, all suffers, and when one rejoices, all rejoices. There must be solid unity in flexible diversity in the body of Christ, knowing that all are saved by Jesus Christ, their Lord and Savior, and not by their specific denominations. We are truly one in the Lord.
The church should be the symbol of durable peace and unity in any nation or community below the sun and not the other way around. Because the Head of the church is none other than the Lord, the Prince of Peace. We the Christians are to do his will on earth, and his will is to glorify his holy name in whatever we think, say and do and subsequently enjoy his presence. Hence, we must be cautious enough and earnestly pray, and critically and seriously think many times before we make any final decision, considering that any decision has either pleasant or unpleasant consequences.
Brothers and sisters in the Lord, I am greatly bothered and saddened by the way things are now unfolding in the midst of the Episcopalians and the general public, specifically in Bor. Our leaders have given the evil one and his followers an unhealthy foothold to slander God’s name and smear the church with unspeakable, imaginable dirt. The church is categorically mandated by the Lord, the Cornerstone of the church, to be in the world but not of the world – the church in the world as the salt and the light of the world but not the world in the church.
When I saw a dark cloud emerging sadly on our church horizon in the last quarter of last year, I put my selfless thoughts in writing and urgently sent it to our Private Justice Badi Arama, Archbishop Reuben Akurdid Nong, the retired Primate Daniel Deng Bul, and others. Below is the text that I sent them on 21 January 2020. But it seemed to have fallen on the deaf ears for the greatest happiness of the prime Enemy of the church and of God Himself that is why things are happening the way they do now. Kindly take your time and keenly read it.
Please, in the name of the Lord, never be a part of the church division but rather be a part of its unity. For “Blessed are the peacemakers, for they will be called the sons of God.”
I love you all as myself!
Yours truly Christ’s servant,
Pastor Stephen Mathiang Kuc
21 January 2020
POSSIBLE WAYS TO BRING PEACE AND UNITY IN THE EPISCOPAL CHURCH OF SOUTH SUDAN
My Christian Fellows, especially the Episcopalians in South Sudan, for the sake of those who do not know me, I am Pastor Stephen Mathiang Kuc from the Diocese of Bor, Episcopal Church of South Sudan but now working as the Founder and Chairman of the Mission Gardens of Christ (MGC), an interdenominational Christian Ministry. I am nothing but mere Christ’s servant.
There have been some misunderstandings for some time now between our The Most Rev. Justice Badi Arama, Archbishop and Primate, Province of the Episcopal Church of South Sudan, and The Most Rev. Reuben Akurdid Ngong, Archbishop of Jonglei Internal Province and Bishop of Bor Diocese. These misunderstandings are now at the verge of splitting our church and her people. And my clear conscience compelled me to share my personal thoughts with you in this article of what should be done to rescue the situation.
Whenever there is a confusion in any Christ’s church, be it Catholic, Episcopal, Pentecostal, Apostolic, etc., the happiest person is Satan and his followers, and the saddest person is Jesus Christ and his followers. For Satan comes to steal, destroy and kill, but the Lord comes to give life and give it more abundantly (John 10:10). So, the one now smiling broadly at our church leadership controversy is Satan and his followers. But he is a defeated foe, and we shall overcome him in the Lord.
Kindly permit me to remind ourselves in the following few passages of who we are in the body of Christ Jesus:
All Christians are branches of the same Vine, and God himself is the Gardener (John 15:1-17). If so, we rejoice with those who rejoice and suffer with those who suffer. Because “if one part suffers, every part suffers with it; if one part is honoured, every part rejoices with it” (1 Corinthians 13:26). We are one in Christ, being filled and led by the same Spirit. We are the salt and the light of the world (Matthew 5:13-16). We are united together by the sacrificial love of God, irrespective of our geographical locals and other notable variations. Hence, what happened between our leaders concern us also.
As God chosen children, some of our distinguishing features are love, joy, peace, patience, goodness, kindness, faithfulness, gentleness and self-control (Galatians 5:22). God commands us to love him with all our hearts, souls, minds and strengths and love our neighbours, both believers and non-believers alike, as ourselves (Matthew 22:34-40), and as his own born-again children, Christ commands us to love each other as he has loved us for the world to know that we are his disciples (John 13: 34-35). At this critical juncture, we must allow this genuine love to bind Justice Badi and Reuben Akurdid and the rest of us together as brothers and sisters in the Lord.
As children of our Father in heaven, Christ commands us to love our enemies and pray for those who persecute us (Matthew 5:44-45) so as to be perfect as our heavenly Father is perfect (Matthew 5:48). We should “not let debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has filled the law…” (Romans 13:8-10). We should not be overcome by evil but must overcome evil with good (Romans12:21). Love covers multitude of sins. In the Light of these scriptural verses, I implore our Leaders and the rest of us to forgive and pray for one another so as to overcome any evil with good.
“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness, and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful” (Colossians 3:12-15). Considering these applicable verses, our leaders and the rest of us are to deeply submerge or immerse ourselves in these spiritual purities and embrace ourselves as brothers and sisters in the Lord, forgiving one another as the Lord has forgiven us our sins.
“Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should not look only to your own interests, but also to the interests of others” (Philippians 2:3-4). Yes, we should put others’ interests right above our personal interests.
“In your anger do not sin. Do not let the sun go down while you are still angry, and do not give the devil a foothold” (Ephesians 4:26-27). Yes, our rivalling leaders and the rest of us should not now continue to wallow in the dirty valley of despair and anger.
“And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption” (Ephesians 4:30). As God’s redeemed children, we should note that we are the temples of the Holy Spirit and must not do anything unworthy to grieve him.
“Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace’ (Ephesians 4:2-3). Leaders and some of us are to be meek, gentle and to bear with each other in love, keeping the unity of the Spirit through the bond of love.
“If you keep biting and devouring each other, watch out or you will be destroyed by each other” (Galatians 5:15). For if we keep biting and devouring each other, we may destroy one another to the greatest joy of Satan and his followers.
We have to forgive each other any wrong “in order that Satan might not outwit us. For we are not unaware of his schemes” (2 Corinthians 2:11).
“For God is not a God of disorder but of peace” (1 Corinthians 14:33). Thus, it is our sole duty to remove disorder from our church and maintain unity and peace among ourselves.
“Love does no harm to its neighbour. Therefore love is the fulfilment of the law” (Romans 13:10). In fact, a church that lacks love is a church which lacks God, for God is love (1 John 4:8).
“Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another…. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:14-18). For our leaders and the rest of us to live as brothers and sisters in the Lord in his united church, we must put all these divine aspects into practice.
“There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:22-24). Yes, all of us have fallen short of the glory of God and are saved by grace and by grace alone.
“Finally, all of you, live in harmony with one another, be sympathetic, love as brothers, be compassionate and humble. Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing” (1 Peter 3:8-9). Therefore, in order for us to live as brothers and sisters in the united body of Christ, all our leaders and the rest of us must take these vital advices seriously.
Having said all these, below are my few suggestions in solution to this church problem:
- For the sake of unity and harmony within the church, the leadership, particularly The Most Rev. Justice should extend unconditional olive branch to his brother The Most Rev. Akurdid and the latter should do the same by forgiving each other and pull the church together. For if the leadership follow the letter and the spirit of the church law in this crucial matter, things will fall apart beyond possible repair.
- All other church leaders, especially the archbishops and bishops of the Province, should play a reconciliatory tune by beating the drum of peace instead of beating the drum of war and confusion as some of them seem to do now, for “United we stand, and divided we fall”.
- All Christians, irrespective of their denominations, should pray about this crucial church matter for God’s will to be done instead of uttering wrong words or comments against their own brothers and sisters from both sides.
- The Controversial dioceses of Chueikher, Anyidi and Makuach (Bor Center), are not the same as The Most Rev. Akurdid, though he vocally advocated for their establishment. The congregations of these dioceses, just like other dioceses belong to God. Hence, if they are capable to maintain themselves in terms self-governing, self-support, and self-propagation, they should be permitted to operate under the same leaders.
- All spiritual matters must be addressed spiritually through the leading of the Holy Spirit.
May the Lord of peace, the Prince of Peace, soften the hearts of our leaders to overlook their differences and to reach out to each other in love for the sake of unity and peace in our church in particular and the South Sudan in general!
“Blessed are the peacemakers, for they will be called the sons of God” (Matthew 5:9).
Thanks a lot for reading it, sharing it and acting upon it! I love you all as myself! Have a blessed day in the Lord.
Yours truly Christ’s servant,
Pastor Stephen Mathiang Kuch, priest in the Episcopal church of South Sudan
NB. Kindly visit and promote always my Facebook Profile (Stephen Alier) and its Pages and, for I would love to reach many people, including our leaders, within and without the Republic of South Sudan with my humble peace and gospel messages.
Cc: The Most Rev. Justice Badi Arama, Archbishop and Primate, Province of the Episcopal Church of South Sudan
Cc: The Most Rev. Reuben Akurdid Ngong, Archbishop of Jonglei Internal Province and Bishop of Bor Diocese
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