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American Journal of Scientific Research
ISSN 1450-223X Issue 13 (2011), pp.142-150
© EuroJournals Publishing, Inc. 2011
http://www.eurojournals.com/ajsr.htm
The Principles and Motivations of Christian Ethics in Nigeria
In the Twenty First Century
Emeka, C. Ekeke
Lecturer, Department of Religious/Cultural Studies University of Calabar
PMB 1115 Calabar, Cross River State, Nigeria
E-mail: revekekemekus@yahoo.com
Ekpenyong, O. Ekpenyong
Lecturer, Department of Religious/Cultural Studies, University of Calabar, PMB 1115 Calabar, Cross
River State, Nigeria
Abstract
The issues of right and wrong, good and bad are issues that every right thinking
person must not fail to put into consideration on the daily basis. So many theories which
seem to make ethics a matter of individual conscience seem to militate against ethical
consideration in the society and especially in Nigeria. This paper examines the principles
and motivations of Christian ethics with the view of determining its necessity in the
Nigerian society. It explains these principles and motivations of Christian ethics and
considers ethics and social morality in order to show why ethics is needed in every sphere
of human endeavor especially in Nigeria. It recommends among others that Christian ethics
is necessary especially among Christians in Nigeria for proper harmonious living.
Keywords: Motivations; Principles; Christian; ethics;
Introduction
The question of right and wrong, good and bad is such a critical issue that every society grapples with.
Whether it is an ancient or modern society the problem of good or bad, right or wrong must be brought
to the fore. This is because human beings are made in a way that not all actions lead to happiness or
pleasure. This is why the study of ethics is necessary for humans to live together in harmony. Ethics
deals with moral issues. When these moral issues in the society are thrown to the mud, such a society
will become “a sick society” (Omoregbe 1993: x). Such “sick society” will be saturated with
corruption, dishonesty, and fraud. Selfishness and embezzlement of public funds and other immoral
acts will rule such a society. It is a sick society and cannot be in sound order. “Its organs cannot
function properly because they are not in sound healthy condition”
In this paper on the Principles and Motivations of Christian Ethics, we shall present various
definitions of ethics, principles and motivations of Christian ethics which includes the authority for a
Christian’s moral judgment, and the characteristics of Christian ethics. We shall also consider ethics
and social morality in order to show why ethics is needed in every sphere of human endeavor.
The Principles and Motivations of Christian Ethics in Nigeria in the Twenty First Century 143
Various Definitions of Ethics
Presenting an etymological definition of ethics Ozumba (2001: 4) says that the term ethics comes from
the Greek word “ethos” which means “customary”. This definition makes ethics equivalent to morals
or morality. As rightly observed by Omoregbe (1993: 3), ethics has no univocal definition but various
scholars from various backgrounds have defined it in various ways. It is these various ways in which
ethics has been defined that we shall consider in this section.
Iwe (1987: 18) considers ethics from two different angles namely: ethics as a discipline and
ethics as a system. As a discipline he says that ethics is both science and art. When it is seen from the
angle of science, it can be defined in its broad philosophical use as “a systematic study of the principles
governing human conduct by human reason from the point of view of the right and wrong, the ought,
and the ought not”. Quoting from Fagothey’s Right and Reason –Ethics in Theory and Practice, he
further maintains that the basic fact from which ethics takes its start is the fact that men do make
judgments of right and wrong. On the other hand, when ethics is being considered as a system, it
becomes “institutionally conditioned by time and place and human situations”. As such we can see
ethics as “the orderly and logical applications of acknowledged moral principles to a given way of
life”(Iwe, 1987: 20).
Ozumba sees ethics as a branch of philosophy, which is commonly known as moral philosophy,
which is the philosophical thinking about morality. As such, ethics in his view is concerned with
“Judgment as to the rightness or wrongness, virtuous or vicious, desirability or undesirability, approval
or disapproval of our actions”. (2001: 4). Omoregbe sees ethics “as the branch of philosophy which
deals with the morality of human actions”. He also defined it “as the branch of philosophy which
studies the norms of human behavior”. He further sees ethics “as the systematic study of the
fundamental principles of the moral law; or as the normative science of human conduct” (1993: 4)
Omoregbe further explains that ethics as a normative science is not empirical in nature like
other sciences describing things the way they are. It is rather a normative science in that it deals with
the norms or the standards of human behavior and how things ought to be (1993:4). It can therefore be
deduced from his explanations that ethics aim at stating how men ought to behave and not describing
the way men are behaving.
Geisler in his book Christian Ethics has enumerated various definitions or better-put theories
by many scholars, which should be the guiding principle of human conduct. The first is that by
Thrasymachus, the Greek ancient philosopher who is credited to have said, “Justice is the interest of
the stronger party” (n.d.:17). It can be seen from historical and contemporary record that this is the
view of many people. Although they do not openly confess it, yet in their practice, it is often the case.
It can be seen today that men in power seem to use it as an instrument of achieving their goal which
they claim is for the interest of the masses and in most times legitimize their evil scheme. Geisler
further tells us that another ethical theory today is that which holds that what is morally right is
determined by the group to which one belongs”(n.d.: 18). There is a serious problem with this
definition or ethical theory in that a particular ethnic group may choose to behave in a way, which does
not suit others. It cannot be said to be right. Take for example when a community decides that human
meat is good for food. This simply means murder, which ought not to be.
Protagoras in his theory claimed, “Man is the measure of all things”. When this statement is
seen from the individual sense, it simply means “the morally right thing to do is what is morally right
to me”. This view is so problematic that ethics and moral judgment is reduced to what is right for one
individual (qtd in Geisler, n. d.: 18).
The Hedonists, who took their view from the Epicureans, claim that what brings pleasure is
morally right and what brings pain is morally wrong. This theory cannot be accepted as the proper
definition of ethics because not all pleasures are good and not all pain is bad.
Jeremy Bentham and his student John Stuart Mill in their utilitarianism see moral rightness in
terms of what brings the greatest good for the greatest number of persons in the long run. One cannot
see what should be the parameter with which to measure the qualitative or the quantitative of morality
144 Emeka, C. Ekeke and Ekpenyong, O. Ekpenyong
thereby revealing what should be the agreement between good and bad. Aristotle sees an unexamined
life as not worth living. By this Aristotle reveals that ethics is a universal science of good conduct.
Looking at the above definitions and theories of ethics and morality, one tends to agree with
Omoregbe and the rest who see ethics “as the normative science of human conduct” (1993: 4). It is on
this definition that we shall be considering in this research. How men and women ought to behave
considering Christian ethical principles and what should motivate them.
Principles and Motivations of Christian Ethics
Due to the growing complexities around ethics and the growing syncretic nature of Christianity in this
21
st
century, where so many beliefs of many religions are now being integrated into Christianity; it
becomes very difficult to ascertain the actual Christian ethical principle. Many have devised various
theories of what they think Christian ethics should be. While others like John A. T. Robinson has
advocated for a religionless Christianity where Christianity, will be devoid of all supernaturalness. In
his words:
But any notion that God really exists out there must be dismissed, gods are peripheral
phenomena produced by evolution. True religion (if that is not a contradiction in terms, as it would be
for the Marxist) consists in harmonizing oneself with the evolutionary process as it develops ever
higher forms of self-consciousness (1963: 31-32).
To this Bishop of Woolwich, Christian ethics should be devoid of any authority to morality.
Man should only be harmonized with the evolutionary process. Man should have nothing to do with
Bible centered morality.
Fletcher is also of the same view when he said:
Torah Law in this era is suffering a second eclipse, even more radical than when Jesus and St.
Paul first attacked it-because the cultural-context, the milieu controls, are more appropriate today to
such an eclipse than in the apostolic and patristic period (qtd in Robinson 1963: 117).
Fletcher is simply telling Christians that they should throw away any thing that has to do with
Law and embrace love not as a law but as a choice they should make. Robinson is therefore saying that
Christian ethics should "shake itself loose from the supports of supranaturalistic legalism on which it
has been content to rest too much" (1963: 117).
Irrespective of the various views of scholars who think Christian ethics should be abolished or
relegated to love of neighbor and devoid of supernaturalness, it must be clear that the tenets of the
Bible will not change because man is changing. Jesus emphatically stated:
Do not think that I have come to abolish the Law or the prophets; I have not come to abolish
then but to fulfill them. I tell you the truth until heaven and earth disappear, not the smallest letter, not
the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.
Anyone who breaks one of the least of these commandments and teaches others to do so will be called
least in the kingdom of heaven, but whoever practices and teaches these commandments will be called
great in the kingdom of heaven (Matthew 5: 17-19).
With this passage in mind we shall set forth to explain and present the Christian ethical
principles and motivations.
Authority for Moral Decision and Motivations
So many people today base their authority for moral action on their conscience; others see love for the
neighbor as the authority for moral decision. Some derive their authority from their religious teachers
while others look unto their church as their authority for moral decision and action. To this group it is
what the church condemns that is to be condemned and what the church approves should be approved.
Some have based their authority on their feelings. This they call emotive ethics while others still have
chosen to base their authority on the letter of the Bible. This group will choose any passage of the
Scripture and build their doctrine around it whether it contradicts the entire teaching of the Bible or
The Principles and Motivations of Christian Ethics in Nigeria in the Twenty First Century 145
not. They do not care whether the teaching is out of context. The adequate Christian moral authority,
which will be meaningful and relevant for today will be rooted in Christ with love as its motivation and
the Holy Spirit as its power (Barnette n. d.: 14). The Christian moral authority therefore can be
explained in three important ways:
1. The person of Christ in a Christian's life. Christ is Lord in the Bible and over the Bible. This
means that Christ governs and guides his children. He is therefore to be sought beyond the
pages of the Scripture. He should be "found in his full authority as the Word within the words
of Scripture" (Barnette n. d.: 14). In this way Jesus Christ becomes the ultimate authority for a
Christian's character and conduct. This agrees with what Karl Heim says in his The Church of
Christ and the Problems of Today, that the "essence of Christianity does not lie in a philosophy
or a system of doctrine nor in an ethic, but in a person. Christianity stands or falls with the
divine authority of Christ" (Heim 1936: 99). This is the first and basic principle of Christian
ethics. A Christocentric life is basic to any decision of moral action by any Christian. It is
therefore glaring that the Christian moral imperative is presented not in a code but in Jesus
Christ as Lord. It goes to mean that "moral authority is not a principle but a person... hence; he
is the ultimate norm of all moral decisions and actions" (Barnette n. d. 15). As Christians we are
therefore to imitate Christ in all our conduct. We should have the mind of Christ (Phil 2:1-11),
love as Christ loves (John 13:34, Eph 5: 1-2), be pure and holy as he is pure and holy (1 John
3:3; 1 Peter 1:15-16), forgive as he does (Col. 3:13), be patient and longsuffering as he is (1
Peter 2:21), and be forbearing as he is forbearing (II Cor. 10:1). The totality and hallmark of a
believer's being and behavior is to be decided by the character of Christ and his teaching
because Christ's character and teaching are in harmony.
2. Love-the principle of Christian action. We have earlier stated that the ultimate norm of
Christian action is the Lordship of Christ, but we must understand that the Christian action must
be guided by love. This love is the ethical expression of faith in the Lord Jesus Christ. This love
is agapeic and has two sides, one side of it is towards God and the other side is towards man.
Barnette explains that in the New Testament, agape is a divine command and appears to mean
to will the well-being of others. Agape therefore, does not merely “like” someone. Love wills
the neighbor’s good whether we like him or not... It is primarily an active determination of the
will (n. d.: 17). Love does not exist in isolation to all other commands of the Lord. This love
which Jesus demonstrated in obeying the Father to the point of death is the driving force of
Christianity. It is love that seeks to serve God in obedience to his word. It is the kind of love
that honors God and his word above every other concern. This love seeks to please God even
when it is not comfortable to the person concerned. Barnette says this "love in the New
Testament sense then, is distinctive, demanding radical obedience [and] the will bent on
achieving the well-being of others" and obedience to God's word (n. d.: 20) Love for neighbor
is not superior to love for God. In answer to the question; Which Commandment is the
greatest? Jesus replied: Love the Lord your God with all your heart and with all your soul and
with your entire mind. This is the first and greatest commandment. And the second is like it,
'love your neighbor as yourself’. All the Law and the prophets hang on these two
commandments (Matthew 22: 35-40 NIV). Today most scholars address love for neighbor as if
it is greater than love for God. When we genuinely love God we will automatically love the
neighbor. The problem is that most professors of love for God are hypocritical in their attitude
especially when it gets to where justice is demanded.
3. Holy Spirit- the energizing power of the Christian life. We have stated that the authority for
moral decision and motivations of a Christian rests in the person of Christ, and that love for
God and man is the ethical principle that governs a Christian's life. We want to emphasize here
that the energizing power of the Christian is the Holy Spirit. The Holy Spirit is the enabler of
Christian character and conduct. The work of the Holy Spirit in the believer includes new birth
(John 3:3-5), guides into all truth (John 16:13 -15) teaches (John 14:26, 16:12-14) leads and
146 Emeka, C. Ekeke and Ekpenyong, O. Ekpenyong
directs (Romans 8:14). It is the Holy Spirit who brings a believer into a strong relation with
God in Christ and transforms him into the likeness of Christ. As Ozumba states "The Christian
ethics is built around the virtues of the fruit of the Spirit. They are love, joy, longsuffering,
humility, patience, temperance, and goodness" (2001: 100). These virtues can only be possible
in the life of a Christian with the power of the Holy Spirit. The Holy Spirit dwells within the
church and the individual believer to empower them for moral decision and action (1 Cor 6:19-
20, 3:16-17). Life lived in the Holy Spirit is the life of love lived in obedience to God. We
therefore agree with Barnette that: “In seeking Christian decisions with reference to the moral
ambiguities of our day, we measure right action by these criteria: the revelation of God in
Christ, radical obedient love tempered with knowledge and the guidance of the Holy Spirit” (n.
d.: 21).
Characteristics of Christian Ethics
Having explained the moral authority of Christian ethics we shall now look at the characteristics of
Christian ethics. There are several distinguishing characteristics of Christian ethics which distinctly
marks it out as different from all other forms of religious ethics and other kinds of ethics. We shall
briefly discuss some of them here.
1. God's will is the basis of Christian ethics. Christian ethics is divinely oriented. It is a
command from the Christian's God which must be obeyed. It is an ethical duty which every
Christian must observe. This means that God wills what is right in accordance with his own
moral attitude. Christians are not called to follow cunningly devised and oratorically arranged
words aimed at deceiving men, but moral law and instructions from a perfect being who said
"Be holy, because I am holy" (Lev. 11:45 KJV). Jesus said "Be perfect, therefore, as your
heavenly Father is perfect" (Matthew 5:48 KJV). "It is impossible for God to lie" (Hebrew 6:18
KJV). God cannot change his character irrespective of the situation and circumstance, therefore,
Christians should follow this Law-giver whose will it is that we should live a moral life.
2. Christian ethics is absolute. Since Christian ethics proceeds from an unchanging God who is
morally perfect; it follows that moral obligations coming out from his nature are absolute.
Geisler agrees that "they are always binding everywhere on every one" (n.d: 22), and whatever
can be traced to God's unchanging moral character is a moral absolute. Moral obligations like
holiness, justice, love, truthfulness and mercy are inclusive in God's absolutes. They must be
obeyed by all irrespective of the situation and circumstance.
3. God's revelation is the basis of Christian ethics. Christian ethics has its foundation on God's
words -the revelation of which is general (for everyone on earth) and specific or special (for a
particular purpose). Since Christian ethics is based on God's revelation of his word, it follows
that all Christians are obligated to obey it. General revelation contains God's commands for all
people. Special revelation declares his will for believers. If one fails to recognize this revelation
as to obey it he will not be excused for it.
4. Christian ethics is prescriptive and not descriptive. Describing human behavior is an act by
the sociologist, but prescribing human behavior is the area of morality. There is no moral law
without a moral Law-giver and where there is a moral legislation; there must be a moral
Legislator.
5. Christian ethics is deontological. There are two broad views to ethical systems namely
deontological (duty-centered) and teleological (end-centered). Geisler explains that in
deontological ethic: rule determines the result, rule is the basis of the act, rule is good
regardless of result and result always calculated within the rules, while in teleological ethics
result determines the rule, result is the basis of the act; rule is good because of result and result
sometimes used to break rules (n.d.: 24).
The Principles and Motivations of Christian Ethics in Nigeria in the Twenty First Century 147
The Christian ethics derives its source from the Bible especially, the Decalogue – the Ten
Commandments as it was given to Moses on Mt. Sinai and the New Testament especially Sermon on
the Mount and Pauline Epistles.
Christian Ethics and Social Morality in Nigeria
Our society as it stands today is terribly sick. It is a society morally sick. Speaking on the social state of
our moral society, Barnette says from a comparatively rural and stable society, we have been ushered
into numerous areas of political, economic and social turbulence (n.d.: 9). The society is plagued with
all sorts of immoralities such as corruption, dishonesty, fraud, selfishness, embezzlement of public
funds, murder, assassinations, robbery, cultism and gangsterism, and all forms of kidnapping. In the
field of Information System and Technology terrible corrupt practices such as spamming, scams and
pyramids, hacking, virus and worms’ dissemination, cyber stalking, adoption fraud, credit card theft,
pornography, identity theft and forgery including juvenile crimes have become the order of the day.
Iwe in his book Socio-ethical Issues in Nigeria paints the picture in these words:
The picture of our socio-political malaise… is characterized by unconscionable power
mongering, senseless political competition and bitterness, militant materialism, unscrupulous quest for
and readiness to betray for money, profligate life-style, purposelessness and arrogance in power,
ruthless exploitation of the ignorant and needy, insensitive oppression of the poor and weak, myopic
and irresponsible individualism, breach of trust, empty ostentation, conspicuous lack of humility and
sincerity and of dedication to service. In short the social climate is one of perversion of authentic
values and of total negation of true patriotism (1987: 82).
Omoregbe argues in the Preface of his work that:
Such a society… cannot be in sound order. Its organs cannot function properly because they are
not in sound, healthy conditions. Life in such a society becomes increasingly difficult, insecure and
unhappy. Something just has to be done to save the situation (1993: x)
Peter Eigen, the chairman of Transparency International in Salif Atojoko’s article “A Paradox
Called Corruption" said: “Corruption [is]… so deep rooted in Nigeria that it would require many
generations before it would be routed from Nigeria. Indeed, corruption permeates every aspect of
Nigerian life” including the church (qtd in Atojoko 2004: 22)
It therefore means that most people who troop to their various places of worship on Sundays are
hypocritical worshippers who are not committed in their religion and are not ready to imbibe Christian
ethical principles. Their religion has not affected their moral life so that irrespective of their religiosity
morality in the society is still being dragged to the mud. This therefore brings to bear what Jesus said,
“These people honor me with their lips but their hearts are far from me” (Mathew 15:8 KJV).
On the occasion of signing into law the Anti-corruption bill, that was passed by the National
Assembly of the Federal Republic of Nigeria, on Tuesday, June 13, 2000, the president, Olusegun
Obasanjo said that the bill is a foundation for a moral and ethical society. He further said:
Ethics and Morality are the norms of every decent society and we must begin to acknowledge
their importance in our society as the bedrock on which a wholesome, efficient, just and prosperous
entity can be built (Presidential Anti-Corruption Bill Speech 2004: 12).
The above statement by the former President reveals that our society cannot progress or
develop reasonably except Christian ethical and moral principles are entrenched and imbibed by the
members of our society. This agrees with what Sharif said when considering the conditions for social
change. He argues that,
For the true growth of the society there is need for the development of moral character. Lack of
moral character marked the decline and its presence the rise of all great civilization. When Greek
civilization was declining, Greek intellect was still the highest in the world (Iwe 1987: 86).
Iwe in writing about “Mature Citizenship” (1987: 84-96) has given “eight indispensable pillars
of enlightened and responsible citizenship” which shall be enumerated as follows:
148 Emeka, C. Ekeke and Ekpenyong, O. Ekpenyong
1. Strength of moral character: For the society to become morally sound every member in the
society should develop a strong moral character capable of saying no to evil and immoral
behaviors or appeals that may come his way. This could only be possible when people accept
Christ and live by the principles of Christian ethics.
2. Sound sense of justice: A citizen that can be regarded as a mature one must have a sound or
healthy sense of justice. This will be seen in his ability to live honestly, not to injure others, and
to render to everyone his due.
3. A sincere spirit of unity: Though the society is complex with ethnicity and racial prejudice, a
mature citizen will be willing to sacrifice ethnic prejudice on the altar of Christian unity
sincerely.
4. Mature and unalloyed loyalty: The society will grow and remain in harmony when the citizens
learn to be loyal to constituted authority and the teaching of Christianity. Obedience to the law
of the land should not be an optional issue but a demand from every citizen especially as
Christians.
5. Sense of humility: The sense of humility which according to Iwe, is taken from humanity
should pervade the society and life of every mature citizen (1987:97). He will not see himself
always but will learn to promote another with every sense of love and encouraging human
dignity.
6. Sound patriotism: A patriotic citizen must according to be willing
a) To contribute their honest services for the growth and welfare of the country.
b) To promote the good name and national image of the country;
c) To refrain, at home and abroad, from all acts capable of weakening the nation or tarnishing its
image;
d) And to discharge their civic and legitimate responsibilities as and when due.
7. The spirit of peace: Every mature and responsible Christian citizen will not desire to do
anything that will lead to war or chaos in the society. Peace is therefore “the resultant effect of
balance and harmony among the constituent elements and forces of an organism” (Iwe 1987:
90). When peace is the order of the day, communal clashes will be gone, ethnic and tribal wars
will be gone etc and things will be sought in dialogue and peaceful manner not with the barrel
of gun or machetes.
8. Enlightened leadership: Responsible Christian ethics citizens will produce enlightened leaders
who will not be voted because of how they have plunged money into people’s bags or because
of their ethnic connection but because they are wise, disciplined, honest, and compassionate
and have a sense of mission and purpose.
There are many factors today that are militating social ethics and morality. The first is the
household problems: The household is the veritable microcosm of the city. All the forms of exchange
that constitute friendships and all the relationship of power, protection, submission, honor and duty that
must be properly turned if a city is to flourish; all these exists in the household. The household is
therefore the primary school of morality. Today, most households have no time to teach their children
the Christian principles of morality and the right ethics (Ekeke 2008: 25). As these children, who were
mostly abandoned in the hands of maids grow, all that they learn are those immoral practices they
watch on television, videos, and DVDs. Their peer groups, classmates, and maids seem to have upper
hand in the modeling of their lives. This therefore affects the moral life of the society.
The second problem is urbanization: Prior to urbanization, Elechi Amadi in his book, Ethics in
Nigerian Culture, tells us that:
Nigerian tribes made laws and instituted abominations [taboos] to control unacceptable
behavior… To be regarded as positively virtues one is expected to be helpful and useful to one’s
neighbor (Amadi 1982: 50).
But as men began to move leaving their various tribes to other places, they began to loose sight
of what right and wrong should be. Wayne A. Meeks agrees with Amadi when he said:
The Principles and Motivations of Christian Ethics in Nigeria in the Twenty First Century 149
Moral order flourishes when a society is shut away from outside influence. In contrast, when
new ideas are rapidly introduced and people of different traditions are moving around, the moral order
is thrown into confusion and its authority declines (Meeks 1993: 53).
There is no time that Meeks statement is truer than now when information technology has
brought the world into one global village. Urban life is connected with the rise of ideas as forces in
history, influencing the moral order directly.
The third is economic problems: Another major force that is militating against social morality is
the problem of poverty and economic depression. Oscar Lewis in Ossowska, Maria, Social
Determinants of Moral Ideas, argues that “Poverty creates a subculture of its own. One can speak of
the culture of the poor, for it has its own modalities and distinctive social and psychological
consequences for its members” (qtd in Ossowska 1970: 43). This cultural anthropologist further posits
that “the culture of poverty cuts across regional, rural-urban, and even national boundaries”. This
poverty shows itself in a persistent struggle for survival, unemployment and underemployment, low
wages for unskilled labor, child labor, lack of savings, chronic shortage of cash, heavy borrowing with
no hope to pay and the use of second-hand clothing and furniture.
Lewis in Ossowska further stress their mistrust of hospitals and doctors, their hatred of the
police and the administration of justice, their mistrust of political leaders and constant criticism against
them (1970: 44). This problem has increased the immoral problem in the Nigerian social life thereby
causing every immoral act such as corruption, premarital sex, adultery, stealing, robbery fraud and
others, to be blamed on poverty.
The fourth and the last is the political factor. The type of government a country runs also affects
its ethical and moral life. Again the type of individuals that are at the helm of affairs of every state
determines to a large extent how the moral state of that country will be. The wise man Solomon for-
saw it when he said “When the righteous are in authority, the people rejoice: but when the wicked
beareth rule, the people mourn” (Proverbs 29:2 KJV). When a country is ruled by Despotism, murder
and assassinations will be the order of the day. A tyrant will always induce quarrels by sowing seeds of
discord, and being fond of men who will sing their praise and be flattered. So in such a society like
ours where tyrants have long been at the helm of affairs, morality and ethics cannot be achieved.
Though they sing about fighting corruption, their hearts are far from avoiding corruption because they
have not imbibed the various principles of Christian ethics enumerated above and also love money and
Paul tells us in the Bible that “the love of money is the root of all evils” (1 Timothy 6:10 KJV).
Conclusion
We have submitted in this paper that Christian ethics is centered on the Lordship of Jesus Christ living
in a person. It is also living according to the love of God which is agapeic in nature. Christian ethics
also demands that a Christian should submit self to the leadership of the Holy Spirit who is the enabler
of Christian life. These should serve as the major motivations of a Christian. To sum this paper
therefore, it is worthy of note that morality and Christian ethics should not be divulged from human
society by any human being irrespective of his social strata, religion and profession. In view of the age
of information superhighway in which we are, Christian ethics and morality should also be considered
by all and sundry. Christians should therefore, see their Bible as the guide and the Supreme Court in all
ethical issues they encounter daily.
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150 Emeka, C. Ekeke and Ekpenyong, O. Ekpenyong
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[13] Ozumba, G. O. (2001). A Course Text on Ethics. Lagos: Obaroh & Ogbinaka Publishers
[14] Presidential Anti-Corruption Bill Speech. (2004, June). National Orientation and Public Affairs
[15] Robinson, John A. T. (1963). Honest To God. London: SCM
[16] The Holy Bible. King James Version (KJV) (1893). London: Humphery Milford, Oxford
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