CHAPTER FOUR

Religious Hypocrisy

Throughout history and literature, religious hypocrisy has been a widespread phenomenon. It

occurs when individuals or institutions within religious contexts display behavior that contradicts

the moral principles they claim to uphold. This betrayal of trust undermines the integrity and

authenticity of faith-based systems by exposing human frailty and corrupting influences.

Religious hypocrisy thrives in environments where moral relativism collides with institutional

authority, breeding cynicism among followers. A deeper examination can be found through

Ogbeche's "Harvest of Corruption" and Osofisan's "Midnight Hotel," which depict how this form

of hypocritical behaviour permeates clergy members as well as various religious establishments

in Africa society. An exploration into these works seeks to illuminate complexities surrounding

faith, morality & corruption while uncovering universal truths about their impact on not only

individuals but communities alike - all achieved via literature acting effectively appropriation

humanities mirror for reflecting intricate aspects concerning our condition today!

Frank Ogbeche's "Harvest of Corruption" presents various occurrences of religious

hypocrisy, particularly through the character Aloho. Through a thorough examination and

analysis of selected characters in the literary piece, readers can discern how this topic plays an

important role within Nigerian society. Notably on pages 8-10, Ogeyi's dialogue with Aloho

highlights a clear instance where deeply-rooted religious hypocrisy becomes increasingly

apparent.

Aloho: Ogeyi (Stops eating briefly). I believe she has changed. Anyway, (resumes eating) she

asked me to come to her ministry tomorrow morning. She assured me that her Oga will employ

me. Ogeyi, I am going right now. I want to get a job and I will try to be careful about it. I know
how you feel, trust me. I am tired of searching for job. I want to settle down. (Suddenly

possessed) Look at me (she points to herself) with all the decency, what have I achieved? Where

has decency taken me to? I am tired, I need some rest. Just leave me alone I need to think.

(Soberly) But Ogeyi you see, I tried to leave outside the world all along right from my youth. I

see that the world is leaving me behind, can't you see? You can call me a rebel, but I need a job.

That's what matters to me now. Have I not tried to live a holy life all along? What has

become of that, joblessness! Failure ehn? People look at me as a failure, can't you see?

Ogeyi: Look at me my friend, I am in this Jabu before you. I know what goes on here. Be

careful! I am warning you. All that glitters is not gold. Do not say I do not earn you. My candid

advice to you as a friend, is to wait and be patient for God to work his miracle. He knows the

best for you and He shall give you whatever you want at the appropriate time. God's time is the

best my friend. You just cannot be everybody. The decision you're taking will only lead you to

your doom. Be warned!

Aloho: (She frowns at Ogeyi) God's time! God's time! When will that God's time evenlr come?

Do you want me to die a wretch waiting for God's time? Life is a struggle and not to struggle is

to be dead. That I need a job does not mean I disobey God. Why don't you understand this? Don't

you want to live in good and big flat, wear decent clothes? (Agitated). Let's face it. I think we're

cheating ourselves. Being "born-again" does not mean we should sit down and fold our arms

waiting for God. Look at you and me. Is this ... (stop, looking dejected and defeated).

The conversation between Aloho and Ogeyi presents a poignant portrayal of religious hypocrisy

in the realm of social realism. Despite her perceived uprightness and commitment to religious

values, Aloho becomes increasingly frustrated by her inability to find work - leading to feelings
of disillusionment and desperation. She questions whether living an upright life has been worth it

when it only seems to result in unemployment and societal judgment.

Aloho's claim to have consistently pursued a righteous life underscores her conviction

that material fortune aligns with virtue. Nonetheless, her dissatisfaction with the absence of

concrete results reveals an inner struggle between her religious beliefs and the harsh socio-

economic conditions she faces. Although Aloho professes moral certainty, finding work becomes

more important than adhering to those principles - even if it means compromising them in some

way.

On the other hand, Ogeyi advocates for religious tradition and encourages Aloho to have

faith in God's plan while waiting patiently. She cautions her against giving in to worldly

pleasures and stresses the significance of adhering to God's wishes. Unfortunately, despite

Ogeyi's counsel being well-intentioned, it does not align with Aloho's current predicaments

causing frustration and disappointment.

The conversation highlights the double standard embedded in religious discourse, as

people struggle to balance their spiritual goals with material wants. Aloho's restlessness echoes a

wider sense of disappointment in society, which sees little progress towards tangible

achievements despite devout ambitions amidst economic difficulties. Although professing

devotion, both figures prioritize practical considerations and a pressing need for improved

financial situations above all else.

The exchange between Aloho and Ogeyi provides a thought-provoking examination of

religious insincerity within the context of real-world circumstances. It reveals how difficult it can

be to reconcile one's spirituality and worldly possessions in an unequal society facing economic
challenges, where attaining harmony between personal beliefs and daily realities is a recurring

obstacle.

Furthermore, the exchange between Aloho and Ogeyi expands upon their previous

discussion to effectively illustrate the prevalence of religious hypocrisy and its consequential

impact on individuals.

Aloho: Ogeyi, you may not understand my position,. I was even lured into having affairs with

Chief. Ever since my detention, I have been feeling funny and I am sure I am pregnant. I think I

have started the harvest of corruption, which you mentioned before, and I have the feeling that I

am going to reap it in hundred folds. Can you understand my predicament now?

Ogeyi: Preg... what? (She stands up and facing her on the bed) Aloho! Are you so daft? After all

my warning to you? Is this greed or what? What happens to your religious practices and beliefs?

You must be crazy. Just under three months in Jabu and you have ruined yourself like this.

Alobo why? (Sympathetically). Just why? (She begins to sob along with Aloho). So what are you

going to do now?

Aloho: I think I shall abort it. I do not want to go back to that office anymore. In fact, the very

memory of Ochuole or the Chief gives me nightmare. You can see what I mean. I just can't go

back there. This harvest is too much for me and I just cannot store it up.

Ogeyi: But you know this is against our christian doctrine. It is a sin. Please think twice over

your decision.

Aloho: I know but I have gone beyond understanding Christians doctrine. I feel like the black

sheep of my family and the faith I proclaim. I lost my senses the very day I met Ochiole. I shall

die or remain to dread that fateful day. Let me take the honourable or if you like, dishonourable

way out. It is my harvest and my destiny and I shall carry it in my hands. Ogeyi, (she holds her
hands) you have been so wonderful to me and I shall pray for you. Just keep being what you

have been... a good girl and God will bless you. I shall always pray for you. Ogeyi, I still

remember what the scripture says "blessed are those who comfort for they shall be comforted. I

was seeking shelter, you gave me a house; hungry, you fed me; anxious, you calmed my fears;

imprisoned, you visited me. Oh! Ogeyi, my love will remain with you forever" (sobs). I'm told

that life is sweeter over thereand I am tired of this life here. I want to go. My harvest went bad

before I could even think of storing them. I do not blame anybody. I hope that my calamity will

be a lesson to others who find themselves in my position. I was desperate and in my desperation,

I fell a prey to the glamour of the world.

The conversation between Aloho and Ogeyi serves as a striking example of religious

hypocrisy, causing deep-seated effects on individuals in the realm of social realism. During their

exchange, Aloho grapples with the repercussions stemming from her choices while feeling

burdened by her circumstances; she opens up to Ogeyi about engaging in an affair with Chief

that led to pregnancy. This disclosure unveils how hypocritical it is for someone like Aloho who

outwardly professes Christian beliefs yet acts against these tenets through immoral behavior.

Upon hearing the news, Ogeyi's reaction was a complex blend of surprise,

disillusionment and genuine concern for her friend. She reprimanded Aloho over what appeared

to be an excessive desire for wealth at all costs while disregarding religious principles. This

charged emotional response by Ogeyi also pointed out the underlying conflict between spiritual

doctrines and human weaknesses in individuals as well grappling with decisions that stray from

their faith due to societal influences or external enticements.

The decision made by Aloho to terminate her pregnancy emphasizes the extent of her

ethical compromise and internal conflict. Even though she admits that what she did is immoral,
Aloho still feels distant from both her beliefs and family as a result, struggling with feelings of

humiliation and hopelessness. By stating that she has "surpassed comprehension of Christian

theology," it reveals how widespread religious deceit can impact one's personal convictions and

sense-making abilities in leading an upright life.'

The playwright delves into the detrimental outcomes of religious hypocrisy by means of

Aloho's narrative. This shows how it can cause individuals to stray from their path and

deteriorate both their moral compass as well as sense of identity. Through Aloho's tragic journey

towards ethical uncertainty and hopelessness, a warning is given about the disintegrating impact

that hypocritical behavior has on one's spiritual welfare along with personal uprightness.

The conversation effectively portrays the widespread impact of hypocritical religious

beliefs in society. It serves as a solemn cue to the intricate relationships between faith, ethics,

and human imperfection; it encourages individuals to confront the effects of ethical compromise

and strive for genuineness on their spiritual path.

Throughout the text, religious hypocrisy serves as a prominent theme that comments on

the human condition. The playwright uses Aloho and Ogeyi's characters to highlight the moral

intricacies and societal consequences of such deception. Aloho's tragic descent into immorality

underscores how detrimental hypocrisy can be to personal integrity and spiritual well-being. As

readers reflect on this narrative, they are impelled toward an examination of their own

consciences regarding hypocrisies in both individual or social contexts. Ultimately, "Harvest of

Corruption" prompts readers towards authenticity and ethical conduct in one's faith journey so as

not to succumb to deceitful temptation which carries away from truthfulness at its core."

In Femi Osofisan's "Midnight Hotel," the intricate theme of religious hypocrisy takes

center stage, offering a perceptive exploration of faith and ethics in Nigerian society. Against a
backdrop of decayed lodgings, the play introduces an array of characters grappling with their

own moral dilemmas, allowing for introspection into subtle nuance surrounding conflicting

beliefs. Through sharp-edged wit and discerning commentary on both institutionalizations and

individual lead life within religion invite readers to examine conventional conceptions regarding

righteousness as well as challenge common understandings about piety-nuanced aspects often

left unexplored otherwise are brought forth. Thus by delving deep inside "Midnight Hotel", we

come face-to-face with divergent realities pertaining to matter-of-fact intricacies around religious

hypocrites' nature & consequential outcomes it bears upon collectively wider polity concerned

thereof likely consequences bearing down leeway overtime avoidance eventually compounding

societal complexity even further over time if not managed duly at Now itself!

The play sheds light on the lack of ethical standards amongst even those who are

considered to be men of God, as exemplified by Pastor Suuru. Osofisan exposes these frauds

who masquerade themselves as "Christians" and spiritual leaders. The behavior of certain pastors

is hypocritical in that they use supposed spiritual troubles as an excuse to lure their female

congregants into secluded areas for sexual purposes - a prevalent issue within society today

which raises concerns about women's inability to recognize deception from individuals cloaked

in religious garments. Apart from engaging in such sexually deviant acts, they also exhibit

cunning manipulation especially towards wealthy members, extorting them off their hard-earned

riches through brainwashing tactics.

The love affair between Awero and Pastor Suuru is morally questionable as it uncovers

the fact that a man of God, Pastor Suuru, engages in extramarital affairs with his friend's wife. It

raises concerns about their relationship dynamics. Furthermore, during their frequent hotel

conversations, despite being encouraged by Awero to act upon his desires; Pastor Suuru
displayed discomfort indicating spiritual weakness contradicting his beliefs as an advocate for

spiritual strength which epitomizes religious deception at its peak.

Awero: Will you stop that! You call yourself a pastor and you still want contract or don’t you?

Suuru: Well why not? After all, all the big Alhajis are emergency contractors also. Even our

Bishop! Is religion against profiteering? Anyway, you know that’s not why I am afraid.

Awero: You’re afraid because I’ve brought you here isn’t it? You’re so naïve that I view why I

am even helping you. How do you think contracts are awarded by prayer, isn’t it? Nonsense! I

told you to relax, I’m sure the song master won’t mind singing us the song in praise of sampling

the Gods.

(Awero leads the song as they play)

The world’s a market they say

And so is parliament

So don’t bring us your lament

Unless you’re willing to pay

Chorus: But please take off your clothes

And do not waste my time

I want to sample your type

You cannot like a government

If isn’t efficient

How shall we give example?

If we refuse to sample

Suuru: It’s not that I don’t appreciate your helps

I’m just afraid that we may be seen

Awero: Relax, pastor, this place is quite safe (12-13)

As the play's events unfold, Pastor Suuru is revealed to be a religious quack, eerily evoking

Soyinka's Brother Jero, who exhibited duplicity and mischievous behaviour throughout the play

The Trial of Brother Jero. Probing is necessary during Alatise and Pastor Suuru's talk. Suuru was

unable to provide Alatise with a suitable explanation for his assignment at the hotel while

wearing only a singlet.

Alatise: (Laughing suddenly) I don’t wish to be too curious, pastor,... can one ask what kind of

business you were going about at this hour ---- in your singlet?

Suuru: Oh yes! Funny isn’t it? Ha ha ha! Headmaster this is Lagos you know! We holy men in

the city, the temptation we run through in the course of following the Lord’s sheep (41).

The theme of religious hypocrisy is portrayed in "Midnight Hotel" through the dialogue between

Awero and Pastor Suuru. Despite identifying himself as a man of God, Pastor Suuru engages in

an extramarital affair with Awero, who is already married. The characters' actions reveal their

disregard for moral principles and expose their hypocrisy. When Awero criticizes Pastor Suuru's

reluctance to pursue a contract due to their illicit relationship, it highlights the extent of this

deception. Ultimately, prioritizing personal gain over ethical behavior undermines the integrity

of both characters' professed religious beliefs.

Pastor Suuru's feeble attempt to absolve himself by citing the behavior of other religious

leaders who also engage in profiteering reveals his moral bankruptcy. He compounds this by

acknowledging that even the Bishop is involved, exposing how widespread hypocrisy has

become in religion. His defense equates religion with personal gain and validates his own actions

through those of others, highlighting a bleak truth where spiritual guides have abandoned their
role as beacons of rectitude for one marked by deceit and self-interest infiltrating religious

institutions - an unfortunate reality indeed.

Furthermore, Suuru's lack of ability to offer a convincing explanation regarding his sole

presence at the hotel in just a vest accentuates his deceitfulness and ethical uncertainty. His

casual retort towards Alatise depicts inadequacy for responsibility and honesty- signs of

individuals who leverage religious influence for their own benefit. The playwright uses Suuru as

a medium to criticize fraudulent religion practitioners while revealing how people trade off

spiritual principles when seeking worldly pleasures.

The exchange between Awero and Pastor Suuru provides a scathing condemnation of

religious hypocrisy, laying bare the ethical compromises and moral inconsistencies that plague

Nigerian culture. This illuminates how deceitful practices within religion have destructive

consequences on both individuals' values and societal norms, urging viewers to acknowledge the

hidden hypocrisies veiled by outward shows of piety.

The theme of religious hypocrisy is a prevalent motif in both Frank Ogbeche's "Harvest

of Corruption" and Femi Osofisan's "Midnight Hotel", highlighting the societal degeneration and

moral decay within Nigerian culture. Despite their shared exploration, each play takes on this

topic differently, showcasing their individual playwrights' artistic perspectives and distinct

viewpoints.

The play "Harvest of Corruption" showcases religious hypocrisy through the character of

Chief Haladu Ade-Amaka, who presents himself as a devout Christian but indulges in corrupt

and immoral practices behind closed doors. His use of religious symbols to offer bribes or justify

his actions highlights how political leaders often feign piety while engaging in unethical

behavior. Ayo's willingness to succumb to bribery despite being a professedly faithful clerical
officer also underscores this theme. The highly hypocritical nature of Aloho further emphasizes

the pervasive presence of religious duplicity throughout the storyline. Ultimately, "Harvest of

Corruption" delivers an incisive critique that lays bare the intertwining web between religion and

corruption while highlighting its toxic influence within Nigerian politics scenes seeking true

moral guidance for their people.

Conversely, "Midnight Hotel" employs satire to scrutinize religious hypocrisy in

Nigerian society. The play uses a rundown hotel as a microcosm of the societal issues present.

Characters like Pastor Suuru and Awero reveal the moral contradictions and ethical compromises

entrenched within religious institutions. Pastor Suuru's affair with married woman Awero

discredits him as he doesn't take his duties seriously- revealing hypocrisies present among clergy

members while highlighting their deteriorating morals too. Likewise, Awero manipulates her

actions using religion for justification thus exposing political elites' hypocrisy at large through

this rhetoric use. Unlike “Harvest of Corruption,” which solely focuses on politics-corruption;

“Midnight Hotel” critiques broader societal values including how deep-rooted is complicity

among pastors when it comes to promoting corrupt activities that have caused so much rot in

morality across different geographical locations from whence people come or live out there life

experiences lives daily basis - be you Christian Muslim atheist etc…

Despite variances in their plots, both plays communicate a common idea that Nigeria is

entrenched with religious hypocrisy which infiltrates different aspects of people's lives such as

politics and personal relationships. By showcasing the derisive and moral deficiency behavior of

characters, Ogbeche and Osofisan urge viewers to face the paradoxes involved in practicing

religion while seeking authenticity and soundness on their spiritual voyage.