Abel Damina
By Ujah Israel Ujah
Looking at the personalities of Dr. Abel Damina and the Catholic priests, one is reminded of the classical analogy of an “improper fraction”—where the numerator, though loud and seemingly significant, pales in substance when compared to the enduring weight of the denominator.
Dr. Damina, in his quest for relevance, appears to have found a new strategy: courting controversy to secure fleeting internet attention.
In contrast, the Catholic priests, fortified by centuries of tradition, rigorous study, and sacramental grace, are preoccupied with shepherding their flock rather than engaging in a spectacle with a man seemingly driven by the allure of trending hashtags.
Dr. Damina’s public postulations, especially his fixation on the “finished work of Christ,” betray a shallow interpretation of profound mysteries. Scripture warns us against such superficiality: “Desiring to be teachers of the law, understanding neither what they say nor the things which they affirm” (1 Timothy 1:7).
A theological assertion built on a mere three months of pastoral training, in comparison to the twelve rigorous years of formation a Catholic priest undergoes, reduces theological discourse to a caricature.
This mismatch is reminiscent of Socrates’ admonition: “He who knows not and knows not that he knows not is a fool—shun him.”
History bears witness to the consistency and endurance of the Catholic Church, described by St. Paul as “the pillar and foundation of the truth” (1 Timothy 3:15).
To engage in theological combat with someone whose interpretative framework rests on subjective intuition rather than the collective wisdom of centuries of sacred tradition is to cast pearls before swine (Matthew 7:6).
A well-instructed catechumen is more than capable of dismantling Dr. Damina’s argument, let alone a priest steeped in the Scriptures, the Fathers, and ecclesiastical history.
The “finished work of Christ,” a doctrine foundational to Christianity, cannot be divorced from the sacramental and ecclesial context in which it operates.
Salvation is not merely an instantaneous event but a lifelong journey of grace. St. Paul reminds us: “Work out your salvation with fear and trembling” (Philippians 2:12).
Dr. Damina’s reductionist theology seems to overlook this dynamic interplay of faith, works, and grace, instead offering a truncated narrative that appeals to those seeking convenience rather than truth.
The Catholic Church, the cradle of Christian civilization, has weathered centuries of theological disputes, heresies, and schisms.
To remind Dr. Damina of his ecclesiastical genealogy: the church he criticizes today gave birth to the Protestant Reformation, which eventually splintered into the Pentecostal movements he now represents.
This irony underscores the futility of attempting to overthrow a house built upon the Rock (Matthew 16:18).
Finally, the wisdom of Gamaliel in Acts 5:38-39 serves as a fitting counsel: “If this plan or this undertaking is of man, it will fail; but if it is of God, you will not be able to overthrow them.”
The Catholic Church, by God’s grace, continues to thrive, while fleeting trends and attention-seeking controversies fade into obscurity.
In conclusion, responding to Dr. Damina’s theological musings is akin to engaging with the proverbial “noisy gong or clanging cymbal” (1 Corinthians 13:1).
Yet, setting the record straight is necessary to prevent the unwary from being misled. As for the next discourse, we shall delve into the theological inconsistencies of Dr. Damina’s arguments from a layman’s perspective—guided by reason, tradition, and scripture.
