Oh! Lord our heavenly father, forgive Satan who sinned against you as you asked us to forgive those who sinned against us.
Let there be peace on Earth and in heaven. Since we didn’t create Satan or support his creation, simply kill or forgive Satan so that we can breathe.
Oh Lord, your children don’t know the difference between Satan and pastors. Satan has pride, pastors have pride too. Satan owns the world, pastors claim the Earth.
God, please destroy Satan or forgive him so that pastors can start looking for jobs like all of us do.
Our Lord, you destroyed Sodom and Gomorrah because of Satan, you kịlled your only son because of Satan, you destroyed the whole world including innocent animals in it because of Satan, you created hellfire because of this very Satan and nothing seems to be working.
Oh! Lord, change tactics. You have power over Satan, he was your boy, and you know him too well. I beg you not to do more harm to us because of this Satan. Please, reduce the time you kept for Satan to be punished, punish him now, and set the world free.
All these I have asked believing you have heard me and can attend to this prayer in both your name, your son’s name, Angel Michael’s name, and the names of all the holy people who work with you in heaven. Amen!
Written by Alex Ifeanyi Oguta
Opinion reply by Nwokwu Chukwuemeka
In his heartfelt prayer, Alex Ifeanyi Oguta draws attention to a significant issue that has long been a subject of theological debate – the role of statues and images, particularly those of Mary, in Catholic worship. Oguta’s plea reflects a deep concern rooted in the biblical prohibition against worshipping graven images or idols.
The foundation of Oguta’s prayer lies in the biblical commandment that admonishes believers not to worship any other gods or create images to represent them. This sentiment is grounded in passages such as Exodus 20:4-5, which warns against making “an idol or any likeness of what is in heaven above or on the earth beneath or in the water under the earth.” Oguta’s prayer, therefore, echoes a theological perspective that emphasizes the purity of worship free from physical representations.
The prayer also appeals for peace on Earth and in heaven, urging forgiveness for Satan and drawing parallels between the pride of Satan and that of pastors. This plea is a poignant reflection on the human condition and the complexities of discerning pride and righteousness. It challenges believers to seek a deeper understanding of their spiritual leaders and recognize the flaws inherent in humanity.
Oguta’s entreaty takes a daring turn as he implores God to either destroy or forgive Satan, drawing attention to the perceived ineffectiveness of past interventions, such as the destruction of Sodom and Gomorrah or the sacrifice of God’s only son. This part of the prayer sparks contemplation on the divine plan and the nature of divine justice, prompting a call for a shift in tactics and a swift resolution to the ongoing struggle against evil.
The prayer concludes with a fervent plea for the reduction of the time allotted for Satan’s punishment and a desire for freedom from the perceived consequences of Satan’s influence on the world. It demonstrates a profound belief in God’s power to intervene and underscores the petitioner’s faith in the divine ability to bring about positive change.
In essence, Oguta’s prayer serves as a thought-provoking expression of theological concerns regarding idolatry and the complexities of understanding divine justice. It invites believers to engage in a reflective examination of their faith, urging them to seek a deeper connection with the divine while grappling with the challenges presented by the earthly representation of spiritual concepts.
