MONROVIA – The fiery sermon delivered by Bishop Kortu Brown, former President of the Liberia Council of Churches (LCC), at the New Water in the Desert Apostolic Pentecostal Church in Brewerville on Sunday, August 31, 2025, has generated a sharp debate over governance, public service ethics, and the role of religious leaders in political discourse. The clergyman did not hold back, describing public officials serving under the Unity Party-led administration of President Joseph Nyuma Boakai as “mean, lazy, and selfish,” warning that these traits perpetuate hunger and poverty among ordinary Liberians.
Bishop Brown, who is also the Founder and General Overseer of the New Water in the Desert Church, framed his remarks as a critique not just of the current administration but of a systemic problem in Liberia’s leadership culture. He condemned officials who prioritize luxury and personal comfort over solving the everyday problems faced by citizens. “It’s not that Liberia can’t lift us out of hunger and poverty; but part of the challenge we face is because we have lazy men leading us,” Bishop Brown said, highlighting what he sees as a moral and functional deficit in public service.
The clergyman particularly emphasized the misaligned priorities of lawmakers and other officials, noting that their focus is often on enhancing personal wealth and flaunting lifestyles on social media rather than addressing critical infrastructure, education, and social welfare challenges. Bishop Brown sharply criticized government spending on luxury vehicles for officials while pressing citizen concerns remain unaddressed.
In addition to critiquing officials, Bishop Brown challenged young Liberians and prospective graduates to resist societal lethargy, urging discipline, hard work, and self-reliance. “Foreigners will not build Liberia. If young people in Liberia do not rise up and be strong, I fear for our communities, families, and country,” he said, calling on them to avoid early parenthood and make decisions that contribute to personal and national development.
However, the government, through Minister of Information, Cultural Affairs and Tourism Jerolinmek Matthew Piah, pushed back against Bishop Brown’s remarks. Piah accused the clergyman of showing disregard for the dedication of public servants and suggested that some members of the clergy have become overly political. “If he wants to engage in politics, he should leave the church and join politics formally,” the Minister said, defending the officials and implying that Brown’s critique crossed the line between moral guidance and political interference.
This exchange underscores a longstanding tension in Liberia between moral authority and political accountability. Bishop Brown’s comments resonate with citizens frustrated by systemic inefficiency, favoritism, and the failure of public officials to address basic needs, while Minister Piah’s defensive response reflects the government’s desire to protect institutional reputation and discourage political commentary from religious figures.
Analyzing Bishop Brown’s statements, it is clear he intended to highlight broader societal issues, including the persistence of laziness, selfishness, and mismanagement among leaders. He linked these traits to enduring social problems, including inadequate opportunities for youth, the absence of merit-based employment systems, and the limited access to education and scholarships. His call for personal responsibility among young Liberians emphasizes the need for a cultural shift in work ethic and civic engagement as much as governmental reform.
Minister Piah’s response, meanwhile, illustrates a common approach by governments under scrutiny: reframing criticism as political overreach rather than addressing the substance of the claims. By framing Bishop Brown’s comments as inappropriate for clergy, the government shifts attention away from the underlying governance issues and risks alienating citizens who identify with the concerns expressed by the bishop. The defensive posture underscores a broader challenge in Liberian governance, highlighting an ongoing gap between citizen expectations and the responsiveness of officials.
The debate also raises important questions about the role of faith leaders in Liberia. While some argue that clergy should remain apolitical, Bishop Brown’s engagement reflects a historical tradition in the country where religious leaders act as moral watchdogs and advocates for accountability. His critique of leadership, emphasis on ethics, and call for citizen action align with this role, highlighting the intersection of spiritual authority and civic responsibility.
Finally, the clash between Bishop Kortu Brown and Minister Piah is more than a personal disagreement; it represents a national conversation about governance, moral responsibility, and the engagement of citizens in societal reform. Bishop Brown’s statements are a clarion call for accountability, discipline, and proactive citizenship, while Piah’s defense reflects the government’s challenge in managing criticism without alienating the public. For Liberia to progress, both moral courage from civic leaders and responsive, accountable governance are essential, bridging the divide between critique and action.
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