Opinion
Church And Good Governance
Governance can simply be defined as the exercise
of power or control or it is the authority to manage the affairs of a state or community which is carried out by a body of elected people (like democratic governance) or by acts of coercion (like the case of military governance). Good governance therefore, is that government that is responsive to the needs of the governed with distinctive democratic features such as equity, fair-play, human- rights, rule of law, peace and so on.
Fortunately, both the church and good governance are meant to promote the dignity of humanity. The church can achieve this more easily by getting involved in the electoral process. The electoral process should not be left to the corrupt so that the desired good governance and nation-building can be achieved. This is exactly what Apostle G. D. Numbere, the General Overseer of Greater Evangelism World Crusade and Chairman, Christian Association of Nigeria (CAN) South-South Zone, did during the administration of Sir Dr. Peter Odili in Rivers State.
Apostles Eugene O. Ogu and Prince David Zilly Aggrey, the immediate past and present chairmen of Christian Association of Nigeria (CAN) and Pentecostal Fellowship of Nigeria (PFN), Rivers State Chapter, respectively toed the line. They did not stay aloof during the electioneering campaign that gave Governor Chibuike Rotimi Amaechi the second term ticket. They were part of the government of the day to redeem political and social life of the people of God.
The church should use its proximity to speak and advise those in power to shun corruption, politically motivated killings, oppression, victimization of real or perceived political enemies, and lots more that are common among politicians and political leaders today. the Christians should transcend from politics of the pockets to politics of good governance. They should toe the line of John the Baptist who, against all odds, told King Herod in the face that he abused power entrusted to him by taking his brother’s wife (Mk.6:18).
It is only when the Christian leadership rises to the occasion and speak against the social ills perpetrated by the political leaders that the dividends of democracy and good governance will be achieved, and justice will roll down like waters and righteousness like an ever-flowing stream (Amos, 5:24).
As we approach election year, the church should see it as an obligatory injunction given by God to sensitize the believers on the urgent need to vote at elections which will help to enthrone good governance. This will ultimately lead to the actualization of Nigeria’s dream of building a better and greater nation.
It is the duty of the church to raise members of godly qualities in the society so that they become functional and useful to themselves and the society. This can be achieved through the inculcation of the right attitude into Christians. Christian virtues like honesty, transparency, righteousness, holiness, love, fear of God, humility, and others can help make society a better place, so the church must not relent in promoting them.
Honesty can impact positively on the lives of Christians. Also, the cost and consequences of dishonesty as in the case of the dishonest steward (Lk. 16: 1-14) should be highlighted during Christian teachings. It should be taught that honesty is an important ingredient in moving the nation forward while dishonesty is capable of destroying a nation.
A vital virtue needed by the church to transform the society is love. Love is seen as the strong feeling expressed for someone. The position of the Bible on love is very clear as can be seen from the teachings of the Good Samaritan (Lk. 10: 25-37), Lazarus and the richman (Lk. 16: 19-31) and the declaration of love as the greatest commandment (Rom. 13:8-18 and 1 Cor. 13: 1-3). If the church will put the love of God and love for one another into practice, it will greatly help the nation in its development efforts.
Righteousness or holiness is yet another Christian virtue which is capable of moving the nation forward. The Bible encourages righteousness or holiness; hence the teachings of the church should essentially be doing what is right. For God says righteousness exalts a nation, but sin is a reproach to any people (Prov. 1:7). Also, the church of God should teach the fear of God which is the “Beginning of Wisdom” (Prov. 1:7) as its cardinal doctrine while dealing with believers. Examples abound in the Bible of the huge rewards for those who feared God and kept His commandments in the past. For example, Abraham, the son of Terah, who feared and obeyed God, was said to be righteous (Gen. 22:12). If the fear of God were in our leaders (both religious and secular) and citizens as well, there would be peace and progress in the country.
This is one virtue the church must imbibe in the society, especially the politicians if we must achieve good governance in Nigeria.
N-Ue is of Ignatius Ajuru University of Education, PH.
Samuel N-Ue
Opinion
Wike VS Soldier’s Altercation: Matters Arising
The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.
Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.
The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.
It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.
Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.
On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.
It is, therefore, simplistic to turn the incident into a morality play of good versus evil.
*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.
In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.
Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.
One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.
Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.
The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.
The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.
Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.
The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.
The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.
Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.
If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?
As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.
Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.
Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.
Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.
We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.
The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.
It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.
No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.
By; King Onunwor
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