Opinion

Christ, Medium Of Communication?

Published

12 years ago

February 21, 2014

The concept of prayer or communciation with Deity has
been miscontrued in christendom by many religious adherents. I can recall that at Mount Sinai, Prophet Moses was summoned to receive the Golden Rules in tablets of stones for the guidance of the children of Israel. In the said rules and regulations, the first two commandments read thus: “Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath or that is in the water under the earth. Thou shalt not bow thyself to them, nor serve them … “ Exodus 20 vs 3-6 (KJV).
Since the rebellion of Lucifer (Satan) against the government of Jehovah in heaven which brought about the holy war (Rev. 12 vs 7 -9) fought by the disloyal angels with the angels that were loyal to God’s instruction, Satan has been relentless in seducing God’s children to always go the wrong way in stark disobedience and opposition to what God says.
The first deception of the first couple in the Garden of Eden is living evidence. Satan said that it did not matter for they would not surely die which was against the explicit instructions of the Creator of the entire universe as contained in Genesis 3 vs 1-4. This singular act of deception is ravaging the inhabitants of the earth even in christendom, hence the belief of reincarnation and immortality of the soul that do not have any scriptural background should be discarded forthwith – Ecclesiastes 9 vs 5,10. Follow the right things always and give no room for satanic influences.
The Christian religion is about the life, teachings and practices of Jesus Christ as shown amongst the Bereans who searched the Scriptures daily in order to know and understand the truth of salvation. In Acts of the Apostles, the Bereans were highly commended for their zealousness to know the truth – Acts 17 v 11. Of course, Jesus Christ, whom every professed Christian tends to follow emphatically, asserted that nobody will be free except he or she knows the truth. Invariably, this is an indication that anybody without the full knowledge and understanding of the truth as contained in the Holy Scriptures is in darkness – see John 5 v 39 and 8 v 32 respectively.
It is true that a professing Christian would in no doubt live a prayerful lifestyle in order to survive the whirls of the devil as well as being in close communication and good relationship with God as outlined in 1 st Thessalonians 5 vs 17,19 which says “pray without ceasing … quench not the Spirit.” However, throughout the synoptic gospels, there is no single chapter or verse authorising that communication or prayer with God should be channeled through any other medium, be it prophets, angels, saints of any age, loved ones like the Virgin Mary (Jesus’ mother) or whoever than to pray directly to our Heavenly Father according to the injunction in Mathew 6 v 9 which supports the first two commandments handed down to Prophet Moses at Mount Sinai as indicated above.
The fact is that the wonderful sacrifice of Jesus at the stake with His precious blood as well as being our High Priest in the Heavenly sanctuary, it is expedient that at the end of the Christian supplication or communion with the Father, it should only be terminated or concluded through Jesus Christ our Lord and Saviour to make it very authentic because He is pleading and interceding in our stead before His Father in the sanctuary pitched in Heaven and not earthly sanctuary which came to an end with the cruxifiction of Christ on the Cross of Calvary.
Jesus alone has the right and authority to scrutinize our prayers through the aid of the Holy Spirit to the throne of Grace and not through any mortal being, whether alive or dead. Jesus is God in human flesh while on earth (John 1 vs 1 & 14). He is the only medium of communication with heaven through the ministration of the Holy Spirit.
It is very curious to believe that the Mother of Jesus could be a medium of communication between mankind and God. At this juncture, one may posit: What is the role and function of our Saviour Jesus Christ in this context? In fact, the misconception of medium of appropriate communication with God is as a result of the scheming of the arch-deceiver (Satan the Devil) who is always thwarting the plans of God and does not want people to acquire the true knowledge of the word of God for appropriate and adequate enlightenment. No wonder, Prophet Hosea in his prophetic writings in Chapter 4 v 6, lamented that “My people are destroyed for lack of knowledge; not necessarily that but rather they had rejected knowledge.”
Taking a retrospective view at the sacrificial or Levitical era, there were channels of communication with God through ceremonial/sacrificial services before the first advent of the Messiah, the God-man who was born to chart a new course of doing things in His righteousness. Frankly speaking, before the Cross, the then religious leaders were focused and highly honoured as infallible as well as ex-cathedral (i.e. Vicar of Christ) on earth through whom the people would obtain repentance, forgiveness of sin by penance and prayers are channeled to. All these were handwriting of ordinances that was against Christian ethics which ended at the Cross with the sacrifice of Jesus as He lamented “It is finished.” Those ceremonial or sacrificial activities were brought to an end as you read in the book of Deuteronomy 31 v 26 and Colossians 2 v 14.
It has been advised that for proper understanding of the Scriptures, it should be compared precept by precept, line by line, to make a contrast for adequate knowledge of a particular issue because the Bible is its own interpreter, according to Isaiah 28 v 10 . During the consolation of Jesus to His beloved while He hung on the Cross of Calvary, He made a remarkable assertion as recorded by one of His erudite disciples in John 19 vs 26,27 thus: “Woman, behold thy son,” while to John, He said “Son behold thy mother.” How do you read, how do you understand.
Inasmuch as it is written “honour thy father and thy mother so that your days may be long upon the land which the LORD thy God giveth thee” as enshrined in the fifth commandment (Exodus 20 v 12), it does not portray or give notion of worshipping them in place of God which may tantamount to worshipping idols or having other gods before the Almighty God.
Similarly, prayer should not be channeled to God through any other means except through Jesus only.
Apostle Paul cautioned his obedient servant (Timothy) in the Lord that time shall come when people would not endure sound doctrines, but shall follow after their own lusts and heap to themselves teachers with itching ears who will turn away their ears from the truth and rather turn unto fables or falsehood (2nd Timothy 4 vs 3, 4).
Those who erroneously pray through the Virgin Mary should desist from such practice(s) and do that which is right – 1st John 2 v 1. Jesus said “I am the way, the truth and the life: no man cometh unto the Father, but by me (John 14 v 6). This statement was expatiated by Apostle Peter that there is no salvation in any other name beside the name of Jesus (Acts 4 v 12). Therefore, he who has ears let him/her adhere to the praying principles of the Master of all and not through any unathorised medium.

Ominyanwa is a public affairs analyst.

Goddey Ominyanwa

Opinion

Curbing Youth Unemployment In Nigeria

Published

19 hours ago

March 30, 2026

The Tide

Quote: “A nation that fails to empower its youth risks mortgaging its future.”

Youth, generally defined as individuals between the ages of 15 and 35, represent a critical phase of human development—a transition from adolescence to adulthood marked by ambition, energy, and the pursuit of purpose. In Nigeria, this demographic constitutes a significant proportion of the population, making it one of the country’s greatest assets. However, this strength is increasingly undermined by a persistent and troubling challenge: youth unemployment.

Unemployment, the condition of being without gainful employment despite the willingness and ability to work, remains a major global concern. In Nigeria, however, it has reached alarming levels, particularly among young people. With estimates suggesting that a substantial percentage of Nigerian youth are either unemployed or underemployed, the consequences have become deeply embedded in the nation’s social and economic fabric.

The impact of youth unemployment is both widespread and severe. Economically, it leads to increased poverty levels and reduced productivity. Socially, it fuels frustration, hopelessness, and disillusionment among young people. This often manifests in rising rates of crime, cyber fraud, substance abuse, and involvement in political violence. When young people are unable to find legitimate means of livelihood, they may become vulnerable to negative influences, posing a threat not only to themselves but to society at large.

One of the primary drivers of youth unemployment in Nigeria is the inadequacy of the educational system. While many young Nigerians graduate from tertiary institutions each year, a significant number lack the practical and technical skills required in today’s job market. The disconnect between academic curricula and industry demands leaves graduates ill-prepared for employment, thereby widening the gap between education and employability.

Furthermore, Nigeria’s heavy dependence on the oil sector has contributed significantly to the unemployment crisis. Over the years, this reliance has led to the neglect of other critical sectors such as agriculture, manufacturing, and technology—sectors that have the potential to generate large-scale employment. The failure to diversify the economy has limited job opportunities and stifled innovation, leaving many young people without viable career paths.

In addition, rapid population growth continues to put immense pressure on the labor market. Each year, thousands of graduates enter the workforce, but the number of available jobs remains insufficient to absorb them. This imbalance creates intense competition for limited opportunities, leaving many qualified individuals unemployed for extended periods.

Access to finance also remains a major barrier for young Nigerians who wish to venture into entrepreneurship. Despite the creativity and entrepreneurial spirit that many youths possess, the lack of access to credit facilities, mentorship, and business support systems makes it difficult for them to establish and sustain their own enterprises. This challenge is further compounded by infrastructural deficits, such as unreliable power supply and limited access to technology.

Security challenges across various parts of the country have also worsened the situation. In some regions, economic hardship and lack of opportunities have made young people susceptible to recruitment into violent or extremist activities. This not only exacerbates insecurity but also diverts the energy of the youth away from productive engagement.

Addressing youth unemployment in Nigeria requires a comprehensive and collaborative approach. The government must take the lead by implementing policies that promote economic diversification, particularly by investing in agriculture, manufacturing, and the digital economy. These sectors hold immense potential for job creation and can absorb a large portion of the unemployed youth population.

Equally important is the reform of the educational system to emphasize skill acquisition, vocational training, and entrepreneurship. Schools and institutions must align their curricula with market needs, ensuring that graduates are equipped with relevant and practical skills. Public-private partnerships can play a vital role in facilitating internships, apprenticeships, and job placement programs.

The private sector also has a crucial role to play in driving job creation and innovation. By investing in youth-focused initiatives and supporting startups, businesses can help unlock the potential of young Nigerians. Additionally, financial institutions should develop more accessible and youth-friendly credit schemes to support small and medium-sized enterprises.

On an individual level, young people must embrace self-development, adaptability, and continuous learning. In an increasingly competitive and evolving global economy, acquiring digital skills, engaging in vocational training, and exploring entrepreneurial opportunities can significantly improve employability.

In conclusion, youth unemployment remains one of the most pressing challenges facing Nigeria today. However, it is not an insurmountable problem. With deliberate policies, strategic investments, and collective action from government, the private sector, and individuals, Nigeria can transform its youth population into a powerful engine of growth and development. By empowering young people with opportunities, skills, and resources, the nation can secure a more prosperous and stable future.

IVARA Favour Isaac is a student of Pan-African Institute of Management and Technology.

By: Ivara Favour Isaac

Opinion

Ozoro Festival: Tradition or Tyranny?

Published

19 hours ago

March 30, 2026

The Tide

Quote:“These images are not merely disturbing; they represent a direct assault on human dignity, bodily autonomy, and the rule of law.”

In recent days, national attention has turned to the small community of Ozoro in Delta State, where what was once described as a cultural fertility rite—the Alue-Do Festival—has become the subject of outrage, grief, and urgent national reflection. According to accounts from notable indigenes of Ozoro and the Isoko ethnic group, the festival was originally conceived as a symbolic ritual intended to bless couples struggling with conception. In theory, it was meant to celebrate life, continuity, and communal identity. However, what reportedly unfolded on March 22 bore no resemblance to any noble cultural ideal. Videos circulating widely on social media show groups of men chasing women, forcibly stripping them, and subjecting them to sexual assault in public spaces. These images are not merely disturbing; they represent a direct assault on human dignity, bodily autonomy, and the rule of law.

They compel us to confront a difficult but necessary question: when does tradition cease to be culture and become tyranny? It is encouraging that prominent voices—including the First Lady, the Minister of Women Affairs, human rights organisations, and women’s advocacy groups—have condemned these barbaric acts. The Delta State Government has since banned the Alue-Do Festival, while law enforcement authorities have reportedly made arrests. Yet beyond the immediate outrage lies a deeper and more uncomfortable conversation—one that communities across the country must confront honestly: the thin line between culture and abuse. “Culture is not static—it evolves, or at least, it should.” Culture is often described as the soul of a people, encompassing traditions, beliefs, and practices passed down through generations. Nigeria is richly endowed with diverse cultural heritage, much of which we rightly celebrate.

However, when culture becomes a shield for harmful practices, it loses its moral authority. When actions that violate fundamental human rights are justified in the name of tradition, we must ask: whose culture is this, and at what cost? The events in Ozoro illustrate how a practice that may once have held symbolic meaning can devolve into something deeply harmful. Even if the Alue-Do Festival began as a benign fertility rite, its present manifestation—marked by violence and coercion—cannot be defended. “Culture must align with dignity, consent, and respect—anything less is not tradition, but abuse.” One of the most persistent arguments in defence of controversial practices is that they are “part of our heritage” and therefore beyond criticism. Yet harmful practices—child marriage, inhumane widowhood rites, and domestic abuse—have long been justified using this same reasoning. This argument is not only flawed; it is dangerous. No culture is above scrutiny, particularly when it endangers the rights and safety of its people.

History reminds us that many practices once considered “normal” are now widely condemned. Societies progress by questioning and reforming such practices—not by clinging to them. Nigeria is not exempt from this reality. As a nation governed by law and constitutional principles, we cannot afford to tolerate practices that undermine the rights of citizens—especially women. At the heart of the Ozoro incident lies a broader societal issue: the perception of women as objects rather than autonomous individuals. The actions of the perpetrators were not isolated—they were enabled by a mindset that sees women’s bodies as accessible, controllable, and, in some contexts, communal property. “Women are not possessions, prizes, or objects of exploitation—they are individuals with rights, agency, and dignity.” This mindset reflects a deeper systemic problem often described as “rape culture,” visible in victim-blaming narratives, the dismissal of harassment, and the silence that frequently surrounds abuse.

For meaningful change to occur, this mindset must be confronted directly. Parents, religious institutions, government agencies, and the media all have critical roles to play in reshaping societal attitudes. Traditional institutions also wield significant influence, particularly in rural communities. With that influence comes responsibility—not only to preserve culture but to ensure that cultural practices align with contemporary standards of human rights and decency.The reported denial by the Ovie of Ozoro Kingdom of knowledge of the recent festival raises important questions about oversight and accountability. Community leaders and members alike must rise to their responsibilities. Cultural practices are sustained by collective acceptance. Silence, indifference, or complicity only perpetuate harm. While cultural reform is essential, it must be accompanied by accountability. The arrests made in connection with the incident are a step in the right direction, but they must lead to tangible outcomes. “Justice must not only be done—it must be seen to be done.”

Allowing perpetrators of sexual violence to go unpunished sends a dangerous message—that such actions are tolerable. This fosters a culture of impunity. The law must be clear and unequivocal: sexual assault, in any form and under any guise, is a crime. It is not a cultural expression—it is a violation.It must be emphasised that calling for the abandonment of harmful cultural practices is not an attack on tradition, but a call to refine it. Culture, at its best, is dynamic—it adapts while preserving its core values.“Tradition should uplift, not oppress.” Modernising culture does not mean erasing identity. It means ensuring that traditions remain relevant, inclusive, and respectful of human dignity. As Nigeria continues to evolve, it must decide what kind of society it aspires to be: one that hides behind tradition to justify abuse, or one that embraces progress while honouring its heritage responsibly. The outrage over the events in Ozoro is justified—but outrage alone is not enough

. It must translate into action: legal, cultural, and educational. We must state, without ambiguity, that no tradition justifies the violation of human dignity. We must hold perpetrators accountable and challenge the attitudes that enable such acts. True development is measured not only by infrastructure or economic growth, but by how a society treats its most vulnerable members. “If a cultural practice dehumanises, degrades, or endangers, it has no place in a modern society.” Where tradition fails to uphold dignity, it ceases to be culture. It becomes tyranny.

By: Calista Ezeaku

Opinion

Bazia EXCO @ One: NUJ Rivers Reawakened

Published

1 week ago

March 23, 2026

The Tide

Quote: “For the first time in years, Rivers journalists are not just hearing promises—they are seeing a union that works.”

The first year in office of the Paul Bazia-led executive of the Nigeria Union of Journalists (NUJ), has offered something many had almost given up on—renewed confidence in union leadership. For a body as critical as the NUJ, whose responsibility goes beyond professional coordination to include the welfare, protection, and continuous development of journalists, expectations are always high. Unfortunately, past experiences had conditioned many members to expect less—less action, less visibility, and less impact.This is why the past twelve months stand out. Within a relatively short period, the Bazia-led administration has demonstrated a level of drive that distinguishes it from its predecessors. There is a noticeable shift from inertia to activity, from routine administration to purposeful leadership. Initiatives captured in the one-year report point to an executive that understands both the urgency of its mandate and the frustrations of its members.

Particularly commendable is the renewed attention to journalists’ welfare. For too long, welfare issues have lingered without meaningful resolution, leaving many practitioners feeling unsupported. The current leadership’s efforts—through engagement, structured support, and timely interventions—signal a welcome change in priorities. Equally important is the push toward professional development. In an era where journalism is rapidly evolving, capacity building is no longer optional. The administration’s commitment to training and skill enhancement reflects an understanding that a stronger union must be built on more competent and competitive professionals. There is also something to be said about visibility and voice. A vibrant NUJ must not only serve its members internally but also stand as a credible voice in the public space—defending press freedom, promoting ethical standards, and constructively engaging critical issues.

Encouragingly, the current executive appears more present and responsive, giving the union a renewed sense of relevance. Perhaps what resonates most, however, is the sense of movement. For many members, the difference between the present and the immediate past is not subtle—it is clear. Where there was once stagnation, there is now direction. Where there was doubt, there is growing belief. Beyond the visible strides recorded within this first year, what perhaps deserves even greater applause is the restoration of institutional confidence within the Nigeria Union of Journalists. For a long time, many members had grown disenchanted, viewing the union more as a ceremonial body than an active force capable of defending their interests and advancing their welfare. That narrative, however, is gradually changing. The Bazia-led executive has not only initiated programs but has also rekindled a sense of belonging among members.

Meetings appear more purposeful, engagements more intentional, and decisions more reflective of collective interest. This psychological shift—subtle as it may seem—is one of the most critical achievements of the past year, because a union that its members believe in is already halfway to effectiveness. It is also important to underscore the contrast with the immediate past, not as an exercise in criticism, but as a necessary context for measuring progress. Where previous administrations struggled to translate plans into action, the current leadership has shown a greater bias for execution. Projects that once lingered in discussion stages are now seeing tangible movement, and issues that were previously deferred are receiving attention. This difference in approach—moving from prolonged deliberation to decisive action—has helped reposition the union as a more responsive and relevant institution.

While no administration is without its shortcomings, the willingness to act, even in the face of constraints, marks a significant departure from what members were accustomed to. Looking ahead, the expectations of members—and indeed the wider public—will only grow stronger. With a solid first year behind it, the Bazia-led executive now carries the burden of consistency. Members will expect deeper welfare interventions that go beyond immediate relief to more sustainable support systems. They will look for expanded training opportunities that prepare journalists for the rapidly changing media landscape. They will also expect a firmer, more courageous voice on issues affecting press freedom and professional integrity. Above all, they will demand continuity—assurance that the progress recorded so far is not a fleeting phase but the beginning of a sustained transformation.

Meeting these expectations will not be easy, but it is precisely this challenge that defines enduring leadership. That said, this moment of applause must also serve as a moment of reflection. A strong first year inevitably raises expectations. Journalists in Rivers State will now look beyond initial achievements toward consolidation. Welfare interventions must become more structured and far-reaching. Training programs must be sustained and expanded. Advocacy must become more consistent and impactful. Most importantly, the unity of the union must be strengthened, ensuring that all members feel included and carried along. Transparency will also be key. Continued open communication about finances, decisions, and challenges will deepen trust and set a standard for accountable union leadership. The task ahead is clear: to convert early momentum into lasting institutional progress.

For the Bazia-led executive, the opportunity is significant. It has, within one year, reawakened belief in what the NUJ Rivers State Council can be. The next step is to ensure that this renewed energy does not fade, but instead becomes the foundation of a stronger, more responsive, and more respected union. For the members, the message is equally clear—expect more, demand more, and support what works because in the end, a vibrant union is not built by leadership alone, but by a collective commitment to progress. And for now, under Bazia, that progress has truly begun.

By: Sylvia ThankGod-Amadi