Opinion

The Abomination Of Desolation

Published

3 years ago

September 12, 2022

In 167 BC, Antiochus IV, also known as Antiochus the mad, the Greek Seleucian King of Syria conquered Jerusalem. To cement his hold, to subdue, and Hellenize the Jews, he outlawed the daily sacrifice at the temple, and in its place, he sacrificed pigs on God’s altar to Zeus. According to most Bible scholars, the sacrilegious act of Antiochus IV in God’s temple at Jerusalem was a partial fulfillment of a prophecy in the book of Daniel, and a foreshadowing of what is to come at the end when the Anti-Christ is revealed. To a layman’s understanding, the abomination of desolation refers to the adulteration of the holy rite.

In one sense, it is a state when Satan and his demons have taken the place of God in the Church. It is a state where the alter of God is turned a bed of immorality, where rape, paedophilia, and even incest hold sway. Two weeks ago, the media trended with the story of a 12-year-old girl that was raped and impregnated by her pastor, Michael Abiodun. According to the story, the girl’s mother sent her to the pastor for prayers in the hope of casting out the demon that took the lives of her other children. But instead of casting out any demon, her pastor became the demon that touched the unclean thing and ate the forbidden fruit. This precious little girl is only the latest victim of so many others who had been violated by so-called pastors under the influence of the devil, or by the direction of the ‘holy spirit’’.

This evil is alive, and well in every denomination in the country. However, it has a higher prevalence rate in what most Nigerians refer to as a one-man church. It brings to life, the words of another prophet who once lamented that because of people like these pastors, the LORD’s name is blasphemed, brought to disrepute among the unbelievers. Cases like this abound. Last month, news had it that one pastor Enoch Sule in Kaduna State impregnated two sisters during a prayer session on the mountain. According to the story, the holy spirit had instructed that they should pray naked. In February, one pastor Michael Onoyume in Delta State was in the news for impregnating a married woman, whose wedding ceremony he conducted. In 2021, a pastor in Lagos, Cletus OIatunji defiled and impregnated a 14-year-old member of his church, and also procured abortion to terminate the pregnancy.

In August 2020, one pastor Ebenezer Ajigbotoluwa impregnated two sisters; he also duped their mother of about N2 million. His defence was that every man of God is hunted by the devil, except the one whose time has not yet come. Also in 2020, in far away UK, a Nigerian pastor, Michael Olurunbi, was convicted for sexually assaulting six girls and a boy; however, the sad part was that his wife, Juliana Olurunbi aided and abated it.
In an Ibadan court in 2019, a woman accused her husband, pastor Adeyemi Adekunle, of impregnating two church members; and she prayed the court to dissolve her 18- year old marriage.

The cases are uncountable, but what is most heart-wrenching are cases of incest committed by some of these pastors; like a case in 2020, of one pastor Oyefemi Oyebola, who was reported to the police for raping and impregnating his daughter, and procuring abortion for her on three occasions. He was even arranging for family planning before his bubble burst.
The abomination of desolation in our Churches today percolates through the whole spectrum, and it ranges from various kinds of financial exploitation, sexual crimes, and outright murder.

Unfortunately, it would not stop because evil seems to have turned our daily reality; and church men and women have outsourced their brains, making their pastors, daddy, and mummy GOs the fountain of all wisdom. It ought not to be so for any true Christian. In fact, God calls His people to worship Him in spirit and in truth; He calls them to worship Him with their entire minds. He says to his people, “you must be holy unto me, for I the LORD I am holy. It is very easy to miss the import of the term mind, as used in the scriptures unless it is clearly understood as the seat of the human intellect, reason, and will.

The implication is that Christians must know God for themselves;. Yes their pastors can preach and teach, but they must think for themselves. The onus is on them to go back and search the scriptures for themselves to ascertain if the teachings and doctrines espoused by them were in tandem with extant scriptures. They should follow the example of Berean Christians that Paul referred to as honourable because they did not take his teaching hook, line, and sinker.

They went back to search the scriptures to confirm if Paul’s teachings were in line with the scripture. Take for instance the case of Timothy Ngwu, a randy pastor who allegedly impregnated 20 women in his congregation in 2019 under the instruction of the holy spirit. How was it possible that all these women, including married ones and their husbands, believed Ngwu’s prophecy, that the holy spirit has instructed him to impregnate anyone chosen and revealed irrespective of whether she is married or not? During an interview, he was bold enough to say that he never slept with any married woman without the consent of the husband.

It is easy to ask why, or how come. Or, what passage of the Bible did Ngwu use to hoodwink his victims, and if the victims read the passages for themselves? Evidently, the women and their husbands are lazy-minded. Come to think of it, most Christians today are very educated, yet they indulge pastors, joining them to do very stupid things that our uneducated Christian grandparents would never imagine. You may recall some months ago, in a viral video where we saw young men and women bathing naked at a stream under the instruction of an acclaimed poster, Onye Eze Jesus. We were awestruck by the spectacle, but he preaches the Bible, under the instruction of the holy spirit. But if Paul were to be alive today, his words would have been, O foolish Nigerians, who have bewitched you.

In reporting most of these stories, most national dailies use the term, “acclaimed pastor” signposting the incongruity of such behaviour for men of the cloth. But are all pastors? No. Are all prophets? No. Do all have gifts of healing? No. Have all been called? No. But many have called themselves, and their God is their belly. They are the charlatans amongst us. Hunger and unemployment are the siamese twins that are diluting, and driving Christianity into extinction, while the Christian Association of Nigeria, (CAN) sleeps.

Should anyone be allowed to start a Church? Of course not. It might not sound nice, but is there a Biblical standard for who can be a pastor, and church governance as a whole? Yes. Has CAN or the Pentecostal Fellowship of Nigeria (PFN) used this criterion as set forth in the books of Timothy and Jude? No. Why? Because the world is influencing the Church instead of the other way around, and the immorality has festered like gangrene.

The weight of immorality has made it impossible for Church organisations to act; some even go as far as covering up such cases to protect their names, and that of the pastors. It is high time the government compels CAN, PFN, through the Corporate Affairs Commission (CAC), to add an extra layer of verification, that requires pastors and intending GOs to get a ‘Good Report Form’ filled out by at least 300 verifiable persons before they are registered, including church elders. Would it eradicate the abomination in the church? No. but it would weed out as many predatory pastors as possible.

Christians know that God will hold every pastor accountable, and those who have committed crimes would suffer the wrath of the law in the here and now, but most Christians must take responsibility, they must read the Bible for themselves. Even though God’s word is comprehended through revelation, according to the Bible, He still invites His people to approach His word with reason, just like any other literature. People should not go to church leaving common sense at home.

If for instance, the mother of this 12 year old, in the current case used her common sense, being fully aware of the world we live in, this evil may never have happened. But trusted blindly, and today her daughter is in the news. Her husband is also not without sin in this saga. If his wife did not clear with him before she allowed their daughter to attend a solo prayer session, then he is an absentee father. My mother has an Igbo parable that when translated, means that, after blaming the kite or hawk for taking the chicken, you also blame the chicken for being at the wrong place at the wrong time

The abomination of desolation is the operative doctrine of most of our Churches, and as a result, millions of hitherto good Christians are suffering for it. It ought not to be so. The solution to this madness is in every Christian home, even on mobile phones. That solution happens to be the same Bible that millions have been deceived with. It must be read with reasoning and common sense, verifying whatever daddy or mummy GO says.

By: Raphael Pepple

Opinion

Ndifon’s Verdict and University Power Reform

Published

1 week ago

November 24, 2025

The Tide

Quote:”But beyond the courtroom victory lies a pressing question: What next? How do we ensure that Nigerian universities no longer serve as hunting grounds for predatory academics? How do we guarantee that students—especially young women—can pursue education without fear of victimization?”

The conviction of Professor Cyril Ndifon, suspended Dean of Law at the University of Calabar, to five years in prison by the Federal High Court Abuja, provided a rare moment of relief amid the week’s troubling national events. Beyond punishing one individual, the judgment signaled that accountability—especially regarding sexual harassment and abuse of power in Nigerian higher institutions—may finally be gaining traction. For years, many students, especially young women, have quietly endured intimidation, coercion, and the misuse of academic privilege. Reports and surveys have consistently shown the depth of this problem. A 2018 World Bank survey estimated that 70% of female graduates had faced some form of sexual harassment in school, while a Nigerian study recorded sexual violence as the most common form of gender-based violence on campuses.

Ndifon’s case has therefore become symbolic—challenging the belief that powerful academics can act with impunity. Justice James Omotosho’s ruling went beyond the conviction; it exposed the systemic rot that enables abuse. His description of Ndifon as a predator highlighted how institutions fail when they lack strong, independent structures for accountability. Although the Independent Corrupt Practices and Other Related Offences Commission (ICPC) proved its case beyond reasonable doubt, many similar cases never reach court because victims remain afraid, discouraged, or convinced that the system will not protect them. A major difference in this case was that a government agency fulfilled its responsibility rather than letting the matter fade, as often happens with campus scandals. Too often, allegations arise but internal committees stall, victims lose hope, and the accused quietly escape consequences.

This time, however, the judiciary refused to allow such evasion. The court’s decision to center the victims and dismiss attempts to discredit them set an important precedent at a time when survivors are often blamed or pressured into silence. Yet the bigger question remains: What next? How can Nigerian universities become safe spaces where students, particularly young women, can pursue education without fear? First, reporting systems must be overhauled. Traditional structures—where complaints pass through heads of departments or deans—are inadequate, especially when senior officers are the accused. Independent, gender-sensitive complaint bodies are essential. Some institutions, such as the University of Ibadan and Godfrey Okoye University, have already taken steps by establishing gender-mainstreaming units. Other universities must follow suit, ensuring confidentiality, protection from backlash, and transparent investigations.

Second, proven cases of harassment must attract real consequences—not quiet transfers or administrative warnings. Sexual exploitation is not a mere disciplinary issue; it is a crime and should be promptly escalated to law-enforcement agencies. Treating criminal behaviour as an internal matter only emboldens perpetrators. Third, students must feel safe to speak up. As a senior lecturer at the University of Abuja advised, silence fuels impunity. Students need to believe that justice is attainable and that they will be supported. This requires consistent sensitization efforts by student unions, civil society groups, gender advocacy organizations, and ministries of women affairs. New students, in particular, need early guidance to understand their rights and available support systems. The recent approval of the Sexual Harassment of Students (Prevention and Prohibition) Bill, 2025, prescribing up to 14 years imprisonment for educators convicted of harassment, is a step in the right direction.

Quick presidential assent and domestication by states will strengthen legal protection. As Nelson Mandela said, “A society that fails to protect its women cannot claim to be civilized.” This principle must guide Nigeria’s legislative and institutional reforms. The legal profession has its own soul-searching to do. Law faculties are expected to model ethics and justice. When a senior law academic betrays these values, the damage extends beyond the victims—it undermines confidence in both higher education and the justice system. The judiciary’s firm stance in this case therefore reinforces the idea that the law exists to protect the vulnerable, not shield the powerful. Yet, this moment should not end with celebration alone; it must ignite a broader institutional awakening. Universities must begin to review their staff appraisal systems to include behavioural ethics, not just academic output.

Governing councils should strengthen oversight mechanisms and ensure that disciplinary processes are free from internal politics. Alumni associations and parents’ forums can also play a monitoring role, demanding higher standards of conduct from staff and administrators. Importantly, the government must provide universities with the financial and technical support needed to establish functional gender desks, counselling units, and digital reporting platforms. Only when all stakeholders take ownership of the problem can lasting reform be achieved. Professor Ndifon’s sentencing represents justice for one victim, but it must inspire justice for many more. It should mark the beginning of a nationwide resolve to reclaim Nigerian universities from those who misuse authority. The future of education in this country must be shaped by knowledge, dignity, and integrity—not fear or manipulation. The judgment is a call to action: to build campuses where students are safe, where lecturers are held accountable, and where power is exercised with responsibility. Only then can Nigeria truly claim to be nurturing the leaders of tomorrow.

By: Calista Ezeaku

Opinion

As Nigeria’s Insecurity Rings Alarm

Published

1 week ago

November 24, 2025

The Tide

Quote:”President Donald Trump’s designation of Nigeria a Country of Special Concern and further threats to intervene in countries experiencing religious persecution reflect a growing international concern regarding Nigeria’s deteriorating security situation.”

In recent years, Nigeria has witnessed an alarming evolution of insecurity that threatens not only the stability of the nation but also the broader West African region. Bandit attacks on schools, farms, mosques, and Christian worship centers have become distressingly commonplace, painting a grim picture of a country under siege from multiple fronts. The rise of kidnappings for ransom, coupled with the persistent threat of terrorism from groups like Boko Haram and ISWAP, has ignited fears among communities and hampered economic activities. As neighboring Sahel countries grapple with coups and the spread of extremist ideologies, Nigeria finds itself at a precarious crossroads that demands urgent attention and action.

According to media tally, about 2,496 students have been abducted in 92 school attacks since the Chibok saga of 2014. And prompted by recent incidents in Kwara, Kebbi and Niger states, where hundreds of pupils were abducted, state governments across northern Nigeria are shutting down, or relocating schools. Even the federal government last week, via the Federal Ministry of Education hastily ordered principals of 41 unity schools across northern Nigeria, to shut-down.The increasing frequency and audacity of bandit attacks highlight a troubling trend in Nigeria’s security landscape. Schools, once seen as sanctuaries for learning, have become targets for kidnappers seeking to exploit vulnerable students. These attacks not only disrupt education but also instill fear in families, leading to mass withdrawals from schools. Should we raise a generation of children deprived of their right to education?

Similarly, farms and places of worship have not been spared. Communities that once thrived on agriculture and faith, now live in constant dread of violent incursions. The targeted killings of Christians and attacks on mosques further exacerbate religious tensions, threatening to disrupt the social fabric that holds Nigeria together.The situation is compounded by the unsettling developments in the Sahel region, where coups and the rise of jihadist groups have created a volatile environment. The spillover effects of this instability are palpable in Nigeria, as extremist ideologies proliferate and armed groups gain confidence. The porous borders of the region facilitate the movement of militants and weapons, making it increasingly difficult for Nigerian authorities to contain the threats. As Nigeria struggles to secure its territory, the consequences of failure become more pronounced, with the potential for a broader regional crisis looming on the horizon.

President Donald Trump’s designation of Nigeria a Country of Special Concern and further threats to intervene in countries experiencing religious persecution reflect a growing international concern regarding Nigeria’s deteriorating security situation.

While such attention can bring much-needed awareness to the plight of affected communities, it also underscores a significant truth: the responsibility for addressing these challenges ultimately lies with the Nigerian government. The inaction and apparent inability to protect citizens from violence and ensure justice for victims send a troubling message about the state’s commitment to safeguarding its populace. The economic ramifications of this evolving insecurity are dire. Foreign investment, a critical driver of economic growth, is deterred by the pervasive violence and instability.

Investors are wary of committing resources to a country where the risk of loss is heightened by kidnappings and attacks on businesses.Additionally, agricultural production suffers as farmers abandon their lands, fearing for their safety. The recent upsurge in insecurity coincides with a crucial harvest season, when farmers need to recoup investment to finance the next round. A decline in harvests this year would reverse recent gains of recovery in food production and exacerbate poverty, further straining the nation’s resources. Socially, the implications of failing to tackle insecurity are profound. Mistrust in government institutions grows as citizens witness a lack of effective response to violence and crime. This erosion of faith can lead to civil unrests, as frustrated populations demand accountability and action.

Moreover, the vulnerability of young people in conflict-affected areas increases the risk of radicalization, as they seek identity and purpose in extremist movements that exploit their disillusionment. The South-East crisis is peculiar in this regard. The evolving insecurity in Nigeria is not merely a national crisis; it poses a significant threat to regional stability and international interests. The convergence of banditry, terrorism, and political instability in the Sahel creates a complex security environment that requires a coordinated response. The Nigerian government, in partnership with regional allies and international partners, must adopt a comprehensive strategy that addresses the root causes of insecurity, strengthens law enforcement, and fosters community resilience.

It’s time Nigerians address all regional grievances with reconciliation and empathy, rather than with coercion. As citizens, civil society, and international stakeholders, it is crucial to advocate for effective policies that prioritize security, justice, development and inclusiveness. A collective effort is needed to ensure a safer, more stable future for Nigeria and the West African region. Ultimately, Nigeria stands at a critical juncture. The path forward demands decisive action to restore security, rebuild trust, and ensure that all citizens can live without fear. The time for complacency has passed; the stakes are too high, and the consequences of inaction are too grave. A collective effort is essential to navigate this challenging landscape and forge a safer, more stable future for Nigeria and the West African region.

By: Joseph Nwankwor

Opinion

The Girl Who Didn’t Dance

Published

2 weeks ago

November 19, 2025

The Tide

Quote:”

This piece is, primarily, the story of the girl who refused to dance during my first public performance as a pop musician. The event was the birthday party of Okechukwu Ogbowu at the residence of Chief Moses Nma Ogbowu at Omoku in February 1968. Secondarily, it is the story of a group of Ogba/Egbema youths who the chiefs considered rebellious and should, therefore, be watched very carefully. These two anecdotes are woven together by the story of my foray into music as a career in my youth. In 1958, I went on holidays to the home of my uncle Eze JNA Nwachuku at Ahoada. There, I heard a very strange music that tickled my preteen fancy to the point I started singing it using words I made up; I was eight. Back to Alinso Okeanu (Beach) after the holidays, the kids in the cosmopolitan community were wowed by my air and swag while singing the very strange song.

Years later, I learned the real words of the jazz classic “Hit the Road Jack” by Ray Charles. At fifteen, I was arraigned before a juvenile court in Omoku for singing a love song that contained the word “kiss” to the princess of Ogbaland at Ahia Orie market square; though discharged and acquitted, I was bound over to be of good behavior for six months. At sixteen, I got de-robed from the choir of St. Michael’s Church, Omoku for buying a guitar and audaciously changing my name from Enoch. At seventeen, I had my debut at Okechukwu’s birthday party where the girl, who is the primary focus of this piece, did not dance. During the party. I performed three songs: (1) “All My Loving” by The Beatles, which was the song that took me to the juvenile court, (2) “Midnight Hour” by Wilson “Wicked” Pickett and (3) “Please Don’t Tease” by Cliff Richard.

These songs are laden with amorous innuendos and have the words “kiss” and “love”, which were considered sacrilegious in those days. The veiled explicitness of Wicked Pickett’s lyricism didn’t help matters either; it added to the excitement, which became more palpable and the connection between crowd and artiste grew more profound, when Innocent Masi (now Dr. IA Masi mni) placed a five shillings note on my forehead. Everyone at the party virtually summersaulted on the dance floor, which was the interior balcony of Ogbowu’s house, the most beautiful house in Omoku then. The next day, the chiefs held an emergency meeting at the home of Chief S.O. Masi who was Commissioner of Onitsha Province during the First Republic; that province is now Anambra State. The single item on the agenda was the worrisome activities of the youths.

At the end of the meeting, a chief, whose name and the first book of the Gospels would tango smoothly to the rhythms and rhymes of poetry, threatened to shoot me if he ever saw me near his house with my jita. I perfectly understood his predicament; he had many pretty daughters. Poor fellow, unbeknownst to him, I was yet to know the difference between the birds and the bees. The next evening, Monday Wokocha (late Professor Addison), Gary Omo-Odi and I dared the chief in a daredevil episode that belongs in another narrative. He shot…in the air. That day, my parents seized my guitar and grounded me. Subsequently, my uncle Nwachuku whisked me off to Port Harcourt. Back to the party; yes, everyone at the party virtually summersaulted except a girl from Obite who didn’t step on the dance floor. She was slim, beautiful and quite tall for girls (even for boys) of that era; so, she stood very elegant.

Beyond the call-response greetings that characterize the socio-culture of the people of Ogba and Egbema, she was almost taciturn; she was shy and rarely spoke except when spoken to. However, she had a smile that lit up the environment as it contrasted with her ebony skin that glowed with the radiance of youth. I think Kamala Harris placed an order for that specific smile from the warehouse of the Divine on her way to this dimension. The girl who didn’t dance was Ngozi Elemele; daughter of Chief Samuel Elemele, a devout Christian, business man and highly patriotic Ogba man from Obite. Ngozi’s refusal (or was it inability?) to dance made us tease her that she has “two left legs” hence she couldn’t move them to the pulsating and compulsive rhythm of pop music. She just kept on smiling and that was an impregnable armor against our social arrows.

That calmness under relentless peer pressure earned her the moniker “Nwanjinwa” (Girl Nextdoor) amongst us; it contrasted with “Okoronwangbogbo”(prodigal son), which the vicar at St. Michael’s tagged me as he de-robed me from the choir. Those were the heady days of our lives. In 2024, a social commentator subjected the youths of Ogba/Egbema of that era to a critique. He observed that, irrespective of their youthful exuberance with a dose of mischief, that generation of Ogba/Egbema youths effectively took advantage of the ample educational opportunities provided by government immediately after the civil war. Also, he noted that that party produced four medical doctors, two lawyers, one architect, two general managers of parastatals, two chairmen of local government, three permanent secretaries, one head of service, three professors, and a deputy governor.

Concluding the analysis, the critic held that while many in the group held more than one position in the categorization, Ngozi Elemele, the girl who didn’t dance, held more top level public positions than the rest. She was Permanent Secretary, Commissioner, became Professor and is now Deputy Governor. Today, the Obite girl who didn’t dance at the party in 1968 is gracefully and elegantly waltzing at the center stage of Rivers State politics as Her Excellency, Prof Mrs. Ngozi Nma Odu DSSRS, the Deputy Governor of Rivers State. Her excellent performance in public office is a product of decades of fierce focus on the future, dedication and devotion to duty, resolute resilience, humility and simplicity; years spent climbing the arduous ladder of mainstream bureaucracy from Grade Level 08 to the apex of the pyramid, serving as Commissioner and thereafter venturing into the intellectually challenging trajectory of academics and also peaking at the apex of professorship and, eventually, clenching the coveted position of Deputy Governor of Rivers State.

Naturally, I was very delighted and humbled by the honor and privilege of being chairman of the occasion where Akabuka Community honored Her Excellency with a grand reception on October 25, 2025. It was very gratifying that her boss, His Excellency Sir Siminalaye Fubara GSSRS, supportively graced the occasion as Special Guest of Honor, a reflection of humility and simplicity in high profile office, which is uncommon in our society. Who says focus, determination, drive and hard work do not pay? They did then; they do now and they always will. Are the youths of today listening? “He that hath ears to hear, let him hear” (Matthew 11:15).

Akparikolamo!!!

By: Jason Osai