Opinion

Fallacy Of Vicarious Remission Of Sins

Published

3 years ago

February 20, 2023

Man knows absolutely nothing about the mysterious entity generally referred to as God. In the spiritual enterprise of knowing God, man is groping in the dark. Humanity does not posses the competence to comprehend God; apprehension of God is in the illusions of National Aeronautics and Space Administration, NASA, and other space agencies worldwide. Resultantly, Man’s perception of the persona of God is conjectural and, naturally, varies across the world. For instance, in Eastern Thought, God is feminine (loving and caring) while in Abrahamic religions, the same entity is masculine (egotistic, temperamental and sadistically punitive).
Conversely, the cuneiform inscriptions on the tablets of Sumerians indicate that man’s creator is a civilization known as the Annunaki (Those from the sky). Note that Abraham was Sumerian whose traditions pre-date Abrahamic Religions (Judaism, Christianity and Islam). It is therefore no wonder that the self-reference as a Plurality (a Civilization) is abundantly present in the creation accounts of the Abrahamic religions. This is furthered by the narratives of Tower of Babel and the encounters of Ezekiel in the Bible. Incidentally and rather curiously, this perspective of the persona of God is amply implied in numerous metaphoric anecdotes and parables of Tora, Holy Bible and Noble Quran. In African tradition, God is amorphous.
People have the tendency of easily accepting only new information that is consistent with their beliefs but are skeptical of information that contradicts their beliefs. I have written severally that a million barrels of the blood of Jesus (which he didn’t have) do not possess the potency to erase the slightest bad thought harbored against a fellow human being. If we take the essence of Galatians 6:7, which states thus “.do not be deceived; God is not mocked. For whatsoever a man soweth, that shall he reap also” and that of Revelations 22:12, which states that “I come quickly with my rewards in my hand to give unto every man according to his works”, then we’d realize that vicarious remission of sins, as constantly and consistently touted by the Christian clergy, is merely permissive philosophy: it gives vent to the animalistic longings of the human mind for the atrocious acts that pander to the basic human instinct of self aggrandizement. Note further that these two injunctions credited to St. Paul and Jesus Christ, respectively, are universalistic in their relevance; they are spiritual injunctions given to humanity irrespective of creed. In other words, they apply in equal measure to Jews and Gentiles, the later being in reference to the rest of humanity. Note that the second injunction said “according to his works” not faith. Therefore, this humanly incomprehensible complex of the cosmos is on autopilot; the laws of nature are firmly in place for people to react to and receive as they deserve.
Beginning with my primary constituency, as teachers, God (Whoever or Whatever He, She, They or It may be) has given us charge of students to groom in learning and character for humanity. The least teachers should do is to be conscious of God’s presence as they interact with the students. A student walks into a teacher’s office in distress for a reason that is on the teacher’s desk or that the teacher can assist with and the teacher demands gratification in cash or in kind (including the “horizontal installment”), the teacher has erred in the sight of God and no amount of the blood of Jesus can wipe it away; no amount of frenzied prayers laced with gyration and glossolalia by a million “men of God” can, either. Sure as sunrise in the morning, the essence of Galatians 6:7 and Revelations 22:12 shall apply in full measure and force. It is natural law.
As it applies to teachers so it applies to every profession, calling and position in humanity. The blood of thousands who die on the roads and in hospitals because a politician and/or a bureaucrat has appropriated the funds meant for those facilities to self, family or friends is on the head of the officers. The tears shed by students whose education is frustrated because of the selfishness of authority figures cannot go unpunished. The list goes on in every direction of service to humanity. No prayers or blood of anyone can remit the sin.
Treating others with the love and care that God has given humanity is the essence of praying without ceasing; it is positively playing God, and affirms the timeless adage “man is God to man”. It is God consciousness. “Therefore in all things, whatsoever ye would that men should do to you, do ye even so to them: for this is the law” (Matt 7:12). Responding to the question of the great commandment, Jesus said thus: “Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind. This is the first and great commandment. And the second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments hang all the laws” (Matt 22:37-40). Matt 25:34-45 captures the works and deeds essence of salvation in Jesus’ ministry. Essentially, the verses entreat the faithful to treat everyone they come in contact with as they would treat the Lord saying “inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me”. These emphasize the works and deeds essence of salvation to the total exclusion of faith.
A thawed mind looks beneath the metaphors, allegories and parables of the scriptures across credal hedgerows for expanded and enlarged perspectives, greater awareness and God consciousness. If every individual in humanity imbibes the above philosophy and behaves accordingly, then the abundant gifts of God to mankind will be applied to serve the needs and purposes of all. Given this, poverty, hunger, fear, strife, war and the vices that create conflict in humanity will be eradicated thereby ushering in peace and harmony in the world. There and then, man will have commenced the arduous spiritual journey to the Land of Canaan, which Plato referred to as the Ideal State and St. Augustine of Hippo called City of God.

By: Jason Osai

Osai is a university lecturer.

Opinion

Trans-Kalabari Road: Work In Progress

Published

4 days ago

January 12, 2026

The Tide

Quote:”This Dream project is one of the best things that have happened to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas in recent times.”

This is the concluding part of this story featured in our last edition.

Good road network helps farmers to convey their agro-allied products to commercial hubs where buyers and sellers meet periodically to transact business. Road network engineers and motivates people resident in unfriendly geographical terrains, like riverine areas, to own property and shuttle home with ease. Some people will prefer living in their own houses in a more serene and nature-blessed communities to living in the city that is fraught with pollution, and other environmental, social and economic hazards. Prior to the cult epidemic that ravaged parts of Rivers State, the Emohuas, Elemes, Ogonis, and Etches were known for rural dwelling. Most public servants from these areas do their official and private transactions from their villages. For them it was comparatively easier to live in the village and engage in a diversified economic endeavours through farming, fishing or other lucrative business without outrageous charges and embarrassment associated with doing business in Port Harcourt, where land is as scarce as the traditional needle.

That is why the decision to construct the Trans-Kalabari Road by the administration of Dr. Peter Odili was one of the best decisions that administration took. When Dr. Odili vacated office as the Rivers State Governor, Rt. Hon. Chibuike Rotimi Amaechi took over and awarded contracts for continuation of the road project which in my considered view is the felt need of the people of Degema, Asari Toru and Akuku Toru Local Government Areas. Unfortunately, Rt. Hon. Amaechi’s efforts to drive the project was sabotaged by some contractors some of whom are Kalabari people. The main Trans-Kalabari Road is one project that is dear to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas of Rivers State. This is because through the road commuters can easily access several communities in the three local government areas. For instance, the road when completed will enable access to eight of the ten communities in Degema Local Government Area, namely: Bukuma, Tombia, Bakana, Oguruama, Obuama, Usokun, Degema town and the Degema Consulate. It will also link 15 of the 16 communities in Asari Toru Local Government Area. The communities are: Buguma, the local government headquarters, Ido, Abalama, Tema, Sama, Okpo, Ilelema, Ifoko, Tema, Sangama, Krakrama, Omekwe-Ama, Angulama. The road will also connect 14 of 17 wards in Akuku Toru Local Government Area, and other settlements. It is interesting to note that It is faster, and far more convenient and economical for the catchment Communities on the Trans-Kalabari Road network to go to the State Capital than the East West Road. The people of the three local government areas will prefer to work or do their transactions in Port Harcourt from their respective communities to staying in Port Harcourt where the house rent and the general cost of living is astronomically high.

Consequently, development will seamlessly spread to the 28 out of 34 communities of Degema, Asari Toru and Akuku Toru Local Government Areas. The only Communities that are not linked by the road project are Oporoama in Asari Toru, the Ke and Bille Communities in Degema Local Government Area and the “Oceania” communities of Abissa, Kula, Soku, Idama, Elem Sangama of Akuku Toru Local Government Area. But because of the economic value of the unlinked Communities to Nigeria, (they produce substantial oil and gas in the area), the Federal, State Governments and the Niger Delta Development Commission (NDDC), can extend the road network to those areas just as Bonny is linked to Port Harcourt and the Lagos Mainland Bridge is connecting several towns in Lagos and neighbouring States.Kudos to previous administrations who had constructed the Central Group axis.

However, what is said to be the First Phase of the Trans-Kalabari Road project is actually a linkage of the “Central Group” Communities which consists of Krakrama, Angulama, Omekwe. Ama, Omekwe Tari Ama, Ifoko, Tema, Sangama. It is the peripheral of the Trans-Kalabari Road. The completion of the Main Trans Kalabari project will free Port Harcourt and Obio/Akpor areas from congestion. It will motivate residents and people of the three local areas to contribute to the development of their Communities. If the Ogonis, Etches, Emohuas, Oyigbos, Okrikas, Elemes can feel comfortable doing business in Port Harcourt from home, residents and people whose communities are linked to Port Harcourt through the Trans-Kalabari Road will no doubt, do likewise. The vast arable virgin land of the Bukuma people can be open for development and sustainable agricultural ventures by Local, State and Federal Government.

It is necessary to recall that the Bukuma community was host to the Federal Government’s Graduate Farmers’ Scheme and the Rivers State Government moribund School-to-Land Scheme under Governor Fidelis Oyakhilome. Bukuma was the only community in Degema, Asari Toru and Akuku Toru Local Government Areas that has the capacity to carry those agricultural programmes. However the lack of road to transport farm produce to Port Harcourt and facilitate the movement of the beneficiaries of the scheme who lived in the community which is several miles away from the farms, hampered the sustainability of the programme. The main Trans-Kalabari Road remains the best gift to the people of Degema, Asari Toru, and Akuku-Toru Local Government Areas. Kudos to Sir Siminilayi Fubara.

By: Igbiki Benibo

Opinion

That U.S. Capture of Maduro

Published

4 days ago

January 12, 2026

The Tide

Quote:”Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction.”

The first part of this story was published in our last edition.

In Africa and the Middle East, regime change—whether by invasion, proxy warfare, or sanctions—has often left behind fractured states, weakened institutions, and prolonged instability. Washington’s motivations in Venezuela are widely understood: vast oil reserves, alliances with U.S. rivals, and symbolic defiance of American influence in the Western Hemisphere. But none of these reasons confer legal or moral legitimacy. Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction. If every powerful nation acted on its grievances in this manner, global chaos would inevitably follow. International law provides mechanisms for accountability. Under the Rome Statute of the International Criminal Court (ICC), individuals accused of crimes against humanity or other grave offences are subject to investigation and prosecution through judicial processes.

Likewise, extradition treaties, mutual legal assistance agreements, and Interpol mechanisms exist to ensure accountability while respecting due process. These frameworks were designed precisely to prevent unilateral enforcement of “justice” by military force. The most profound consequence of America’s action may not be in Caracas, but in the precedent it sets. If the world accepts that a superpower can unilaterally depose another country’s president, then the foundation of the international system is weakened. Sovereignty becomes conditional—no longer a right, but a privilege tolerated at the discretion of the powerful. Going forward, if another country invades its neighbour, will the United States retain the moral authority to impose sanctions or demand restraint? Some analysts already warn that parallels between Russia’s actions in Ukraine and America’s conduct in Venezuela risk further eroding global norms. Selective adherence to international law breeds cynicism and accelerates the drift toward a world governed by force rather than rules.

Power—military, economic, or political—should serve human progress and collective well-being, not domination and destruction. For African nations, many of which emerged from colonial rule through bitter struggle, this precedent is especially alarming. Sovereignty is not an abstract legal concept; it is a hard-won shield against external domination. Any erosion of that principle anywhere weakens it everywhere. Africa’s painful history of foreign interference makes this lesson especially urgent. For me, the real issue is not whether Nicolás Maduro is a good or bad leader. That judgment belongs, first and foremost, to the Venezuelan people. The larger issue is whether the international system still operates on law—or has quietly reverted to hierarchy. If America insists it is defending global order, it must ask itself a difficult question: can an order survive when its most powerful guardian feels entitled to violate it? Until that question is answered honestly, the capture of a foreign president will remain not a triumph of justice, but a troubling symbol of a world drifting from law toward force.

If the United States felt so strongly about the allegations of terrorism, drug trafficking against Maduro, were there no other lawful options? Judicial accountability, diplomacy, regional mediation, and multilateral pressure may be slow and imperfect, but they reflect respect for international law and sovereign equality. Military seizure is a blunt instrument. It humiliates institutions, radicalizes populations, and hardens resistance. It may remove a leader, but it rarely resolves the underlying crisis. History teaches that military interventions seldom result in stable democratic outcomes. More often, they breed resentment, resistance, and long-term instability. For the sake of global order and the rule of law, the United States should reconsider this path and recommit to diplomacy, legal cooperation, and respect for the sovereign equality of states. Former U.S. Vice President Kamala Harris reportedly described the invasion of Venezuela as “unlawful and unwise,” warning that such actions “do not make America safer, stronger, or more affordable.” Her words reflect a growing recognition, even within the United States, that force without legitimacy undermines both moral authority and global stability.

Should what happened in Venezuela serve as a wake-up call for corrupt African leaders who undermine the people’s right to choose their leaders? The answer is yes. The capture of Maduro should alarm African leaders who manipulate elections, weaken institutions, suppress opposition, undermine citizens’ rights, or cling to power at all costs. Venezuela faced widespread criticism over disputed elections and repression long before this episode, and that context shaped how the world reacted. This does not justify foreign military intervention, but it highlights an uncomfortable truth: prolonged democratic decay isolates nations and invites external pressure—from sanctions to diplomatic censure. Global opinion matters, and legitimacy at home strengthens sovereignty abroad. The Economic Community of West African States (ECOWAS) and several African leaders have rightly condemned the events in Venezuela, invoking the principles of sovereignty and non-interference enshrined in international and regional law.

Beyond condemnation, however, African leaders must look inward. The continent’s future cannot be built on repression, constitutional manipulation, and personal greed. Leadership must reflect the will of the people, not desperation for power. Two days ago, a social commentator on a radio station argued that Trump’s action—though condemnable—demonstrates how far a leader can go for his country’s interest. According to this view, he did not intervene in Venezuela for personal enrichment, but to strengthen his nation. In stark contrast, many African leaders plunder their own countries. They siphon public resources, impose crushing taxes and harmful policies, and leave their citizens poorer—all for selfish gain. That contradiction is the deeper lesson Africa must confront.True sovereignty is protected not only by international law, but by accountable leadership at home.

By: Calista Ezeaku

Opinion

Kudos Gov Fubara

Published

2 weeks ago

January 2, 2026

The Tide

Please permit me to use this medium to appreciate our able governor, Siminalayi Fubara for the inauguration of the 14.2-kilometre Obodhi–Ozochi Road in Ahoada-East Local Government Area. This inauguration marks a significant milestone in the history of our communities and deserves commendation. We, the people of Ozochi, are particularly happy because this project has brought long-awaited relief after years of isolation and hardship.

The expression of our traditional ruler, His Royal Highness, Eze Prince Ike Ehie, JP, during the inauguration captured the joy of our people. He said, “our isolation is over.” That reflects the profound impact of this road on daily life, economic activities, and social integration of the people of Ozochi and other neighbouring communities. The road will no doubt ease transportation, improve access to markets and healthcare, and strengthen links between Ahoada, Omoku, and other parts of Rivers State.

The people of Ahoada, Omoku, and indeed Rivers State as a whole are grateful to our dear governor for this laudable achievement and wish him many more successful years in office. We pray that God endows him with more wisdom and strength to continue to pilot the affairs of the state for the benefit of all. As citizens, we should rally behind the governor and support his development agenda. Our politicians and stakeholders should embrace peace and cooperation, as no meaningful progress can be achieved in an atmosphere of conflict. Sustainable development in the state can only thrive where peace prevails.

Samuel Ebiye