Opinion
The Church Cannot Stay Out Of Politics
The Independent National Electoral Commission (INEC) once reminded religious leaders of an electoral law that forbids political campaigns in the mosques and churches. That law must have stemmed from stark ignorance and/or complete detachment from reality. Primarily, there is no separation of religion and politics in Islam. The gathering of the faithful in a mosque is essentially the polity at prayer. Therefore, the mosque is a veritable forum for politics. Unavoidably, Imams must preach politics from the mosque dais. Secondly, despite centuries-old determined attempt to separate religion from politics in Christianity, politics and religion remain inseparable, and pastors have to talk politics. Moreover, if every Nigerian generally has political views, and can express them through their different media – singers through their songs, writers through their writings, etc – why are pastors not expected to express their political opinions from the pulpit? Is the pastor’s statement of his political opinions from the pulpit tantamount to political campaign in the church? And churches sometimes invite VIPs, including political figures, and yield the pulpit to them. What is expected of such political figures furnished with a church audience and a pulpit? Are they expected to extol the beauty of the weather outside, the resplendence of the congregants or the excellence of the centre of excellence? No, they will talk politics: extol their political candidacy and political party and denounce their political opponents and their political parties. Will these be tantamount to political campaigns, and thus, a breach of the law? Nigeria is in dire straits. It is reeling from the criminality, dereliction of constitutional responsibilities, irresponsible economic policies, disregard for human lives, and ruthless exploitation of the masses by the Buhari administration. The Buhari administration was the face of an iniquitous oligarchy that had, in advancement of its selfish, cliquish and fiendish interests, literally destroyed the country.
In its acquiescence to terrorism and banditry, the Buhari administration relinquished the control of parts of the country to terrorists and bandits, and allowed Fulani herdsmen to range across the country, unchallenged, killing, raping and kidnapping with impunity. Its much vaunted fight against corruption is a colossal farce; official corruption is thriving at hitherto unprecedented heights. The economy wobbles perilously at the brinks of a collapse; poverty became more pervasive and entrenched, with increasing percentage of Nigerians trapped in extreme, raw-dirt poverty. Horror-struck by terrorism, banditry and Fulani herdsmen murderous lunacy, frazzled by official irresponsibility, corruption and brutality and wrenched by poverty and hunger, Nigerians are vegetating in misery, gloom and despondency. It is impossible for any sane Nigerian,to remain ambivalent or indifferent to the country’s harrowing dilemma. Moreover, unlike other professionals, pastors are exceptionally empowered as social crusaders because their economic base is not susceptible to government and/or corporate sanctions. A government, corporate or university employee that challenges the status quo can, readily be fired from his job. And for opposing the system, a businessman can have his business interests endangered: contracts and business engagements cancelled, and licenses revoked. In addition, pastors are armed with the sacred word of God and the inviolable moral and spiritual authority of the pulpit. Not surprisingly, preachers have played pivotal roles in the struggle against bad rulers, social injustice and other societal evils. In the Black American fight for racial justice, pastors featured prominently: Elijah Mohammed, Malcolm X, Louis Farrakhan, etc on the Muslim side; and Martin Luther King Jr., Jesse Jackson, Andrew Young, etc, on the Christian side. Nigerian preachers should be in the lead in the resistance to this evil oligarchy consummate in its corruption, thievery, anti-human policies, and looting and tearing down the country. Any pastor that is not a party to this struggle must be feigning neutrality in a time of a great national crisis. It has been written that, “The hottest places in Hell are reserved for those who, in time of great crisis, maintain their neutrality.”
The solution to our festering multifaceted problems lies in a complete rejection of this coldhearted oligarchy in the 2023 presidential election. Atiku Abubakar and Bola Tinubu are inextricable parts of the oligarchy. Atiku Abubakar has demonstrated disquieting sensitivity to the susceptibilities of violent Islamic fundamentalists. He is a Fulani, and like Muhammadu Buhari, he will pander to expansionism and its associated banditry, terrorism and Fulani herdsmen’s blood-soaked excesses across southern and north central Nigeria. Perplexingly, although Nigerians are sick and tired of Buharism, Bola Tinubu affirmed that his presidency will be a continuation of Buharism. With the ravages Buharism has wrought on Nigeria, why would any sane individual want to continue with Buharism? It must be due to blind loyalty to the outrageous designs of the oligarchy; senescent disconnect from reality; and sadism that gloats in the increasing economic strangulation of Nigeria.
By: Tochukwu Ezukanma
Ezukanma writes in from Lagos.
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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