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Easter in Nigeria, blindfolded religious people and misguided worship of church cathedrals
Easter in Nigeria, blindfolded religious people and misguided worship of church cathedrals
By: Bodunrin kayode
One of the most unreasonable question that bestrides christendom in Nigeria is the phenomenon of what Church does one attend. And i wish to describe such a judgemental phenomenon as belonging to misguided “churchism.” Where some Christians play church, transform themselves overnight to blinded pharisees and go to the building because today is sabbath day. Some denominations i will not name here do not care if their members come for the desire to worship their creator or wanting to be born again as John 3: 1-21 stipulates, they should just come and fill the spaces because its a commandment.Looking at the verses quoted above it would be worthless going to fill benches and go home without any connection with our creator. This is because the founder of our faith warns that our righteousness is like a filthy rag before His father in heaven.
Again, the response of Jesus Christ to Nicodemus in thecontext of John 3 was apt enough for him to know that without going through the process of beingborn again he was a mere religious man. And just being religious could not give him entrance into the kingdom of God. As a matter of fact, with the burden of mere religion after the birth of Christ and still stealing billions of public funds for instance, does not make some of us better than the pharisees.
But why should the genre of church one attends be of importance to anyone except if one discovers that he or she is in the church of the anti Christ or the latest one they call Church of Satan? Why are the orthodox and African congregations so fixated about their traditions instead of salvation? Nigerians dropped orthodoxy for practical Christianity since the sixties and seventies when caricatures of judas was displayed and beaten in public for instance at times like this. We flew kites in the seventies as kids during Easter to celebrate the risen Christ but is that relevant today? The answer is no. Those who used the vehicle of Judaism like Elijah to drive to heaven lived by traditions and the law. But we don’t we live by his grace and shall drive to heaven by the vehicle of his salvation through Christianity. The message of salvation was all over the country by the early eighties. Why then should anyone be fixated about traditions and the celebration of cathedrals in the millennial age instead of praying to make heaven? There is some form of relativity in the Bible hermeneutics which talks about the difficulty of a Carmel passing through the eye of a needle but the sum total of the message is the same especially if our hearts do not become like that of little kids noted the founder of Christianity.
I agree that if one discovers that he is in the church of Satan, he should run away or as the good book describes it flee. The church of satan is already in Nigeria and young people who are not afraid of hell fire are already attending the place. Sadly some of them have read Rebecca Brown’s book “He came to set the captives free” yet are not afraid to experiment the dark kingdom because of the false gifts of the illuminati. They think those free gifts are really free. But does the devil really give anyone anything for free?
Mechanical church goers and their anti christ mentality
One feels sorry for such people when they ask funny questions as what church do you attend because they look at you in a judgemental way as if it is the Cathedral they attend that will take them to heaven. I was talking to some of their ilks, mostly young people in a platform recently and they asked me what was wrong in mixing their African spiritual traditions with their belief in christ. I said everything was wrong with that and they never liked my response. Because i let them understand that one cannot serve two masters and yet make it to the third heaven where the Ancient of Days live. We do not worship cathedrals because they do not have the power to take anyone to heaven. Neither should we worship “Sundays” because we are supposed to be above Saturday or Sunday with the ability to command Sunday to vomit our blessings as we do to other days every day we wake up from our sleep. The implication of this is that we are no longer tied to the Sunday Sunday tonic of going to church. A practicing Christian within or outside the congregation connects with his creator on a daily basis and shows love to all which is the summary of the Christian phenomenon that started in Antioch. That is what makes us slightly different from the Hindu, Bahai or over a thousand other religions in the world who have their own ways of reaching out to their gods. A practicing Christian asks how hot or cold you are and not what church do you go to or why did you not go to church this good Friday. No one can be in between, you are either hot or cold for the Lord. Those who do not want to be found in between sometimes abandon the cathedral completely and end up worse in the realm of apostasy.
Adherents of Islam in Nigeria however hardly ask such nonsensical questions about which mosque their neighbors attend before accepting them as brothers in Islam but will walk into any mosque and worship with their neighbors when it is time for prayers. What matters to them is brotherhood of their beliefs.
Sometimes I wonder why so called Christians display such gross ignorance when it comes to Christianity which should be a way of life other than a mere religion. Sadly, such practices are the exact opposite of what is expected from our Christian brethren who tend to “love religion” more than “Jesus Christ” who is supposed to be the author and finisher of our faith. Because someone was into spiritism during his life time in the church doesn’t mean he understood what Jesus said to Nicodemus about being born again. Such people when they transit from this world will love to be called religious people but they have their rewards for misleading many into the dark kingdom of masonry or the illuminati which has become the second largest religion in the contemporary Babylon.
People keep asking which church you go to such that they do not know that there is a generation of young people who now go to the latest anti christ Malian churches created by the evil one himself. So many questions cross my mind when i see Christians who go to church in a mechanical way like some of us used to in the 70’s when we were growing up in the orthodox traditions. In those days you are flogged if you do not go to church on Sunday as if Sunday was the only day meant to worship God. It was the orthodox phenomenon brought in by the white man who never knew anything about eternal salvation yet they were insisting that everyone must come to church on Sunday so that they hear from them and collect their tithes from their farm products.
In the sixties and seventies, Christianity was a mechanical machine movement. People went to church like zombies as Fela will call them without even knowing why they were going into the building. Sadly, some adherents still follow after that pattern in a dangerous and dogmatic way without knowing that practical Christianity has stopped being a religion with fixated traditions. What they fail to realize is that, traditions such as are spelt out in the Torah has nothing to do with salvation long ago. There is nothing wrong in going to church on Sunday but that is not the only day to worship God as far as practical Christianity is concerned. If Jesus is the author and finisher of our faith we must worship him daily and not one fixated day as ascribed in the Torah
for those who believe and practice Judaism till this day. A large chunk of jews do not believe in Jesus the Christ of Nazareth even though he came through their race but they will surely get to know what we know one day when the messiah returns to this earth. Some Church doctrines are so fixated that they are now reversing the thinking of their followers from Christianity to the
good old Judaism where only the laws matters above grace which is freely given by God. I mean from the city of Antioch back to the days of relying on the laws as stated by Moses in the Torah. Going to church is not what makes people Christian but practicing what christ stands for. When a young man of about the age of the late musician Majek Fashek begins to take drugs and follows after occult people then the church is loosing it already. And this should bother the Bishops and others with big titles. We should all try to dump too much emphasis on religion at this Easter period for practical Christianity which is a way of life. Let our way of life portray christ and let love, long suffering and all the good attributes outlined by the new testament guide us as we celebrate this Easter wherever we find ourselves. Happy Easter in advance to all of us.
Easter in Nigeria, blindfolded religious people and misguided worship of church cathedrals
News
Troops repel bandits’ attack in AgatuBenue
Troops repel bandits’ attack in Agatu
Benue
By Zagazola Makama
Troops of the Nigerian Army, in collaboration with the police, repelled an attack by suspected armed bandits on a joint patrol team in Agatu Local Government Area of Benue State.
Security sources said the incident occurred at about 9:00 a.m. on April 4, when the troops on routine patrol encountered the armed bandits.
According to the sources, the bandits opened fire on sighting the troops, leading to a gun duel.
“The troops responded decisively, forcing the bandits to retreat after a brief exchange of fire,” the source said.
The attackers reportedly fled through a nearby river, taking advantage of the difficult terrain.
The sources confirmed that no casualty was recorded among the troops during the encounter.
Following the incident, troops have intensified patrols and commenced combing operations in surrounding bushes to track down the fleeing suspects.
The operation is part of ongoing efforts by the military to curb banditry and sustain peace in the area.
Troops repel bandits’ attack in Agatu
Benue
News
Six more top bandit leaders eliminated alongside Ado Allero’s son in Zamfara offensive
Six more top bandit leaders eliminated alongside Ado Allero’s son in Zamfara offensive
By Zagazola Makama
Additional details have emerged on the identities of notorious bandit leaders eliminated during the recent military offensive in Tsafe Local Government Area of Zamfara State, where the son of feared kingpin Ado Allero and scores of fighters were neutralised.
At the heart of the operation was the elimination of Kachalla Iliya Sarki, the son of Ado Allero, alongside more than 65 fighters and several high-ranking commanders who had long orchestrated attacks, kidnappings, and cattle rustling across Zamfara and neighbouring states.

For years, the forests of Tsafe, Shinkafi, and Zurmi have served as operational bases for heavily armed groups, with Allero’s network emerging as one of the most feared. The death of his son, widely regarded as a rising figure within the hierarchy, is not just a tactical success, it is a symbolic strike at the core of the group’s command structure.
Security sources confirmed that the offensive, which targeted multiple camps in Munhaye and surrounding forest enclaves, led to the elimination of several key commanders.

Among them was Kachalla Biyabiki, a notorious kidnapping kingpin linked to numerous abductions in the western Tsafe axis. Intelligence indicated he had at least 10 victims in captivity at the time of his death, with ransom negotiations ongoing.
Also killed was Kachalla Dogon Bete, a feared field commander known for leading violent raids on rural communities and coordinating cattle rustling operations.
Other commanders neutralised include Kachalla Dan Bakolo, believed to be responsible for arms supply and logistics; Kachalla Na’Isa, a sub-commander involved in enforcement operations; Kachalla Yellow, linked to reprisal attacks; and Kachalla Mudi, associated with kidnapping activities along rural transit routes.

Together, these figures formed a critical part of the operational backbone of banditry in the Tsafe–Shinkafi corridor.
“These individuals were key actors within the network. Their neutralisation has disrupted command and control structures in the area,” a security source said.
The offensive, which targeted multiple camps in Munhaye and surrounding forest enclaves, also resulted in the destruction of hideouts and recovery of weapons and other logistics.
However, security experts warn that the killing of such high-profile figures—particularly the son of Ado Allero—may provoke retaliatory attacks by fleeing elements seeking revenge.
Troops have consequently intensified clearance operations, aerial surveillance, and aggressive patrols across Tsafe, Shinkafi, and adjoining areas to prevent regrouping and forestall possible reprisals.
Efforts are ongoing to track down remaining loyalists and dismantle residual cells operating within the wider Zamfara-Katsina forest corridor.
In Zamfara’s forests, where power shifts quickly and alliances are fluid, today’s victory can only be secured by tomorrow’s vigilance.
Six more top bandit leaders eliminated alongside Ado Allero’s son in Zamfara offensive
News
Why truth, not narratives, will end the killings in Plateau’s endless cycle of bloodshed
Why truth, not narratives, will end the killings in Plateau’s endless cycle of bloodshed
By Zagazola Makama
In Plateau State, the sound of gunfire is no longer shocking. It is expected. What follows each incident has also become predictable outrage, media attention, blames and accusations, as well as a rush to frame the tragedy within familiar narratives.
The latest reports of miners lynched by unknown gunmen have once again drawn national and international attention. Youth leaders, clerics, and advocacy groups are already describing the incident in sweeping terms, some branding it as genocide.
But beneath the headlines lies a more complicated and more troubling reality. Plateau is not witnessing isolated acts of violence. It is caught in a deeply entrenched cycle of reprisals, where attacks and counter-attacks have become the norm, and where truth is often buried beneath sentiment and selective narratives.
In the early hours of April 3, troops responded to a distress call from Sabongida village in Jos South Local Government Area. What they found was grim: the lifeless, beheaded body of a 30-year-old herder, identified as Shafiyu, lying in the bush. Security sources indicated that the killing was allegedly carried out by suspected Berom youths. Before the shock of that incident could settle, retaliation came swiftly.
Later that same day, armed men attacked an illegal mining site in Gyel village, Riyom Local Government Area. Three miners, including Samuel Davou, were killed in cold blood, while others fled for safety as troops moved in to secure the area. What might appear as separate incidents are, in reality, part of a continuous chain of violence, one feeding directly into the other.
Across Plateau, recent events reveal a troubling pattern that has defined the conflict for years.
On March 25, the body of Abdullahi Mohammed , a Fulani boy, was discovered in a shallow grave in Mangu Local Government Area, raising suspicions of targeted killing. On the same day in Riyom, irrigation farms belonging to several farmers were destroyed, by Fulani herdsmen, an act capable of provoking immediate retaliation.
Three days later, on March 28, gunmen assassinated Alhaji Bilyaminu Julde, a prominent Fulani community leader and Ardo of Gindiri, in Barkin Ladi. The attack, carried out at his residence, sent ignited tensions through the Fulani community and set off alarm bells across the state.
That same day, another flashpoint emerged in Riyom, where stray cattle destroyed farmlands in Tahoss village an incident that further strained relations between farmers and herders.
By April 2, violence had escalated again. In Bokkos Local Government Area, troops foiled an attack by suspected armed herders following a clash with vigilantes over grazing disputes. One vigilante sustained gunshot injuries.
Then came April 3, a day that encapsulated the crisis. Aside from the killing of the herder in Sabongida and the retaliatory attack on miners in Gyel, more killing were reported in Jos South.
On the same day, troops in Barkin Ladi recovered suspected rustled cattle reportedly taken by the Birom armed militia, while in Riyom, another Fulani youth was allegedly killed in an isolated attack. Each of these incidents is not just an entry in a security log. They are links in a chain, each one strengthening the justification for the next.
The Plateau conflict has increasingly been framed through singular lenses, often ethnic or religious. While these dimensions exist, they do not fully capture the complexity of what is happening on the ground. What emerges from security reports and field accounts is a cycle of reciprocal violence involving armed elements across communities. Fulani herders have been attacked and killed. Berom farmers and miners have also been targeted in deadly reprisals.
Yet, public discourse often pointing fongers only one side of the suffering.
This selective framing creates a dangerous distortion. It fuels anger, deepens divisions, and makes reconciliation even more difficult. More importantly, it prevents a clear understanding of the crisis one that is essential for any meaningful solution.
As observed by Simon Kolawole, the conflict has become a cycle of “attacks and counter-attacks, reprisals and counter-reprisals.”
In such an environment, violence becomes normalized. Communities begin to see retaliation not as a crime, but as justice.
Without accountability, peace remains elusive,”he said in his latest article, titled The Killing fields in plateau State.
In Plateau State, the search for peace has become a long, uncertain journey with no immediate destination in sight. Despite sustained military deployments and repeated calls for calm, deadly attacks continue to rage across communities, reinforcing a grim reality: this is a conflict deeply rooted in cycles of violence, mistrust, and silence.
For many residents, the first instinct after every attack is to look toward the government, Security forces and President Bola Ahmed Tinubu. Questions are asked why were the troops not there? Why was the intelligence not acted upon? Why are communities left exposed?
These concerns are valid. The primary responsibility of any government is the protection of lives and property. Yet, beneath these criticisms lies a difficult truth that is often left unspoken. In many cases, the same communities that demand protection are unwilling to confront the problem from within.
Across flashpoints in Riyom, Barkin Ladi, Bokkos, and Mangu, patterns have consistent which suggest that perpetrators of violence are not faceless outsiders operating in isolation. They are often known by name, by face, by affiliation. But they are rarely exposed. Instead, a culture of silence prevails. Fear, loyalty, and sometimes complicity prevent communities from identifying or handing over those responsible for attacks.
This silence creates a protective shield around perpetrators, allowing them to strike repeatedly without consequences. The result is a dangerous cycle: attacks occur, blame is assigned externally, and the real actors remain embedded within the communities.
There have been instances where youth leaders publicly blamed Fulani groups for atrocities even in cases where the victims themselves were Fulani. Such claims stretch logic and risk undermining credibility. The argument that a group would attack itself, rustle or poison its own livestock, and transport it into rival territory solely to assign blame raises fundamental questions.
While misinformation is a powerful tool in conflict, it cannot fully explain away patterns that are repeatedly documented by security agencies. These narratives, rather than promoting justice, deepen mistrust and inflame passions, making reconciliation more difficult.
This cycle has blurred the lines between victim and aggressor. Communities that mourn their dead today may be accused of launching attacks tomorrow. In such an environment, truth becomes contested, and justice becomes subjective. A herder is killed, reprisal follows.
Miners are attacked, revenge is planned.
Cattle are rustled, retaliation is inevitable. Each incident becomes both consequence and justification.
Intelligence gathering, the backbone of effective security operations depends heavily on local input. When communities withhold information, protect suspects, or distort facts, security agencies are left to operate in the dark.
This creates gaps that perpetrators exploit.
Blaming the government alone, without acknowledging this dynamic, presents an incomplete picture of the crisis.
Security forces have remained active, responding to distress calls, conducting patrols, and attempting to stabilize volatile areas. Yet, their presence has not been enough to stop the killings. The reality is that no amount of military deployment can fully secure a population that is unwilling to cooperate.
One of the most dangerous drivers of the conflict is impunity. For decades, perpetrators of violence in Plateau have rarely been brought to justice. Killings are recorded, condemned, and eventually forgotten until the next incident occurs.
Community, religious and youths leaders, who should serve as stabilizing forces, are increasingly unable to control armed youth groups. Such interventions are rare and often overshadowed by more powerful forces of anger and revenge. In many cases the leaders are the once directly fueling the crises and encouraging the youths to take up arms to carry out reprisals attacks.
The nature of the Plateau conflict makes it resistant to purely military solutions. This is not a conventional war with clear battle lines. It is a fragmented conflict driven by local grievances, economic competition, and historical mistrust.
Calls for heavy-handed interventions, including suggestions of foreign military involvement, fail to recognize this reality. Force alone cannot resolve a conflict that is rooted in social and communal dynamics.
If Plateau is to break free from this cycle, the first step must be honesty. The violence must be acknowledged for what it is a series of interconnected attacks involving multiple actors, not a one-sided campaign. Only then can meaningful solutions emerge.
This is not just a story of victims and aggressors. It is a story of a society caught in a loop of vengeance, where yesterday’s victim can become today’s perpetrator. Until the truth is confronted in its entirety without bias, without omission peace will remain elusive.
The government must move beyond reactive security measures and take decisive steps to address the root causes of the conflict. This includes ensuring accountability, strengthening intelligence capabilities, and facilitating genuine dialogue among communities.Equally important is the role of local leaders. They must rise above partisan interests and work actively to restrain their followers, promote peace, and reject all forms of violence regardless of who commits them.
Zagazola Makama is a Counter Insurgency Expert and Security Analyst in the Lake Chad Region
Why truth, not narratives, will end the killings in Plateau’s endless cycle of bloodshed
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