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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
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Troops Raid Illegal Bunkering Site in Bayelsa, Recover Equipment, Stolen Products
Troops Raid Illegal Bunkering Site in Bayelsa, Recover Equipment, Stolen Products
By: Zagazola Makama
Troops of Sector 2, Operation DELTA SAFE (OPDS), have raided a suspected illegal oil bunkering site at Kpansia general area in Yenagoa, Bayelsa State.
The operation, which took place at about 00:40 hours on 16 June 2026, led to the recovery of two vehicles, one pumping machine, 53 sacks of illegally refined Automotive Gas Oil (AGO) estimated at about 2,650 litres, five empty drums, and two wheelbarrows.
A military source said the troops acted on credible intelligence and stormed the location, disrupting ongoing illegal bunkering activities in the area.
The recovered items and products were evacuated to a safe location for destruction, owing to the densely populated nature of the community.
The source added that operations are still ongoing in the area to track and apprehend other members of the syndicate.
Troops Raid Illegal Bunkering Site in Bayelsa, Recover Equipment, Stolen Products
News
Electoral Act 2026: A New Threat to Nigeria’s Democracy
Electoral Act 2026: A New Threat to Nigeria’s Democracy
By: Victor Emejuiwe
The political environment ahead of the 2027 General Elections presents one of the biggest tests of Nigeria’s democracy since the return to civilian rule in 1999. Unfortunately, this test is taking place amid growing concerns about the shrinking space for political competition and the increasing concentration of political power in the hands of the ruling party.
In recent months, Nigerians have watched a steady movement of opposition politicians and governors into the ruling All Progressives Congress (APC). At the same time, attempts by opposition leaders to build a united front ahead of 2027 have faced legal and judicial obstacles. Internal crises and factional disputes have emerged in key opposition parties, many of which have ended up in court. The recent deregistration of the African Democratic Congress (ADC) by the Federal High Court has only added to public anxiety.
Many Nigerians believe these developments are not mere coincidences but part of a broader strategy to weaken the opposition ahead of the next elections. Whether this perception is correct or not, one thing is clear: the Electoral Act, 2026 has deepened concerns about the future of democracy in Nigeria.
These concerns came to the fore during a stakeholders’ meeting convened to examine the Electoral Act, 2026 and its implications for the credibility of the 2027 General Elections. Electoral experts, legal practitioners, civil society organisations and democracy advocates expressed serious reservations about several provisions of the Act. Among the leading voices were former Resident Electoral Commissioner, Barrister Mike Igini, and political scientist, Professor Abdulmumini Kuna.
Their concern was not simply that the law contains technical flaws. Rather, they argued that some provisions create opportunities for manipulation, weaken accountability and make it more difficult to challenge electoral wrongdoing.
One of the most controversial provisions is Section 60. The section provides that where electronic transmission of election results fails because of communication challenges, the result contained in Form EC8A becomes the primary basis for collation and declaration.
Supporters may argue that this is a practical response to network failures. However, Barrister Igini warned that it reopens the loopholes that electoral reforms were designed to close. The introduction of BVAS and electronic transmission of results was intended to reduce human interference and make election results more transparent. By creating room for manual alternatives whenever network challenges are claimed, the law creates an opportunity for abuse. In highly contested areas, electronic transmission could simply be abandoned on the excuse of technical failure, thereby weakening public confidence in election outcomes.
Section 63(2) raises another serious concern. The provision allows Returning Officers to count ballot papers that do not bear official marks if they are satisfied that such ballots came from materials supplied to the polling unit.
While the provision may have been introduced to address administrative challenges, it places too much discretion in the hands of election officials. According to Barrister Igini, election laws should reduce discretion and increase transparency. Once a Returning Officer is empowered to determine which unofficial ballots should count, the process becomes open to abuse. In a closely contested election, such decisions could influence the final outcome and trigger avoidable disputes. This is why stakeholders called for the repeal of Section 63(2) while retaining Section 63(1).
Another provision that has generated concern is Section 77. The section requires political parties to submit membership registers to INEC at least twenty-one days before party primaries and provides that only those whose names appear in those registers can vote or be voted for during primaries.
While transparency in party administration is important, stakeholders questioned whether the provision could be used to exclude candidates from participating in the political process. Nigerian politics is fluid, with political alignments and alliances often changing close to election periods. The strict timelines imposed by the law may prevent otherwise qualified aspirants from contesting elections simply because their names were not captured in a party register within the required period.
In the same light Professor Abdulmumini Kuna acknowledged that digital membership registers could improve transparency. However, he warned that the requirements may place smaller political parties at a disadvantage and could also affect citizens’ constitutional rights to political participation and freedom of association.
Even more troubling are Sections 137 and 138. Section 137(3) provides that where an election petition involves the conduct of an electoral officer, presiding officer or returning officer, such officials do not need to be joined in the petition. Instead, INEC assumes responsibility for defending itself and its officers.
This provision weakens accountability. Electoral officers are often central figures in election disputes. Their actions can determine whether electoral laws are complied with or violated. Shielding them from direct scrutiny makes it harder to establish responsibility when misconduct occurs. Barrister Igini noted that previous legal frameworks allowed electoral officials to appear before tribunals and provide evidence where necessary. The removal of this safeguard raises concerns about the ability of election tribunals to uncover the truth.
Section 138 creates another major challenge. The provision narrows the grounds upon which elections can be challenged. Under the new law, elections may largely be questioned on the basis of corrupt practices, non-compliance with the Electoral Act or failure to secure the majority of lawful votes cast.
What is particularly worrying is the removal of candidate qualification issues as grounds for challenging election outcomes. In the past, allegations involving forged certificates, false declarations and constitutional disqualifications served as important checks on those seeking public office. By excluding such issues from election petitions, the law weakens one of the key mechanisms for holding candidates accountable.
Professor Kuna warned that this creates a conflict between the Constitution and the Electoral Act. While the Constitution sets qualifications for public office, the Electoral Act appears to limit the ability of citizens and political parties to challenge candidates who do not meet those requirements.
Taken together, these provisions raise serious questions about the direction of Nigeria’s electoral system. Stakeholders warned that the Act could weaken electronic result management, reduce accountability, increase litigation and create opportunities for manipulation. There are also concerns that smaller political parties, women, young people and other underrepresented groups may be disproportionately affected.
Most worrying is the possibility that elections may gradually move away from the ballot box and into the courtroom. Democracy works best when voters determine electoral outcomes. It becomes weaker when legal technicalities become more important than the will of the people.
For this reason, stakeholders called for the repeal of Sections 60(3) and 63(2), stronger protections for electronic transmission of results and the restoration of measures that hold electoral officials accountable for their actions. They also urged citizens and civil society organisations to intensify advocacy for electoral reforms before the 2027 elections.
The defence of democracy cannot be left to politicians alone. Nigerians must demand a review of the controversial provisions of the Electoral Act and insist on a legal framework that promotes transparency, accountability and fairness. There is also a need to challenge questionable provisions in court where they appear to conflict with constitutional rights.
The National Judicial Council should develop clear guidelines for election tribunals to ensure that cases are decided on the basis of justice and the will of the people rather than technical loopholes. Likewise, development partners such as the European Union, the United States, the United Kingdom and the United Nations should engage the Nigerian government and encourage a review of provisions that threaten public confidence in elections.
The time to act is now. Once the electoral process begins, it may become much harder to correct these flaws. Democracy does not collapse in a day. It is weakened gradually when citizens fail to challenge laws and decisions that undermine accountability and the will of the people. Nigerians must ensure that the Electoral Act, 2026 does not become one of the instruments that weakens the foundations of our democracy.
Victor Emejuiwe
Program Manager
Resource Centre for Human Rights and Civic Education (CHRICED)
Writes from Abuja
08068262366
Electoral Act 2026: A New Threat to Nigeria’s Democracy
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KACRAN Hails Buni Over Appointment of New Ngazargamu Emir, Pledges Support for Peace and Development
KACRAN Hails Buni Over Appointment of New Ngazargamu Emir, Pledges Support for Peace and Development
By: Michael Mike
The Kulen Allah Cattle Rearers Association of Nigeria (KACRAN) has commended Yobe State Governor, Mai Mala Buni, for what it described as a transparent and inclusive process that culminated in the appointment of a new Emir of Ngazargamu.
In a statement issued by its National President, Hon. Khalil Mohd Bello, the association also expressed deep condolences to the government and people of Yobe State, the Ngazargamu Emirate Council, and the royal family over the death of the late Emir, Ahmad Tijjani Ibn Saleh Geidam.
KACRAN described the late monarch’s passing as a great loss to the emirate and prayed for Allah’s forgiveness and eternal reward for his contributions to the development and unity of the people.
The association equally congratulated the newly appointed Emir, Yerima Ibn Mahmud, on his ascension to the throne, describing him as an experienced administrator, accomplished public servant and respected statesman whose wealth of experience would benefit the emirate.
According to KACRAN, the new monarch’s track record in public service, including his tenure as Executive Chairman of Yunusari Local Government Area, member of the Yobe State House of Assembly, Commissioner for Local Government and Chieftaincy Affairs, Special Adviser on Local Government and Chieftaincy Matters, and Commissioner in the Ministry of Livestock Development, positions him well to provide visionary leadership.
The association noted that Governor Buni’s handling of the succession process reflected his commitment to preserving cultural heritage while promoting peace, stability and inclusiveness in the state.
“KACRAN commends Governor Mai Mala Buni for the transparent, peaceful and inclusive process that produced this appointment. By upholding cherished tradition while ensuring stability, the Governor has reaffirmed his deep respect for culture, heritage and the aspirations of the people,” the statement said.
The group further described the emergence of the new Emir as a positive development at a time when the country requires stronger traditional institutions to foster unity, peace and grassroots development.
Reaffirming its commitment to the emirate, KACRAN pledged its loyalty and full support to the new monarch, assuring him of the association’s cooperation in promoting peace, security and socio-economic development across the emirate.
The association expressed confidence that the combined efforts of the new Emir and the Yobe State Government would usher in a new era of harmony, prosperity and sustainable development for the people of Ngazargamu Emirate and beyond.
KACRAN Hails Buni Over Appointment of New Ngazargamu Emir, Pledges Support for Peace and Development
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