The Presiding Bishop of Victory International Church, Taiwo Adelakun, has emphasised the importance of continued prayers for Nigeria’s political leaders, noting that without spiritual and moral support, their good intentions may never materialize.
Speaking at a media briefing held at the church’s Wonder City, opposite Dominion University along the Lagos/Ibadan Expressway, Bishop Adelakun said that while many Nigerians have been praying for national progress, things could have been much worse without those prayers.
He made the remarks while announcing the church’s 35th annual convention themed “All Things New”, scheduled to hold from August 3 to August 10, 2025.
The convention, according to him, will feature sessions on salvation, deliverance, breakthroughs, healing, worship, and the word of God.
Notable ministers expected to attend include PFN National President Bishop Francis Wale Oke, Pastor Poju Oyemade, Pastor Yemi Davies, Apostle Emmanuel Iren, and Pastor Dolapo Adelakun, among others.
Bishop Adelakun urged Nigerians to seek spiritual support and remain hopeful despite current challenges, expressing confidence that the nation will experience positive change in due time.
Adelakun said, “Our nation is riddled with all kinds of things. It seems the leadership is perplexed, they don’t know what to do. We need to turn to God. Anywhere there is unrighteousness, there will be trouble. We need more prayers. We need to pray more.
‘’For the sake of the prayers of the saints, Nigeria would have ceased to exist. Efforts should be backed up with prayers. There is a need for collaboration between the spiritual leaders and the government.
“Security men are doing a good job, but they need more prayers. There must be a synergy between the spiritual and physical efforts. There must be a combination of both forces.
“We can’t stop praying for our leaders. If we are praying and things are like this, just imagine how it would be if we were not praying. Nigeria ought to have ceased to be a nation, but for the sake of the prayers of the saints asking God for mercy. I know we will get it right.”
He accused some past, current leaders and many of those seeking elective positions as been responsible for plunging the country into hardship.
He expressed concern over the motivations of individuals entering politics, noting, “Many people come into governance for different reasons. This is why you see some people taking it up while others bring it down. The goal of each individual is different,” calling for vigilance and collaboration among leaders and citizens alike.
“However, Nigeria will still bounce back. We have survived so many things. Nigerians are an unusual set of people.
“Nigeria ought to have ceased to be a nation, but for the sake of the prayers of the saints asking God for mercy. I know we will get it right”, he added.
On the issue of ongoing insecurity, he offered spiritual guidance, stating, “Whatever effort the government is making should be backed up with lots of prayers to succeed. Within these forces are saboteurs that can only be defeated when God is involved.”
He called for cooperation between spiritual leaders and government to effectively address the pressing issues.
Renowned scholar and former Head of the Department of Religious Studies at the University of Ibadan, Prof. Jacob Kehinde Ayantayo, has called for urgent internal reforms and a reorientation of values within the Nigerian Church.
Delivering a lecture titled “Promoting Christian Values and Advancing the Course for National Development” at the inaugural Pastor S.G.O. Uyeh Public Lecture held at LAWMNA International Headquarters, Olorunda, Ketu, Lagos, Ayantayo stressed that the Church must reclaim its moral authority to play a meaningful role in the nation’s development.
He warned that the Church’s credibility is being eroded by moral compromise, the unchecked spread of the prosperity gospel, silence in the face of injustice, and internal divisions.
The event drew religious leaders, scholars, and community stakeholders, all echoing the need for the Church to lead with integrity and be a catalyst for national transformation.
“The Church must undergo sincere internal reform,” Ayantayo stated.
“To regain its prophetic voice and societal influence, Church leaders must be held to high biblical standards, and those involved in misconduct should face transparent disciplinary measures.”, he said.
He further stressed the need for the Church to be vocal in confronting injustice.
“Faith leaders should be non-partisan and courageous in advocating for justice, equity, and governance that serves the common good,” he said.
Beyond its spiritual mission, Ayantayo urged churches to actively contribute to community development through investment in education, healthcare, poverty alleviation, and civic engagement. He encouraged mentorship programs, innovation hubs, youth councils, and vocational training to empower young Nigerians for nation-building.
He also highlighted the need for civic education to be integrated into Christian discipleship, arguing that values such as compassion, honesty, diligence, and social justice can only thrive in a society where the government also plays its part. This includes tackling poverty, promoting ethical religious engagement, and creating a morally supportive environment.
Ayantayo advocated for a reformed education system aligned with market needs through functional vocational and digital training centers. He called for an expansion and better management of initiatives like N-Power to provide sustainable employment opportunities.
Pastor (Dr) S.G.O. Uyeh, The Apostolic Church Nigeria LAWMNA Territorial Chairman welcoming Overseer Dr Oluwatoyin Taiwo Chief of Staff to the Ogun State Governor at the maiden Public Lecture series held in his honour at Territorial Headquarters Olorunda Ketu Lagos State on Saturday July 26, 2025.
Earlier in his opening speech, the Territorial Chairman of LAWMNA and honoree of the lecture series, Pastor Gabriel Okpako Uyeh, echoed Ayantayo’s call, urging that Christian values be upheld across all spheres of society.
He said “Those in political and social life must see themselves as Christ’s ambassadors,” he said. “Only then can God-ordained values be truly embedded in our national life.”
Uyeh appealed to both church and national leaders to adopt the lecture’s recommendations for building strong national values and ethical governance.
In his keynote address, The Chairman of the Lagos Chapter of the Christian Association of Nigeria (CAN), Bishop Prof. Stephen Adegbite, warned that the nation risks losing its moral compass if the Church fails to uphold and promote Christian values.
“The Church must rise in faith, wisdom, and action,” he said, “to prevent the gates of hell from prevailing over both it and the nation.”
Pastor Emmanuel O. Olowoyeye, Chairman of the Planning Committee for the S.G.O. Uyeh Public Lecture Series, expressed hope that the series will continue to serve as a platform for addressing critical issues affecting both the Church and society.
“We are confident this initiative will foster dialogue and solutions for the challenges we face in the religious and public spheres,” Olowoyeye stated.
’No Osugbo or traditionalists played any part in my installation’
Following the controversy that have trailed the burial of the late Awujale of Ijebuland, Oba Sikiru Adetona, Gboyega Alaka takes a look at the contending issues – the grouse of the traditionalists and the position of Oba Adetona himself, as stated in an interview he granted The Nation back in 2020.
Sunday July 13, 2025 will go down as a day to remember in the annals of Nigeria’s history. It was a day two notable Nigerians – former President Muhammadu Buhari and the Awujale of Ijebu-Ode, Oba Sikiru Adetona passed away in London and Nigeria respectively. Instructively, the same history has it that the sudden coming to power of the former saved the latter in 1984, then in his hay days, the ignominy of being dethroned, following a running battle with the then civilian governor of Ogun State, Chief Olabisi Onabanjo.
Notably the latter’s death would later create another history, as the revered Oba Adetona, became the first in the history of the Awujale stool to be buried without any form of traditional rites. Adetona was buried according to Islamic rites after occupying the traditional stool for a whole of 65 years.
Reports had it that the traditionalists were barred and turned back by gun-wielding soldiers, preventing them from accessing the monarch’s corpse.
Expectedly, tongues have been wagging, with the traditionalists, Osugbo, ogboni and co kicking seriously and insisting that the stool is a traditional stool and anyone who undertakes to occupy it automatically mortgages whatever religion he was practising and enters into covenant with the traditional religion worshippers. Most importantly, they see the act as a conspiracy between the late Awujale, his family, the Ogun State government and the Islamic clerics, who hijacked the burial, as a slap and an attempt to rubbish African traditional religion and the ways of the aboriginal forefathers from time immemorial.
However, many would and have indeed argued that the late monarch, like every other individual, has a right to how he wished to be buried, especially in this modern time. Besides, he had made it clear, even while alive his reservation for such burial procedure, having being at the forefront of reforming what many have termed the repugnant aspects – whether myth or reality – through legislation. Oba Adetona, for years, was at the forefront of efforts at reforming Oba’s burial processes, which eventually culminated in the Ogun State Obas and Chiefs law of 2021.
In an interview he granted The Nation Newspaper back in 2020, the Awujale had emphasised that the Osugbos or any other traditionalists, played no part in his coronation, and that they are meant to serve the palace and operate at the instance of the Oba.
In response to a question that he was pushing for a law aimed at tampering with tradition and customs as regards the installation and burial of Obas in the state, the Awujale had responded: “Who are the traditionalists complaining? Is it the Jones or the Mukailas parading themselves as traditionalists? Let them come out openly and identify themselves. The public hearing on the bill is coming soon. Let them go there and speak out on all these things. They are ignorant. Talking about Osugbos; they have nothing to do with installation or burial of kings right from time immemorial. So, who is excluding them? Osugbos belong to us here in Ijebu. They are not the same as the Ogbonis in Egbaland or any other group in any other place. I speak of Ijebu where I am the sole authority on tradition and customs. I am not interested in what happens in other places.”
In a direct question about the Osugbo, he also responded: “Osugbo is a society. And if you want to join the Osugbo, you will go and apply. They are not chiefs or priests. They have no role to play other than to serve the king. Osugbos are mere messengers to the king. They owe the existence of their society to the king in Ijebuland. The oba is not a member but the authority for them to meet is the Edan given to them by the king. And once he withdraws it, they cannot meet. So, can such people dictate to the king? I say no. They have nothing to do with the tradition of the people – whether installation or burial of a king. I passed through the process and I never saw the Osugbos play any role.”
Prodded further on the fortification role they are believed to play during the installation of a king, Oba Adetona threw back: “Have you been to the Osugbo before as a king-in-waiting? No. Ok, I was there for three months and I am telling you I never saw any Osugbo there. The people talking, have they been there? So, who should know if not me? What we did in seclusion is nothing secret. We were just there making merry and enjoying ourselves while relatives, friends and other well-wishers come around to visit and rejoice with the king. What is the fortification they are talking about? No Osugbo came to do anything to me while I was there. Let them come here and tell me who it was that did that for me. Osugbos are mere messengers, I repeat.”
The late monarch however admitted that “It is the Ogbenis and the Odis that have roles to play in the installation of an oba in Ijebuland. Then, there is the Mogoosu, another palace official, whose duty is just to crown the new king and it ends there. Mogoosu is not a king as being claimed by some ignorant persons out there. He is not even a chief of any community. Few weeks to the coronation of a new king, someone is appointed as the Mogoosu; and once he crowns the king, that is all. I never saw or heard from the Mogoosu that crowned me since the day he performed that function till today.”
The other people who had roles to play in his coronation, Oba Adetona recalled, were “the Ogbenis, the Odis, the government officials, the princes and the royal house. That is all. I can recall that Chief Obafemi Awolowo and Chief Ladoke Akintola, all of them were involved in my own ceremonies. So, where were the traditionalists you talk about then? And what rites are you referring to? I cannot recall any rite that was done behind the scene.”
And as if to totally pull the rug off the feet of those still holding onto the numerous myths surrounding the installation/burial of obas, the Awujale said: “They even tell you that they give the heart of a deceased oba to the new one to eat! They are crazy. Nothing like that. …Okay, which heart did Orimolusi eat when Adeboye died in Tripoli? Besides, when Gbelegbuwa died, I wasn’t in the country. I was abroad and didn’t return until about a year after his death. So, which heart was given to me? I didn’t eat anything oooo. People must learn to seek knowledge before contributing to issues they lack information about. And they say I want to alter tradition. Which tradition? What is tradition? Who determines tradition?”
Notably, Awujale Sikiru Adetona never denied his involvement in the pursuit of the law that was eventually enacted that gives right of burial of obas in Ogun State to their families, even as he stated that he did not act alone. He spoke of how over 5,000 Ijebu sons and daughters representing various interests and families agreed in his palace in 1997 “that obas should be buried by their relatives according to their religious beliefs, without prejudice to traditional gifts to those who may be traditionally entitled. And that the children of obas be allowed to perform memorial services or other social ceremonies after their demise.”
He added that other traditional councils in the state – Ijebu Traditional Council, Yewa Traditional Council, Egba Traditional Council and Remo Traditional Council were in accord on the bill that was finally drafted by a former attorney general of the federation and a prince of the state, Prince Bola Ajibola.
Anyone who accepts to be oba automatically relinquishes his religion – Oluwo Ifashola Opeodu
However, speaking with The Nation in a telephone interview, a frontline traditionalist and advocate, Oluwo Ifashola Opeodu, who is also the Legal Representative of the International Council for Ifa Religion, disagrees with the position of the late Awujale, the Government of Ogun State and the late monarch’s family.
He insists that the obaship stool is a traditional title, even spiritual; hence anyone who accepts to undertake the title owes a lot to tradition.
“Our grouse is that the Isese or traditional religion as we know and practise it stands different ad distinct from other religions – be it Christianity or Islam. We’re saying the obaship stool is a traditional stool. We’re also saying that once you come and take the obaship title, you have to understand that you have mortgaged your belief in whatever religion you were practising before coming. We own the oba stool, and you have to submit to the practices there. It’s like you’re coming from the PDP (the Peoples Democratic Party) to the APC (the All Progressives Congress), you already know that whatever paraphernalia or office you held while in the former, has to be dropped, and you automatically imbibe the new one.
“In other words, where there is a law, the law must be obeyed. There is the Christian institution and there is the Muslim institution; and once you undertake to come into our traditional institution, you’re waving your rights in your old religion.”
He said all the traditionalists are asking is that they be allowed to perform all rites or ritual customarily performed on the corpse of the deceased oba from the time of his death, up to the time he is interred or his body disposed.
In reaction to clamours that the world is changing, Oluwo Opeodu, a lawyer by profession, said, “All that they can advocate is that aspects that are considered repugnant in modern times be removed while the custom is maintained.”
Asked if in truth obas’ corpses are mutilated and parts of the body given to the next oba to eat, Opeodu said it’s all lies and that such are being peddled to paint traditional religion black.
“When the (Obas and Chiefs) law was to be made, we went for the public hearing and defended our custom. There were questions about mutilation, killing of humans for the burial of oba and co, and we debunked it. We are not eating human flesh; and there is no mutilation. There is no okuku or abobaku anywhere. Nobody is being buried with oba, they are all lying. When Ooni Sijuade died, they went as far as the Gambia to bring a picture of somebody that would be killed with the Ooni. It’s all lies. Nobody is being killed.”
Expatiating further, Opeodu, who referred this reporter to an interview he featured in that Thursday on Splash 106.7 FM Abeokuta said, “The law and tradition supports that all obas must be buried according to the tradition as traditional rulers. And this is not peculiar to the Awujale or Yorubaland, but even as far as Southsouth Nigeria.”
On a direct question by the radio interviewer that obas have a right to how they want to be buried, Opeodu said: “No, they have no right. They lost the right the day they undertook to be oba, which is a stool of the traditional religion. Anyone who says that is only putting forward a misleading argument.”
He further stated that they are misconstruing the position of the law. “Let us concentrate on the two laws: the constitution of the Federal Republic of Nigeria and the Obas and Chiefs Law of Ogun State 2021. If you look at the 1999 constitution of Nigeria as amended, it has supremacy over all laws; such that if any law or policy clashes with any aspect of the law, it shall be void.”
He argued further that “Section 10 of the constitution prohibits state adoption of any religion, because Nigeria is a secular state. When you do, whether through government power or any other power, you have committed a crime. Section 38:1 says every person shall be entitled to freedom of thought, conscience, including freedom to change his religion or belief, and freedom either alone or in community with others, in public or in private to manifest and propagate his religion or belief in worship, teaching, practise and observance.
“A Christian that is coming to the traditional religion is waving his right, and is coming to take anything they’re doing there. You cannot now impose your belief or position on them. So if you migrate to traditional religion and you are now attempting to change certain things in them, the traditional religionists are saying no! … You cannot come into it (traditional religion) in full consciousness, and then decide to go against or change it. As obas, they cannot disagree with the tradition. The only reason they are doing this is because they have the backing of the government. You cannot belong to two religions. That is what is causing our problem. If you want to be a Muslim, be a Muslim; if you want to be a Christian, be a Christian; and if you want to be a traditionalist, be a traditionalist. But if you now elect to imbibe the three religions, you have to be fair. And herein lies the problem – naturally you are bound to want to place one above the other.
As if directly responding to Oba Adetona’s statement that he never went through any ritual, Oluwo Opeodu said: “When this man was installed 65 years ago, there is no way he would not have observed all the traditions. Don’t forget it was the father that was picked; but because he was old, his father presented his son who was then brought back from the UK. He was certified to be okay through the tradition. The pictures and evidences are everywhere, online. I can tell you that the late Awujale, Oba Sikiru Adetona went through all traditional procedures and rituals.”
When reminded that the new law empowers families to determine how they wish to be interred, Opeodu said that is a misinterpretation.
“What the governor said on that occasion is not in tandem with the provision of the law. We are speaking from the position of the law. Recently, that law was discussed and interpreted by erudite judges and lawyers and scholars during the NBA Shagamu Law Week, even the obas were invited. It is not the duty of the governor to interprete a law. Contrary to what the governor said, the law stated that obas are to be buried and installed in accordance with the tradition and custom of the land. The section 2 interpretes the burial rites as such rituals to be performed on the body of the late oba right from the time of his demise till when it will be disposed of. What people are doing is deceiving the public. At the bottom of that front page, you see installation rites, which translate to ritual rites that shall be performed following the approval of the appointment of a king to the point of being crowned up to ipebi (seclusion).
“Section 55, subsection 1, which speaks to the burial proper says ‘Nobody shall disturb the burial of the oba by the family. But notwithstanding, that will not affect the rite of people who are entitled to perform the traditional rites on oba. Section 55.2, states that a deceased oba is entitled to be buried in accordance with the tradition of the land, provided the body is not mutilated or subjected to cannibalisation. Section 55.3 says that “Notwithstanding the provision above, the traditional council of the area shall have the right to determine the mode of the traditional burial of a deceased oba – not the mode of burial. Tradition. Now let anybody come out and tell me where the oba derives the right. The governor signed this law, which was made under the leadership of RT Hon Oluomo, Elemide as clerk of the House signed and by the governor signed. It is illegal and outlaw to read what is not in the law into the law. It is criminal!”
He is one of the growing inspirations to the youths in Kaduna state and beyond. A banker-turned politician, Abdul-Malik Rabiu Jaafar is a young man in his prime, who has elected to undertake the challenges of making better life for youths in his home state. In this interview with Gboyega Alaka, he shares his childhood, training, philosophy and the lifestyle that prepared him for the leadership role he is undertaking.
You were once a banker now venturing into politics, tell us about that aspect of your life?
I spent over a decade in the banking sector, precisely 11 years, working across corporate and retail banking. That experience shaped me tremendously. It taught me discipline, resilience, structure, and how to manage people and resources. I also spent a year in the pensions industry and another year in human resources. Altogether, these years helped me understand the needs of everyday Nigerians and the importance of responsible leadership.
What inspired your venture into politics? Is it deliberate or happenstance?
It has always been deliberate. I was born into a politically active family, and from an early age, I admired the impact that true leadership could have on people’s lives. I’ve always seen politics as a tool for service and transformation. So, for me, politics isn’t just a career move, it’s a calling to contribute to nation-building and give a voice to the youth.
I want to represent the youths because I believe we are the strength and engine of this country. But to unleash that potential, we need strategic representation, strong structures, and intentional leadership. My interest in ADC stems from the party’s ideology; it is youth-friendly, inclusive, and reform-driven. ADC provides the right platform for young people to grow politically and lead effectively.
Tell us about your early life. Where did you grow up?
I was born in Kaduna, at the former Nursing Home Hospital (now Barau Dikko Hospital). I grew up in Kaduna North Local Government, Gabasawa Ward. I had a relatively stable upbringing, surrounded by values of hard work, humility, and service. I began my education at Gray’s International School, Kaduna, and proceeded to FGC Keffi before studying at Ahmadu Bello University.
Who are your inspirations?
My parents were my first inspirations. Their discipline, dedication to community service, and belief in education shaped my outlook in life. I also draw inspiration from national leaders who have made personal sacrifices for the good of society, like President Murtala Ramat Muhammed, General Sani Abacha, President Umaru Musa Yar’adua and President Barrack Obama.
Is it safe to say that you were born with a silver spoon? Can you expatiate more on your educational background?
I wasn’t born with a silver spoon, but I was raised with solid values. I had to work hard for everything I achieved academically and professionally. I hold a B.Sc. and Master’s in Public Administration from Ahmadu Bello University. I’ve also earned fellowships and memberships in various professional institutes in Risk Management, Public Diplomacy, Economics, Strategy and Banking & Finance.
Are your family – parents, wife; comfortable with your decision to go into politics?
Initially, there were concerns, especially about the risks involved in politics. But over time, with honest conversations and their understanding of my passion for public service, my family became my strongest support system. They understand that this is a purpose-driven journey for me.
As a youth leader, which areas would you want to impact the youth demographic?
I would focus on political education, capacity building, entrepreneurship, mentorship, and access to opportunities. I want to equip young people with tools to succeed, not just politically, but economically and socially.
Would you say that Nigerian youths are really interested in politics?
Yes, Nigerian youths are interested, but they are often discouraged by the system and lack of inclusion. However, we’re beginning to see a shift, with more young people seeking office, speaking up, and organising. What we need now is a structure that sustains that momentum and that’s what I hope to help build through ADC.
Politics in itself isn’t dirty; it’s the players who often make it seem so. If we have more people with integrity and genuine purpose in leadership, politics can become a noble avenue for change and nation-building.
What inspires you? Tell us of the Kaduna of your dreams.
I’m inspired by impact – seeing lives transformed, opportunities created, and systems improved. The Kaduna of my dreams is peaceful, economically vibrant, youth-driven, and inclusive. A state where talent is nurtured and the government is truly people-focused.
Have you ever held any public office before in Nigeria?
No, I haven’t held public office yet. But I have gathered extensive experience in the private sector and have been involved in community-based initiatives and advocacy that have prepared me for public leadership and representation.
What’s your most challenging moment in life so far?
One of my most challenging moments was transitioning from a structured banking career into the uncertainty of politics. It required a leap of faith, but I trusted in my purpose and was ready to embrace the responsibility that comes with leadership and representation.
What vanities of life appeal to you?
I’m not driven by vanity. For me, the real value of life is in service, legacy, and fulfillment. However, I do appreciate the simple joys of life, peace of mind, meaningful relationships, and the ability to inspire others.
What do you value most and what does success mean to you?
I value integrity, loyalty, and impact. To me, success is not just about personal achievements, but about how many lives you’ve touched; how much good you’ve done, and the legacy you leave behind.
December 4, 2024 is a day that will remain indelible in the mind of Mr. Zaid Odutemowo, an Agege, Lagos-based bread baker.
On that day, he went out like he always did, distributing bread to customers on his motorcycle. The day, however, ended on a sad note as he was knocked down by a vehicle as he was returning to his Agege base from Ikeja.
Eight months after, he is still grappling with the pains of the accident and now faces the grim prospect of having his arm amputated unless he is able to raise the sum of N1.5 million for the needed surgery.
Speaking with The Nation at his Ota, Ogun State residence during the week, Odutemowo said his life has practically been put on hold for eight months while his wife, a petty trader, has been the one carrying the family’s responsibilities.
Now, he said, her shop has become empty and the family lives largely on charity.
Odutemowo said: “I was knocked down by a vehicle since December 4 last year. It was on the section of Lagos-Abeokuta Expressway between Dopemu and Cement bus stops.
“Unfortunately, the driver of the vehicle made no attempt to even stop and see what had happened to me.
“As the vehicle hit me from behind, I suddenly found myself on the ground. I got up to pick up my motorcycle only to find that my left arm had broken badly as the bone in my left arm was dancing inside my skin.
“I sat on the road divider and was feeling dizzy as if I was going to collapse.
“Luckily, a man in army uniform showed up and asked me what happened. I told him that I had just been knocked down by a hit-and-run bus driver.
“The soldier, who was also on a motorcycle, parked his bike and pushed mine to the nearby Aluminium Village.
“With his own bike, he took me to a hospital at Mangoro area. At the hospital, I was given a bill of N30,000 but I could only give them N20,000, following which they gave me injections and drips.
“The kind soldier returned later and told me that it was better for me to approach local bone setters because of the serious nature of the injury.
“Following his advice, we left the hospital and headed for Agege to a local bone setter at Morikas area named Abdullahi, who told us that the affected bone had broken into pieces.
“The bone setter admitted me and said the treatment would cost N200,000. But we haggled until he agreed to take N100,000, because we know each other.
“The bakery where I produce bread is situated in the same area.
“He commenced treatment immediately, but it took him more than two months to replace the bandage and I was feeling very uncomfortable.
“By the third month, I left his place and approached another bone setter on Alowonle Street in Agege.
“That too said he would collect N350,000 for treatment, but we told him that the arm was already being treated and we haggled until he agreed to take N70,000.
‘Curiously, by the fourth month when I went for x-ray, the bone setter saw the result and was alarmed.
“He admitted that the injury was too serious to be handled by him, saying we should take it to the hospital for proper surgery.
“He said if he continued the treatment, it was possible that flesh would grow in the wide gap between the two ends of the broken bone and that could warrant amputating the arm.
“He said in the alternative, I could go back to the local bone setter that started the treatment, but he personally would not take the risk of continuing the treatment.
“Following his advice, I returned to the local bone setter that started the treatment. That was in April this year.
“Of course, the local bone setter was angry that I left him in search of another bone setter.
“Seeing that he was not willing to take me back, I approached two elderly men in the area to help me beg him.
“I had to cook up a story that I lost my mother and had to travel to the village, and I was away for more than one month before returning to Lagos.
“He was angry that the progress the broken arm had made while he was treating it had been reversed where I took it to.
“But he re-admitted me all the same and decided to dress the arm again. That was when I really saw how serious the injury had become.
“When I expressed worries about the condition of the broken arm, he said I only had myself to blame because the arm would have healed in four months if I had stayed with him.”
Odutemowo recalled that late last month (July), a brother of his expressed worries about the arm in a discussion with his friend.
“He (brother’s friend) gave me money to go for another x-ray so we could know the exact condition of the arm.
“By the time we saw the result of the x-ray, I realised that there had not been any improvement in the arm’s condition beyond what it was in April.
“Now the doctors are saying that I need to do proper surgery, which they say would not cost anything less than N1.5 million.
“I have no way of raising such a huge amount of money now. To even feed my family has become a big challenge because I have not been able to engage in any meaningful venture since the accident occurred about eight months ago.
“My wife, a petty trader, now has nothing left to sell because we have used all her money to feed.
“I am also indebted to many people already and have no way of repaying them now.
“That is why I decided to cry out to kind-hearted Nigerians to come to my aid.”
Odutemowo pleaded that any donation to his cause should be sent to his Guaranty Trust Bank (GTB) account number 0118341757. Telephone: 09137744725.
The French Consulate General in Lagos marked this year’s French National Day with strong statements in arts and culture, underlining the growing creative partnership between France and Nigeria.
Known globally as La Fête Nationale, the July 14 event is a reaffirmation of the French ideals of liberty, equality, and fraternity, with this year’s celebration showcasing how Franco-Nigerian ties are thriving through artistic and cultural initiatives.
Consul General of France in Lagos, Laurent Favier, highlighted the increasing cultural synergy between the two nations, describing it as a vibrant example of diplomacy powered by creativity and mutual respect.
The French Cooperation and Cultural Department in Lagos, according to Favier, has made significant strides in championing Nigeria’s creative economy. The department’s focus on audiovisual industries—film, animation, documentaries, esports, and video games—has created new opportunities for Nigerian creatives to engage with global audiences and expertise. Equally important are its efforts in the fields of music, performing arts, fashion, heritage, and design.
Central to this partnership is the Création Africa programme, which has become a key driver of cultural collaboration. The programme supports training and development for Nigerian artists and innovators, provides funding for local initiatives, and facilitates access to international markets, while enabling Nigerian professionals to travel to France for major cultural events and residencies.
The Consulate also announced the upcoming second edition of the Création Africa Forum, which will take place in Lagos this October. Following its successful debut in Paris in 2023, the forum is expected to attract over 600 participants from across Africa and Europe, broadening its focus to include digital fashion, sound design, and special effects.
Favier also drew attention to an exciting cultural project currently in the works: a travelling exhibition on the life and legacy of Afrobeat legend Fela Kuti. Developed in partnership with the Philharmonie de Paris and supported by the Funds for Cultural and Creative Industries (FEF), the exhibition will debut in Lagos and explore Nigeria’s rich alternative heritage. It is being curated in collaboration with IFRA (French Institute for Research in Africa), based in Ibadan, and promises to deepen understanding of Nigeria’s cultural influence on the global stage.
The Consul General also emphasised the key role played by Alliance Française Lagos, which remains a cultural anchor in the city. From staging the annual Fête de la Musique to hosting Francophonie celebrations and fashion showcases, Alliance Française continues to be a vital space for dialogue and cultural exchange.
In addition to exhibitions and forums, the French government continues to support artist residencies, particularly through institutions like the Cité Internationale des Arts in Paris. These residencies provide Nigerian curators and designers with the chance to engage deeply with international counterparts and advance their craft in diverse artistic settings.
France’s investment in Nigerian culture goes beyond showcasing talent, it also helps build structures that empower artists. Whether through vocational training, student mobility programmes, or support for heritage preservation, the emphasis is on sustainable collaboration that benefits both countries.
Beyond cultural projects, Favier acknowledged the intertwined roles of other French institutions in Lagos, such as Campus France, the French Development Agency (AFD) with its two subsidiaries- Proparco and Expertise France and the Franco-Nigerian Chamber of Commerce with 500 members and the France-Nigeria Business Council, which all support educational, economic, and creative initiatives in tandem. However, he was clear that it is in the arts and culture that the most immediate and human connections are made.
In a nation where music, fashion, and storytelling are part of everyday life, the growing French-Nigerian cultural alliance is not only timely but transformative. As Favier put it, “Nigeria is not just participating in global pop culture—it is shaping it.” Through ongoing collaboration, shared festivals, joint exhibitions, and creative exchange, France and Nigeria are building bridges that go beyond politics and economics, reaching into the soul of both societies.
As Nigeria approaches another heated election season, churches across the country are facing a defining test of identity: Will the pulpit remain a sacred space for spiritual guidance, or continue to morph into a stage for political theatre?
In recent months, the intersection of faith and politics has reignited debate across denominations. The tipping point came when the Anglican Church of Nigeria, disturbed by rising political rhetoric during worship, issued a landmark ban—prohibiting politicians from speaking at the altar during services. The decision sparked national conversation, exposing deep divisions among religious leaders, legal minds, and worshippers on how far is too far.
This feature delves into that tension—examining how churches are being drawn into partisan storms, what the law stipulates, and why growing voices within and outside the church are advocating for clear boundaries. Through interviews with pastors, bishops, legal experts, and everyday Christians, we explore whether Nigeria’s houses of worship can resist becoming campaign grounds—and whether they should.
Political campaigning or commentary in church services across Nigeria is fairly common, especially during election seasons or times of national concern. This phenomenon is influenced by Nigeria’s socio-political landscape, where religion and politics are deeply intertwined.
Recently, the outburst by the Minister of the Federal Capital Territory, Mr. Nyesom Wike, on some politicians at the thanksgiving service in the Anglican Church drew lots of criticism. He accused critics of “envy” over his performance and vowed to teach unnamed detractors “a political lesson. This came with lots of criticism, and the Church of Nigeria, Anglican Communion promptly announced a ban on politicians and government officials from delivering speeches during church services.
In a strongly worded directive issued recently, the Church said it would no longer allow political figures to use consecrated platforms such as the lectern for any purpose other than worship. The guidelines, signed by the Primate, Henry Ndukuba, were issued after an Episcopal Consultation held in the Diocese of Nike, Enugu State.
The Anglican Church said the new policy is aimed at preserving the sanctity of worship and protecting the Church from being dragged into Nigeria’s divisive political arena.
“The Church must remain a place of spiritual refuge, not a platform for partisan messaging. We welcome all, including public officials, but we will not allow our worship to be politicised,” the Primate said in the statement.
Summary of new guidelines
Politicians and public officials are barred from addressing congregations during church services unless cleared beforehand by church leadership.
The use of the pulpit, lectern, or altar — sacred spaces in Anglican liturgy — is now restricted to the reading of scripture and preaching by ordained ministers.
Clergy and church officials are warned against offering excessive praise or endorsements of political visitors.
All parishes are instructed to avoid hosting or facilitating partisan messaging during religious gatherings.
The memo, circulated to all dioceses, emphasises the Anglican Church’s commitment to non-partisanship, even as it continues to play a moral and spiritual role in national life.
Mr. Ndukuba reaffirmed that while the Church has a duty to pray for and engage with leaders on governance and justice issues, “its pulpit is not a podium for propaganda.”
Political campaigning and commentary are widespread in Nigerian churches, particularly among influential clergy. While some view this as a necessary prophetic voice in national affairs, others warn of the risks associated with politicising sacred spaces.
It will be instructive to note that the Anglican Church will not be the first to announce such a ban on politicians on the use of its pulpit for propaganda. The Anglican Church in Kenya led the campaign.
The Church responded with a resounding, “No more.” From now on, no endorsements, no campaign slogans, no political fanfare from the pulpit. While politicians may still attend services, their voices—at least in political terms—will no longer echo through the consecrated halls.
Interestingly, Nigeria is not the first to take this path. In March, the Anglican Church of Kenya, under Archbishop Jackson Ole Sapit, enacted a similar, if not stricter, policy.
Politicians in Kenya are not even allowed to speak inside the sanctuary. If they must address worshippers, it must be done outside the church building. Even donations are to be accepted quietly—no name-dropping, no clapping, no theatrics.
In Archbishop Sapit’s words, “We welcome leaders to worship with us, but not to campaign from our pulpits. We must preserve the sanctity of the church.”
While laws and enforcement vary, several countries have placed restrictions—or outright bans—on political propaganda in places of worship to preserve the sanctity of religious spaces and avoid political manipulation. Below are some countries where such bans exist or are actively enforced, with a breakdown by religion.
The comparative analysis of this data reveals how different countries handle political activity in churches—ranging from outright legal bans to church-led restrictions and cultural norms that discourage partisanship at the pulpit. Across all these nations, one message is clear: while faith and governance may intersect in many ways, most societies—either by law, tradition, or moral leadership—agree that the pulpit should remain sacred, not political.
Church must draw the line on politics, says Bishop Charles Ighele
The General Superintendent of Holy Spirit Mission, (The Happy Family Nation), Bishop Charles Ighele, has warned Nigerian churches against turning their pulpits into political platforms, stating that the sanctity of the church must not be sacrificed for political relevance or relationships.
Speaking to The Nation recently on the growing trend of politicians addressing congregations during services, Ighele cautioned that many pastors are either innocently or deliberately enabling political campaigns in places of worship, a practice he believes threatens both the unity of the church and its spiritual mission.
“The pulpit is not a podium for political campaigns. It’s meant to pull people out of sin, not push political agendas,” Ighele said. “Unfortunately, some pastors knowingly allow politicians on their pulpits to show off their connections or to gain political favour.”
He explained that while some pastors may permit politicians to speak as a gesture of respect, others do so to flaunt proximity to power, often displaying photographs with political figures in their offices rather than with fellow ministers or family.
Ighele, a political scientist, stressed that this behaviour can divide the church. “Not every member supports the same candidate. While some cheer, others are offended. This breeds discord in the body of Christ, which should stand united.”
Reflecting on church history, he noted how past entanglements with political power led to spiritual decay. “Hundreds of years ago, the church fell into decline when it got too close to the corridors of power. Today, we risk repeating that mistake.”
He added that politicians who visit churches should come humbly, recognizing the spiritual authority of the church, not using wealth or influence to dominate the platform.
Ighele commended the Anglican Church for its firm stance against political speeches on the pulpit, calling it “a worthy example” for other denominations. “Churches should emulate this. We must protect the altar from becoming a battleground of political endorsements.”
As the 2027 elections draw near, Ighele’s call comes as a timely reminder of the need for the Nigerian church to uphold its spiritual mandate and resist being co-opted into partisan politics.
Churches must not become echo chambers for partisan rhetoric-Emmanuel
As Nigeria’s political climate continues to polarize opinions, particularly in religious spaces, Pastor Evans Adetokunbo Emmanuel, theologian and setman of Grace Missions International, has weighed in on the controversial infiltration of politics into the pulpit, warning that churches must not become echo chambers for partisan rhetoric.
In an interview with The Nation, Pastor Emmanuel spoke on the growing trend of political figures using sacred spaces to push their agendas, a practice that has drawn concern from Christians, civil society, and constitutional experts alike.
“Someone once said people are political animals,” he began. “That means without restraints, we tend to reflect political leanings in everything we do—including the church. The church is part of the larger society, so you will naturally find political sympathies and biases. But it becomes a problem when the pulpit is turned into a political campaign platform.”
According to Pastor Emmanuel, politicians often view any gathering—especially large, attentive congregations—as a campaign opportunity. “To a politician, a crowd is a resource. Churches are full of people, and popularity is their currency. So naturally, some will try to exploit that for political mileage,” he said.
The ethical problem, he explained, lies not just in politicians speaking in churches, but in what such messages do to the spiritual and communal integrity of congregations.
“Politics is divisive by nature. Parties are about different views and opposing platforms. But the church is a unified body under one Lord—Jesus Christ. Nothing should be allowed to fracture that unity,” Emmanuel stressed.
He pointed to Christ’s own prayer for unity in John 17 as a scriptural mandate. “If we let politics divide us, we are working against what Jesus prayed for. Even when disagreements exist within the church, God wants us to resolve them in love. Introducing political rivalry into the mix is a dangerous distraction.”
Though he acknowledged that Nigerian politics hasn’t always been religiously charged, Pastor Emmanuel noted recent exceptions.
“Religion was a talking point during the last elections. The Muslim-Muslim ticket, for instance, was clearly a strategic move to secure northern votes. And yes, some politicians started showing up in churches more often,” he said.
However, he warned that hearing political endorsements or speeches during worship entrenches bias and alienates church members.
“In a typical denomination, people belong to different parties. So if a pastor promotes one political agenda from the pulpit, how do others feel? Will we then invite every party to campaign? God is not the author of confusion. The church should not become a platform for political chaos.”
When asked how churches can navigate political seasons responsibly, Pastor Emmanuel offered practical counsel.
“If a church decides to host a political debate or forum, it must invite all parties and follow the law. The church must be neutral, nonpartisan, and orderly. There should be clear boundaries. The goal should be to inform, not to influence votes.”
He emphasized that the primary mission of the church is to preach the gospel and disciple believers—not to endorse candidates.
As Nigeria continues to grapple with the overlap of faith and politics, voices like Pastor Emmanuel’s remind us of the sacred responsibility the church holds—to be a place of peace, not polarization.
“In everything,” he concluded, “we must reflect Christ—not our political preferences.”
Why churches must set ground rules for politicians- Barrister Chris Ubani
Barrister Chris Ubani, a Lagos-based legal practitioner and church elder, is calling for urgent clarity and firm boundaries within churches on the use of their altars for political activity. In an interview with The Nation, Ubani argued that while politicians have the constitutional right to freedom of expression, churches also have the right—and the responsibility—to protect their sanctity and neutrality.
“The church is not a campaign ground. It is a spiritual setting, a holy environment. Once you decide to allow political speeches, you blur the lines between worship and propaganda,” he warned.
No legal restriction—But there are consequences
From a legal standpoint, Ubani was clear: there is no law in Nigeria that out rightly forbids politicians from speaking in religious settings. However, he noted that the law does not offer any immunity to individuals—regardless of their status—who violate constitutional or electoral rules while speaking at the altar.
“Only the President, Vice President, Governors and Deputy Governors enjoy legal immunity. A senator, minister, or any other politician can be held accountable if they defame, incite, or breach any section of the Electoral Act while speaking in church,” Ubani explained.
He emphasized that churches cannot be held legally liable unless they intentionally offer their platforms for political speech in a manner that contravenes existing laws.
“If the church sets clear ground rules before handing over the microphone, they have done their due diligence. They must make it explicitly known that the pulpit is not for political campaigns or slander,” he added.
The need for policy, not passivity
One key recommendation Ubani makes is for churches to develop internal policies regarding the use of their altars. Such policies, he believes, are vital in shielding the church from controversy and maintaining its spiritual integrity.
“Before you give a guest a microphone, especially a politician, let them know the rules. If they violate those terms, you reserve the right to take the mic away. That way, the church stays clean in the eyes of the law and the public,” he said.
He recalled his own denomination, the Assemblies of God, where the pulpit is strictly guarded.
“We allow political education—encouraging people to vote or get involved in governance—but not political campaigns, endorsements, or attacks on other candidates. The altar must not become a battleground,” he stressed.
Churches must know the electoral calendar
Ubani also warned churches to be mindful of the Independent National Electoral Commission (INEC)’s campaign timetable.
“Even if a politician is a church member, they must respect the law. If the official campaign period hasn’t started, the church should not allow any veiled campaign messages from its pulpit. Ignorance is not an excuse,” he said.
In a sharp critique of what he calls “biased prophecy,” Ubani condemned the growing trend of pastors predicting election outcomes under the guise of divine revelation.
“Many of these so-called prophecies are not from God. Some of them are suffering from malaria or their own political preferences. They cloak personal bias as divine vision,” he said with a chuckle.
“Let prophecy be rooted in God’s word, not political calculations.”
Should CAN step in?
When asked whether the Christian Association of Nigeria (CAN) should issue a national directive to guide churches, Ubani was cautious.
“I wouldn’t want to impose. I believe it should be on a church-by-church basis. Some churches may accept political speeches, others won’t. But each must set a standard. Once you allow your altar to be used for politics, the public no longer sees you as a spiritual authority, but as a political mouthpiece,” he said.
As Nigeria prepares for yet another election season filled with tension, speculation, and propaganda, Ubani believes the church must rise above the noise.
“There’s nothing wrong with encouraging political participation. But the environment—God’s house—must be respected. Let the altar remain a place of healing, not division,” he concluded.
Legal minefields churches should watch out for
He identified legal minefields churches should watch out for stating that allowing campaigns before INEC’s official timetable may implicate the church. A politician who insults or accuses another person at the pulpit could be sued—and the church could be dragged in. If the speech is recorded and shared, inflammatory statements could become a cybercrime issue. Criminal Defamation: Especially when the speech involves false accusations with intent to damage reputation.
He advised churches to set clear ground rules, know the INEC timeline and reserve the altar for spiritual edification, not political showmanship.
“By standing firm and setting boundaries, the Nigerian church can remain a beacon of moral clarity in a politically noisy world,” he said.
The Lagos State Chapter of the Pentecostal Fellowship of Nigeria (PFN) has disbursed over ₦46 million in relief support to the Internally Displaced Persons (IDPs) in Yelwata, Benue State, following a spate of violent attacks that left hundreds of families homeless.
The intervention was unveiled in an impact report presented by PFN Lagos Chairman, Pastor Yemi Davids, who had earlier rallied support through a video message calling on the Church to “shine the light” in response to the crisis.
The campaign, launched in partnership with Acts of Mercy and Sesor Empowerment Foundation, mobilized funds from churches and individuals across Lagos, raising a total of ₦46.2 million.
According to the PFN Lagos Publicity Secretary and Director of Digital Media, Rev. Tonye Oliver, the donations were used to purchase and distribute mattresses, bedsheet essential household supplies and large quantities of food and groceries.
“The aid reached about 1,000 displaced families in Yelwata and nearby communities, with distribution verified through documented video footage. The transparency and scale of the effort have drawn praise as a model of faith-based response to humanitarian crises”, he said.
Davids reaffirmed PFN Lagos’ commitment to accountable, compassionate leadership, urging other faith and civil society groups to follow suit.
“It is better to shine the light than to curse the darkness,” he said.
PFN expressed gratitude to all donors and partners, declaring continued support for victims of violence and displacement across Nigeria.
In a strategic move to improve security and ease property identification, the Redeemed Christian Church of God (RCCG), Region 52, has begun a comprehensive house renumbering campaign in Surulere, Lagos.
The initiative, which kicked off over the weekend with a community health walk, is part of the church’s broader community engagement and corporate social responsibility (CSR) efforts.
Speaking during the launch, the Pastor-in-Charge of Region 52, Pastor Olaniyan Samuel, said the project was inspired by a local survey revealing that many buildings lacked visible or accurate house numbers, posing challenges for residents, visitors, and emergency services.
“One of our core mandates is not just to preach the gospel but to impact lives and communities,” Pastor Olaniyan stated. “We discovered that many houses in this area either had faded numbers or none at all. So, we worked with local CDAs and street associations to get their buy-in and approval for this project.”
He emphasized that the initiative aligns with RCCG’s global CSR policy, which includes investments in health, education, road projects, and community welfare. “We have a whole CSR department and a Senior Assistant to the General Overseer dedicated to social impact. This is what the church stands for,” he added.
The house renumbering project was paired with a health walk designed to promote fitness and healthy living among residents. Pastor Olaniyan encouraged Nigerians to prioritize physical well-being by incorporating regular, age-appropriate exercise into their lifestyles.
Community leaders praised RCCG Region 52 for its consistent engagement with the neighbourhood.
Abel Oluwaseun, Chairman of the Fefooraad Community Development Association, commended the church’s long-standing support. “They’ve cleaned roads, contributed to the welfare of residents, and are now making our streets easier to navigate. We’re grateful,” he said.
Chairman of Falolu Residents’ Association, Ademuyiwa Dina, also welcomed the project, saying, “The renumbering has restored clarity and accessibility to our homes. It’s a simple but impactful gesture that shows commitment to the community’s well-being.”
The church says the project will continue in phases across more streets, in close partnership with local stakeholders.
The Chairman, Mountain of Fire and Miracles Ministries (MFM) Praise and Worship Association, Pastor Pius Nweze Oragwu, has tied the huge success of the just-concluded 24 Hours Marathon Praise and Worship, to God’s divine intervention and the love of the General Overseer of MFM worldwide, Dr Daniel Kolawole Olukoya, for praise and worship.
The 2025 24-hour marathon praise, which was held from Friday, 18 to Saturday, 19 July 2025, at the MFM International Headquarters, Onike, Yaba, Lagos, featured 60 choir groups and prophetic utterances from 30 pastors of the Ministry and was attended by a large crowd of worshippers within and outside the Ministry.
In a chat with newsmen, Oragwu disclosed that, “What was on my mind when the MFM 24-hour Praise and Worship Marathon was being put together was to glorify God and express our gratitude to Him for His consistent goodness and mercies unto us and unto our Church, the Mountain of Fire and Miracles Ministries all over the world.
“Some people love to receive blessings, but they don’t remember to give thanks and express their gratitude and appreciation to the giver. This is not a good habit. We have a saying in Igbo language, that, ‘When you thank someone for what he did for you, he will do more;’ so, when we thank God for all He has been doing for us, our families, our church worldwide and our nation, He shall do better to us. That was why we felt that the programme was an excellent assignment.
“In addition, our father in the Lord, the General Overseer of MFM Ministries worldwide, had encouraged the Praise Team in the past to run marathon praise and worship programmes, to the glory of God. So, we obeyed,” he stressed.
Speaking on the challenges faced during the planning, he said that such included the stress of total planning; some setbacks, insufficient resources, spiritual challenges, among others but through it all, God Almighty saw the team through safely to success.
According to the cleric, “The show was a success, far beyond the one of 2023, with much improvement. We have also seen areas of necessary improvement for the next one, by the grace of God.”
