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Reflecting on a Catholic Priest’s 30 years Of Liberal Thoughts

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Rev Fr Victor Ibude Liberal Thoughts

By Jerome-Mario Utomi

Taken objectively, Rev. Fr. Victor Ibude, from Agbor, Delta State, Nigeria, is a Catholic Priest ordained about 30 years ago precisely in the year 1993, who in the first instance went to the seminary with no ambition of becoming a priest but only went in thanksgiving to God for aiding him score distinction in his examination as conducted by the West African Examination Council (WAEC).

He was, however, through divine arrangement and natural order of things, ordained a Priest of the Catholic Church on the aforementioned date.

Essentially, by his ordination which was administered by His Lordship, Most Rev. (Dr) Anthony Gbuji, Bishop of Issele-Uku Diocese (as he then was), Fr. Victor, like other Rev. Fathers in the catholic faith, became a Priest, a Prophet and a King, laced with the capacity to perform every spiritual, human and other responsibility associated with the position/office.

Beyond these statutory responsibilities, a peep into his 30-year existential journey in Priesthood reveals something new and different. He is not only embodied with a spiritual relationship with God, which of course is a prerequisite demand for the vocation but principally exudes a liberal thought system that positively defines his views and approach to issues.

The above unique attributes daily manifest through exceptional intellectual achievements among other documented feats. recently came to the fore during a media parley with him, as part of a programme lined up to mark his 30th Priestly ordination cum book presentation slated for Sunday, December 10, 2023, in Alisimie village, Ika South Local Government Area of Delta state.

Aside from revealing that he has authored over fifty (50) books on different topical issues, with plans underway to hit 100 books at a record time, Fr. Ibude, who was a Professor of Philosophy, used to his credit, the opportunity provided by the interview to highlight on critical human and developmental issues as well as addressing some unsettled religious doctrinal commentaries.

Beginning with insight into his choice of priesthood as against other fields of endeavours, Fr. Ibude explained that his going to the seminary was a result of an event that occurred during his West African Examination Council WAEC examination.

He said in part; when I had my first WAEC, I did not pass all my papers. Then, I went to Lagos where I showed my results to my siblings. I was enrolled to attend a lesson. While attending the lesson, I was still active in church. My elder brother, Edward reported me to my elder sisters, telling them I was too ‘churcheous’ and not focusing on my studies.

So, there was a conference over the matter and during the discussion, I told them that my result was already known to me. So, I mentioned that I would score distinctions in the forthcoming examination. My brother decided to make a bet with me that if I should score any distinction, he would give me twenty naira (N20). At the end of the day, when the result was released and I had distinctions, my brother wrote me a letter telling me that God wrote the examination for me. Then since God wrote the examination for me, I decided to go and thank him by going to the Seminary.

Asked if he believes in reincarnation, which happens to be one of the doctrines that the Catholic Church frowns at, he answered this way;, as a Catholic and a Christian, I was going with the waves that the church does not believe in reincarnation. However, I wrote my first work on reincarnation when I was in secondary school class five. The title was The Wonders of Reincarnation. Now, I learnt from my parents. My father was not a Catholic. He belonged to Cherubim and Seraphim. They taught me and my siblings how each of us was incarnate of somebody who was gone. The stories were so clear to me and that was how I started getting interested in the fact that these people were giving us facts that you can see.

So, why are we having doubts about this? Eventually, when I entered seminary, I decided to give myself into understanding of the philosophy of reincarnation. I started researching on it. Eventually, my final thesis in philosophy was on reincarnation. Then what was my conclusion?

My conclusion was that there exists reincarnation. That was where the issue is. How did I come to that conclusion knowing that the church does not believe in reincarnation? Luckily for me, because of my test, I came across the work of Saint Paul in 1st Thessalonians 5 v 23, where St. Paul talked about the tripartite nature of man.

All the while, we talked about the dual nature of man. Man is soul and body. We don’t talk about the third part of man which is the spirit. So, when I came across this version of St. Paul of man being three and not two, the whole mystery of reincarnation became so clear. Reincarnation happens in reality not because of the soul but because of the spirit.

So, as we speak, my position on it is still the same.

As for the church’s position, it is still not clear about the whole idea because the church essentially is the people in it. And the people in it are the theologians. Theologians are the people studying it. So, it is a work in progress. We’re still studying, we’re still doing our research and we’re still writing on it. He stressed.

From doctrinal commentary to evaluation of his 30years sojourn on earth as a Priest, again, he captured it this way; well, the journey has been a serious one. There was a time I had a serious challenge. At that time, some issues were provoking me. One, as a priest, I found out that the word Father was no longer a name but a demand. People make demands of you. I was not sure I could carry the load of the challenge of people’s demands. That was one.

The second one was discovering that ordination does not make you a saint automatically. I thought passion dies with ordination. That was when I decided I wanted to go to the monastery. And I went to the monastery. I was in the monastery for about a week because I was studying their spirituality. After that, I decided I was going to live a monastic life. I asked for permission but the bishop refused. That was how I didn’t go to the monastery, he concluded.

Asked about his position on the proliferation and commercialization of churches, the Man of God, declared that he has no problem with such development. Quoting John Cardinal Onaikan, when he was asked about the issue of church proliferation, he came out with the notion that it would have been worse if there were no churches. That was his position and if you look at it, these churches are still relevant. Take as an illustration; if people are left on their own without churches, they tend to be worse off. The church has succeeded in making us better.

Continuing, he added the commercialisation of churches on its part has an advantage too. We the Catholics, without this Commercialization of churches, don’t think we would have been challenged to be evangelical and charismatic. They have their relevance. Look at Europe and America where the churches are not as challenged as we are here, you could see that the churches there are dying. So, it is to our advantage.

While noting that the church is doing something but not doing enough to curb the moral decadence in society, the Catholic cleric insisted that the church in itself accommodates culture. ‘It is called inculturation. And for some time now, I’ve been doing what is called inculturation mass where i incorporate tradition into the mass. I’ve been having it in many of the parishes because the church made provision for this. It’s just that we Africans don’t seem to be open to these things. We the blacks don’t seem to appreciate what we have’.

Asked to explain why he reportedly threw up controversy in his Seminary days with his assertion that catholic priests marry, he answered, saying; Yes, I was trying to throw up a controversy. In my class 6 in the seminary, I was having difficulties with the system. Like I said, I was into music. So, my life was a social life. They were already telling me that I was too social and that it was not the life of a priest.

But I was not giving it up because that was what I liked. So, it was clear to me that those in charge were not comfortable with it. And the only thing they could do was to send me away but how they were going to send me away, I didn’t know.  So, when the examination came, they asked me the question and I said it was a way of them telling me to go. I was not even afraid of going in the first place. So, that was why I did that.

Asked what kept him going as a Priest despite the challenges in the past thirty years, Fr. Victor has this to say, listen to him; Well, I would say it’s my prayer life. I have a very rigorous prayer life. I have a basic prayer system. Like every day, I spend one hour in church. It’s a practice I learnt in secondary school and I kept doing it.

On his active involvement in active charity, the Priest succulently explained as follows; well, growing up. Like in primary school, I used to follow the African Culture where your siblings and relations usually eat together. When we cook rice, it’s always a special day. Each time they come, my siblings will expect me to share my food with my age mates. It makes me uncomfortable because why will I be sharing my food? Why don’t they have their own? At that moment, I was challenged. Charity was difficult for me but from that background, I was forced to give up what is mine.

From that moment also, I started learning. I had to learn on time because it was becoming an issue. From there, I started learning how to give out to the poor. I started giving to the extent that when it was time for my first WAEC that was one of the reasons why I didn’t pass my first WAEC. The money I was given for Agric practical, as I was on my way to pay it, I met a beggar. I took the money and gave the beggar.  So, that has been the background.

Asked to advise public officeholders and Nigerians as a whole, he called on all to seek the face of God.

‘For a long time now, I have something I call my NGO. The NGO aims to help solve matters that are within my reach. If I am driving along the road and I see that there is something on the road, I will stop and remove it. I have been preaching it and have also been living with it. Do something for somebody. Charity is our African philosophy. It’s just that we have lost it. And if everybody is good to the other, everybody will be comfortable. Nobody will be stealing. People are stealing because we are not appreciative of what we have’.

On his proposed University and retreat centre, Father explained that he started thinking about having a retreat centre where people can go to rest, to be on their own because Agbor doesn’t have that. So, that was how the whole thing started.

‘After that, I realized also that there is a lot of knowledge that has not been encapsulated in this part of the world. We have so much to offer. Also, we don’t have anywhere to go for a holiday here. If I’m thinking of going on holiday, I’m always thinking of leaving the vicinity. But why am I going out? It’s because I can hardly find places to go around here. So, this is the idea behind it,’ he concluded.

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When Expertise Meets Politics: The Rejection of Professor Datonye Dennis by Lawmakers

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Professor Datonye Dennis Alasia

By Meinyie Okpukpo

In a development that has generated debate within both political and medical circles in Rivers State, the Rivers State House of Assembly recently declined to confirm Professor Datonye Dennis Alasia as a commissioner-nominee submitted by the state governor, Siminalayi Fubara.

The decision followed a tense screening session in Port Harcourt and has raised broader questions about the intersection of politics, governance, and the role of technocrats in public administration.

For many in Nigeria’s medical community, Professor Alasia is not simply a nominee rejected by lawmakers. He is a respected physician, academic, and nephrology specialist whose decades-long career has contributed significantly to medical practice and training in the Niger Delta and across Nigeria.

The Political Drama Behind the Rejection

Professor Alasia was among nine commissioner nominees submitted by Governor Fubara to the Rivers Assembly as part of efforts to reconstitute the State Executive Council following the dissolution of the cabinet earlier in 2026. After deliberations, the Assembly confirmed five nominees but rejected four, including Professor Alasia.

During the screening exercise, lawmakers raised concerns about discrepancies in Alasia’s birth certificate as well as the absence of a tax clearance certificate among the documents he submitted to the Assembly. Although the professor offered explanations and apologised for the missing tax document, a motion was moved on the floor of the House recommending that he should not be confirmed. The Assembly subsequently voted against his nomination. Some lawmakers also cited what they described as “poor performance” during the screening exercise as part of the reasons for their decision. The outcome has since become one of the most talked-about developments from the commissioner screening exercise, largely because of Alasia’s distinguished professional background.

Who Is Professor Datonye Dennis Alasia?

Professor Alasia is widely known in Nigeria’s healthcare sector as a consultant nephrologist and Professor of Medicine with long-standing service at the University of Port Harcourt Teaching Hospital (UPTH). At UPTH, he served as Chairman of the Medical Advisory Committee (CMAC), a key leadership position responsible for overseeing clinical governance, medical standards, and patient-care policies in one of Nigeria’s foremost teaching hospitals.

He also previously held the role of Deputy Chief Medical Director, contributing significantly to hospital administration and the implementation of medical policies within the institution.

In addition to his clinical responsibilities, Professor Alasia has been deeply involved in academic medicine, combining medical practice with teaching and research in the university system.

Advancing Nephrology Care in Nigeria

Professor Alasia specialises in nephrology, the branch of medicine that deals with kidney diseases. This area of medicine is particularly important in Nigeria, where hypertension and diabetes have contributed to a growing number of kidney failure cases.

Through his work as a consultant nephrologist, he has been involved in:
Diagnosis and treatment of kidney diseases
Management of chronic kidney failure
Development of nephrology services in tertiary hospitals
Training doctors in renal medicine
His contributions have helped expand specialised kidney care within the Niger Delta region.
Training the Next Generation of Doctors
Beyond clinical practice, Professor Alasia has also played an important role in medical education.

Teaching hospitals like UPTH serve as the backbone of Nigeria’s medical training system. Within this system, professors supervise:
Residency training programmes
Specialist physician development
Medical student education
Clinical research mentorship
Through these responsibilities, Professor Alasia has helped mentor and train numerous doctors who now practice across Nigeria and beyond.
Leadership in Hospital Administration
Professor Alasia’s role as Chairman of the Medical Advisory Committee at UPTH placed him at the centre of hospital governance.
The position involves responsibilities such as:
Oversight of clinical governance
Enforcement of patient-care standards
Coordination of medical departments
Implementation of healthcare policies

The CMAC position is widely regarded as one of the most influential clinical leadership roles in Nigerian teaching hospitals.

Politics Versus Professional Expertise

The rejection of Professor Alasia highlights a broader issue often seen in Nigerian governance—the tension between professional expertise and political scrutiny. On one hand, the Assembly maintains that its decision reflects its constitutional duty to thoroughly vet nominees and ensure that those appointed to public office meet all necessary requirements. On the other hand, some observers argue that professionals with long careers outside politics may sometimes struggle to navigate political screening processes that are often designed with career politicians in mind.

What Happens Next?

With four nominees rejected during the screening exercise, Governor Fubara may be required to submit new names to the Assembly in order to complete the composition of the State Executive Council.
For Professor Alasia, however, the Assembly’s decision does not diminish a career built over decades in medicine, medical education, and hospital administration.

Conclusion

Professor Datonye Dennis Alasia represents a class of Nigerian professionals whose influence lies primarily outside the political arena. As a professor of medicine, consultant nephrologist, and hospital administrator, his contributions to medical training and kidney disease management remain significant.

Yet his experience before the Rivers State Assembly reflects a recurring reality in Nigerian public life: even the most accomplished technocrats must still navigate the complex and often unforgiving terrain of politics.

Meinyie Okpukpo, a socio-political commentator and analyst, writes from Port Harcourt, Rivers State

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Compliance is the New Currency of Nigerian Banking

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James Edeh FairMoney

By James Edeh

In the traditional halls of Nigerian finance, capital was once defined solely by the strength of a balance sheet and the depth of physical vaults. However, as the industry transitions into a tech-enabled era, marked by a staggering 11.2 billion electronic transactions processed by NIBSS in 2024 alone, the definition of capital has undergone a fundamental shift.

In 2026, ‘Character’ seems to have emerged as the most vital form of liquidity. In a market where digital fraud and systemic volatility can erode trust overnight, a bank’s commitment to regulatory compliance is no longer a ‘back-office’ function; it is the primary bridge that builds and sustains customer confidence. This evolution is driven by a sophisticated web of regulations from the Central Bank of Nigeria (CBN) and the Federal Competition and Consumer Protection Commission (FCCPC), which have moved from reactive policing to proactive architecture. With the introduction of the Digital, Electronic, Online, or Non-traditional Consumer Lending Regulations 2025, the authorities have set a clear mandate: innovation must be tethered to integrity.

The current regulatory landscape is defined by milestones that signal a maturing ecosystem. Nigeria’s successful exit from the FATF ‘grey list’ in October 2025 served as a global validation of the country’s strengthened Anti-Money Laundering (AML) and Counter-Terrorism Financing (CFT) frameworks.

The mandatory integration of the Bank Verification Number (BVN) and National Identification Number (NIN) has become the ‘digital DNA’ of banking. This has not only reduced identity fraud, which saw a significant decrease from ₦52.26 billion in 2024 to ₦25.85 billion in 2025, according to the Nigeria Inter-Bank Settlement System NIBSS, but has also provided a secure pathway for 74% of the population to enter the formal financial system. Additionally, the CBN’s 2024–2026 recapitalisation drive, requiring minimum capital thresholds of up to ₦500 billion for international banks, ensures that ‘character’ is backed by the resilience to withstand economic shocks, effectively mandating that only the most robust and compliant players remain at the table.

As of January 2026, the Nigeria’s Securities and Exchange Commission (SEC) has also significantly increased the minimum capital requirements (MCR) for fintechs and digital asset operators, with compliance required by June 30, 2027. Key thresholds include ₦100 million for Robo-Advisers (up from ₦10m), ₦200 million for Crowdfunding Intermediaries (up from ₦100m), and ₦2 billion for Digital Asset Exchanges (DAX).

At FairMoney MFB, compliance is far more than a regulatory check box, it is the bedrock of our operational integrity and strategic growth. We have engineered a proactive compliance architecture that reaches every level of our organisation, ensuring that we remain with the highest industry standards. By embedding rigorous oversight, ethical governance, and transparent reporting into our core DNA, we have cultivated a foundation of trust that serves as a vital bridge between our organisation and key government stakeholders.

For forward-thinking institutions, compliance is being rebranded as a competitive advantage. In the digital space, where customers cannot visit a branch to demand answers, the ‘seal of approval’ from regulators acts as a proxy for safety.

This is where the concept of Character-as-Capital becomes most visible. By maintaining a strict adherence to responsible debt recovery practices and strictly adhering to the Nigeria Data Protection Act (NDPA), Institutions such as FairMoney MFB demonstrate how compliance-led models can support responsible digital lending. FairMoney’s adherence to the FCCPC’s Digital Lending Guidelines and its proactive stance on product transparency – clearly stating all interest rates and fees upfront – exemplifies how compliance can be used to build a ‘predictability model’ for the consumer. When a bank follows the rules even when it is more expensive to do so, it builds a reservoir of goodwill that serves as a moat against more aggressive, less ethical competitors.

The shift toward a compliance-first culture is yielding a tangible ‘Trust Dividend’. In late 2025, FairMoney’s national scale long-term issuer rating was upgraded from BBB(NG) to BBB+(NG) by Global Credit Rating (GCR), and its short-term rating from A3(NG) to A2(NG). Internal audited records show that in FY2025 FairMoney disbursed over ₦250 billion in loans and paid out over ₦7 billion in interest to savers, proving its ability to return value to a customer base that views the platform as a trusted platform for savings and credit services.

Between 2021 and 2024, FairMoney saw a significant growth in its customer deposit base. This growth has facilitated a reduced cost of funds; because users trust the bank’s CBN and NDIC-licensed status, FairMoney now funds over 56% of its loan book through customer deposits. Recent data from the Nigerian Exchange Limited and banking industry suggests that as compliance improves, so does the velocity of money. Total deposits in the Nigerian banking sector rose by 63% to ₦136 trillion by late 2024, a growth driven by a population that finally feels the digital financial infrastructure is safe enough to hold their life savings.

In the coming years, the winners in the Nigerian banking sector will not be those with the largest marketing budgets, but those with the strongest ethical spine. Compliance is the bridge that connects a sceptical populace to the digital economy. It is the assurance that a customer’s data is private, their deposits are insured, and their treatment is fair. As we look toward 2030, Nigeria’s economic expansion will only be reachable if the banking sector continues to treat Character as its New Capital.

By embracing the rigorous demands of current regulations, financial institutions are not just following the law; they are investing in the most valuable asset any bank can own: the unshakeable confidence of its people. The road ahead requires a commitment to transparency that transcends the app interface and penetrates the core of institutional culture.

James Edeh is the Head of Compliance at FairMoney Microfinance Bank

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Piracy in Nigeria: Who Really Pays the Price?

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Ever noticed how easy it is to get a movie in Nigeria, sometimes before or right after it hits cinemas? For decades, films, music, and series have circulated in ways that felt almost natural; roadside DVDs, download sites, and streaming hacks became part of how we consumed entertainment. It became the default way people experienced content.

But what many don’t realise is that what feels normal for audiences has real consequences for the people behind the screen. As Nigeria’s creative industry grows into a serious economic force, piracy isn’t just a “shortcut” anymore; it’s a drain on the very lifeblood of creativity.

The conversation hit the headlines again with the alleged arrest of the CEO of NetNaija, a platform widely known for downloadable entertainment content. Beyond the courtrooms, the story reopened an important question: how did piracy become so normalised, and why should we care now?

Filmmaker Jade Osiberu put it into perspective in a post that resonated across social media: for many Nigerians, pirated CDs and downloads were simply the most accessible way to watch films. Piracy didn’t just appear from nowhere. It grew because legal options were limited, streaming platforms scarce, and affordability a challenge. In other words, piracy is as much a story about opportunity and access as it is about legality.

The cost of this convenience is real. Every illegally downloaded or shared film chips away at revenue that sustains the people who create it. Producers risk their own capital to tell stories, actors and crew rely on fair compensation, and distributors and cinemas lose income when pirated copies hit screens first. Over time, this doesn’t just hurt profits; it erodes confidence in investing in new projects and threatens the ecosystem that allows Nigerian creativity to flourish.

Piracy is also about culture and necessity. Many audiences never intended harm; they simply wanted stories in a system that didn’t always make legal access easy. Streaming services were limited or expensive, internet access was spotty, and distribution was weak outside major cities. Piracy became the default, and generations grew up seeing it as normal. But what was once a practical workaround has now become a barrier to sustainable growth.

This is where enforcement comes in. Legal action, like the NCC’s intervention against NetNaija, isn’t about pointing fingers at audiences; it’s a reminder that creative work has value and that infringement carries consequences. It’s about sending the message that the people who write, produce, act, and edit these stories deserve protection. Enforcement alone isn’t enough, though. Without accessible, affordable legal alternatives, audiences will naturally gravitate back to piracy.

The bigger picture is this: Nollywood is no longer just a local industry. It’s a global player, employing thousands, creating cultural influence, and generating revenue across multiple sectors. Its growth depends not just on talent, but on a system that rewards creators, protects their work, and builds a sustainable ecosystem.

Piracy may have been normalised in the past, but its consequences today are impossible to ignore. It threatens livelihoods, investment, and the future of stories that define Nigeria culturally and economically. Understanding its impact isn’t about shaming audiences or vilifying platforms; it’s about valuing the people behind the content, the stories themselves, and the industry’s potential.

The real question isn’t just whether piracy is illegal. It’s whether Nigeria is willing to build an entertainment ecosystem where creators thrive, stories get told properly, and audiences can enjoy them without undermining the very people who made them possible. Until that happens, the cost of convenience will keep being paid by someone else, and it’s the people who create the magic.

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