Feature/OPED
What Pentecostal Pastors Have in Common With Politicians
By Michael Owhoko, PhD
The disparity of roles between ecclesiastics and politicians is generally expected to translate to differences in values, lifestyles and creeds, but this pattern has been disrupted and bridged in Nigeria by materialism. Moral disconnects, lust and insatiability for money, wealth, fame, influence and power have conspired to bring the men of God to the level of politicians. This is evident in the Pentecostal ministries where some founding pastors and general overseers {GOs} no longer exhibit ascetic dispositions and restraints from material allures.
Men of God are ordained servants positioned to constantly communicate God’s values and the work of Jesus Christ for the redemption of mankind with humility and sacrifice, not as businessmen and women with devotion of brewed capitalists, displaying affluence like politicians. Politicians are elected political office holders with the responsibility of running the government to primarily provide welfare and security of lives and properties for the people, but opt to make politics a career and business for generating wealth for themselves.
With similarities in affluence and avarice, both pastors and politicians now operate in the same frequencies. They buy private jets, lodge in diplomatic suits in 5-star hotels during local and foreign travels, send their children to expensive schools abroad, buy houses abroad, procure citizenship of foreign countries for themselves and immediate families, live in highbrow areas, enjoy retinue of domestic staff, and site projects funded with church or government money in their villages and home towns.
Besides, they also drive expensive exotic cars and SUVs with convoys of security escorts for protection. The use of escorts by politicians is understandable because they are vulnerable to public attacks owing to the lifestyle of lies and deceit. But where men of God who preach truth and regularly assure members of divine protection, fail to invoke celestial powers on themselves, but rely on security agencies for defence, leaves much to be desired.
The process for funding their voracious and lavish lifestyles is similar. While politicians deploy all sorts of illusions to embezzle public funds, including the collection and diversion of constituency funds for private interests, some men of God obtain a pecuniary advantage over their members through hoaxes, guilt and fear. They ensure management of tithes, offerings, seeds and first fruit are under their exclusive preserve, including compelled donations orchestrated to look voluntary, but mechanically designed to appeal to the emotions of congregates.
There is no accountability and transparency. Financial management and utilization of these sources of income are shrouded in secrecy, except to the knowledge of immediate families of pastors and GOs or a few carefully selected loyal church members. Members are generally advised not to ask questions on how finances are utilized, as enquiries are viewed as recalcitrant handwork of the devil, and attract consequences ranging from warning, suspension or outright expulsion.
Abroad, the church’s offerings and tithes are classified as charity funds. There is transparency and accountability. Members are at liberty to ask for receipts for such levies, as they serve as evidence of contributions to charity. Such receipts are presented to the government for purposes of tax rebates, enabling members to enjoy tax relief.
Pentecostal churches are not liable to members on how levies and contributions are managed, just like the government where there is no accountability and transparency. Political officeholders use public funds as personal incomes to service their lives. When citizens demand accountability over the management of revenues in the face of glaring corruption, politicians in power are quick to accuse or label such persons as agents of destabilization working for opposition parties. When such criticism persists, such citizens are either hounded, warned, blackmailed, intimated or silenced, using state security apparatus.
Due to seemingly shared values, politicians who contested elections and won through rigging and other fraudulent processes, are offered opportunities in the Pentecostal churches to offer thanksgiving to God for a “successful” election. They are even allowed to step on the pulpit to share testimonies and minister to the congregation, with prayers offered to them thereafter, and sometimes, along with prophesies. Before departure, the politicians make donations to the church, most of which are redeemed with looted funds.
Looted funds are accepted as donations, gifts, seeds, tithes or offerings. Pastors and GOs are not bothered about the sources of funds nor the integrity or character of donors. As long as it swells the revenue base of the church, it is acceptable. This is the attraction accounting for the proliferation of Pentecostal churches in Nigeria. It is doubtful if the Nigerian Bureau of Statistics {NBC} knows the exact number of these churches. They target locations populated by high net-worth individuals to set up branches to grow their finances, as against rural areas inhabited by the poor. Lekki in Lagos is a major target, accounting for the high presence of key Pentecostal churches.
While politicians have made politics a lucrative business, violating the purpose of government for selfish interests and gains, these men of God in the Pentecostal movement have also made the gospel a business, failing to resist the lure of earthly wealth under the guise of kingdom expansion pursuit. While it is true 1 Corinthians nine: 13-14 says preachers can live from the gospel, making it an obligation for church members to support their pastors, men of God have taken this verse out of context by taking advantage of vulnerability and ignorance of members to fund their ostentatious and extravagant lifestyles.
The need to sustain and maintain their expensive lifestyles is also responsible for the absence of clear succession plans. Having tasted power, money and influence, the typical politician is afraid to relinquish office. Where he is statutorily required to do so, resorts to picking his child or wife or relation or a sponsored successor to take over from him. For them, it is difficult to let go of the wealth and juicy opportunities associated with their offices.
Founding Pentecostal pastors and GOs also deploy similar methods to perpetuate themselves in office. They have no clear succession plans, preferring to foist themselves on the congregates in perpetuity, pretending to be waiting for the Lord to choose a successor, when in fact, they have their children or wives in mind, whom they groom to take over. They cannot afford to hand over the huge finances of the church to an “outsider”. It is the reason a Pentecostal church hardly survives beyond the life of its founder, as it slowly slides into extinction after his or her demise.
Also, while politicians regale their audience with promises of taking them out of poverty as a strategy to secure their votes, some of these Pentecostal pastors create false hope for members for prosperity as a strategy for church growth. Rather than encourage congregates to acquire skills to enable them to offer services and products, they organize prayer programmes where they are asked to sow seed, which only enriches the pastors but depletes the poor. They know wealth cannot be created through prayers, yet, members are advised to exercise faith.
Unfortunately, donations, levies and other revenues contributed by members of the church are not fully used for kingdom expansion but diverted and invested in private family commercial businesses registered in family names. Returns from these investments are also not fully ploughed into the church but partly reinvested into other businesses, including real estate, stocks, manufacturing, and even aviation where underutilized private jets are leased for commercial purposes.
Implicitly, there are now obvious blurred lines between spiritual and temporal dimensions fueled by material pursuits involving Pentecostal pastors and politicians. Existential gaps between them have continued to be narrowed by shared values, exacerbated by materialism. The underpinning motive behind this seeming convergence is prosperity, covertly wrapped under the guise of bringing succour to the people, which is currently posing a serious reputation threat to the Pentecostal movement, and reshaping it to conjure an image of hypocrisy. It is indeed, an unhelpful development.
Sadly, the affluence associated with pastoral office is also currently having a ring on the minds of church members who are enrolled in Bible Colleges. Most of them now look forward to establishing their church upon graduation. They also want to “blow” like their pastors who project their stupendous wealth as a product of divine favour, prompting them to want to set aside divine ordinances and protocols to commence their ministries, rather than wait to be called by the Lord.
Dr. Mike Owhoko, Lagos-based public policy analyst, author, and journalist can be reached at www.mikeowhoko.com and followed on X {formerly Twitter} @michaelowhoko.
By Jerome-Mario Utomi
The April 12, 2025, defection of members of the Delta Unity Group (DUG) to the All Progressive Congress (APC) signposts a major political shift in Delta’s politics.
Pundits believe that the Peoples Democratic Party (PDP) which presently controls the state needs a miracle to win Delta’s 2027 governorship election given the massive haemorrhage that has hit it. Essentially, the over 10,000 members of the DUG and their supporters who defected to the APC were made up of seasoned grassroots PDP chieftains.
The defectors were received by the National Chairman of the All-Progressive Congress (APC), Mr Abdullahi Umar Ganduje, Governor Monday Okpebholo of Edo State, and the Chairman of the Governing Board of the Niger Delta Development Commission (NDDC), Mr Chiedu Ebie, alongside other notable political figures in Delta State.
So far, Deltans are enamoured by the significant political shift with many describing the development as a political earthquake which was long overdue. Because of its grassroots orientation, political analysts have likened the DUG to the Mandate Group, an independent political pressure group that midwifed the election of Mr Bola Tinubu, now President, as Lagos State Governor in the late 1990s.
In the run up to the 2023 presidential election, among so many objectives, the group was primed and positioned to defend President Tinubu’s mandate and promote democracy, unity, justice, and liberty in Nigeria, mobilize support for him and Vice President Kashim Shettima’s administration, Promote Unity and Justice: Foster national unity, justice, and liberty for all Nigerians among others.
The Mandate Group which has established structures in all 36 states, with plans to launch state chapters and currently have 580,000 members in Lagos and aim to reach 40 million members nationwide within the next 12 months, targets various segments of society, including: Students, Workers, Artisans, Teachers, Fishermen, Farmers and Women.
In like manner, the DUG has emerged as a third force in Delta State politics. Although it is not a new body, it has, over the years, been quietly bestriding Delta’s political landscape for the good of the state. Call it a third force in the politics of Delta State, and you won’t be wrong because, from all ramifications, that is what DUG represents.
DUG is by no means a political party, but, as the name implies, it is a Delta State based political pressure group convened a few years ago by the selfless, foresighted and influential trio of Mr Olu-Tokunbo (Lulu) Enaboifo, Mr Chiedu Ebie and Sir Itiako (Malik) Ikpokpo.
Their aim and dream were to establish a political pressure group with an agenda to modernize Delta State and also serve as the brain box of the campaign platform of Olorogun David Edevbie, who was vying for the governorship candidate of PDP towards the 2023 gubernatorial election.
Even though the aspiration ended with the Supreme Court ruling in favour of Governor Sheriff Oborevwori of Delta State, the DUG remained a strong force that started building gradually on the dream of a modernized Delta State. DUG has an organizational structure of 17 National Executive Council members, a Board of Trustees, and Local Government Executives in all the 25 local governments in Delta State, with Ward Executives in all the wards across Delta State, DUG is deeply rooted in the grassroots of Delta State with its cell-like structures.
Prior to the 2023 election, a wing of DUG, at the Obinoba Declaration, crossed over to APC, where the APC governorship candidate, Mr Ovie Omo-Agege, described them as the intelligent wing of PDP.
The group significantly made a huge difference in the 2023 general elections in Delta State. The DUG members in the Delta North Senatorial District, at that point in time, remained with PDP and after full deliberation and strategizing, opted to support the candidature of the APC governorship candidate and all other candidates of APC, even though they had not formally left the PDP. Consequently, most of them were either suspended or cast away by PDP after the elections.
It was easy to blend and work harmoniously with the progressives due to the progressive mindset of DUG members. After the 2023 general elections in Delta State, DUG members of Ika Federal Constituency continued to align and work closely with the APC to strengthen the party and ensure that it is properly positioned to convert the Ika Federal Constituency to an APC constituency come 2027.
To the glory of God, President Tinubu found DUG’s co-founder/convener, Mr Ebie, fit to chair the Governing Board of the NDDC in 2023. This further gave the DUG more vigor to project the Renewed Hope Agenda of the progressive governance of Mr President. Following this appointment, Ika Federal Constituency became the heartbeat of DUG in Delta State, which has now radiated positively to Ndokwa/Ukwuani and Aniocha/Oshimili Federal Constituencies in Delta North.
This wave, which has led to the massive decamping of members of PDP and the Labour Party into DUG in preparation for absorption into the APC, has also witnessed the reactivation of some dormant APC ambers and the massive welcoming of previously non-partisan and newly retired civil servants into the APC, having witnessed the positive impact of the Renewed Hope Agenda of Mr. President.
Because the group was fully poised for the reconfiguration of Delta State in the progressive fold of the APC, it is therefore, not surprising to witness the humongous crowd that emptied into APC on 12th day of April, 2025 in Agbor, Ika Federal Constituency, Delta State.
Going by the above development, it is obvious that come 2027, Ika nation in particular and Deltans in general shall witness the dethronement of People’s Democratic Party, PDP, in the state and enthronement of a people focused leadership to be formed by the All Progressive Congress, APC, in line with President Bola Ahmed Tinubu’s Renewed Hope Agenda.
Utomi, a media specialist, writes from Lagos, Nigeria. He can be reached via Jeromeutomi@yahoo.com/
Africa’s creative industries, from music and film to fashion, writing, and branding, are experiencing remarkable growth. However, as the sector flourishes, so do the threats posed by piracy and copyright infringement. Without proper protection, creators risk losing the value and recognition they deserve for their original work.
Copyright remains the first and most important line of defence. In many African countries, copyright protection begins automatically once a creative work, such as a song, logo, film, or design, is fixed in a tangible form. This protection can last for the creator’s lifetime, and in most cases, up to 70 years after. Yet, while automatic copyright provides a foundation, official registration strengthens legal standing and can be critical in resolving disputes.
When a creator’s work is used without permission, the violation must be addressed swiftly. Experts advise that the first step is to gather evidence—screenshots, URLS, timestamps, user details, and even data showing engagement or financial gain from the misused content. Proof of ownership, such as original files with timestamps, draft versions, or social media records of earlier uploads, is equally vital.
“Creators should always have proof of ownership ready,” says Frikkie Jonker, Director of Anti-Piracy at MultiChoice. “That could be anything from original project files to old emails or posts. It’s one of the most effective tools in enforcing your rights.”
Once evidence is collected, creators can issue takedown requests through social platforms or send formal cease-and-desist letters to website owners or hosts. Although enforcement processes differ by country, most African nations have copyright laws aligned with global standards like the U.S. DMCA. In many cases, showing credible ownership is enough to have infringing content removed.
If infringement continues or is being done at scale, such as by piracy rings or repeat offenders, creators may need to escalate the issue by reporting it to national copyright commissions or law enforcement. Efforts are also being bolstered across the continent through cooperation under agreements like the African Continental Free Trade Area (AfCFTA), with international bodies like Interpol, Afripol, and WIPO supporting cross-border enforcement.
Preventative measures are just as important. Creators are encouraged to use tools like digital watermarking and content fingerprinting to protect their work from unauthorised use online. Furthermore, smart monetisation strategies, such as YouTube’s Content ID syste,m can allow creators to earn revenue even when their content is reused without prior permission.
By understanding their rights, taking proactive steps to protect their creations, and using available technologies, African creatives can safeguard their work while continuing to build sustainable, long-term careers.
By Saifullahi Attahir
If there was ever anything that gave me goosebumps and immense pleasure, it was being surrounded by intellectuals and mature minds absorbing facts and figures about governance, economics, public health, policymaking, national security, and international relations. In such situations I easily lose myself, forgetting almost all other things.
Even at medical school, my best lectures were those with frequent digressions, whereby the lecturer would discuss the pathogenesis of diseases for 30 minutes and later sidetrack into discussing politics, governance, or other life issues. I always enjoyed classes led by Prof. Sagir Gumel, Dr. Murtala Abubakar, Dr. Rasheed Wemimo, Dr. Aliyu Mai Goro, and co.
During such lectures, I often observed some of my colleagues disappointment for such deviation. I rather casually show indifference, for I was eternally grateful for such discussions due to the stimulatory effect they had on my mind.
After such classes, I sometimes followed up with the lecturer, not to ask about a medical concept I did not grasp, but to ask for further explanation on policy making, project execution, budgetary expenditures, why African countries are left behind, and similar pressing issues.
In situations where I can’t catch up with the lecturer, I jotted down the questions for further deliberation.
One of the manifest feature I know about my greediness was at reading books. I can open five different books in a day. I lack such discipline to finish up one before another. I can start reading ‘Mein Kampf’ by Adolf Hitler, and halfway through 300 pages, I would pick up ‘My Life’ by Sir Ahmadu Bello, and would have to concurrently read both until the end.
I often scolded myself for such an attitude, but I can’t help myself. The only way to practice such discipline was to at least read two different books in a day. Such was a triumph in my practice of self-discipline. This was apart from my conventional medical textbooks.
To some of my friends, I was called an accidental medical doctor, but actually it was a perfect fate guided by the merciful Lord that I’m studying medicine.
For it was only medicine that makes reading books easier for you. Although time is precious in this profession, but one finds it easier to do anything you are passionate about. The daily interaction we have with people at their most vulnerable state was another psychostimulant. Seeing humans suffering from disease conditions is heartache. Some of the causes are mere ignorance, poverty, superstitions, and limited resources.
The contribution one can give couldn’t be limited to just prescribing drugs or surgical procedures that end up affecting one person. It’s much better to involve one self in to position that may bring possible change to the whole society even in form of orientation.
What also motivated me more was how I wasn’t the first to traverse this similar path. Bibliophiles were common among medical students and medical professionals.
At international level, the former Prime Minister of Malaysia, Dr. Mahathir Muhammad, was a physician.
Most of the current economic development of Malaysia was attributed to him. The South American revolutionary figure Che Guevara was a physician. Atul Gawande was an endocrinologist, health policy analyst, adviser to former President Obama, campaign volunteer to former President Bill Clinton, and adviser to USAID/WHO on health policies.
Frantz Fanon was another physician, psychiatrist, racial discrimination activist, and political writer. Dr. Zakir Naik was a renowned Islamic scholar, comparative religion expert, and physician.
At the national level, Prof. Usman Yusuf is a haematologist, former NHIS DG, and currently a political activist. Dr. Aminu Abdullahi Taura was a psychiatrist and former SSG to the Jigawa state government. Dr. Nuraddeen Muhammad was a psychiatrist and former cabinet minister to President Goodluck Jonathan.
During ward rounds and clinics, my mind often wanders to enquire not just about the diagnosis but the actual cause of the disease condition; why would a 17-year-old multiparous young lady develop peripartum cardiomyopathy (PPCM)? Why would a 5-year-old child develop severe anaemia from a mosquito bite? Why would a 25-year-old friend of mine develop chronic kidney disease, and his family would have to sell all their belongings for his treatment? Why are our Accident and Emergency units filled with road traffic accident cases? Was it bad road conditions or lack of adherence to traffic laws and orders?
Why are African countries still battling with 19th century diseases like Tuberculosis, filariasis, and malarial infections? Why issues of fighting cervical cancer and vaccination campaigns are treated with contempt in our societies? Why access to basic primary healthcare in Nigeria was still a luxury 50 years after Alma Ata declaration?
The questions are never-ending…
Answers to these questions could be found not in the conventional medical textbooks like Robbins/Cotrand, Davidson, or Sabiston. Answers to these questions are there on our faces. Answers to these questions are tied to the very fabric of our social life, our public institutions, our culture, and our life perspectives.
In order to make any significant contribution towards the betterment of this kind of society, it would be quite easier as an insider rather than an outsider. You can’t bring any positive outcome by just talking or commenting. It was rightly stated that a cat in gloves catches no mice.
The real players in a game are always better than the spectators. A player deserves accolades despite his shortcomings, frequent falls, and inability to deliver as planned theoretically. For the player has seen it all, because so many things in public life are not as they appear. It’s only when you are there that the reality becomes visible. This is the reason why many leaders who have goodwill and enjoy public support appear to have lost track or contributed insignificantly when elected or appointed into office.
But despite all these challenges, one can’t decline to do something good just because something bad might happen. The risk is worth it….
Attahir wrote from Federal University Dutse
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