Veteran musician and social crusader Charles Oputa, also known as Charly Boy, made headlines few days ago after claiming in a podcast interview that 99 percent of Nigerian pastors are ineffective.
The 75-year-old maverick entertainer based his claim on clergymen’s failure to challenge Nigeria’s political leadership in the face of severe economic hardship and increasing insecurity.
If you are a keen social listener, you will notice that this is not the first time such sentiments have dominated online discourse..
However, many Nigerians believe that heavyweight pastors adopt a “see no evil, hear no evil, speak no evil” posture toward maladministration in the country. However, this reflects a particular expression of faith that emphasizes countering negative realities through positive declarations — not to deny reality, but to oppose it spiritually. This is why believers speak about calling things that are not as though they were, refusing to give voice to outcomes they do not desire. Yet, that is not even the central argument here; the main point still lies ahead.
It is true that Nigerian pastors, given their massive followings, wield enormous influence in society. Their reluctance to confront political establishments directly may actually align with the pattern of Jesus’ earthly ministry. My deliberate use of “masses” rather than “members” or “congregation” will become clear shortly. These men of God appear to emulate the example of Christ, who avoided direct political confrontation with civil authorities — a stance that contributed to the disappointment of many Jews who expected Him to lead a political uprising.
The Jewish elders even attempted to trap Him into political controversy by asking about taxes to Caesar. When shown a coin, Jesus asked, “Whose image is this?” They answered, “Caesar’s.” He then said, “Render to Caesar what is Caesar’s and to God what is God’s” (Mark 12:16–17). If Jesus, despite pressure to spearhead resistance against Roman rule, chose a different path, why should His modern-day followers necessarily do otherwise?
Charly Boy dismisses pastors as useless for not speaking truth to power. But if they are not activists, could their continuous preaching of the Gospel itself be the truth they offer society? A holistic message has the potential to shape individuals — including public officials — toward ethical conduct. Interestingly, the Area Fada himself has said, “I may live in Nigeria, but Nigeria does not live in me… I come from a different space and time.” Ironically, this description might better apply to the pastors he criticizes, as Scripture portrays believers’ citizenship as transcending earthly identity.
Many pastors believe there is only so much that can be done to repair worldly systems, and therefore prioritize spiritual transformation over political activism. As 1 John 5:19 notes, “We know that we are children of God, and that the whole world lies under the control of the evil one.” From this perspective, their focus remains on spiritual empowerment rather than political agitation.
This brings us back to the deliberate use of “masses” instead of “flock.” The principle of “like priest, like people” suggests that followers shaped by their pastors’ teachings may adopt a similar worldview — one emphasizing spiritual provision and divine protection. Biblical narratives such as the distinction between Goshen and the rest of Egypt during the plagues illustrate the idea of covenantal exemption and divine economy. For believers who hold this view, governance failures may seem secondary to spiritual security.
Critics may interpret the perceived indifference of Nigerian clergy toward governance failures as self-absorption. However, supporters argue that pastors offer an alternative refuge through spiritual guidance. As Matthew 10:8 reminds believers, “Freely you have received; freely give.” From this standpoint, pastors see their primary calling as extending spiritual lifelines rather than engaging in political confrontation.
Thus, instead of joining activism for systemic change, many pastors emphasize inviting people into what they see as spiritual safety — the “Ark” of divine provision and protection. Their usefulness, therefore, lies not in political sparring but in guiding individuals toward faith. After all, would protests alone resolve systemic issues? Charly Boy seems to expect pastors to remain perpetually in the trenches confronting political power.
Yet the work of spiritual leadership — guiding people toward divine presence and inner transformation — is itself demanding. As Jesus said in John 16:33, “In the world you will have tribulation; but be of good cheer; I have overcome the world.” For believers who accept this outlook, peace and prosperity are ultimately not dependent on government structures but on spiritual alignment.
This echoes Jesus’ conversation with the Samaritan woman: “Whoever drinks of this water will thirst again, but whoever drinks of the water I give will never thirst” (John 4:13–14). In this light, pastors may believe their primary responsibility is offering spiritual fulfillment rather than political activism.
VIS Ugochukwu is a Sage, Storyteller, and PR Strategist who engages with readers via Twitter (now X) @sylvesugwuanyi.