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BIG STORY

Warning To Celestial Church Members: Does Your Dancing Glorify God? —- Kayode Alfred

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The subject of dancing is one that elicits varied opinions all around the world. While a school of thought believes it comes with therapeutic benefits; and another believes it is spiritual and biblical; there are various extremist Christian groups that believe dancing is inherently sinful and should be proscribed in general or during religious services. For the purpose of this intervention, the seductive instrument that dancing is fast becoming or has become in Celestial Church of Christ vis-à-vis its spiritual significance is the central focus of this piece.

It is not clear when dancing became an activity for humans. But from the early records of civilization dancing, at one point or the other, dancing was an act used for mate selection, the invocation of fetish spirits, initiation to secret societies, and worship of pagan gods – it was either ceremonial or ritualistic. And as civilization progressed it morphed into an activity for social functions, a form of mere entertainment, displayed especially in night clubs. We all know clubhouses to be a center for extreme profanities, a space that does not agree with our Christian beliefs. However, in recent times, some of these dance steps displayed in clubs have been surfacing during worship, in our churches. And the question now is: why are we bringing the unholy to the house of holiness?

The word dance or dancing, in all its forms, appears multiple times in the Bible. And they are two interpretations to it. The first could be translated to mean jumping up and down in (un)controlled excitement depicting joy. The second could be translated to mean indecent bodily movement, which was always condemned in passages where it appeared. Primarily, dancing, especially for women, is to some degree, seductive expression of body movements. It was why the women of old used it to seduce fetish spirits they sought favour from, or, as was the case in mate selection, to seduce and attract a potential partner. Therefore, the act of dancing can induce lust and lead to fornication or other sinful acts.

A biblical account lucidly explains how dancing led to an atrocious act by the great King of Galilee, Herod, and Herodias’s daughter. In Mark 6:21-22, Apostle Mark wrote, “Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee. And when Herodias’ daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, ‘Ask me whatever you want, and I will give it to you.’”

Salome, encouraged by her mother Herodias, asked for the head of John the Baptist. And King Herod, under the seductive spell incited by Salome’s dance moves, consented. He slew the man of God and served John the Baptist’s head to Salome. This is an example of how extreme the power of sensual dancing can be, and the damage it can bring. Under the influence of its seduction we can go to extremes and commit acts we should not involve with, as Christians. It is why we shouldn’t bring this ungodly movement of body parts into our places of worship.

In early July 2019, a video of a young member of the Celestial Church of Christ went viral on the internet. In this video, the young man was doing a dance redolent of masturbation, a dance that was popularised by a Nigerian musician Naira Marley. This dance we all know as Soapy. And this young man, with his palm folded into a fist in front of his crotch, moved to our Christian praises with his immoral dance step, rocking the folded fist back and forth to mimic stroking. At that time, the video sparked a lot of controversies, of how young Christians are letting pop culture slide into our religion, of how these young Christians, with their sensual dances, are desecrating God’s holy ground, of how they are painting the church in a bad light. This young man could feign ignorance and say he didn’t know the implications of his actions. And that is why it’s important we have this conversation. The question I’ll ask is this: When you move your body in a way suggestive of sexual activity, what image would you be putting in the minds of people around you? If you answered honestly, you’ll agree that you have, at that moment, planted unclean thoughts in their heads. In short, you have led them to sin. For fear of sounding judgemental, can you beat your chest, come clean and say you are not as guilty as those whom you have led astray in their innermost thoughts even if they did not physically manifest the lechery in their head?

Also, about a month before the Soapy dancer’s video, another video of a Celestial member had gone viral too. And in this one, a young woman was dancing in front of seated elders of the church. She twisted her waist and moved her backside to the rhythm of the drumbeat in the background. It’s a dance popular among ungodly women known as ‘twerking’ – a dance that has no place in the church of God. This video made outsiders say all sort of things against our church. Many who do not understand our values began to condemn us because of the act of this young lady, saying our church has become a clubhouse. Is this the image we want to project?

Anyway, these are the ones that went viral because they crept into the internet, but how about the ones that didn’t? Dancing is an activity of the body, requiring the movement of the shoulders, waists, and feet, a movement that can become sexually suggestive depending on how you move. In our churches, it’s been noticed that most of our ladies, while dancing, end up shaking their behinds in worship, even their breasts too, which can prove provocative for the men around them. Sandra Humphrey, author of What Do You Communicate, said, “No healthy man will deny that it is sexually arousing to watch a girl swing her hips and breasts suggestively to music.” It’s a biological reaction and the best way to surmount any lustful temptations is to flee. We can’t pretend the sway of hips and twist of waist women do in church is not sexually suggestive or not dropping lascivious ideas in people’s minds. For example, if you were one of those elders seated before the twerking lady, what thoughts do you think would creep into your mind? Even if by the grace of God, you avert the temptation and chose to not act on it, it doesn’t negate the fact that a lewd thought was established.

In Matthew 5:28 Jesus said, “But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.” And if your sensual dancing was responsible for men lusting after you in church, won’t you be guilt-ridden at the fall of those men? Many may say they only danced to glorify God and not to tempt the opposite sex. But the question I’ll ask is when this suggestive movement of the body is corrupting the hearts of the opposite sex in church, does the dance glorify God?

In his letter to the Philippians, Paul wrote, “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy–meditate on these things.” (Philippians 4:8)

Take note of “whatever things are pure”. Now, if your dancing was pure would it plant impure thoughts in others? Remember that anything that is of the Lord is pure. And if the endpoint of dancing leads to impurity, then it is safe to say that dancing is not of the Lord. And we should desist from it.

As committed members of the Celestial Church of Christ, we should always look back to our foundation to be sure we are not breaking away from our roots. The first primary mission set by our founder, Reverend Samuel Bilewu Joseph Oshoffa, is: “To worship God Almighty in holiness and reverence.” Dancing provocatively in the church is in opposition to this mission. It may feel innocent to indulge. And one could say they are only dancing to the glory of God, in praise and adoration, as King David in the bible danced with reckless abandon. But remember that David was a bad dancer, so his dancing was putting his image, if caught by another eye, at the risk of embarrassment. He had something to lose. And his poor dancing skill, instead of pulling or drawing the eyes seductively, instigated mockery.

Michal, daughter of Saul, even condemned David for his dancing: “But as the Ark of the Lord entered the City of David, Michal, the daughter of Saul, looked down from her window. When she saw King David leaping and dancing before the Lord, she was filled with contempt for him. … When David returned home to bless his own family, Michal, the daughter of Saul, came out to meet him. She said in disgust, ‘How distinguished the king of Israel looked today, shamelessly exposing himself to the servant girls like any vulgar person might do!’” (2 Samuel 6:16, 20)

But David retorted, saying he was willing to look more foolish than he did, even to the point of humiliation, in celebration for what God has done for him. The things to pick out of this are:

David danced out of excitement and he lost control.

David knew he was a bad dancer, so him dancing before those people was a thing of embarrassment for his image, which could make some people lose respect for him.

And we all know how important people’s respect is for a king. And David also knew but was putting his self-respect at stake. So, when you chose to reference David as an example when you’re dancing recklessly, ask yourself: What do you have to lose? What is the personal/important thing you are putting at stake?

Some of us do it because we feel it is the way of the world now, and we’re evolving alongside. But remember what John wrote, “Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever.” (1 John 2:15-17)

The lust of the flesh and the lust of the eyes: We can tell where these two forms of lust can happen at once: dancing. And as children of God, we shouldn’t corrupt our morality with the ways of the world. We shouldn’t let the want of the flesh to lead us to sin. The Bible was always particular about the dangers of sexual immorality and promiscuity. Whether we chose to admit it or not, dancing is sexual. It is an erotic stimulant. Dancing breeds lust. And with lust leading sexual advances will follow. And if the spirit is weak, church members can fall into the sin of fornication or adultery. In the book of Galatians 5:19-21, Paul wrote, “Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, … and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.” The word we’ll pick out here is sensuality, also referred to as lasciviousness in other translations. Its root meaning is: moving the body in a way that arouses sexual desire. And if we should compress that definition into a modern-day word, wouldn’t that be dance? You can see that the dancing, in itself, can deprive one of inheriting God’s kingdom.

There are many ways through which we can glorify God without having to put up seductive dancing shows that make our Christian virtues questioned; many honourable ways through which we can express our joy and gratitude for Him. Yes, God has turned our mourning into dancing but the dance does not have to project those trending carnal dances. God sees our hearts. He knows if we are deeply thankful. He knows if we are truly worshipping. Shaking your body in a way that could lead others to sin is not necessary at all. Singing praises to His name is worship enough. Giving offerings and tithe is enough to show gratitude. We should abstain from this act that may lead us to eternal damnation and focus on worshipping God the right way, the way our founding father followed.

BIG STORY

Tokunbo Wahab – The Steadfast Architect Of Lagos’ Water Revolution — By Babajide Fadoju

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In a city like Lagos, the hum of progress is often drowned out by the challenges of rapid urbanization, infrastructure projects can feel like distant promises rather than tangible realities. Yet, under the leadership of Governor Babajide Sanwo-Olu, Lagos State is steadily rewriting this narrative. One of the most transformative projects underway is the Adiyan Water Works (AWW), a bold initiative set to deliver 70 million gallons of clean, potable water daily to Lagosians. At the helm of this ambitious endeavor is Tokunbo Wahab, the Honourable Commissioner for the Environment and Water Resources—a man whose quiet determination and unwavering focus have become a source of hope for millions.

When Governor Sanwo-Olu recently visited the Adiyan Water Works site, it wasn’t just a routine inspection. It was a moment of affirmation—a recognition of the hard work and vision driving this project forward. As the governor walked through the site, the air buzzed with excitement, not just for the technical milestones achieved, but for what this project represents: a future where clean water is no longer a luxury but a given. For Tokunbo Wahab, this visit was a validation of his tireless efforts to turn a lofty vision into a reality that will touch the lives of everyday Lagosians.

The commissioner’s role in this project is nothing short of pivotal. Steering a project of this magnitude in a city as complex as Lagos is no small feat. Yet, under his watchful eye , the Adiyan Water Works has reached an impressive 80% completion rate. This isn’t just a statistic; it’s a testament to Wahab’s ability to navigate bureaucratic hurdles, logistical challenges, and the occasional skepticism that comes with large-scale infrastructure projects. His approach is not just about meeting deadlines; it’s about ensuring that every drop of water delivered will make a difference in the lives of Lagosians.

What sets Wahab apart is his deep understanding of what this project means for the people of Lagos. For him, it’s not just about pipes, pumps, and gallons per day. It’s about the mother who won’t have to walk miles to fetch water for her family. It’s about the child who can focus on school instead of worrying about waterborne diseases. It’s about the small business owner who can thrive with a reliable water supply. Wahab’s work is rooted in the belief that access to clean water is a fundamental right, and his actions reflect a commitment to making that right a reality for all.

The trust Governor Sanwo-Olu places in Wahab is evident. Their partnership is a rare example of how political leadership and administrative execution can come together to achieve something extraordinary. The governor’s frequent visits to the site and his public support for the project are not just gestures of goodwill; they are a recognition of Wahab’s ability to deliver on promises. In a political climate often marred by mistrust and unmet expectations, this synergy is a breath of fresh air.

But the Adiyan Water Works project is more than just an infrastructure upgrade. It’s a symbol of hope and progress for a city that has long grappled with water scarcity. When completed, it will not only improve public health but also boost local economies, create jobs, and attract investments. For communities that have endured years of unreliable water services, this project is a lifeline—a promise of dignity and a better quality of life.

Of course, the journey hasn’t been without its challenges. Large-scale projects like this require more than just technical expertise; they demand empathy and a deep connection to the communities they serve. Wahab has been mindful of this every step of the way. From ensuring fair compensation for affected residents to collaborating with neighboring states like Ogun, his approach has been inclusive and thoughtful. He understands that true progress is not just about building infrastructure but about building trust and fostering collaboration.

Critics may argue that such projects are fraught with complexities, and they’re not wrong. But Wahab’s track record shows that with determination, transparency, and a clear vision, even the most daunting challenges can be overcome. His work on the Adiyan Water Works is a shining example of what public service should be—a commitment to the greater good, even when the road is tough.

As Lagos continues to grow and evolve, the importance of reliable infrastructure cannot be overstated. Clean water is the foundation of health, education, and economic prosperity. The Adiyan Water Works project, under Wahab’s stewardship, is poised to become a cornerstone of Lagos’ transformation. And as the city eagerly awaits the day when clean water flows freely into every home, it’s clear that leaders like Tokunbo Wahab are the driving force behind this progress.

In the end, the success of the Adiyan Water Works will be more than just a technical achievement. It will be a story of hope, resilience, and the power of dedicated leadership. Tokunbo Wahab’s work is a reminder that even in the face of immense challenges, change is possible when leaders put people first. As the water begins to flow, so too will the promise of a brighter, more sustainable future for Lagos—a future built on the foundation of clean water and unwavering commitment.

Let the water flow, and with it, let the promise of progress and prosperity flow for all Lagosians.

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BIG STORY

Lagos House Of Assembly Call For Action Against Open Defecation, Laud Environment Commissioner Tokunbo Wahab

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The Lagos State House of Assembly has called on the Ministry of Environment and Water Resources to rigorously enforce environmental laws against “open defecation” and ensure the widespread availability of free public toilets across the state.

The lawmakers stressed the need for a broad and ongoing awareness campaign to educate residents about the dangers of “open defecation.” Speaker, Rt. Hon. Mojisola Meranda, condemned the practice, emphasizing the urgent need for better sanitation infrastructure.

The House also praised the Commissioner for the Environment and Water Resources, Tokunbo Wahab, calling him a “pride of the state.”

Raising the matter under “Urgent Public Importance,” Hon. Stephen Ogundipe (Oshodi-Isolo 1) warned that “open defecation” tarnishes Lagos’ reputation and obstructs sustainable development.

Hon. Bonu Solomon (Badagry 1) called for the arrest of homeless individuals contributing to the sanitation crisis, urging local government chairmen to assist the state in maintaining cleanliness.

Hon. Gbolahan Yishawu (Eti-Osa 1) proposed the introduction of affordable public toilets, while Hon. Femi Saheed (Kosofe 2) urged the creation of clear policies regarding the management of public sanitation facilities.

Hon. Aro Moshood (Ikorodu 2) connected waste accumulation to “open defecation,” underscoring the need for stricter waste management, particularly in market areas like Mile 12.

The Assembly resolved to ramp up public awareness campaigns and collaborate with private companies to fund sanitation initiatives across Lagos.

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BIG STORY

JUST IN: Nollywood Star, Kenneth Okonkwo Resigns From Labour Party

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Kenneth Okonkwo, a former spokesperson for the Labour Party’s presidential campaign council, has announced his resignation from the party.

In a statement released on Tuesday, Okonkwo stated that his resignation will take effect from February 25, 2025, after which he will be free to join other like-minded Nigerians in shaping the country’s future.

He explained that his involvement in politics was driven by a desire for good governance, and he will continue working towards this goal.

Okonkwo expressed his gratitude to Nigerians who supported the party during its time of need and pledged his loyalty to the Nigerian people. He also mentioned that the Labour Party, in its current state, is non-existent, which led to his decision to resign.

His statement reads:

11th February, 2025

To all Nigerians of Goodwill,

RESIGNATION FROM LABOUR PARTY

I sincerely thank all Nigerians of goodwill for their immense support during the 2023 presidential election, where Nigerians believed in our message for a new Nigeria and voted for us across ethnic and religious lines. We were the only party that achieved 25% support in all six Geo-Political Zones and the Federal Capital Territory. I believe that we won the election under the Labour Party with your support but were denied victory due to a technical glitch.

2. By February 25, 2025, it will be two years since the 2023 presidential election, and two years before the next presidential election. It is a global democratic convention that political consultations, alignments, and re-alignments begin two years before the next election. Unfortunately, the Labour Party, as it is currently structured, cannot be part of the political force that will shape Nigeria’s political future.

3. To avoid any confusion, the Labour Party as it stands is non-existent. According to the Labour Party Constitution, the tenure of ward, local government, and state party executives is three years (see Article 15(2)(3)(4) of the Labour Party Constitution). Since no congresses have been held at these levels within the constitutionally allowed tenure, their leaderships have effectively expired.

4. The former National Chairman of the Labour Party, Julius Abure, and his National Working Committee, having not conducted any legally recognized national convention, according to the Independent National Electoral Commission (INEC) and the courts, the leadership issue within the Labour Party remains an internal matter that the courts cannot intervene in, leaving the party without effective national leadership.

5. The Caretaker Committee, led by Senator Nenadi Usman, which was lawfully set up by the National Executive Council (NEC) of the Labour Party after the INEC’s non-recognition of the Abure-led National Working Committee (NWC), was given six months to conduct congresses and a convention. This was the only viable option to salvage the Labour Party.

6. Unfortunately, Abure and his allies, in collaboration with external forces, have waged unnecessary legal challenges against this Caretaker Committee, preventing it from functioning. More than six months after the Committee’s inauguration, it has not even started, leading many to believe that the objective of these politicians and their collaborators is to bog down the serious members of the Labour Party with frivolous lawsuits until the 2027 election is over. It’s curious that a national executive whose members are defecting daily to other parties, and who cannot fight legal battles to recover these seats, is waging intense legal battles to maintain their destructive grip on the party.

7. It’s clear that Abure is more concerned with his own interests than with the survival of the Labour Party. If he were genuinely interested in fielding a southern candidate for the 2027 presidential election, he would have ceded the position of national chairman to the North, as is the convention when a party aims to field a southern presidential candidate. This was a suggestion from those of us genuinely interested in the party’s survival. While Nigerians, especially in the North, may have overlooked the combination of a southern national chairman and presidential candidate in 2023, they will not overlook it in 2027, having had time to prepare.

8. By not doing this, it’s obvious that Abure and his colleagues want to use some southern presidential candidates as cash cows, generating money for them without any intention of making the party competitive in 2027. This confirms the belief that they are secretly working for the ruling party’s victory. I pity any southern presidential candidate who still believes there’s a future in an Abure-led Labour Party, as they are clearly unaware of Nigeria’s current political realities.

9. I have never been deceitful or betrayed any cause I’ve fought for. My entry into politics was driven by the desire for good governance, and I will continue working for it to ensure that Nigeria becomes a great country led by incorruptible leaders. However, this can no longer be achieved within the current Labour Party, which, as presently constituted, is non-existent. Therefore, I am forced to resign from the party and thank all Nigerians of goodwill who supported us when we needed them most. I pledge my continued loyalty to the Nigerian people, regardless of the political path I choose to follow.

10. This resignation takes effect on February 25, 2025, marking the second anniversary of the 2023 presidential election. After this date, I will be free to join other well-meaning, like-minded Nigerians in shaping a brighter future for our country through good governance.

 

Thank you, and God bless.

Yours sincerely,

Kenneth Okonkwo

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