The Prodigal Son and the Loss of the Christian Mind: A Typological Reflection on Luke 15:11–32 Luke 15:11–32, the parable of the Prodigal Son, is often preached as a story of forgiveness, repentance, and the boundless love of God. While these themes are central, the parable also offers a profound typological warning to Christians who have lost their “Christian mind”—that is, believers who still bear the name of Christ but no longer think, judge, or live from the consciousness of their identity in the Father’s house. In this sense, the prodigal son is not merely a sinner returning to God; he is a son who lost his mind before he lost his place. *1. Sonship Without Sense: When the Christian Mind Is Lost* The parable begins with an astonishing request: “Father, give me the portion of goods that falleth to me.” (Luke 15:12) This was not merely a financial request; it was a relational insult. In Jewish culture, inheritance was distributed after the father’s death. To demand it early was to say, in effect, “I want your things, not your presence.” Typologically, this mirrors many contemporary Christians who: • Desire God’s blessings without God’s authority • Want access to divine benefits while rejecting divine order • Claim grace but despise obedience The prodigal did not stop being a son—but he stopped thinking like one. Losing the Christian mind begins when believers disconnect identity from responsibility, and privilege from discipleship (Romans 12:2). *2. The Far Country: Geography of a Corrupted Mind* Scripture says the younger son went into a “far country” (Luke 15:13). This distance was not primarily physical but mental and spiritual. The far country represents: • A worldview detached from God’s truth • A mindset shaped by culture rather than covenant • A life interpreted through pleasure, autonomy, and self-definition This is the condition of Christians who still attend church yet reason like the world, measure success by secular standards, and make moral decisions without reference to Christ (1 Corinthians 2:16). When the Christian mind is lost, freedom becomes rebellion, and choice becomes captivity. *3. Wasted Substance: When Inheritance Is Squandered* The prodigal “wasted his substance with riotous living” (Luke 15:13). What he squandered was not only money, but potential, dignity, and calling. Typologically, this reflects believers who: • Waste spiritual gifts on self-promotion • Trade eternal purpose for temporary applause • Spend moral capital on sinful indulgence The tragedy is not that the son had an inheritance, but that he did not understand its meaning. Likewise, many Christians possess salvation, Scripture, and the Holy Spirit, yet live as though these treasures are expendable. A lost Christian mind treats sacred things casually. *4. Feeding Swine: The Degradation of Lost Thinking* The parable reaches its lowest point when the prodigal feeds pigs (Luke 15:15–16). For a Jewish audience, this detail is shocking. Swine were unclean animals; to tend them was a picture of total moral collapse. This is the inevitable end of abandoning the Christian mind: • Moral confusion replaces conviction • Shame replaces joy • Survival replaces purpose Christians who abandon biblical thinking eventually begin to justify what once grieved them, celebrate what once convicted them, and tolerate what once repulsed them (Isaiah 5:20). *5. “He Came to Himself”: The Restoration of the Christian Mind* The turning point of the parable is one of the most important phrases in Scripture: “And when he came to himself…” (Luke 15:17) Repentance begins not with behavior, but with recovered identity. The son did not say, “I came to religion,” or “I came to fear punishment.” He came to himself. This is the restoration of the Christian mind: • Remembering who God is • Remembering who you are • Remembering where you belong True repentance is a return to right thinking, not merely right actions (2 Corinthians 10:5). *6. The Father’s Embrace: Grace Restores the Mind Before the Status* When the father sees the son, he runs, embraces him, and restores him fully—robe, ring, and sandals (Luke 15:20–22). This is not probationary acceptance; it is complete reinstatement. Typologically, God does not merely forgive returning Christians; He re-establishes their identity. Grace restores: • The robe (righteousness) • The ring (authority and sonship) • The sandals (freedom, not servitude) God’s grace does not endorse foolishness—but it heals the mind that produced it. *7. A Warning from the Elder Brother: Orthodoxy Without Love* Finally, the elder brother represents another form of lost Christian mind—religious pride. He never left the house physically, but his heart was far from the father (Luke 15:28–30). This warns us that one can: • Be doctrinally correct yet spiritually disconnected • Be morally consistent yet emotionally resentful • Serve faithfully yet lack the Father’s heart The Christian mind is not only about truth, but truth expressed through love (Ephesians 4:15). *Conclusion: Recovering the Christian Mind* The Prodigal Son is not merely a story for sinners “out there,” but a mirror for believers “in here.” It reveals that apostasy often begins not with rebellion, but with distorted thinking. To lose the Christian mind is to forget: • That sonship comes with submission • That freedom exists within the Father’s house • That life apart from God is always famine *The call of the parable is urgent:* *Come to yourself. Return home. Think again as a son.* *“Let this mind be in you, which was also in Christ Jesus.” (Philippians 2:5)* *Only when the Christian mind is restored can the Christian life be truly lived.* #Kingsley

SERMON TITLE: From Church Members to Kingdom Ambassadors Text Focus: Matthew 6:10; Matthew 5:1–12; 2 Corinthians 5:17–20; Philippians 3:20 TWO WAYS OF LIVING AS A BELIEVER Beloved, it is possible to be sincerely Christian and yet live far below the call of the Kingdom. Many people believe in Jesus, attend church, sing worship songs, and hold correct doctrines—yet their daily decisions, values, and ambitions are still shaped more by the world than by Heaven. Jesus did not come merely to start a religion called Christianity. He came to restore God’s Kingdom on earth. “From that time Jesus began to preach and to say, ‘Repent, for the kingdom of heaven is at hand.’” — Matthew 4:17 Christianity begins with faith in Christ. The Kingdom lifestyle begins when that faith takes over every area of your life and your worldview. I. THE CHRISTIAN LIFESTYLE: A GOOD BEGINNING, BUT NOT THE DESTINATION The Christian lifestyle often focuses on belief and belonging: • Being saved • Going to church • Praying • Studying the Bible • Living morally These are essential foundations. But they can stop short of transformation- which is Becoming like Christ. “You believe that there is one God. You do well. Even the demons believe—and tremble!” — James 2:19 Believing in Jesus and behaving like Christians can guarantee you social security status and titles as a worker, a minister, a Pastor, Reverend, Bishop etc in the Church, but not citizenship of His Kingdom. Your belief must lead you into righteous behavior that transmute you into a higher form of life beyond the clouds, which is what guarantees your citizenship of the Kingdom of Heaven (Matthew 7:21-23). Belief alone does not equal Kingdom living and citizenship Citizenship vs Residence You can live in a country without being a citizen of its government. Many believers are merely members of a church or congregation, and even function in their local assembly but do not function in the Kingdom. Jesus never said, “Go and make church members.” He said: “Go therefore and make disciples of all nations…” — Matthew 28:19 A disciple is not just a believer. A disciple is a trained and equipped soldier of Christ who is representing His Kingdom at home, in the marketplace, in the community etc. II. THE KINGDOM LIFESTYLE: HEAVEN’S GOVERNMENT EXPRESSED ON EARTH The Kingdom lifestyle begins with identity. “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.” — Philippians 3:20 You are not first a Nigerian -(Yoruba, Igbo, or Hausa), American, or African. You are first a citizen of Heaven. 1. Kingdom Citizenship Shapes Perspective A Christian may ask, “Is this allowed?” A Kingdom citizen asks, “Does this reflect my King and His Kingdom?” “Do not be conformed to this world, but be transformed by the renewing of your mind.” — Romans 12:2 III. KINGDOM VALUES ARE UPSIDE-DOWN VALUES Jesus introduced a system that contradicts worldly logic. “Blessed are the poor in spirit… Blessed are the meek… Blessed are those who hunger and thirst for righteousness…” — Matthew 5:3–6 In the world: • Power is dominance • Success is accumulation • Greatness is being served In the Kingdom: • Power is humility • Success is obedience • Greatness is service “Whoever desires to become great among you, let him be your servant.” — Mark 10:43 The Towel and the Throne On the night before the cross, Jesus wrapped a towel around Himself and washed His disciples’ feet. “I have given you an example, that you should do as I have done to you.” — John 13:15 The Kingdom advances not by crowns first—but by towels. IV. FROM RELIGIOUS ROUTINE TO KINGDOM MANIFESTATION Religion mindset asks: “What do I do on Sunday?” The Kingdom mindset asks: “How does Heaven invade Monday?” Jesus taught us to pray: “Your kingdom come. Your will be done on earth as it is in heaven.” — Matthew 6:10 Kingdom lifestyle means: • Kingdom principles in business • Kingdom ethics in politics • Kingdom mercy in conflict • Kingdom generosity with money • Kingdom love in family, among brethren and in your community("Charity begins at home, but should not end there"). “For the kingdom of God is not in word but in power.” — 1 Corinthians 4:20 Light in the Marketplace Light is useless if hidden inside the church building. “You are the light of the world…(not light on Sunday alone)let your light so shine before men(not before your fellow believers only).” — Matthew 5:14–16 The Kingdom is not announced—it is demonstrated. V. KINGDOM LIVING REQUIRES DAILY HEAVENLY DIRECTION A Christian may rely on last Sunday’s sermon. A Kingdom citizen seeks daily instructions from the King. “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.” — Matthew 4:4 Jesus Himself said: “The Son can do nothing of Himself, but what He sees the Father do.” — John 5:19 Kingdom life is responsive, not mechanical. VI. AMBASSADORS, NOT SPECTATORS “Now then, we are ambassadors for Christ, as though God were pleading through us.” — 2 Corinthians 5:20 An ambassador: • Does not represent himself • Does not promote personal interests • Does not adopt the culture of the host nation, but rather enforce a counterculture policy that promotes the will of God on earth as it is in heaven. Embassy Mentality An embassy stands on foreign soil but operates under another government’s authority-heavenly authority! You may live on earth, but you operate under Heaven’s constitution—the Word of God. VII. THE RADICAL SHIFT: FROM BELIEVING TO REPRESENTING Christianity says: “I’m saved; heaven is my destination.” Kingdom living says: “I’m sent to Colonize the earth; heaven is my Home Country.”(John 3:31; Ephesians 2:6). There is a challenge here, if you have not been able to control or subdued your own flesh; lust of the flesh, lust of the eye and the pride of life, you are still battling with this area of life. How can you then successfully take charge of the smallest and first institution on earth, which is your own immediate family? “As the Father has sent Me, I also send you.” — John 20:21 This is why Jesus warned: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom… but he who does the will of My Father.” — Matthew 7:21 A CALL TO KINGDOM CONSCIOUSNESS The world does not need more religious Christians. It needs Kingdom ambassadors. People who: • Carry Heaven’s culture • Enforce God’s justice • Reflect Christ’s humility • Serve with love • Live under God’s rule daily “Seek first the kingdom of God and His righteousness, and all these things shall be added to you.” — Matthew 6:33 Church membership is good, getting engaged in church activities is fantastic. Personal salvation is essential. But the ultimate call is this: From believers to ambassadors. From church attendance to Kingdom advancement. From religion to reign. PRAYER: “Lord Jesus, we receive not only Your salvation, but Your government. Teach us to live as citizens of Heaven and ambassadors of Your Kingdom on earth, until Your will is done everywhere, starting with me as an individual and demonstrated in every institutions on earth as it is in Heaven. Amen.” Pastor Kingsley S. Ayinde January 7, 2026

A CHRISTIAN CASE FOR REJECTING THE 1999 CONSTITUTION AND CONVENING A PEOPLE’S NATIONAL CONFERENCE Christian faith does not worship unity at all costs. The Bible teaches that unity without justice is rebellion disguised as peace. Any political order that enforces togetherness while institutionalizing injustice stands under divine judgment, not divine endorsement. “Woe to those who make unjust laws, to those who issue oppressive decrees.” (Isaiah 10:1) This prophetic warning speaks directly to Nigeria’s 1999 Constitution. That document was not the product of the people’s will, nor was it born out of a covenantal consensus among Nigeria’s nations and ethnic nationalities. It was imposed by a departing military regime, crafted in secrecy, and handed down as a fait accompli. In biblical terms, it is an unjust decree—a legal framework that centralizes power, suppresses self-determination, and perpetuates inequality under the false banner of national unity. Unity Enforced by Decree Is Not Biblical Unity Biblical unity is covenantal, voluntary, and just. It is never imposed by force or fear. “Can two walk together, unless they are agreed?” (Amos 3:3) The 1999 Constitution did not emerge from agreement; it emerged from coercion. It treats Nigeria’s diverse peoples not as covenant partners, but as administrative subjects of a centralized power structure that rewards domination and punishes initiative. This is why insecurity, poverty, and ethnic distrust continue to deepen despite decades of “constitutional rule.” A Structure That Protects Injustice Cannot Claim Moral Legitimacy The present constitutional order has: • Enabled systemic land grabs and demographic engineering through weak federal protections • Normalized security asymmetry, where some violent actors are appeased while others are crushed • Concentrated resources at the center while producing mass poverty at the margins Scripture is unequivocal: “You have wearied the Lord with your words… by saying, ‘All who do evil are good in the eyes of the Lord.’” (Malachi 2:17) A constitution that excuses injustice in the name of unity invites divine displeasure. No amount of patriotic rhetoric can sanctify an unjust foundation. The Moral Necessity of a People’s National Conference In the Bible, whenever a covenant was broken or corrupted, God’s people gathered to renew the foundations. • Joshua gathered Israel at Shechem to renew the covenant (Joshua 24) • Nehemiah convened the people to rebuild Jerusalem’s broken walls and laws (Nehemiah 8–9) Nigeria is at such a moment. What is required is not cosmetic amendment, but foundational renewal—a People’s National Conference where all ethnic nationalities, faith communities, civil society, women, youth, and the diaspora freely negotiate the terms of their coexistence. Such a conference is not rebellion; it is repentance. It is not disintegration; it is restoration. It is not a threat to unity; it is the only path to just and sustainable unity. Peace Without Justice Is Only a Pause Before Crisis Those who insist on preserving the 1999 Constitution in the name of “stability” misunderstand both history and Scripture. “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” (Jeremiah 6:14) Nigeria’s wound is structural. Until it is treated, no election, no leader, and no slogan can heal the nation. Conclusion: Rejecting Unjust Decrees Is a Christian Duty To reject an unjust constitution is not to reject Nigeria; it is to love Nigeria enough to tell the truth. “Learn to do right; seek justice. Defend the oppressed.” (Isaiah 1:17) The time has come for Nigerian Christians—and all people of conscience—to say clearly: a nation cannot be built on unjust laws and survive. The 1999 Constitution has served its season; it has failed its test. The path forward is peaceful, lawful, and moral: A People’s National Conference that births a truly national, just, and covenant-based constitution. Only then can Nigeria fulfill her God-given destiny—not as a forced union, but as a righteous nation. Kingsley S. Ayinde January 3, 2026

Date: December 22, 2025 A Response from the Voice of the Persecuted Christian in Nigeria To the Visiting U.S. Congressional Delegation Honourable Members of Congress-Rep. Bill Huizenga and included Reps. Michael Baumgartner, Keith Self, and Jefferson Shreve, We welcome you—not as dignitaries, but as witnesses. We speak to you not from conference rooms or carefully curated briefings, but from burned villages, mass graves, orphaned children, widowed mothers, and churches that have become crime scenes. We speak as Nigerian Christians who live every day under the shadow of violence, displacement, and selective justice. You say you have come to listen. Then please hear us plainly. We did not ask for American troops on our soil. What we ask for is truth, moral clarity, and consequences for impunity. You say the United States has ruled out “boots on the ground.” Very well. But understand this: what is killing us is not the absence of U.S. soldiers—it is the absence of accountability. You say the CPC designation is meant to “encourage reform through diplomatic pressure.” Yet from where we stand, that pressure seems to evaporate the moment it meets the comfort of Nigerian political elites. Our attackers still roam free. Our complaints still go unanswered. Our killers are rarely prosecuted. Entire Christian communities in the Middle Belt—Plateau, Benue, Southern Kaduna—are erased, while officials call it “communal clashes.” Respectfully, this language is part of the problem. You say the violence affects “communities of all faiths.” That is true in theory—but incomplete in practice. What we experience is patterned, persistent, and targeted. Churches are attacked. Christian farmlands are seized. Pastors are abducted. Worshippers are slaughtered. And when we cry out, we are told to be patient, to trust systems that have failed us repeatedly. You distinguish between terrorism in the North-East and so-called communal violence elsewhere. On paper, that distinction may comfort policy frameworks. On the ground, it buries bodies. The men who attack us carry weapons of war, shout religious slogans, and act with confidence that no authority will stop them. Whether you label them terrorists, militias, or bandits, the result is the same: Christians are dying, and justice is absent. You say “true friends don’t walk away.” We agree. But true friends also do not sanitize reality to preserve partnerships. If Nigeria’s CPC status is to be reviewed based on “measurable progress,” then please tell us: – How many convictions for attacks on Christian communities count as progress? – How many displaced Christians returning safely to their lands count as progress? – How many dismantled terror networks count as progress? Because what we see instead is a government skilled at making promises, forming committees, issuing statements—and doing very little. You speak of “shoes on the ground, not boots.” Humanitarian aid is welcome, but aid without justice becomes a revolving door. We do not want to be permanent refugees fed by donations while our ancestral lands are occupied and our killers rewarded with silence. We are concerned—deeply—that your visit risks becoming another photo opportunity that allows corrupt officials to say, “America understands us,” while nothing changes for those bleeding in the villages. If you truly wish to help, then we ask for this: • Name the violence accurately. Stop hiding targeted persecution behind neutral language. • Tie diplomatic engagement to consequences. Visa bans, financial sanctions, and aid conditionality against officials who enable or ignore violence. • Demand prosecutions, not promises. Justice is the deterrent we lack. • Listen beyond government offices. Sit with survivors, widows, pastors, displaced families—without handlers. • Do not trade our lives for stability optics. A stability built on mass graves is temporary and dangerous. You warn that insecurity in Nigeria has global consequences. You are right. But understand this: when Christians are slaughtered with impunity, when the rule of law collapses selectively, extremism does not stay local. We are not asking the United States to fight our battles. We are asking you not to help our oppressors feel comfortable. History will remember whether this moment was one of courageous truth—or convenient diplomacy. We are still here. We are still alive. We are still praying. But we are running out of time. The Persecuted Christian in Nigeria Kingsley Shola Ayinde On behalf of many whose voices were silenced before you arrived.

The Nigerian State Is Losing Ground in Katsina — It’s Time to Invoke Section 305 The growing reports that armed bandits have negotiated peace accords with communities and local authorities across Katsina State are not just local developments — they are signals of a deeper collapse of state authority that demands urgent, constitutional action from the Presidency. If the claims that dozens of local government areas have effectively ceded authority to armed groups are true, the conditions for a presidential proclamation under Section 305 of the 1999 Constitution have been met. The President must act. What has actually happened (what reputable reporting shows) Multiple reputable outlets report that community leaders and representatives from several local government areas in Katsina have held meetings and signed truce accords with bandit leaders as part of local “peace” initiatives. The Cable, Vanguard and Sahara Reporters have documented recent meetings and accords involving local councils and bandit representatives in parts of Katsina. Videos and photos circulating from these meetings show heavily armed non-state actors publicly present at local government gatherings and, in some cases, brandishing weapons while negotiating — an image that many observers interpret as an assertion of parallel authority. The Guardian and other outlets have published accounts and imagery raising alarm about bandits being openly empowered at local events. Some online reports and regional aggregators have gone further, reporting that as many as 12 local government areas have signed peace deals or participated in dialogues under which bandit leaders are treated as stakeholders. These claims have circulated widely on news sites and social platforms and are being used by commentators to argue that large swathes of Katsina are effectively outside normal state control. (Independent reports citing this number are available, though the figure has been contested and remains a subject of verification.) At the same time, the Katsina State Government has publicly pushed back against characterizations that it is negotiating with bandits as partners in governance, and some officials insist the engagements are limited community-level peace-building under federal frameworks such as Operation Safe Corridor. These official denials and attempts to frame the engagements as controlled reconciliation efforts have also been reported. The broader context makes these developments especially dangerous: Katsina has suffered large-scale attacks, mass kidnappings and deadly raids by armed gangs over consecutive years (e.g., major attacks and mass abductions documented by international agencies and wire services), demonstrating that the region has been in sustained, severe security crisis. That history underlines the stakes of permitting armed groups to gain local legitimacy. Why this matters constitutionally and practically The Nigerian Constitution explicitly empowers the President to proclaim a state of emergency when there is “an actual breakdown of public order and public safety in the Federation or any part thereof to such extent as to require extraordinary measures to restore peace and security,” or when “there is a clear and present danger of an actual breakdown of public order and public safety” — among other triggers. This power exists to preserve the life, security and territorial integrity of the Federation when ordinary measures are manifestly failing. If local governments are entering accords that effectively recognize armed bandits as governance partners, and if armed groups are operating openly and coercively within council jurisdictions, then the State’s monopoly on legitimate force — the foundation of public order and the social contract — is being replaced by a parallel, illegitimate authority. That is exactly the threshold that, in constitutional terms, can justify a proclamation under Section 305. Evidence-based cautions (what verification shows and what remains contested) Verified national outlets confirm that multiple LGAs have held peace meetings and that bandit leaders have been involved in local-level accords; the exact number of LGAs involved is disputed in public reporting. Some sources say five LGAs were directly involved in the most recent meeting; other aggregators and regional sites report higher tallies up to 12 LGAs. Because of the political sensitivity, the figure varies by source and should be treated carefully in public statements — but the pattern of negotiated truces across several councils is clear. Official denials by state authorities do not, on their own, resolve the underlying reality that armed groups are publicly visible at community gatherings, that they have carried out lethal attacks and mass kidnappings in recent years, and that communities are resorting to local truces — sometimes under duress — to obtain short-term safety. Independent reporting and video evidence corroborate that armed actors are operating with visible impunity in parts of Katsina. The risk of inaction Allowing local settlement-with-bandits to become normalized carries these immediate dangers: 1. Entitlement for armed criminals. Treating bandit leaders as stakeholders rewards violence and encourages further armed predation. 2. Weakening of security institutions. When communities negotiate directly with criminals, the morale and role of police and the military are undermined. 3. Erosion of rule of law. Local pacts risk substituting negotiated impunity for justice for victims, including the families of those killed, abducted or dispossessed. 4. Contagion effect. If armed groups see that seizures of territory translate into political leverage, similar deals will proliferate elsewhere, further fragmenting the state. Reuters and other international outlets have documented how sustained banditry has produced cycles of mass kidnapping and terror in the region. A measured but urgent prescription 1. Transparent verification. The Federal Government should immediately commission an independent verification — involving the Inspector-General of Police, the Defence Headquarters, and credible civil-society observers — to map which LGAs have engaged in accords with armed actors, the terms of those accords, and whether any de facto transfer of authority has occurred. (Preliminary reporting suggests multiple LGAs are affected; precise verification is required.) 2. Constitutional recourse where necessary. Where verification confirms a breakdown of public order or the existence of parallel, coercive authorities in parts of Katsina, the President has the constitutional authority under Section 305 to proclaim a state of emergency in that part of the Federation to restore lawful order, disarm combatants, and re-establish civil governance. The Constitution envisages this remedy precisely for situations where ordinary executive and legislative measures are insufficient. 3. Clear exit and remedy plan. A state of emergency — if declared — must be accompanied by a time-bound plan: disarmament verified by independent monitors, prosecution of criminal actors, reconstruction of affected communities, restoration of local government functions, and safeguards to prevent human-rights abuses during emergency operations. 4. Public accountability. Where local officials have effectively ceded authority, there must be swift investigation and accountability — so that the citizenry understands how and why trust in state institutions was lost and what will be done to reclaim it. Conclusion Katsina’s recent peace accords with armed actors are symptomatic of a much larger failure — years of insecurity and impatience by communities that, in the absence of prompt and effective state protection, have turned to any available option for survival. Re-legitimizing the State, protecting citizens, and dismantling the political utility of violence are constitutional obligations of the President and the federal security architecture. The Constitution provides a lawful, extraordinary tool for a moment such as this. If, after independent verification, it is determined that public order and safety have broken down in parts of Katsina to the extent that ordinary government powers cannot restore them, the President should consider invoking Section 305 to safeguard lives, restore legitimate authority, and begin the deliberate work of rebuilding state capacity in affected communities. The Nation’s sovereignty and the safety of its people must not be bartered away for short-term quiet. If substantial parts of a State are effectively controlled by armed groups, the Union itself is at risk — and the Constitution equips the Presidency to act before that risk becomes irreversible. Reference: • The Cable — “Bandits reach truce deal with community leaders in Katsina” (Oct 2025). • Vanguard — “Bandit warlords, Katsina communities agree to lay down arms” (Oct 2025). • The Guardian (Nigeria) — reporting on bandit presence and community-level peace talks in Katsina (Sept–Oct 2025). • Reuters — reporting on mass attacks, kidnappings and insecurity in Katsina (2024). • Constitution of the Federal Republic of Nigeria (1999): Section 305 — procedure for proclamation of a state of emergency. #KingsleySAyinde

FOUR STEPS TO PROCESS AND STEWARD A PROPHETIC WORD FOR FULFILLMENT Receiving a prophetic word is not the end — it’s the beginning of your partnership with God. Here’s how to rightly process, test, and steward what He says until fulfillment: WEIGH IT — “Test the Spirit” Every prophetic word must be weighed against Scripture and the witness of the Holy Spirit.
“Do not despise prophecies, but test everything; hold fast what is good.” — 1 Thessalonians 5:20–21 Ask yourself: * Does this word align with God’s Word and character? * Does it glorify Jesus? * Does it bring peace or confusion? If the Spirit confirms it in your heart, no one can convince you otherwise. Still, seek wise counsel from mature believers or spiritual mentors.
“Where there is no counsel, the people fall; but in the multitude of counselors there is safety.” — Proverbs 11:14 WAIT ON IT — “Patience Perfects Promise” Don’t rush the word. Fulfillment has a divine timetable.
“For the vision is yet for an appointed time... though it tarry, wait for it; because it will surely come.” — Habakkuk 2:3 Stewarding is different from striving. Stewarding means cooperating with God in faith and obedience — not forcing the outcome. “They that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles.” — Isaiah 40:31 While waiting, prepare quietly. Do the small things well. God uses seasons of waiting to build maturity and trust. WATCH FOR IT — “Keep the Vision Before Your Eyes” Keep a record of every word God speaks. Write it down, revisit it often, and pray over it.
“Write the vision, and make it plain upon tables, that he may run that readeth it.” — Habakkuk 2:2 Remind God of His promises — not because He forgets, but to keep your faith alive.
“Put Me in remembrance; let us contend together.” — Isaiah 43:26 Expect signs of progress. Be sensitive to divine opportunities and alignments.
“Blessed is she who believed that the Lord would fulfill His promises to her.” — Luke 1:45 WALK TOWARDS IT — “Faith Requires Action” Prophetic fulfillment requires partnership. Faith without works is dead.
“Faith by itself, if it does not have works, is dead.” — James 2:17 * If God spoke about a new job, polish your skills and prepare your résumé. * If it concerns marriage, cultivate character, health, and financial wisdom. * If it’s about ministry, stay humble, pray, and submit to spiritual authority. Steward it in private devotion. Write, worship, and walk in obedience daily. When you move toward God’s word, He moves heaven and earth to bring it to pass.
“Commit your way to the LORD; trust also in Him, and He shall bring it to pass.” — Psalm 37:5 FINAL THOUGHT: Prophetic words are divine invitations — not automatic guarantees. When you weigh, wait, watch, and walk faithfully, you position yourself for divine fulfillment. “Blessed is that servant whom the Lord finds doing so when He comes.” — Luke 12:43 #KingsleyS.Ayinde

Title: Speaking Truth To Power If You Don’t Have Authority from the Truth, You Can’t Speak Truth to Power Without Being Held Liable for It. Introduction In every generation, courageous men and women have risen to “speak truth to power.” They challenge oppression, expose injustice, and confront systems built on lies. Yet, not everyone who dares to speak truth survives its cost. The difference between those protected by divine authority and those crushed by worldly powers often lies in where their authority comes from. Truth is not merely an opinion or moral stance — it is a Person, a power, and a kingdom. Without the authority that comes from the Truth Himself, even righteous speech can lead to ruin. Truth as a Person, Not a Concept In Scripture, Jesus declared, “I am the Way, the Truth, and the Life” (John 14:6). Truth, therefore, is not abstract; it is incarnate in Christ. To have authority from the Truth means being rooted in the person and purpose of Christ. It means not just knowing facts, but aligning one’s life, motive, and message with divine revelation. Anyone can expose wrongdoing, but only those authorized by the Truth Himself can do so without becoming victims of their own words. The prophets of old illustrate this. Jeremiah spoke truth to kings and priests, but his authority came directly from the word of the Lord: “Then the LORD put forth His hand and touched my mouth, and the LORD said unto me, ‘Behold, I have put My words in your mouth’” (Jeremiah 1:9). Because Jeremiah spoke from divine commission, his words carried eternal weight, even when rejected. He suffered persecution, but he was never destroyed — because his authority came from above. The Liability of Unauthorized Speech In contrast, when people speak without divine authorization, they expose themselves to danger. The sons of Sceva in Acts 19:13–16 attempted to use the name of Jesus to cast out demons without truly knowing Him. The result was disastrous — they were overpowered and humiliated. The same principle applies to those who try to confront power structures without being anchored in the Truth: they lack covering, and their words invite backlash. To speak truth to power without being authorized by Truth is to wage war without armor. Power — whether political, religious, or economic — always defends itself. Only those whose message flows from divine mandate can endure its counterattack. Jesus Himself said, “My kingdom is not of this world… For this cause I was born, and for this cause I came into the world, that I should bear witness to the truth” (John 18:36–37).
To bear witness to Truth requires alignment with the King and His kingdom — not just courage or conviction. Authority Protects the Messenger Divine authority acts as a spiritual shield. When Jesus sent His disciples out to proclaim the kingdom, He didn’t just give them a message — He gave them authority (Luke 10:19). That authority empowered them to confront demonic forces, heal the sick, and proclaim repentance without fear. The authority of Truth transforms the messenger from a mere activist into an ambassador. In today’s world, many activists, journalists, and reformers attempt to challenge corrupt systems — but without spiritual authority, they face burnout, imprisonment, or destruction. The difference between a divinely sent prophet and a self-appointed crusader is the source of their mandate. The prophet operates under heaven’s commission; the crusader operates under human passion. One bears fruit that endures; the other bears scars that might not heal. The Cost of Truth and the Grace of Authority Even those with divine authority are not immune to suffering — but their suffering becomes purposeful, redemptive, and eternal. John the Baptist spoke truth to Herod and was beheaded, but his message prepared the way for Christ. Stephen spoke truth before the Sanhedrin and was stoned, but his witness birthed Saul’s conversion. Their lives illustrate that divine authority does not exempt one from persecution; it sanctifies it. Without that authority, however, suffering becomes needless — a liability rather than a testimony. When you speak from self-righteousness, pride, or ideology, you become a target of both men and principalities. But when you speak from revelation, heaven stands behind you. Authority from Truth does not remove opposition, but it guarantees vindication. Conclusion Truth is not just what you say — it is who sent you. To speak truth to power is a sacred act, not a political statement. Without divine authority, your truth will be treated as treason; but with it, even persecution becomes prophecy.
If you don’t have authority from the Truth, you can’t speak truth to power without being held liable for it. The power of Truth is not in the words we speak, but in the divine commission behind them.
May we be among those who are not just loud for truth, but licensed by it — sent, shielded, and sustained by the One who is Truth Himself. Author: Kingsley S. Ayinde

No one has ever changed the world by doing what the world asked them to do. So I leave you with this challenge: Ask not, “What does the world want from me?” but “What does the world need from me, even if it doesn’t know how or when to ask?” #Kingsley

God is the fire unstained. Angels are night or dawn. Man is the storm of colors seeking its own sun. #Kingsley-01/09/2025

Nigeria Is in Crisis: She Needs Statesmen to Fix Her, Not Politicians “Power concedes nothing without a demand. It never did and it never will.” – Frederick Douglass “The greatest danger to the State is independent intellectual criticism.” – Murray Rothbard “The State is the systematization of the predatory process over a given territory.” – Franz Oppenheimer Introduction Nigeria, Africa’s most populous nation and largest economy by GDP, is battling an existential crisis. Over six decades after independence, the nation continues to lurch from one crisis to another — economic collapse, extreme insecurity, chronic corruption, social fragmentation, and institutional decay. The root cause? A bankrupt political class that thrives on manipulation, patronage, and a zero-sum view of power. The current Nigerian crisis cannot be resolved by politicians, for they are the very architects and beneficiaries of the broken system. It is statesmen — men and women of integrity, foresight, and sacrifice — who can heal Nigeria’s festering wounds. To understand the depth of the crisis and the way forward, we must take a comprehensive look at Nigeria’s historical trajectory, structural failures, and leadership deficit. 1. Nigeria’s Economic Nightmare: A History of Squandered Opportunities Since independence in 1960, Nigeria has earned over $1 trillion in oil revenue. Yet, more than 133 million Nigerians — about 63% of the population — live in multidimensional poverty (NBS, 2022). Nigeria overtook India in 2018 as the country with the highest number of people living in extreme poverty. Key Economic Indicators (1960–2024): Unemployment: Currently at 33% (NBS, 2023); youth unemployment is over 42%. Inflation: As of 2024, inflation stands at over 30%, driven by food prices, energy shocks, and monetary instability. Public Debt: Nigeria’s debt has ballooned from ₦2.4 trillion in 2006 to over ₦97 trillion in 2024. Debt servicing now consumes over 90% of government revenue. Currency Devaluation: From ₦1 = $0.80 in 1980 to over ₦1,500 = $1 in 2024. Industrial Collapse: Over 70% of Nigeria’s manufacturing firms operate below capacity or have shut down due to epileptic power supply, corruption, and insecurity. This economic failure is not by accident — it is the product of predatory governance. As Franz Oppenheimer rightly explained, when a band of elites seizes power to extract wealth by political means rather than by production or innovation, a parasitic state emerges — this has been Nigeria’s fate. 2. Insecurity: A Nation Under Siege The Nigerian state has lost its monopoly over violence. From Boko Haram insurgents in the Northeast, to bandits in the Northwest, herdsmen militias in the Middle Belt, secessionist agitations in the Southeast, cult wars in the South-South, and rising urban crime, the entire nation is at war with itself. Casualty Statistics: Boko Haram Insurgency (2009–2024): Over 100,000 lives lost, more than 2.5 million displaced. Banditry in the Northwest (2015–2024): Over 12,000 deaths, hundreds of schoolchildren kidnapped. Farmer-Herder Clashes: Over 4,000 lives lost in the last five years alone. IPOB and Security Forces Clashes: Over 1,500 deaths since 2020. The inability — or unwillingness — of the political class to address root causes such as poverty, inequality, and ethnic tension has allowed non-state actors to flourish. 3. A Broken Social Contract The fundamental basis of governance is a social contract: the governed surrender certain freedoms in exchange for protection and services. In Nigeria, that contract is in tatters. Citizens receive neither protection, nor infrastructure, nor justice. Rather, they are taxed, exploited, and ignored. *Public trust in institutions is at an all-time low:* Police: Ranked among the worst globally in public perception and corruption. Elections: Marred by vote-buying, violence, and rigging — 2023 general elections recorded lowest turnout in history (27%). Education: Over 20 million out-of-school children. Healthcare: Nigeria accounts for 20% of global maternal deaths despite being only 2.5% of the world’s population. 4. Leadership Crisis: The Root of All Problems Politicians in Nigeria see public office as a reward and means of accumulation, not a platform for service. As the popular saying goes, “politicians think of the next election; statesmen think of the next generation.” From Tafawa Balewa to Buhari, Nigeria’s leadership has been largely reactive, transactional, and self-serving. Despite pockets of progress under leaders like Obafemi Awolowo (as Premier of the Southwest), Murtala Mohammed (as Military Head of State), or Dora Akunyili (as minister), the system remains rigged against visionaries and reformers. 5. A Compromised Constitution: The Sharia Contradiction The 1999 Constitution is riddled with contradictions and imbalances. It proclaims Nigeria a secular state, yet embeds Sharia law into the justice system of some states. This dual system undermines national unity and violates the rights of non-Muslims in affected regions. 12 Northern states operate Sharia courts, with cases of amputations, floggings, and religious persecution. This contradicts the universal application of civil law and creates two-tiered citizenship. The constitution, imposed by a military junta, was never subjected to a referendum and lacks legitimacy. Without a people-driven constitution, the Nigerian union remains structurally defective. 6. Why Politicians Can’t Fix Nigeria Politicians thrive on the status quo. Their loyalty is not to the nation but to godfathers, ethnic cliques, or economic interests. They: View governance as patronage. Weaponize poverty to win votes. Lack ideological commitments. Suppress dissent and intellectual independence — the very threat Rothbard warned about. *Nigeria is structured to benefit the elite at the expense of the masses. Expecting politicians to dismantle a system that enriches them is wishful thinking.* 7. Statesmen: The Urgent Need of the Hour A statesman is defined by vision, moral courage, and commitment to the public good. Unlike politicians, statesmen seek legacy, not luxury. Qualities we must demand in leaders: Character: Integrity, discipline, and faithfulness. Competence: Proven capacity to deliver and innovate. Conviction: The courage to make tough, unpopular but necessary decisions. Think of Nelson Mandela, Lee Kuan Yew, or Thomas Sankara — leaders who rose above their narrow interest to serve posterity. Nigeria has such men and women — in academia, churches, communities, and business. But they must rise. And we, the people, must create the platforms for them to lead. 8. A Call to Action: The Church Must Lead the Renaissance The Church — the Body of Christ — is not exempt. If we are truly the light of the world and salt of the earth, we must step out of the pews and into the public square. Silence in the face of injustice is complicity. We must: Mobilise at the grassroots: From Ward to LGA to State and Federal levels on the national Christian Political Platform; Christian Social Movement of Nigeria | Occupy.ng (Luke 19:13) Educate the people: Political awareness, voter education, and civic responsibility. Mentor new leaders: Through discipleship, leadership training, and character development. Build platforms: Political movements, advocacy groups, and value-based political parties. *The liberation of Nigeria will not come from the top. It will come from the bottom-up revolution of consciousness, anchored by godly leadership and a Christocentric political culture.* Summary Nigeria stands at the edge of a precipice. The failure of politics as usual is undeniable. The days of celebrating politicians who offer nothing but tokenism must end. It is time for statesmen — men and women of purpose, principle, and prophetic vision — to take the reins of leadership. Let history not record that we watched our nation crumble while we prayed passively. Let it be said that in the moment of Nigeria’s greatest peril, a generation arose, equipped not with guns, but with truth, courage, and a burden for the next generation. The hour is late. The need is urgent. The call is clear. Nigeria must be reborn — not by politicians, but by statesmen. “Righteousness exalts a nation, but sin is a reproach to any people.” – Proverbs 14:34 “If My people who are called by My Name will humble themselves and pray… I will heal their land.” – 2 Chronicles 7:14 Let us answer the call. Written by: Kingsley Shola Ayinde For inquiries, permissions, or mobilization efforts click: Christian Social Movement of Nigeria | Occupy.ng (Luke 19:13) (CSMN) or call:+2348033642068; email: kingsleyayinde@gmail.com