Pastor Adewale Giwa of the Awaiting the Second Coming of Christ Ministry has urged the church to resist government directives limiting religious activities, arguing that such compliance reflects a loss of spiritual conviction. His statement follows a police advisory in Nigeria’s Ondo State recommending the suspension of night worship services due to persistent security concerns.
The Ondo State Police Commissioner had earlier advised religious centres to temporarily halt nocturnal gatherings, citing the recent abduction of six worshippers from a Celestial Church in Uso, Owo Local Government Area. The police cited these ongoing security challenges as the basis for their precautionary request to religious leaders.
Responding to this advisory during a service in Akure, Pastor Giwa challenged the church’s readiness to accede to such demands. He contended that a government “that does not fear God” should not be in a position to dictate the operational schedules of the church. “Once you are filled with the holy spirit fear disappears,” he stated, adding that the church’s agreement to such dictates would be foolish.
Giwa drew parallels with biblical figures who defied governmental prohibitions to practice their faith. He questioned the absence of the “Holy Spirit that rested upon Daniel to continue to pray to God, even when King Darius signed a decree prohibiting prayer,” and similarly referenced the boldness of Peter and John before the Jewish Sanhedrin. “The Jewish council, otherwise known as sanhedrin had instructed them not to proclaim the gospel, but they went ahead and did so,” he noted.
Concluding his address, Giwa declared, “The church is sleeping and it needs to wake up before the devil finally takes over.” His remarks highlight a growing tension between security imperatives and religious autonomy in regions facing criminal activity. The situation in Ondo State underscores the difficult balance authorities seek between protecting citizens and respecting constitutional freedoms of worship. For many religious leaders, the debate centres on whether external security threats justify internal operational changes, or whether faith communities must assert their rights despite risks. This discourse is likely to continue as security forces and religious institutions navigate the complex landscape of public safety and religious expression.
