Before You Criticize the Catholic Church: A Reflection on Tribalism Within Nigerian Churches
In recent conversations surrounding the election of a new pope, many Africans — particularly Nigerians — have expressed frustration over the fact that no black pope has yet been elected.
The accusation is often that the Catholic Church is “racist” or “discriminatory” against Africans.
But before we point accusing fingers outward, it is important to first reflect inward:
✅ How have we, as Nigerians and Africans, demonstrated fairness, equity, and inclusiveness among ourselves?
✅ Are we truly practicing the values of justice and non-discrimination we expect from others?
When we honestly examine ourselves, especially through the lens of church leadership structures in Nigeria, the results are deeply uncomfortable.
The Example of RCCG: A Case Study in Tribal Favoritism
Consider the leadership structure of one of Nigeria’s largest and most influential churches — the Redeemed Christian Church of God (RCCG).
Below is the current regional structure of RCCG and the Pastors-in-Charge:
| Region | Coverage Area | Pastor |
|---|---|---|
| Region 1 | Ebute Meta | Pastor Seun Adebayo |
| Region 2 | Shomolu | Pastor J.O Obayemi (National Overseer) |
| Region 3 | Osun | Pastor Adediran Johnson |
| Region 4 | Kwara | Pastor Akintunde Abdullahi |
| Region 5 | Rivers | Pastor Belemina Obunge |
| Region 6 | Enugu, Anambra, Ebonyi | Pastor Daniel Ajayi-Adeniran |
| Region 7 | Taraba, Adamawa | Pastor Olumiji Ajibade |
| Region 8 | Jos (Plateau) | Pastor Sunday Edward Akande |
| Region 9 | Kano | Pastor Jide Akiode |
| Region 10 | Abuja and Niger | Pastor Emmanuel Ibitayo |
| Region 11 | Lekki | Pastor Charles Kpandei |
| Region 12 | Ogun | Pastor Julius Olalekan |
| Region 13 | Edo State | Pastor Dele Balogun |
| Region 14 | Akwa Ibom | Pastor Richard Adeboye |
| Region 15 | Abia and Imo | Pastor Peter Akalamudo |
| Region 16 | Borno | Pastor Sesan Akinnawo |
| Region 17 | Bauchi | Pastor Deji Afuye |
| Region 18 | Sokoto, Zamfara, Kebbi | Pastor Ola Adejubee |
| Region 19 | Lagos Mainland | Pastor Brown Oyitso |
| Region 20 | Apapa (Lagos Island) | Pastor Idowu Iluyomade |
| Region 21 | Oyo | Pastor Dele Balogun |
| Region 22 | Ondo | Pastor Idris Umar |
| Region 23 | Delta | Pastor E.A. Kalejaiye |
| Region 24 | Open Area | Pastor Okenwa Boniface |
| Region 25 | Ekiti | Pastor Goke Kuti |
| Region 26 | Ikorodu | Pastor Nat. Adejuwon |
| Region 29 | Cross River | Pastor Afolayan Ezekiel |
| Region 31 | Various | Pastor Peter Adedeji |
| Region 32 | Various | Pastor A.M. Aduradola |
| Region 33 | Various | Pastor David Adewuyi |
| Region 35 | Various | Pastor Bisi Akande |
Key Observations
- Overwhelming Yoruba Leadership:
The majority of the Regional Overseers are of Yoruba ethnic origin, even in non-Yoruba states and regions such as:
- Enugu, Anambra, Ebonyi (South-East)
- Rivers (South-South)
- Borno, Sokoto, Taraba, Bauchi (North-East and North-West)
- Minimal Representation for Indigenous Peoples:
Despite Nigeria’s rich ethnic diversity, local leaders from the South-East, South-South, Middle Belt, and Northern ethnic groups are grossly underrepresented in the top leadership hierarchy. - Deployment Beyond Cultural Relevance:
In regions with vastly different languages and cultures, leaders from a specific ethnic background — mostly Yoruba — are installed, sometimes lacking fluency in the local language or cultural understanding.
Questions Nigerians Must Ask Themselves
- Are there no capable pastors from other ethnic groups — Igbo, Hausa, Efik, Tiv, Ibibio, Ijaw, Kanuri, etc. — qualified to lead their own regions?
- Is it only the Yoruba pastors who are deemed “spiritually fit” to occupy leadership positions across the entire nation?
- If even within the church — a supposedly spiritual institution — tribalism dictates appointments, what moral grounds do we have to accuse the Catholic Church of racial bias?
The Hypocrisy Laid Bare
How can we credibly complain that Africans have not produced a pope, when we cannot even appoint a non-Yoruba as a regional overseer within our own national churches?
If we, among ourselves, practice internal ethnic discrimination, we have no moral authority to cry about external racial discrimination.
In truth:
✅ The church, which should model fairness, unity, and brotherhood, has often mirrored — or even worsened — the ethnic bigotry of Nigerian secular politics.
The Catholic Church, for all its faults, runs a universal system where priests, bishops, and even cardinals are appointed across national and ethnic lines, irrespective of tribe or origin.
Meanwhile, in Nigerian Pentecostal churches, leadership positions are often allocated along strict ethnic loyalty lines.
Church Politics: More Tribalistic Than Secular Politics
It is an open secret that many mega-churches in Nigeria:
- Are dominated in leadership by a single ethnic group,
- Sidelined capable, qualified leaders from other tribes,
- Used internal church politics to entrench ethnic dominance over the pulpit and administrative structures.
Sadly, this reality mirrors the tribalism and sectionalism that have weakened Nigeria’s national fabric for decades.
Conclusion: Time for Self-Reflection
Before we accuse others of racism or exclusion, we must fix our internal tribalism and practice the fairness we demand.
If Nigerian Christians truly desire global recognition and leadership (such as seeing a Black pope),
then it must start with building truly inclusive churches at home —
✅ where competence, calling, and spiritual maturity — not ethnicity — determine leadership.
Only then will we have the moral authority to challenge discrimination beyond our borders.
The work begins with us.
📚 References
- RCCG Official Leadership Listings (2025).
- Meta Business Help Center. (n.d.). Global Diversity and Representation in Leadership Structures.
- National Bureau of Statistics. (2024). Ethnic Composition and Representation in Nigerian Institutions.
