I warmly welcome you to the October 2025 edition of Singles’ World. In the last edition, we examined Omugwo—a cultural and traditional practice that has, sadly, become a source of conflict in many homes. I discussed the major controversies surrounding the difficulty many couples face in deciding which of the two mothers-in-law should perform this practice.

In this edition, I wish to suggest possible interventions and practical ways to resolve such controversies. My prayer is that the Lord will use this piece to restore peace, harmony, and joy to your home in the name of Jesus Christ. Amen.

Resolving the Controversy

As noble as this cultural practice is, if not properly managed, it can degenerate into a prolonged family feud and even breed deep-seated animosity. Therefore, it is essential for couples to discuss and agree on a plan that works best for both families.

1. Seek God’s Guidance Through Prayer

Since we are dealing with Christian homes, the first step is for the couple to pray together about it. They should jointly seek the face of God on who should come for Omugwo between the two mothers-in-law. The Holy Spirit, our Teacher and Guide, will reveal the right path.

Without the Holy Spirit, it becomes almost impossible to navigate the storms and rivers of life. Sometimes, the Holy Spirit may even instruct the couple not to invite either of the mothers-in-law. Whatever the divine direction, the couple must be sincere and united in knowing and obeying God’s will—without prejudice or deceit—especially when God’s choice may not please either or both parties.

The ability to discern the will of God depends on the couple’s spiritual maturity. When carnality and the flesh dominate, it becomes difficult to follow divine guidance. If either of the partners is not born again, it poses an even greater challenge, as the power and necessity of prayer may not be appreciated. Remember, a praying family is a winning family.

2. Alternate the Visits

Another option is to alternate Omugwo visits between the two mothers-in-law. This can serve as a fair middle ground for both families. However, the couple must ensure that they maintain a peaceful relationship with both mothers. If they strongly prefer one mother-in-law over the other, this arrangement may not work, as envy and resentment can easily arise.

For instance, how do you convince a husband’s mother to stay away when the wife’s mother comes repeatedly, or vice versa? Yet, if the couple’s relationship with both mothers is cordial and free from tension, alternating visits remains a practical and peaceful solution.

3. Communicate Openly and Honestly

The couple must engage in open communication—freely expressing their feelings, expectations, and genuine concerns. Such honest dialogue, conducted in love and without bias, will guide them to the right decision.

If it is known that one of the mothers-in-law is demonically possessed or spiritually or emotionally unstable, this must be discussed openly between the couple. Under no circumstance should one partner betray the other by revealing to the in-law the reason for her exclusion. The matter should remain confidential between the husband and wife. With godly wisdom, the couple should jointly prevent any troublesome or spiritually dangerous in-law from coming to perform Omugwo.

4. Seek Godly Counsel

 Finally, the couple may seek the guidance of a mature, Spirit-filled pastor or counsellor who is experienced in handling sensitive marital issues.

Conclusion

Flexibility, understanding, spirituality, and open communication are key factors in resolving Omugwo-related conflicts. May the blessings of God in your home never become a source of conflict, in the name of Jesus Christ. Amen.

By the grace of God, we will continue from here next month. Please do not forget to send me your comments and testimonies. If you are not born again, please surrender your life to Jesus Christ today. Tomorrow may be too late. Until then, God bless you. Amen.

Pastor Jide Ajidahun

The post Singles’ World October ’25 appeared first on The Olive Branch.

I am delighted to welcome you to the September 2025 edition of Singles’ World. In the last edition, we considered the practice of Omugwo—a cultural and traditional institution that, unfortunately, has been the source of conflict in many families. I discussed one major controversy: deciding which of the two mothers-in-law should carry out the practice. In this edition, I wish to examine another sensitive aspect of Omugwo. My prayer is that this piece will bring light and peace to your family, in the name of Jesus Christ. Amen.

The Controversy

When Culture Collides With Faith in the Home

One area of frequent conflict in Omugwo is the generational gap between the wife and the mother-in-law (or even the wife’s own mother). Many African mothers, despite education, exposure, and modern technology, still prefer to care for babies in traditional ways. On the other hand, most Gen Z wives, guided by education and medical advice, lean toward modern methods of childcare.

Take, for example, exclusive breastfeeding. Medical science recommends it as the healthiest practice for the first six months of a baby’s life—no water, no pap, nothing else but breast milk. To a traditional mother-in-law, this sounds strange and unnecessary. After all, she never practised it, yet her children—especially her son, now the husband—grew up strong and healthy.

Similarly, if it is the wife’s mother, she might remind her daughter: “I raised you with pap and local concoctions alongside breast milk, and you turned out fine.” Such differences easily breed conflict. Yet the Bible reminds us that “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding” (Proverbs 4:7). Godly wisdom helps us balance cultural practices with sound knowledge.

Another area of tension is the use of local herbs (agbo) for bathing or feeding the baby. Many mothers-in-law strongly believe these herbs cure infections and skin conditions, yet they are administered without any measurement or scientific backing. In contrast, orthodox medicine prescribes precise doses with tested safety. Similarly, traditional feeding methods—like forcing pap into a baby’s mouth—clash with modern, medically advised practices.

While a wife may be able to correct her own mother, opposing her mother-in-law often feels culturally disrespectful and risky. Scripture guides us here: “Children, obey your parents in the Lord: for this is right. Honour thy father and mother” (Ephesians 6:1–2). Honour must be shown, but obedience is limited to what aligns with the Lord’s will.

The conflict deepens when some mothers-in-law resort to traditional medicine from diviners (babalawo), incisions or cultic rituals to address conditions like convulsions or persistent night crying. For the Christian wife, such practices are incompatible with her faith and convictions.

While spiritual attacks are real (Ephesians 6:12), such traditional solutions often expose children to demonic influence from infancy, without their knowledge or consent. This is deeply unfair and spiritually dangerous. The Bible warns us clearly: “What agreement has the temple of God with idols? For you are the temple of the living God” (2 Corinthians 6:16).

Born-again Christian wives particularly struggle when their mothers-in-law hold polytheistic or syncretic beliefs. To them, there is nothing wrong with traditional or cultic remedies, but to the Christian, these are spiritual traps. The Bible says: “You shall have no other gods before Me” (Exodus 20:3).

Another controversial practice is the chanting of panegyrics (oríkì) to calm or lull a baby to sleep. While beautiful in cultural context, many of these chants invoke ancestral ties that may carry spiritual baggage. As the baby responds, the ancestral spirits behind the words may lay claims on the child. A Christian mother, taught in spiritual warfare, will oppose such chants.

Yet, if the husband is spiritually weak or overly attached to his mother, the wife bears the brunt of the conflict. Scripture says: “Train up a child in the way he should go: and when he is old, he will not depart from it” (Proverbs 22:6). Training must begin with guarding the child’s spiritual atmosphere.

Even if it is her own mother who chants the oríkì, the disagreement remains sharp. The mother may dismiss her daughter’s concerns with words like: “What do you know? I am your mother. These chants are harmless.” This generational and spiritual clash can easily poison the atmosphere of Omugwo. The Bible cautions: “Be not unequally yoked together with unbelievers” (2 Corinthians 6:14).

Other conflicts arise in matters of hygiene. While the wife insists on washing hands, sterilising items, or even using masks where necessary—based on antenatal training—the mother-in-law may dismiss these precautions as unnecessary. After all, she raised her children without them. This difference leaves the wife worried whenever she leaves the baby at home. Yet, sending the mother-in-law away may cause lasting offense, resentment, and animosity within the family. The Bible advises: “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18).

Sadly, what should be a joyful, supportive tradition—Omugwo—often turns into a source of strife, tension, and unending battles.

Conclusion

Omugwo is a tradition that should bring joy and support to families, yet the realities show that it often becomes a breeding ground for generational clashes, cultural disagreements, and spiritual conflicts. The tension between modern medical practices and age-old traditions, between faith in Christ and ancestral customs, and between honouring parents and protecting the newborn reveals how fragile this season can be. What should be a moment of peace after childbirth sometimes becomes a season of battles that test the unity of the home. The Bible is true when it says, “A wise woman builds her house, but the foolish tears it down with her own hands” (Proverbs 14:1). The wisdom or the lack of it displayed during Omugwo can determine whether the family experiences harmony or strife.

The questions remain: how should Christian couples navigate these storms? How can they embrace help without opening doors to conflict? How do they honour their parents without compromising their faith? These are weighty matters that must be carefully examined, because the future of the family—and the spiritual destiny of the child—often hangs in the balance.

As the prophet asked: “Can two walk together, except they be agreed?” (Amos 3:3).

By the grace of God, we will continue from here next month. Please do not forget to send me your comments and testimonies. If you are not born again, please surrender your life to Jesus Christ today. Tomorrow may be too late. Until then, God bless you. Amen.

Pastor Jide Ajidahun

The post Singles’ World September ’25 appeared first on The Olive Branch.

I am delighted to welcome you to the August 2025 edition of Singles’ World. In the previous edition, I turned our attention to the practice of Omugwo; a very beautiful cultural and traditional institution which, sadly, has become a source of conflict in many families. I discussed the meaning of Omugwo and its many benefits, as well as one of the major controversies surrounding it: who should perform the Omugwo; the wife’s mother or the husband’s mother?

It is important to reflect on this tradition and the disputes that often arise around it, so that what is intended to be a blessing to families does not turn into a source of pain or tragedy. My concern here is for Christian families in particular, so that we do not give room for the devil to sow discord and destroy our homes.

The Controversy

One of the most troubling situations occurs when the husband’s mother had strongly opposed his marriage to his wife right from the beginning. Her opposition may have been vocal and obvious, yet the son insisted on marrying the woman he loved. Now, when the marriage produces a child, the same mother insists on performing the Omugwo. While the son does not object, his wife does, and with good reason. How can she comfortably welcome a mother-in-law who once rejected her and fought against her marriage? Unless there is evidence of genuine repentance and reconciliation, such an involvement may be motivated by bitterness or hidden resentment, and this creates the potential for strife.

On the other hand, if the son decides to oppose his mother’s wish and stops her from coming, the mother may quickly assume that her daughter-in-law influenced the decision. She may then direct her hostility towards the wife. If the son boldly owns up to being the one behind the decision, both he and his wife may face open hostility and possibly even prolonged battles with the mother-in-law. Where the mother’s attitude is vindictive or malevolent, the situation could escalate into spiritual warfare.

If, in an attempt to avoid such conflicts, the couple chooses to invite the wife’s mother instead, the husband’s mother may interpret it as a deliberate attempt to rob her of her rights and privileges. She may then turn against both the wife and her mother, concluding that her daughter-in-law has conspired to deny her the honour she believes she deserves. In African societies, the mother-in-law phenomenon has grown so intense that it often takes on cult-like dimensions, leaving couples in fear of backlash and deep-seated conflicts.

Another scenario arises when a husband simply dislikes his wife’s mother for no clear reason, and insists that only his own mother must perform the Omugwo. In this case, the husband’s mother enjoys all the benefits of the tradition, while the wife’s mother is permanently sidelined. This can cause deep pain and bitterness for the wife, especially when her mother has made huge sacrifices for her.

The problem becomes even more serious where the wife happens to be the breadwinner or where she, along with her mother, had financially supported the husband, perhaps even sponsoring his journey abroad. In such situations, it is only natural for the wife to feel deeply offended when her mother is disregarded. She may begin to feel oppressed, marginalized, and silenced by her husband’s patriarchal insistence on favouring only his own mother.

This tension often spills over into the relationship between the wife and her mother-in-law. The wife may become reluctant to release money for her upkeep or unwilling to allow her full access to the baby. She may engage in subtle resistance, withholding affection or cooperation as her own way of protesting the injustice against her mother. The longer the mother-in-law stays, the more strained and toxic the atmosphere becomes.

If the mother-in-law eventually returns home, she may tell stories about her unpleasant experience in her son’s household. And more often than not, her story will be exaggerated and retold in a way that paints her daughter-in-law as wicked, disrespectful, and unfit to live with her son. Such narratives quickly spread in family and community circles, drawing sympathy for the mother-in-law and hostility against the wife. Some may even begin to pressure the son to divorce his wife, thereby deepening the rift.

This type of situation may discourage the couple from visiting their home country for a long time, knowing that the mother-in-law and her allies will be waiting to fight back. The atmosphere becomes precarious and unstable. If the family is not prayerful, careful and spiritually discerning, the marriage could suffer devastating consequences from emotional breakdowns to relentless spiritual attacks.

Conclusion

The Omugwo tradition is a wonderful and helpful cultural practice that, when properly managed, strengthens family ties and provides crucial support for new mothers. But when handled without wisdom, it can quickly turn into a weapon of division and destruction in the hands of the enemy.

As Christian families, we must approach Omugwo not merely with human wisdom, which is often earthly and short-sighted, but with the wisdom of God that is pure, peaceable, and full of mercy. Only divine wisdom can enable couples to navigate these complex family dynamics with grace, patience and love.

May the Lord keep your home, grant you peace, and give you the divine wisdom to manage the Omugwo practice in a way that honours Him and preserves the unity of your marriage, in the name of Jesus Christ. Amen.

By the grace of God, we will continue from here next month. Please do not forget to send me your comments and testimonies. If you are not born again, please surrender your life to Jesus Christ today. Tomorrow may be too late. Until then, God bless you. Amen.

Pastor Jide Ajidahun

The post Singles’ World August ’25 appeared first on The Olive Branch.

Welcome to the July 2025 edition of Singles’ World. In the previous edition, I discussed the influence of modernist thought and secularism on Christian marriage. In particular, I addressed the modernist notion that views sex as a tool of masculinity and female subjugation. I regarded this as a threat to the Christian family and warned against its dangers. I emphasized the need for believers to uphold Biblical principles regarding the role of sex in marriage, rather than subscribing to philosophies designed to promote rebellion and disharmony within the Christian home.

In this edition, I turn our attention to the practice of Omugwo; a beautiful cultural tradition that, if not carefully managed, can become a source of conflict. I will explore its relevance in contemporary society and offer a Christian perspective, so that what is intended to bring joy does not become a cause for sorrow. My prayer is that you will walk in God’s wisdom in managing your home and marriage, in the name of Jesus Christ.

Understanding Omugwo

Omugwo is an Igbo cultural practice where the wife’s mother or another elder female relative comes to assist the new mother with childcare and household responsibilities following childbirth. Though “Omugwo” is an Igbo term, the practice is common across many African cultures. It is a time-honoured way of easing a young mother into her new role with the loving support of someone experienced.

Several justifications make Omugwo a wise and valuable tradition:

1. Support and Experience: A new mother is still learning the ropes of motherhood. She needs the support and guidance of those more experienced. The Yoruba adage says, “A child may have as many clothes as the elder, but never as many rags.” This reminds us that experience outweighs possessions. The wisdom a mother has acquired over the years, raising her own children, is invaluable during this delicate phase of her daughter’s life.

2. Safety and Trust: In today’s world, hiring domestic help can come with risks. There are troubling reports of housemaids becoming rivals, disrupting homes, or even harming family members. The safest option, many believe, is to bring in someone from one’s bloodline; someone who genuinely cares for the wellbeing of both mother and child. While even some relatives can act malevolently, they are often known entities and can be carefully chosen or avoided.

3. Practical Challenges Abroad: For many living abroad, childcare is expensive, and work schedules are demanding. New mothers, especially those in shift-based jobs or remote work, often struggle to balance work and family. In such cases, having a trusted mother figure to manage the home and care for the baby becomes a necessity, not a luxury. It also grants peace of mind that enhances the mother’s productivity at work.

4. Postpartum Health: Some women experience significant health challenges after childbirth, especially those who undergo surgical procedures. They are advised to rest and avoid strenuous activities. During this recovery period, a caring and understanding mother’s presence can be a source of healing and strength.

5. A Rewarding Homecoming: For many daughters, bringing their mother abroad for Omugwo is a way to honour and reward years of sacrifice. It becomes a moment of pride and fulfilment, both for the mother and the daughter. In many African communities, a woman returning from Omugwo abroad is seen as one who has dined with royalty. Her appearance, confidence, and even wardrobe often reflect her recent travels. In some cases, families use the opportunity to gift their mothers with upgraded living conditions or a new car. These gestures are culturally meaningful and emotionally rewarding.

The Controversy

Despite its many benefits, Omugwo is not without controversy, particularly in the Christian home. One of the most debated issues is who should perform the Omugwo: the wife’s mother or the husband’s mother?

Traditionally, the wife’s mother undertakes the role. However, in some situations, the husband’s mother may insist on going, either out of jealousy, competition, or a desire for recognition. This becomes especially problematic if the husband is emotionally dependent on his mother and fails to draw healthy boundaries. When the wife’s preference is disregarded in favour of the mother-in-law, it can spark tension between the couple and strain family relationships.

This situation has led to deep misunderstandings and even conflict in Christian marriages. If not handled with wisdom, what was meant to nurture the new mother can cause division. Therefore, it is essential that couples prayerfully and jointly agree on how to approach Omugwo in a way that honours both families but prioritizes the peace and wellbeing of the immediate household.

Conclusion

Omugwo, at its core, is a noble and supportive tradition that reflects African communal values. However, like every cultural practice, it must be approached with discernment, particularly in the Christian home. The goal is to build up the family, not tear it apart. As Christians, we must strive to make decisions not based on sentiment or tradition alone, but on wisdom, love, and mutual understanding.

May your home be filled with peace, wisdom and the grace of God.

By the grace of God, we will continue from here next month. Please do not forget to send me your comments and testimonies. If you are not born again, please surrender your life to Jesus Christ today. Tomorrow may be too late. Until then, God bless you. Amen.

Pastor Jide Ajidahun

The post Singles’ World July Edition ’25 appeared first on The Olive Branch.