The morning session began with prayers and praise at 6:30 a.m., setting the tone for a day focused on spiritual reflection and transformation. This was followed by a group Bible Study session themed “Working It Out by Living for Jesus Every Day,” which challenged participants to reject double standards and live consistently according to God’s will.
Drawing from Galatians 5:16 and Colossians 2:27, the study emphasized living by the Spirit, walking in love, and serving God wholeheartedly. Participants were urged to make deliberate decisions to grow in intimacy with God and remain steadfast in their Christian walk.
The highlight of the session was a powerful exposition delivered by renowned revivalist and founder of Living Seed Fellowship, Bro. Gbile Akanni, who spoke extensively on the conference theme, “Rooted in Christ.”

In his teaching, he stressed that the essence of the Christian life is not religious activity but the indwelling presence of Christ. Quoting Colossians 1:27, he declared that the believer’s true hope and glory is “Christ in you,” warning that without Christ, life lacks substance and spiritual stability.
He emphasized that Christian growth is fundamentally tied to the strength of one’s spiritual foundation, noting that no believer can rise above the depth of their root in Christ. According to him, God’s desire is for believers to gain a deep understanding of Him, be grounded in truth, and live out their faith with clarity and conviction.
Addressing the realities of temptation and spiritual compromise, he warned that many believers fall when they lack depth, especially in private moments. He further stressed that true salvation brings freedom from sin, stating that a life that continues in sin contradicts the reality of Christ within.
“Young people are being prepared to change nations,” he said, urging participants to embrace spiritual substance, pursue genuine transformation, and resist shallow expressions of faith.
The message also highlighted the importance of simplicity and authenticity in Christian living, noting that true maturity is not in complexity but in consistently living out the reality of Christ.

The teaching session concluded with an altar call and a time of prayer, inviting participants to respond to the message and recommit their lives to Christ, with over 5,000 participants making decisions for Christ.

As the conference progresses, the emphasis remains clear: a generation truly rooted in Christ will not only stand firm but will also shape nations through lives of holiness, purpose, and unwavering faith.

BY IGWURUBE JEREMIAH CHISOM, FAVOUR OKO-JAJA & RAPHAEL ADERINWALE

ENUGU – The Primate of the Church of Nigeria (Anglican Communion), The Most Reverend Dr. Henry Chukwudum Ndukuba, has called on young Nigerians to rise above identity crisis and take their place as an “end-time army” equipped to influence society for Christ.

Speaking at the opening of the Joshua Generation International Youth Conference (JGIYC) 2026 in Enugu, the Primate—accompanied by his wife, Mrs. Angela Ndukuba, alongside Archbishops, Bishops, clergy, and international delegates – described the gathering as a prophetic movement aimed at raising spiritually grounded young leaders for mission and national transformation.

Addressing thousands of participants during the morning session at the Nnamdi Azikiwe Stadium, he identified identity crisis, moral decline, secularism, and increasing societal instability as critical challenges facing young people in Nigeria today.

“You are not of them who draw back,” the Primate declared, urging the youth to rediscover their identity in Christ and stand firm in faith despite prevailing pressures.

He charged participants to take responsibility for transforming society by influencing the seven mountains of human endeavour—faith, family, education, media, arts and culture, economy, and governance, stressing that the Joshua Generation is called to shine the light of Christ in every sphere.

Expounding on the theme “Rooted in Christ” (Colossians 2:6–7), the Primate emphasized that spiritual depth is essential in a generation confronted by competing ideologies, false teachings, and cultural confusion. He explained that being rooted in Christ requires a genuine encounter with Jesus, consistent fellowship through prayer, Scripture, and worship, obedience to God’s Word, active service, and dependence on the Holy Spirit.

According to him, only believers who are deeply rooted in Christ can withstand life’s storms, grow in grace and knowledge, and bear lasting fruit.

“God is not looking for casual Christians, but deeply rooted disciples,” he said, calling on the youth to become intentional in their walk with God.

Also speaking at the event, the Governor of Enugu State, His Excellency Barr. Dr. Peter Ndubuisi Mbah, commended the Church for its role in shaping responsible youth and contributing to national development.

He challenged participants to think beyond limitations, embrace discipline and purpose, and position themselves as solution providers in a rapidly evolving world.

“Being rooted is not passive—it is a call to courage, contribution, and purposeful living,” the Governor said, highlighting the state’s investments in technology-driven education and youth empowerment.

A major highlight of the session was the presentation of a commemorative plaque to the Governor by the Primate in recognition of his support for youth development initiatives.

Earlier, the Archbishop of Enugu Province, The Most Rev. Dr. Sosthenes Ikechukwu Eze, welcomed participants and urged them to remain steadfast in Christ despite growing societal distractions.

Goodwill messages were delivered by the Technical Adviser, Sir Billy Birungi (Uganda), who encouraged purpose-driven living, and the Anchor Bishop, Rt. Rev. Dr. Aloysius Agbo, who reaffirmed the vision of raising spiritually grounded youths with strong character and societal influence.

The conference continues throughout the week with teachings and activities aimed at equipping young people for spiritual growth, leadership, and national impact.

by Igwurube, Jeremiah Chisom, Favour Oko-Jaja & Raphael Aderinwale

Recently, the Primate made a statement that beautifully captured a truth many Anglican Christians have quietly observed about him. From a close distance, I have often admired him and wondered the secret behind his ageless countenance and vigor since he continues to look younger despite the enormous demands of his sacred office as the Archbishop, Metropolitan and Primate of All Nigeria, and Bishop of the Diocese of Abuja.

The Most Reverend Dr Henry Chukwudum Ndukuba beams with life abundance every day and flourishes like a tree planted by the rivers of water bringing forth his fruit in his season. He is not only addressed as ‘His Grace,’ but we behold, in visible measures, the grace and glory of God radiating in his life, ministry, in Mama Nigeria and their family.

On Sunday, March 22, at the closing of The Way of the Cross 2026, His Grace lifted fervent prayers for God’s mighty hand of preservation and sake keeping upon every Anglican faithful in Nigeria and beyond . And he echoed the truth has long defined his life, “The Lord renews my strength day by day.” Then he prayed for himself too: “Even till the Lord calls me home, I will remain strong for Him.” These were not mere words, but the confession of a life wholly yielded to God and sustained by His unfailing grace.

His Grace is a thoroughbred Bible teacher and expositor, a master liturgist, a compelling and unputdownable preacher, a passionate evangelist, a rural-rugged missionary, a faithful discipler of men, priests and a trainer of prophets. Gifted as a polyglot and grounded in deep spirituality, he remains, above all, a humble child of God — tested, trusted, and approved in the service of his Master. We are indeed blessed to call him our most reverend father-in-God.

Today, with hearts full of gratitude to the King of Glory, we celebrate the sixth anniversary of the presentation of The Most Reverend Dr Henry Ndukuba as the fifth Primate of the Church of Nigeria (Anglican Communion). As the Principal Minister of the Church of Nigeria and iconic figure within the Global Anglican Communion, Primate Ndukuba continues to serve the church with humility and strong conviction that the Bible is the supreme authority of God’s word and must be placed in the heart of the bride of Christ.

Over these six impactful years as the primus inter pares of our national church, His Grace has consistently placed evangelism, mission and discipleship at the forefront of the Church’s agenda. His vision and clarion call through the declaration of a Decade of the Reign of God has stirred a renewed passion for spiritual awakening in individual lives, marriages, families, dioceses, and the entire Church of Nigeria (Anglican Communion).

Baba Primate has revolutionised youth ministry through an unprecedented investment in the annual Joshua Generation International Youth Conference (JGIYC) just as he has demonstrated unwavering dedication to discipleship through many discipleship programmes, the new Church of Nigeria Discipleship Manual, a tool that continues to shape lives and strengthen Believers across all levels. The yearly Bible Study Outline produced by the Liturgy and Spirituality Committee of the Church remains a rich spiritual resource, nourishing homes, groups and dioceses across denominations in Nigeria and in the diaspora. The media arm of the Church has received a transformative touch of his leadership through the Advent Cable Network Nigeria TV, expanding its reach and effectiveness in proclaiming the Gospel in this digital age. The Church has felt his towering leadership in quite many areas.

As we mark this significant grace of God, we celebrate the impacts of a father of faith—lives touched, souls won, leaders raised, and a Church strengthened for the work of the Kingdom. We give hearty thanks to the Eze Ebube for the ministry of His servant, and we pray that the Lord continue to uphold, strengthen, and renew our father for greater exploits through the merit of Jesus Christ our Great Shepherd. AMEN

Postulant Ayodele Orekoya writes from
Archbishop Vining College of Theology, Akure

The occasion was commemorated with a solemn Holy Communion Service at the Cathedral Church of the Advent, Life-Camp, Gwarinpa, Abuja. The service, broadcast live on Advent Cable Network Nigeria (ACNN TV), drew an assembly of Bishops, senior clergy, political figures, and worshippers who gathered in thanksgiving and reflection.

Since his enthronement on March 25, 2020, at the height of the global COVID-19 pandemic, Primate Ndukuba’s leadership has been defined by a clear spiritual direction anchored on his vision: “The Decade of the Reign of God.” His tenure has emphasized spiritual renewal, doctrinal faithfulness, and national transformation.

Delivering the sermon, the Rt. Rev’d Dr. Duke Akamisoko, Bishop of Kubwa Diocese, spoke on the theme “Celebrating God’s Goodness,” drawing from Psalm 105:1–6 and Psalm 103:2. He urged the Church to remain grateful for God’s faithfulness, particularly highlighting divine preservation in the life and ministry of the Primate.

Bishop Akamisoko noted that the Primate’s “good health” and “journey mercies,” despite extensive pastoral travels, stand as visible testimonies of God’s sustaining grace. He commended the Primate’s steadfast commitment to advancing the vision of the Reign of God, especially his emphasis on strengthening the family as the bedrock of both Church and society.

The Bishop further praised the Primate’s firm leadership in navigating global ecclesiastical challenges, particularly his defense of orthodox Anglican doctrine in alignment with the GAFCON movement. According to him, the Primate has shown “courage, clarity, and conviction” in preserving the doctrinal integrity of the Church of Nigeria amidst shifting theological trends worldwide.

Highlighting tangible progress under the current leadership, Bishop Akamisoko pointed to the continued expansion of the Church through the creation of new dioceses, describing it as evidence of both spiritual vitality and effective administration.

He affirmed that the Primate’s tenure has been marked by integrity, purposeful leadership, and unwavering commitment to the Gospel, adding that “no Anglican will be ashamed” of the direction of the Church.
The thanksgiving service was attended by several notable dignitaries, Church leaders and Captains of Industry, including The Rt. Rev’d Paul Samuel Zamani (Bishop of Kwoi), The Rt. Rev’d Praise Omole-Ekun (Dean, St. Francis of Assisi Theological College, Wusasa, Zaria), The Rt. Rev’d Moses Bukpe Tabwaye (Bishop of Gwagwalada), The Rt. Rev’d Dr. Benjamin Idume (Bishop of Ozoro), The Rt. Rev’d Dr. Gershinen Paul Dajur (Bishop of the Missionary Diocese of Keffi), Prof. Jerry Gana, Rt. Hon. Emeka Ihedioha, Chaplains of Nigeria Army, Navy, Airforce, Mrs Kehinde Ajoni (Registrar of the Church of Nigeria), Ven. Bar. Festus Opara (the General Secretary of the Church of Nigeria) among many others.

The anniversary service concluded with a vote of thanks, where the Primate expressed gratitude for the prayers of the saints and God’s sustaining grace throughout his primacy. “We return all glory to God for His faithfulness,” the Primate said.

As the Church reflected on six years of impactful leadership, the anniversary not only celebrated past milestones but also reaffirmed the Church’s commitment to advancing the vision of the Reign of God in Nigeria and beyond, with renewed faith, unity, and purpose.

Ven. Raphael A. Aderinwale
Director of Communications
Church of Nigeria (Anglican Communion)
communication@anglican-nig.org

On March 5, Asiimwe delivered the second address in a series of twelve titled “The Road to Reordering.” Hosted by the Church of Nigeria (Anglican Communion), the conference brought together primates, bishops, and delegates from various regions to assess GAFCON’s progress since its founding. His talk built on the GAFCON Primates’ Martyrs’ Day Statement from October 16, 2025, reviewing 18 years of advocacy for biblical fidelity amid doctrinal shifts in the wider Communion.

Asiimwe introduced himself as a husband, father of three, and evangelist in the Church of Uganda. He referenced the East African Revival of the 1930s, which began in Rwanda and emphasized biblical fellowship as in Acts 2:42–47. He described similar spiritual vitality today in North Kigezi, including conversions, healings, and reconciliations. In a pre-address interview, he called GAFCON the “guardian of biblical orthodoxy,” stressing the need for discipleship amid Uganda’s growing number of converts. He opened with a prayer for wisdom in his leadership and the Church of Uganda’s renewal.

A participant in every GAFCON assembly since the 2008 Jerusalem conference, Asiimwe highlighted the Jerusalem Declaration. This document upholds Scripture, the Thirty-Nine Articles, the 1662 Book of Common Prayer, and the Great Commission (Matthew 28:18–20). He outlined a shift from Lambeth’s centralized model to a polycentric structure supported by a primates’ council, adapting orthodox faith to diverse cultures. The diverse G26 delegation, he noted, signals GAFCON’s maturity as it nears its 20th anniversary in 2028.

Asiimwe offered three key observations to support his vision of Anglican reordering. First, the cosmopolitan convocation drew delegates from every inhabited continent, underscoring GAFCON’s broad representation and influence across global Anglicanism beyond any single region’s concerns. Second, confessional cohesion bound participants not through institutional loyalty but via a shared commitment to the historic creeds and core missional imperatives, enabling strong solidarity despite cultural differences. Third, scriptural suzerainty establishes the Bible as the definitive authority in Anglicanism; it counters distortions such as the prosperity gospel prevalent in some African contexts and Western innovations in sexual ethics. Over the past 18 years, GAFCON’s repeated appeals for repentance and reform have been disregarded by Communion instruments like the Lambeth Conferences and the Anglican Consultative Council, whose approaches to collegiality have proven ineffective in maintaining doctrinal standards.

Asiimwe emphasized GAFCON’s proactive and constructive contributions over mere protest. The movement organizes recurrent assemblies and specialized gatherings, such as the current G26 mini-conference. It has nurtured the formation of new provinces, including the Anglican Church in North America (ACNA) and the Anglican Church in Brazil. It has planted and supported new dioceses in difficult terrains, from England and broader Europe to communities of former Muslims who have converted to Christ. It runs capacitating programs like the Bishop’s Training Institute, which Asiimwe personally helped establish in Abuja to equip leaders. Additionally, it pursues holistic service through affiliates such as the Anglican Relief & Development Fund, addressing practical needs alongside spiritual formation. These initiatives reflect diligent church-building that has driven significant membership growth, rather than schism.

The address occurred amid ongoing Anglican changes. For Asiimwe, reordering supports evangelism, teaching, and mission, following biblical patterns of renewal. It avoids triumphalism, focusing on stewardship of the Great Commission. The address ended with discussion and praise.

With Africa’s leading role—seen in Nigeria’s hosting and Rwanda’s primateship—G26 strengthens GAFCON’s global witness. Its outcomes may shape Anglicanism’s path toward unity in truth.

George Conger

Anglican Ink

As Chancellor of Uganda Christian University—a leading East African center for training church leaders—Olwa began warmly. He thanked his wife for being there and offered “grace and peace” to attendees from long-established Christian regions and newer, hard-won fellowships. Building on the first two talks—one on the painful road to this point, the other on reordering’s history—Olwa asked the key question: What holds us together on this journey? He said this goes beyond keeping institutions alive; it demands loyalty to God’s clear word in Scripture, which the church must follow.

Olwa quoted the GAFCON Primates’ Martyrs’ Day Statement (October 16, 2025) not as a quick fix for problems, but as a vital reminder: “The Anglican communion will be reordered. With only one foundation of communion, namely the Holy Bible, translated, read, preached, taught and obeyed in its plain and canonical sense, respectful of the church’s historic and consensual reading.” This echoes the Jerusalem Declaration’s Article 2 and the Thirty-Nine Articles’ Article 6. Olwa stressed that it’s not just a debate point, but the heart of Anglicanism’s message—Scripture isn’t only a guide, but the source of true unity, pointing to our future hope.

Olwa explained the statement’s three main points simply. First, “reordered, not invented”: Repetition is how Africans teach, he noted—and “reordering” means turning back to God. It’s not about breaking away or starting over, but fixing what’s gone wrong: church structures and leaders off track when human desires override God’s word. Reordering brings us back to trusting God.

Second, one “foundation of communion”: True fellowship has no room for bargaining over basics. The church receives its unity from Christ, revealed in Scripture—we don’t make it up. Changing the foundation risks the whole building.

Third, “the Holy Bible as Christ’s authority”: Christ rules through God’s word, so Scripture has unique God-given authority—it’s Christ’s living voice. When we honor it, we lift up the Lord; when we push it aside, we silence him.

He clarified key phrases like “plain and canonical sense” (Scripture’s own clear meaning) and “historic and consensual reading” (staying true to how the whole church has understood it). This guards against twisting the text to fit our ideas or treating it as dead words. It ties us to the saints across time, choosing faithfulness over trends.

This Bible foundation puts other ties—like laws, culture, diplomacy, or old traditions—in second place. They’re helpful but not enough. Acts 2 shows doctrine comes first, then fellowship and shared meals. Watered-down truth weakens our bonds; showy agreements replace real obedience. Without Bible-based leadership, communion falls apart.

Olwa defined authority’s purpose: not “Bible only” in a way that splits us apart, but Scripture first among church teaching, history, and agreement. This balanced Anglican approach avoids chaos and lets truth build strength.

As the third of twelve talks, Olwa’s message fits G26’s goal: strengthening orthodox Anglicanism during uncertain times in the Communion. With Uganda’s bishops leading (Asiimwe first, Olwa next), Africa’s voice highlights GAFCON’s focus on Scripture. As delegates discuss next steps, Olwa’s point stands: loyalty to God’s word, not just structures, shapes our future.

Anglican Ink

George Conger

Bishop Donison recited the Beatitudes, showing how Jesus turns the world upside down: blessing comes to the poor in spirit, the grieving, the meek, those hungering for righteousness, the merciful, the pure in heart, peacemakers, and the persecuted. Persecution for the gospel proves this blessing real.

The speech tied this to Jesus’ call to be salt and light, casting GAFCON as the force holding Scripture at Anglicanism’s core.

It recalled the speaker’s first GAFCON in Nairobi in 2013, feeling the global church’s power, and his daughter’s healing through group prayer. GAFCON’s progress followed: missions, evangelism, new churches, and dioceses.

The general secretary’s address confronted the Anglican Communion’s need for reordering, citing the 2023 Kigali meeting’s urgent call. This led to talks among primates and the Macquarie Statement—also called the Martyr’s Day Statement of October 16, 2025—that calls the church to gather and hear God.

Donison first refuted the idea that the statement creates a new or rival Communion. He stressed it aims only to reorder the existing Anglican fellowship around biblical truth.

Second, he rejected schism charges against GAFCON. The real failure rests with the instruments of unity—the Archbishop of Canterbury, Lambeth Conference, Anglican Consultative Council, and Primates’ Meetings. These modern structures were meant to uphold Lambeth Resolution 1.10, passed overwhelmingly in 1998 (526-70), which defines marriage as one man and one woman for life and calls homosexual practice incompatible with Scripture. They did not enforce it, so GAFCON filled the gap.

Third, Donison clarified that constitutional changes, like removing Canterbury references, are encouraged but not mandatory. Provinces or dioceses unable to amend immediately remain welcome. The goal is a confessional, conciliar fellowship tested by the Jerusalem Declaration.

Fourth, the statement did not react to the Church of England’s first female Archbishop of Canterbury. The meeting was planned well before her appointment, though the timing felt providential to Donison. Problems lie in her doctrine and failure to keep ordination vows, not her gender.

The Jerusalem Declaration, from GAFCON’s 2008 Jerusalem gathering, sets this standard. Its 14 points reaffirm Anglican basics—the Thirty-Nine Articles, 1662 Book of Common Prayer, ordinal—back Lambeth 1.10, and reject homosexual practice as unscriptural. Born from 2003’s gay bishop ordinations and same-sex blessings, it claims to define true Anglican faith against Communion shifts.

Scripture’s authority emerged as the real issue, from sexuality to transgenderism and identity politics: “What does God’s Word say?”

The speech returned to the meekness Beatitude, calling for humility and grace as the source of gospel loyalty.

It closed by citing 1555 Reformation martyrs Latimer and Ridley, burned for the gospel, who lit a candle in England that still burns worldwide in the Anglican family—God’s Word cannot be chained.

George Conger

Speaking on the second day of G26, under the wider theme “Reordering the Communion,” Bishop Adair addressed bishops and leaders drawn from across the Global South and wider Anglican world. His lecture was the fourth in a 12‑part series unpacking why Gafcon and its allies believe that the present crisis requires not cosmetic reform but a structural re‑ordering of Anglicanism’s global life. Adair’s particular brief was to examine the “instruments of communion” and to ask whether they can serve as guardians of the gospel in the 21st century.

Adair began by questioning the language of “instruments of communion” itself. To call something an instrument, he observed, is to suggest that it produces the desired result—in this case, to “guarantee and preserve” the Anglican Communion. But true Christian communion, he insisted, is not generated by any human structure; it is recognised, confessed, and lived under the authority of the Holy Spirit, arising from Scripture, the apostolic faith, and a shared sacramental and moral life. In that sense, structures may serve communion, but they can never create it, and when administrative mechanisms are treated as instruments of communion, “ecclesiological myths” emerge and institutional coordination is confused with spiritual unity.

Adair then rehearsed the history of the four traditional Instruments of Communion: the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council (ACC), and the Primates’ Meeting. None of these, he pointed out, is apostolic in origin; each is a relatively recent, pragmatic development. Lambeth first met in 1867 as a consultative bishops’ gathering; the ACC was created in 1968; the Primates’ Meeting began in 1978; and Canterbury’s global centrality was shaped in an imperial and post‑imperial context to coordinate autonomous provinces. The original purpose of these bodies, Adair stressed, was to preserve relational unity without creating a magisterium, and they were intentionally designed without supra‑provincial executive or disciplinary authority.

From this history, Adair drew a stark conclusion: the failure of Canterbury‑centred structures is not merely the failure of particular Archbishops but a design failure. The system, as built, could never guarantee doctrinal faithfulness because it lacks the theological and juridical tools needed to guard the gospel. It was created to facilitate coordination and consultation among autonomous churches, not to secure confessional unity or common discipline when deep doctrinal disputes arise. “When structures never had the ability to exercise binding authority,” he argued, “we should not be surprised when they prove incapable of resisting theological revolution.”

Adair located the tipping point of the Communion’s present crisis in and around Lambeth 1998 and Resolution I.10 on human sexuality. That resolution, he observed, articulated the traditional teaching held by the majority of Anglicans worldwide, yet what followed exposed the limits of the Instruments. In the years after 1998, commissions were convened, moratoria recommended, the Windsor Report and Anglican Covenant proposed, and extraordinary Primates’ Meetings held—all without resolving the breach. Out of this process, Adair identified four structural absences: no binding common confession; no supra‑provincial canonical authority; no global mechanism for discipline and repentance; and no clearly defined confessional centre to which all provinces were accountable.

To make the argument clear, Adair cited the experience of Brazil. The Episcopal Anglican Church of Brazil did not receive Lambeth I.10 as authoritative and supported the consecration of Gene Robinson in 2003–2004, even as many in the Communion appealed for restraint. A dissenting diocese that aligned with the 1998 majority and with Windsor’s recommendations found itself marginalised; its bishop and clergy, Adair said, faced discrimination and isolation for upholding the Communion’s stated teaching. No effective global intervention came to their aid, which he presented as a structural demonstration that the Instruments could not secure reception of agreed doctrine or protect orthodox minorities.

From here, Adair contrasted two models of ecclesiology that have been vying for the soul of Anglicanism since at least the late 1990s. On the one hand is a consultative ecclesiology: “we meet, we talk, we issue statements, and we preserve relationships,” even when those relationships conceal deep and unresolved theological divergences. On the other hand is a confessional ecclesiology: “we confess one faith, guard one gospel, and order our common life under Scripture,” accepting that discipline and sometimes visible separation may be required to protect that confession. Without shared authority and common discipline, he argued, communion degenerates into “institutional accommodation,” where unity is reduced to staying at the same table and negotiating lowest‑common‑denominator resolutions.

Adair acknowledged that the language of “rejecting” the Instruments of Communion is strong, but insisted it is not “emotional rhetoric” but a sober historical and ecclesiological judgment. To say the Instruments have failed is not, he said, to break fellowship with the one, holy, catholic, and apostolic Church, nor to create a new, parallel Anglican communion. Rather, it is a declaration of ecclesial continuity grounded in confessional fidelity: “we continue the Anglican Communion precisely insofar as we remain under the authority of Scripture, within the historic faith, and in discipline consistent with that confession.” For Anglicans, he reminded his hearers, continuity has always been fundamentally theological, not geographical.

For roughly 150 years, Adair suggested, Anglican identity was mediated by a simple, functional rule of thumb: “what Canterbury recognises is Anglican.” That era, he said, is now over. In light of recent developments, including the Martyrs’ Day Statement and the Kigali Commitment, the centre of Anglican identity has shifted from geographic recognition to confessional theology. Today, the true centre of communion is not an English see but the Scriptures themselves, as received in the historic formularies and lived out in consistent discipline. Gafcon and its allies therefore claim not to be forming a rival communion but to be re‑ordering the existing one around its original doctrinal core.

Adair insisted that critical evaluation of structures is not rebellion but “a theological and missional responsibility.” If the church exists for the evangelisation of the nations and the salvation of souls, then structures exist to preserve the faith that saves, not to preserve themselves. When structures no longer guard the gospel, he argued, fidelity requires reordering: building a more conciliar, globally representative, and accountable framework that can sustain confessional communion. In line with the wider G26 process in Abuja, Adair thus called for new structures marked by doctrinal clarity, mutual accountability, and shared mission—structures capable of expressing what he described as the “supermajority” of Anglicans who remain committed to the authority of Scripture and the historic teaching of the Church.

Within the broader G26 narrative, Adair’s lecture helps explain why Gafcon leaders now speak of “the future has arrived” and why they have moved to establish new global leadership structures. In Abuja, Gafcon bishops and allies affirmed that Anglican unity “can no longer be based on the so‑called Instruments of Communion” but must be founded on God’s gospel as revealed in the Bible. Adair’s argument provides the theological and historical rationale for that shift: communion, he said, has content, confession, and form, and only structures that serve that doctrinal reality deserve the name Anglican in the years to come

George Conger

Anglican Ink

This bold assertion framed the theological foundation for the 3–6 March 2026 meeting, where orthodox Anglican leaders gathered to sharpen the definition of Anglican identity and genuine communion in the aftermath of the collapse of the Anglican Communion’s instruments of unity since the 1998 Lambeth declaration I.10 and the cascading doctrinal ruptures it exposed.

G26 at St Matthias House brought together over 400 bishops, clergy, and lay leaders from for closed-door deliberation on Anglicanism’s future. Pre-conference calls named it a kairos moment to advance GAFCON’s 2008 vision of reordering the Communion around Scripture’s authority and historic formularies.

At the core of Bishop Sun Oo’s address lay the unnegotiable truth: no meaningful communion endures without doctrinal and moral boundaries. Anglican identity demands a shared faith profession embodied in the Book of Common Prayer, Thirty-Nine Articles, Ordinal, and the Jerusalem Declaration—these are not dusty relics but active boundaries delimiting authentic fellowship. Lambeth 1998 Resolution I.10 transcends a mere pronouncement on human sexuality; it represents the Instruments of Communion’s final clear doctrinal utterance on a defining issue. The subsequent repudiations by certain provinces constitute not just ethical defiance but a profound ecclesiological fracture, rending the Communion’s fabric so irreparably that its former unity cannot be pretended.

Most decisively, Sun Oo dismantled the notion of parallel or rival structures. “There are no two communions, no alternate communion, no breakaway communion,” he stated flatly. Communion is one—singular and indivisible—because it inheres not in institutional machinery or geographic alignments but in the eternal reality of Christ’s body, where Scripture alone governs and repentance marks true fellowship. To speak of “two communions” concedes ground to revisionists, implying equal legitimacy for structures that defy God’s Word; it fractures what God has made whole and plays into narratives of schism that obscure the real divide between obedience and rebellion. Instead, the orthodox path reclaims the one Communion by centering Scripture, creeds, public confession, evangelization, catechesis, and the summons to repentance. Where these rule, communion persists unbroken; where they are abandoned, no structure—however titled—can claim it.

Sun Oo outlined five indispensable marks of this one communion: biblical governance under Scripture’s authority; credal fidelity to the Church’s historic faith; confessional boldness in public declaration; missional urgency for evangelism and catechesis; and penitential integrity that names sin plainly while exalting Jesus Christ as sole Savior. Absent these, any gathering masquerades as communion but amounts to a hollow brand, divorced from the Church’s life.

Boundaries must be drawn firmly, yet Sun Oo urged pastoral prudence and charity for those lingering in contested ecclesial settings due to canonical constraints or political pressures. He drew a sharp line between outright faith-deniers and the faithful compelled to navigate compromised institutions, pledging solidarity to the latter. For the Bishop of Pyay, these boundaries exist not for self-preservation but to propel mission forward. His Abuja intervention, drawn from Myanmar’s beleaguered diocese, propelled the Road to Reordering series, rallying G26 to restore orthodoxy, repentance, and bold proclamation of Christ as the unmistakable hallmarks of Anglican common life.

By George Conger

Anglican Ink

Titled “Canonical Alignment and Differentiation,” his address called on Anglican provinces to amend constitutions severing ties to the See of Canterbury, aligning instead with Reformation formularies and the Jerusalem Declaration.

Davies traced Anglican canon law back to the early church’s Jerusalem Council in Acts 15, which guarded gospel unity against threats like debates over Gentile inclusion. Post-apostolic ecumenical councils addressed biblical fidelity in much the same way, a pattern echoed during the 16th-century Reformation when Thomas Cranmer reformed the corrupt Church of Rome through the 39 Articles, the Book of Common Prayer, and planned canons finally completed in 1604 after his martyrdom. Colonial churches adopted these standards as the British Empire expanded, and the 1867 Lambeth Conference under Archbishop Charles Longley affirmed provinces bound together by shared commitment to Scripture, liturgy, and formularies.

As colonies gained independence, churches such as the U.S. Episcopal Church in 1789, New Zealand in 1857, and Australia in 1872 established their own autonomous general synods, loosening formal links with England while often retaining sentimental references to communion with Canterbury. This made sense when the See upheld orthodoxy, Davies argued, but constitutions must now reflect a changed reality: the Church of England’s drift since 1998, including its 2023 authorization of prayers blessing same-sex couples, directly defies Lambeth Resolution I.10’s clear statement that homosexual practice is incompatible with Scripture. Provincial doctrinal foundations—the Bible as supreme authority, the 39 Articles, and the 1662 Prayer Book—demand that canons actively guard the gospel amid growing revisionism.

Davies sharply critiqued the Canterbury-led Instruments of Communion for their failure after the 2003 consecration of Gene Robinson, a development that prompted GAFCON’s launch in 2008 and the ongoing reordering of Anglicanism now celebrated at G26 through the “Martyrs’ Day” statement, likely tied to the Abuja Affirmation. Lambeth 2022’s Calls effectively made I.10 optional, prioritizing vague “walking together” over doctrinal fidelity and redefining Anglican identity by fellowship with Instruments rather than Scripture—what Davies called a “vacuous” arrangement that accommodates the blessing of sin. He dismissed schism accusations by invoking 16th-century reformers like John Jewel, insisting that Global Anglicans are reforming the Communion from within, just as Cranmer rejected Rome without leaving the one holy catholic and apostolic church.

Turning to practical steps, Davies urged provinces to follow Nigeria’s 2005 precedent in redefining communion not by Canterbury but by adherence to historic faith, a path taken by ACNA, the Anglican Church in Brazil, and extra-provincial dioceses recognized by GAFCON Primates. The Martyrs’ Day statement invites all orthodox provinces to participate via assent to the 2008 Jerusalem Declaration—whether by synod resolution, constitutional amendment, or parish action—despite legal or structural hurdles in mixed provinces. Patience is essential, he said, but so is clarity for mission: “If the trumpet does not sound a clear call, who will get ready for battle?”

In defining true Anglican identity, Davies paraphrased Paul to assert that not all who claim the name are Anglican, just as not all Israel was Israel. The Global Anglican Communion inherits Cranmer’s legacy of scriptural supremacy, unbound by a revisionist Canterbury—”We are not leaving the Anglican Communion; we are reforming it”—and shares Holy Eucharist with all who affirm the Jerusalem Declaration as the standard of orthodoxy worldwide.

March 7, 2026

George Conger