The preferments were announced on Monday, August 3, 2026, during the Diocese’s 50th anniversary, which coincided with the exact date of its establishment.

The Bishop of the Diocese of Egba, the Rt. Revd. Emmanuel Oludaisi Adekunle, PhD, conferred the honours in recognition of the recipients’ faithful service, dedication and contributions to the growth of the Church.

A total of 13 clergy were elevated to the rank of Venerable. They are: Revd. Canon John Abiodun Sotade, Revd. Canon Isaiah Olukayode Adeyemi, Revd. Canon Babajide Olusegun Bamgboye, Revd. Canon David Adebukoye Adediran, Revd. Canon Joshua Oludaisi Oladiji, Revd. Canon Israel OlaOluwa Shoga, Revd. Canon Augustine Adedeji Badejo, Revd. Canon Ayodele Ayodeji Adesunloye, Revd. Canon Albert Oluwaseun Ogunde, Revd. Canon Solomon Adekunle Akomolafe, Revd. Canon Olufemi Okutoberu Okumoye, Revd. Canon Emmanuel Olatunbosun Babatunde and Revd. Canon Solomon Olufemi Oladimeji.

Eight clergy were also preferred as Statutory Canons. They include Canon Stephen Oluwaseun Fawale, Canon Victor Olufemi Obijole, Canon Moses Akinyele Abimboye, Canon James Adebamgbele Olugbebi, Canon Emmanuel Olusegun Okanlawon, Canon Ebenezer Olumide Folayan, Canon Ebenezer Olatunji Oliyide and Canon David Olanrewaju Muideen.

In addition, 18 clergy received preferment as Honorary Canons. They are Revd. Dr. Bola T. Ajibola Babalola, Revd. Festus Ayowole Ajeleti, Revd. James Oluwafemi Kembi, Revd. David Sunday O. Kinoshi, Revd. Taiwo Oladimeji Kuponiyi, Revd. Ezekiel Makinde Fatehinse, Revd. Samuel Taiwo Adenekan, Revd. Abraham Olusegun Akeju, Revd. Samuel Olusegun Adetunji, Revd. Michael Oluwadamilare Omolola, Revd. Kehinde Joseph Abidoye, Revd. Solomon Oluwaseyi Orekoya, Revd. Abraham Ayobami Sadiku, Revd. Samuel Abiodun Sonola, Revd. Benjamin Oladapo Adekunle, Revd. Gabriel Adetayo Oshofuwa, Revd. Temidayo Gbenga Ajayi and Revd. Oluwole Senkale.

The Diocese said the preferments were in recognition of the clergy’s faithful and dedicated service to God and His Church over the years.

The Diocese congratulated all the recipients and prayed that God would continue to grant them wisdom, grace and strength for greater effectiveness in His vineyard.

The Venerable Victor M. Oluwalusi
Admin Assistant II to the Diocesan

preferment #Congratulations

The 22nd Annual Diocesan Conference of the Christian Men’s Fellowship (CMF) of the Anglican Diocese of Nsukka was held at St. Stephen’s Church, Ogurute, from Friday, 26th to Sunday, 28th June 2026, under the theme, “True Security: Resisting the Lies of the Tempter” (Luke 4:5–8).

The Conference brought together Christian men, clergy, Church leaders, and other participants for worship, biblical teaching, prayer, fellowship, reflection, and deliberation on matters affecting the Church and society.

The Conference was presided over by the Lord Bishop of the Anglican Diocese of Nsukka and President of the Christian Men’s Fellowship, the Rt. Rev. Dr. Aloysius Eze Agbo.

Having reflected prayerfully on the Conference theme and considered contemporary challenges confronting families, communities, the Church, and the Nigerian nation, the Conference issues the following communiqué:

1. TRUE SECURITY AND THE CHALLENGE OF FALSE ALTERNATIVES

The Conference affirms that true and lasting security is ultimately found in Almighty God and calls upon Christians and all people of goodwill to resist the temptation to pursue security, prosperity, power, and success through occult practices, ritualism, idolatry, criminality, corruption, or other unethical means.

The Conference observes that fear, desperation, materialism, and the desire for instant success have increasingly exposed individuals, especially young people, to deceptive promises of protection, wealth, and influence.

It therefore calls upon the Church to deepen biblical teaching and intentional discipleship and urges families to provide strong spiritual and moral formation capable of helping young people resist destructive influences.

2. NATIONAL INSECURITY AND THE PROTECTION OF LIVES AND PROPERTY

The Conference expresses grave concern over the persistent insecurity across Nigeria, manifested in insurgency, terrorism, banditry, kidnapping, ritual killings, violent criminality, and other threats to lives and property.

The Conference notes that prolonged insecurity undermines economic development, disrupts communities, creates fear and displacement, and weakens citizens’ confidence in public institutions.

It therefore calls upon the Federal and State Governments and all relevant security agencies to discharge their constitutional responsibilities with greater urgency, professionalism, coordination, fairness, and accountability.

The Conference further urges government to address underlying factors that contribute to insecurity, including unemployment, poverty, social exclusion, injustice, proliferation of arms, and the erosion of confidence in public institutions.

3. YOUTH, CULTURAL IDENTITY, AND THE “BACK-TO-THE-ROOTS” MOVEMENT

The Conference expresses concern over the increasing attraction of some young people to idolatry, occult practices, and the revival of abandoned deities under the banner of cultural rediscovery or “returning to the roots.”

The Conference recognises and affirms the importance of preserving the positive dimensions of Igbo and African cultural heritage, particularly values that promote communal solidarity, respect for human dignity, family responsibility, hospitality, peace, hard work, and social harmony.

However, the Conference rejects the assumption that recovering cultural identity necessarily requires a return to idolatry or practices incompatible with the Christian faith.

The Conference calls upon the Church, families, traditional rulers, educational institutions, community leaders, and cultural organisations to work together in helping young people develop a healthy appreciation of their cultural heritage while providing them with sound moral and spiritual formation.

4. FAMILY UNITY AND THE DANGERS OF SPIRITUAL MANIPULATION

The Conference expresses deep concern over the increasing number of families being divided by unverified prophecies, spiritual accusations, and teachings that arbitrarily attribute sickness, infertility, business failure, delayed marriage, death, or other misfortunes to parents, siblings, relatives, and other family members.

The Conference condemns every form of spiritual manipulation that exploits fear, promotes suspicion, destroys family relationships, or subjects vulnerable persons to financial, psychological, or spiritual exploitation.

It calls upon Christian leaders to exercise responsible pastoral ministry grounded in Scripture, truth, compassion, and accountability and urges Christians to exercise biblical discernment and reject ministries that thrive on fear, manipulation, and family division.

5. COMMUNITY LEADERSHIP AND GOOD GOVERNANCE

The Conference expresses concern over the appointment, selection, or election of persons into positions of community and public leadership primarily on the basis of political patronage, personal connections, wealth, or social status, without adequate consideration of competence, integrity, character, and capacity.

The Conference calls for a renewed culture of leadership founded upon integrity, accountability, competence, experience, wisdom, fairness, acceptability, and genuine commitment to the common good.

It urges communities, political institutions, and appointing authorities to prioritise merit and character in leadership selection and to hold leaders accountable for the responsible exercise of authority.

6. CORRUPTION, PUBLIC ETHICS, AND ACCOUNTABILITY

The Conference identifies corruption as one of the major threats to Nigeria’s moral, economic, and institutional development.

It calls upon government officials, public servants, business leaders, religious leaders, professionals, and citizens to reject corruption in all its forms and embrace a culture of honesty, transparency, justice, accountability, and responsible stewardship.

The Conference particularly calls upon Christians in positions of public responsibility to demonstrate the values of their faith through exemplary conduct and ethical leadership.

7. PUBLIC HONOURS, TITLES, AND THE CULTURE OF MATERIALISM

The Conference expresses concern over the increasing tendency in some sections of society to equate material wealth with moral worth, social importance, and qualification for public honours and recognition.

The Conference cautions that when honours and titles are conferred primarily on the basis of wealth, financial influence, or material display, society risks promoting materialism while diminishing the value of integrity, competence, scholarship, professionalism, sacrifice, and service.

It therefore calls upon the Church, traditional institutions, professional organisations, community bodies, and other institutions responsible for public recognition to promote a merit- and value-based culture in which character, integrity, excellence, competence, selfless service, and positive contributions to humanity are appropriately recognised.

8. ECONOMIC HARDSHIP, “ELITE POVERTY,” AND PROFESSIONALISM

The Conference expresses serious concern over the worsening economic hardship affecting Nigerians and particularly notes the progressive economic weakening of professionals, intellectuals, skilled workers, and the productive middle class—a phenomenon increasingly reflected in declining purchasing power and diminishing economic security.

The Conference observes that persistent inflation, currency depreciation, inadequate remuneration, unemployment, and unfavourable economic conditions are eroding the dignity of labour and weakening the capacity of many professionals to maintain a reasonable standard of living.

It further expresses concern over situations in which mediocrity, patronage, and political favouritism are elevated above competence, expertise, merit, and professionalism.

The Conference calls upon governments and employers to pursue economic and labour policies that promote fair remuneration, reward productivity, protect the dignity of labour, recognise expertise, and create opportunities for sustainable employment and professional development.

9. CHURCH–COMMUNITY PARTNERSHIP FOR PEACE AND DEVELOPMENT

The Conference affirms the importance of constructive engagement between the Church, traditional institutions, community leaders, civil society, and government in addressing the challenges confronting society.

It encourages collaboration in promoting peace, security, youth development, education, moral formation, cultural values that enhance human dignity, and sustainable community development.

Such partnerships, the Conference maintains, should be founded upon mutual respect, justice, accountability, and commitment to the common good.

10. A CALL TO CHRISTIAN MEN

The Conference calls upon Christian men to rise to their responsibilities as disciples of Jesus Christ, husbands, fathers, mentors, leaders, professionals, and responsible members of society.

Christian men are urged to provide godly leadership in their homes, model integrity in their workplaces, mentor the younger generation, defend the vulnerable, pursue peace, resist corruption, and demonstrate through their lives that genuine security is not found in wealth, political influence, occult power, or social status, but ultimately in God.

CONCLUSION

The 22nd Annual Diocesan Christian Men’s Fellowship Conference of the Anglican Diocese of Nsukka reaffirms its commitment to the proclamation of the Gospel of Jesus Christ, intentional discipleship, the strengthening of Christian families, the moral and spiritual formation of the younger generation, responsible leadership, justice, peace, and the transformation of society.

The Conference calls upon the Church to remain faithful to its prophetic responsibility of speaking truth, defending human dignity, promoting justice, and offering hope to society.

It calls upon government at all levels to prioritise the security and welfare of citizens, uphold justice and the rule of law, promote economic policies that enhance human flourishing, and provide accountable leadership.

It calls upon traditional and community institutions to promote peace, unity, cultural values that uphold human dignity, and responsible leadership.

Above all, the Conference calls upon all people to reject the deceptive promise of security without God and to embrace the truth that enduring security, peace, and hope are ultimately found in Almighty God.

Issued at St. Stephen’s Church, Ogurute, on Sunday, 28th June 2026.

Rt. Rev. Dr. Aloysius Eze Agbo                                                     Ven. Prof. Ikem Okoye

Diocesan Bishop & President, CMF                                                   Chaplain, CMF

Sir Robert Agbo                                                                           Mz. Prof. Chuma O. Okeke

Chairman, CMF                                                                       Chairman, Communiqué Committee

As a participant in the G26 Assembly in Abuja in March, I have a good idea of what was achieved in that extraordinary gathering, which was a celebration of the Global Anglican Communion launched by the Gafcon primates on October 16, 2025.

The heart of the issue that Gafcon has been addressing since its 2008 inaugural assembly in Jerusalem is the authority of Scripture in its plain, canonical sense.

Dr. Olver’s article begins with a commendation of the theological position of the Abuja Affirmation, which is grounded in Holy Scripture and the Reformation Formularies. He also rightly observes that the Abuja Affirmation recognizes that not all Christians (let alone Anglicans) agree on the interpretation of Scripture. Olver cites women’s ordination as an example of adiaphora, upon which we can agree to disagree while remaining in fellowship with one another. The Jerusalem Declaration (2008), which has become a contemporary definition of Anglican identity for 80 percent of the world’s Anglicans, expresses this reality:

12. We celebrate the God-given diversity among us which enriches our global fellowship, and we acknowledge freedom in secondary matters. We pledge to work together to seek the mind of Christ on issues that divide us.

However, freedom in secondary matters does not suggest there is freedom in primary matters, namely those matters that affect the meaning of the gospel and the salvation of souls. This is the gist of the dual importance of unity and truth (John 17:11, 17, 19).

Secondary matters, while often referred to as adiaphora, are better described as matters that do not affect one’s salvation, However, adiaphora usually describe matters that are morally neutral: “things indifferent.” Many would not consider women’s ordination as morally neutral, as there are strongly held arguments for the moral imperative of ordaining women, as there are for the opposite view. Moreover, several provinces affirm the ordination of women as deacons while disallowing their ordination as priests. However, proponents of neither position would declare the matter as affecting one’s salvation. Hence the Jerusalem Declaration rightly refers to secondary matters, about which full agreement has not yet been reached. Yet among all who affirm the Jerusalem Declaration there is a unanimous view that primary matters, which affect salvation, are not to be compromised.

While it is true that different hermeneutical approaches to the interpretation of Scripture abound, more often than not it is the subtle influence of the surrounding culture that so easily deflects us from ignoring Scripture’s admonition: “Remove not the ancient landmarks that your fathers have set” (Prov. 22:28). The ease with which the Israelites were so quickly beguiled and defiled by the pagan gods of Canaan once they entered the promised land is a warning to us all. The prophets would often describe the idolatry of Israel as sexual unfaithfulness (Hos. 2:2–13; cf Jer. 3:6–9; 13:27; Ezek. 16; 23). It would be naïve in the extreme to consider such immorality as secondary, let alone adiaphora.

The sexual revolution of the 1960s sought to normalize sexual promiscuity and homosexual behavior, yet it is hard to see how these expressions of porneia (πορνεία) are in any way countenanced by Scripture. Olver is correct in asserting, “The logic of the decision to reorder the Anglican Communion is that the affirmation of same-sex marriage and sexual activity is a rejection of the authority of Scripture, full stop.”

Yet the leaders of the Global South have been saying this not just since 2003, when Gene Robinson was consecrated, as Olver suggests, but at least as far back as 1997, when the Kuala Lumpur Statement was published, which was the impetus for Resolution I.10 of the 1998 Lambeth Conference.

Moreover, the matter of sexual immorality, which was the presenting issue of Resolution I.10, is clearly a matter of first order. Despite the obfuscation of the revisionists, the apostle Paul’s warning to the Corinthians continues to be a warning to us all that the sexually immoral will not inherit the kingdom of God:

Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (1 Cor. 6:9–10 NIV)

The Greek word porneia and its cognates occur over fifty times in the New Testament and comprise all forms of sexual immorality, including homosexuality, which the apostle specifically mentions in verse 10, with respect to the passive and active participants (μαλακοὶ καὶ ἀρσενοκοῖται, malakoi kai arsenokoitai). The words of Paul are reinforced by the final recorded words of the risen Lord Jesus, who declares the sexually immoral (πόρνοι, pornoi) are prevented from entering the celestial city (Rev. 22:15).

What the revisionists declare to be adiaphora, Anglicans since the Reformation, and the people of God under both testamental eras consider to be a first-order issue—an issue affecting one’s salvation. It is not an issue for compromise, nor for “walking together,” as Archbishop Justin Welby declared after the 2022 Lambeth Conference, when he asserted that one can hold the traditional view (expressed in the 1998 Resolution I.10) or a revisionist view (which accepts the blessing of same-sex couples or celebrates same-sex marriage) and be considered faithful Anglicans. The prophet Amos clearly disagrees: “Do two walk together unless they are agreed to do so?” (Amos 5:1).

Gafcon cannot walk together with those who undermine the teaching of Scripture on matters of salvation. For this reason, they have reordered the Anglican Communion.

Scripture Is Its Own Interpreter

Dr. Olver is critical of the Abuja Affirmation when it asserts “Scripture is its own interpreter.” Apparently, he is using a different definition of “Scripture interprets Scripture” than the way that the Abuja Affirmation uses the phrase. It is not an affirmation of nuda Scriptura, Scripture stripped of theological tradition, but a reflection of the language of Article xx and the Homilies. In citing Article xx, the Abuja Affirmation is relying upon the words, “And yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another.”

Similarly, in Cranmer’s first Homily, “A Fruitful Exhortation to the Reading and Knowledge of Holy Scripture” (which Article xxxv declares to be “good and wholesome Doctrine”), Cranmer declares, “And although many things in the Scripture be spoke in obscure mysteries, yet there is nothing spoken under dark mysteries in one place but the selfsame thing in other places is spoken more familiarly and plainly.”

Cranmer considered that the Scripture needed to be read holistically, as one passage assists in interpreting another. This is what the Abuja Affirmation affirms in its phrase “Scripture is its own interpreter.” Cranmer was not alone in defending this principle, as William Whitaker’s An Answer to the Ten Reasons of Edmund Campion the Jesuit (1606) confirms.

Now, Campion, since you know that this is the manner of your Church in the interpreting of the Scripture, than which what can be more corrupt, how dare you presume to reprehend our manner of interpretation? But we follow no other course then that which the Fathers have prescribed, and which the thing it selfe argues to be most fit. For that is our course which Augustine advised: we interpret obscure places by those which are plainer, we observe the phrase and stiyle of the Scripture, we weigh circumstances, we compare scripture with scripture, we go not one iota from the Analogie of faith. They who take this course, adorning their hearty prayers, that the Lord would open this sealed booke unto them; and teach them the true sense of the scripture, shall never need to run to Rome, and enquire of that sacred Oracle of the Pope, who himself neither understandeth the true sense of scripture, neither is able to expound them to others.” (p. 62)

However, this does not suggest that Anglicans read the Bible individualistically or without reference to the history of interpretation. As paragraph 2 of the Jerusalem Declaration asserts, “We believe the Holy Scriptures of the Old and New Testaments to be the Word of God written and to contain all things necessary for salvation. The Bible is to be translated, read, preached, taught and obeyed in its plain and canonical sense, respectful of the church’s historic and consensual reading.”

While it is agreed that the Church has “authority in controversies of Faith,” yet as a “keeper of Holy Writ” it must compare Scripture with Scripture (Article xx), and as our Reformers exemplified, respect “the church’s historic and consensual reading.”

Why Not Continue the Dialogue and Walk Together?

By way of contrast, Dr. Olver commends the approach which “has been to articulate clearly and with charity the places of theological disagreement without a formal, ecclesiological rupture. Each has sought in their own ways various, concrete ways to intensify the bonds of communion with all those who share the widest possible unity of faith and doctrine.”

However, what seems to escape his attention is that our Anglican DNA is shaped by the Reformation, when the Church of England broke with the Church of Rome over doctrinal disagreements. After the death of Henry VIII, Thomas Cranmer immediately set about reforming the Church of England with the first and second English prayer books, along with the Homilies and the 42 Articles of Religion (later to become the 39 Articles in the reign of Elizabeth), which expressed a reformed understanding of the Bible’s teaching on salvation.

Bishop Jewel’s Apology of the Church of England (1562) eloquently defends the reasons for the break with Rome in order to reform the one, holy, catholic, and apostolic Church.  Gafcon has followed in the footsteps as Cranmer and the English Reformers, so it is very difficult to admonish the leadership of Gafcon for an “ecclesiological rupture” when such was the defining feature of the reformed Church of England (Anglicanism) in the 16th century. Few Christian historians or theologians would argue that Cranmer should have kept the dialogue open with Rome and, in Olver’s words, “intensify the bonds of communion with all those who share the widest possible unity of faith and doctrine.”

While the Nairobi-Cairo Proposals promoted by the Inter-Anglican Standing Commission on Unity, Faith and Order (IASCUFO) seek to apply similar ecumenical language to the current disputes over human sexuality by seeking to maintain the highest level of communion possible, such a process only works with those who share the same gospel. Ecumenical relations with Protestant churches are based upon a shared understanding of salvation. Yet what appears to have eluded the authors of the Nairobi-Cairo Proposals is that the revisionists do not share the same gospel or the same understanding of Scripture as those who continue in the theological trajectory of the English Reformation. This prevents our walking together.

Nonetheless, the Abuja Affirmation acknowledges that some faithful Anglicans choose to remain in their revisionist dioceses in order to continue to stand for the truth, recognizing that communion with their bishops is gravely impaired, preventing any meaningful fellowship.

Structures and Discipline

Dr. Olver decries the Abuja Affirmation’s abandonment of institutional structures, such as the so-called Instruments of Communion (a twenty-first century term that modified the phrase “Instruments of Unity” as first described in the Virginia Report of 1997).

He claims that “the prayer book and the ordinal assume and provide for a quite substantive collection of ‘institutional structures,’ including the Archbishop of Canterbury.” This is a curious and unsubstantiated claim with regard to the Archbishop of Canterbury. While it is true that the Ordinal has a special place for the archbishop (or some other bishop appointed by him) in the consecration of a bishop, it does not refer to the Archbishop of Canterbury by name or title, since there are two archbishops in England, namely York and Canterbury.  Clearly, the references to the archbishop only pertain to consecrations in the Church of England; neither does the Prayer Book envisage that the Archbishop of Canterbury is anything like an Instrument of Communion, as the office has been described over the past twenty-five years.

Dr. Olver’s accompanying claim that since the Global Anglican Communion has abandoned the structures of the Canterbury Communion, that implies that Gafcon considers structures are unnecessary. By contrast, the Abuja Affirmation declares that structures must be consistent with the Scriptures and the Reformation Formularies. For this reason, the requirement of assent to the Jerusalem Declaration addresses this question, as does the formation of the Global Anglican Council and the supporting Secretariat.

On the question of discipline, Olver declares: “If each province is autonomous, how could the Instruments of Communion have enforced ‘the doctrine and discipline of the Anglican Communion’”?  This is an important question, with which I conclude.

While it is true that autonomous provinces cannot be disciplined by any body external to each province, let alone the Instruments of Communion, the Archbishop of Canterbury does have the power of exclusion. Thus, for over 150 years, successive archbishops of Canterbury have declined to invite bishops from the Church of England in South Africa (now REACH-SA) to the Lambeth Conference. Is this not a form of discipline? Likewise, Rowan Williams declined to invite Bishop Gene Robinson and Bishop Martyn Minns to the 2008 Lambeth Conference. Even more extraordinary was the action of Justin Welby to decline to invite the spouses of bishops in same-sex unions, on the grounds that this was a breach of Resolution I.10, notwithstanding the glaring inconsistency of inviting bishops in same-sex unions who were in direct defiance of Resolution I.10.

One might also remember that the 2016 Primates’ Meeting excluded the Episcopal Church (TEC) from participation in certain Anglican bodies, including the Anglican Consultative Council (ACC), when TEC changed its canons to solemnize same-sex marriages in blatant opposition to the doctrine of marriage in the BCP. However, this “discipline” was ineffective. The Abuja Affirmation is therefore correct in declaring the ineffectiveness of the Instruments of Communion to uphold the discipline of Christ as outlined in Matthew 18, as have bishops across the Communion who have consistently denied their consecration vows as expressed in the Ordinal: “Be you ready, with all faithful diligence, to banish and drive away all erroneous and strange doctrine contrary to God’s Word; and both privately and openly to call upon and encourage others in the same?”

Sadly, many have not been ready, despite their affirmation in response to this question.

Our Anglican Communion desperately needed to be reordered along the lines of our 16th-century forebears, grounded in the teaching of Christ and his apostles. To continue in fellowship with those who have endorsed and celebrated teaching that is contrary to God’s Word would be to deny the very truths that the Scriptures endorse: “Avoid such people” (2 Tim. 3:5; cf Rom. 16:17–18; Titus 3:10–11).

This is why the assembly of bishops, clergy, and laity meeting in Nigeria in March 2026 unanimously endorsed the Abuja Affirmation and extended an invitation to all faithful Anglicans to join them in the reordered Anglican Communion.

Glenn Davies

An unassuming servant of God, a distinguished Nigerian, and an exemplary Christian leader, Archbishop Ndukuba has, by the grace of God, faithfully shepherded the Church of Nigeria (Anglican Communion), a communion of over 25 million members within Nigeria and the diaspora.

His names themselves tell a compelling story. 𝐂𝐡𝐮𝐤𝐰𝐮𝐝𝐮𝐦, an Igbo name, means “God is leading me” or simply “God is my Guide.” His English name, 𝐇𝐞𝐧𝐫𝐲, is of German origin and means “ruler of the home” or “sovereign ruler.” Throughout history, the name has been borne by many kings and noble figures, with variants such as Heinrich, Harry, Henri, and Enrique. Together, these names remarkably reflect the man God has raised to provide spiritual leadership to millions.

Born on 18 July 1961, Archbishop Henry Chukwudum Ndukuba hails from Ogberuru, Orlu Local Government Area of Imo State, Nigeria. The young Henry was nurtured in a disciplined Christian home. His father was a respected Anglican catechist, church teacher, and headmaster of the CMS Primary School, Isu Njaba, Imo State. His mother, 𝐌𝐚𝐝𝐚𝐦 𝐒𝐞𝐥𝐢𝐧𝐚 𝐍𝐝𝐮𝐤𝐮𝐛𝐚, was a devoted teacher, skilled seamstress, and active women’s leader in the Church. Henry grew up in an atmosphere where love for Christ, devotion to Scripture, and faithful service to the Church were daily realities.

Like many Anglican children, Henry was baptized as an infant. As he matured, he publicly affirmed the Christian faith that had been professed on his behalf at baptism and was later confirmed by The Rt. Revd Benjamin Nwankiti.

Although nurtured in a Christian home, Henry’s personal encounter with Christ came at the age of fourteen while he was a Form Four student at Bishop Shanahan College, Orlu. Through the ministry of a Scripture Union teacher who shared the Gospel with him and other students, Chukwudum surrendered his life to the leading of Jesus Christ and embraced a lifelong commitment to discipleship and walking with God. He had already had an indelible experience about God and serving Him at age nine while his mother was sick in his father’s absence. Chukwudum called on his siblings to rally round their mother for prayer. God miraculously healed their mother immediately after the prayer.

The early 1980s presented many Nigerian youths with the prospect of pursuing corporate careers and financial stability. Instead of working in the bank so as to support the family, after his secondary school, the promising Chukwudum chose to work with the Kano State Ministry of Education and found himself at the Kano State Library, Rano.

As the compelling conviction to join pastoral ministry kept coming his way, the young Orlu-born, then residing in the North of Nigeria, gained two admissions in the same week. He was faced with a choice between the University of Ibadan for a degree in Library Science and Theological College of Northern Nigeria (TCNN), Bukuru, for a Bachelor’s degree in Theology and Divinity.

At just eighteen years of age, when most young people would not consider becoming a pastor let alone an Anglican clergyman, Henry Chukwudum Ndukuba, responded to God’s leading. With the guidance of his biological father, 𝐄𝐯𝐚𝐧𝐠. 𝐒𝐢𝐥𝐚𝐬 𝐎. 𝐍𝐝𝐮𝐤𝐮𝐛𝐚, he declined admission to Nigeria’s premier university and enrolled instead at TCNN, Bukuru, Plateau State, where he undertook a four-year degree programme. He would later get further education at Durham University, United Kingdom and Princeton Theological Seminary, United States for his Masters of Arts in Theology and Masters of Arts in Christian Education respectively.

Ordinand Henry Chukwudum Ndukuba was ordered a deacon in September 1984 at the age of twenty-three during a Michaelmas ordination service by The Rt. Revd Bertram Ayam, Bishop of Kano Diocese. Bishop Bertram Ayam had examined him and sent him for theological education in 1980 while he was rejected in the Diocese of Northern Nigeria because of his young age. Bishop Bertram Ayam deliberately waited for him to attain the age of twenty-three. This accounts for the Michaelmas ordination held in September 1984.

The Reverend Henry Chukwudum Ndukuba was priested in 1985. Following this, he was seconded to be a lecturer at St. Francis of Assisi Theological College, Wusasa, Zaria. He later rose through the ranks at Wusasa, becoming the Acting Rector and subsequently the Rector of the college, where he played a significant role in shaping future generations of clergy.

In 1998, at the age of thirty-eight, The Venerable Henry Chukwudum Ndukuba was elected the pioneer Bishop of the Diocese of Gombe during the Decade of Evangelism, under the primacy of The Most Reverend Joseph Abiodun Adetiloye, the second Primate of the Church of Nigeria.

Throughout his episcopal ministry in Gombe Diocese, Bishop Ndukuba devoted himself wholeheartedly to the advancement of the Gospel in the heart of Northern Nigeria, often sacrificing personal comfort and security for the sake of Christ’s mission. He has consistently demonstrated unwavering commitment to evangelism, convinced that the Gospel is worth every sacrifice. His life reflects the apostolic conviction that “through many tribulations we must enter the kingdom of God” (Acts 14:22).

Archbishop Henry Chukwudum Ndukuba is an evangelist par excellence and servant of Jesus Christ. He is widely recognised as a charismatic, evangelical, pentecostal, and deeply traditional Anglican priest and worship leader. He is respected as a master liturgist, accomplished hymnodist, unputdownable Bible teacher, and fearless preacher whose ministry has profoundly influenced both clergy and laity, including the House of Bishops in Nigeria and across the world.

Prior to his election as the foremost bishop and primus inter pares of the Church of Nigeria (Anglican Communion)—the largest Anglican Province in the world by active membership—Archbishop Henry Chukwudum Ndukuba served as Chairman of the Liturgy and Spirituality Committee of the Church of Nigeria. Under his leadership, the Committee produced several foundational resources that have enriched the spiritual life of the Church, including the annual Bible Study Outline, the Discipleship Manual, the Church of Nigeria Book of Common Prayer (2007 Edition), and, more recently, the Church of Nigeria Hymnal.

As Primate of the Church of Nigeria, The Most Reverend Henry Chukwudum Ndukuba shared the clear vision of a Decade of the Reign of God over God’s Church. This vision has placed renewed emphasis on mission, evangelism, discipleship, and disciplined Christian leadership.

Under his primatial stewardship, the Church of Nigeria has recorded remarkable growth, expanding from 161 to 175 dioceses within Nigeria while opening and strengthening missionary outreaches across neighbouring West African nations, Europe, Canada, the United States, and the United Kingdom.

Archbishop Ndukuba has also remained steadfast in defending biblical orthodoxy. Alongside fellow Primates of the Global Anglican Future Conference (GAFCON), he has worked tirelessly to uphold the authority of Scripture and resist revisionist theological trends, particularly those promoting same-sex marriage and other teachings inconsistent with biblical doctrine.

At 65, the Primate shows no sign of slowing down. Deeply concerned about the moral and social challenges confronting Nigeria, he has led the Church in addressing issues such as drug abuse, gender-based violence, and the increasing crisis affecting families. To this end, he established the Anglican Compassion and Development Initiative (ACADI) and supports the Nigerian Anglicans War Against Drug Abuse (NAWADA), among other ministries. These initiatives seek to combat the devastating effects of these social vices on individuals, families, the Church, and the wider society.

Beyond addressing contemporary social challenges, the Primate is equally passionate about securing the future of the Church through the spiritual and holistic development of young people. With this all important vision, he pioneered the Joshua Generation International Youth Conference (JGIYC), an interdenominational gathering that attracts over 40,000 young people annually for a life-changing encounter with the undiluted and transformative Word of God.

Since its inauguration in April 2021, JGIYC has continued to shape and inspire thousands of young people through programmes in education, sports, technology, entrepreneurship (SMEs), leadership development, and talent discovery. This visionary initiative has also given rise to several impactful platforms, including the Church of Nigeria Football Club, the Church of Nigeria Drama and Movie Ministry, and other youth-focused institutions that are equipping the next generation and securing the future of the Church.

Archbishop Ndukuba is a humble, compassionate, and unwavering servant of God, graciously prepared and guided by the Lord to lead the Church of Nigeria—a Church with a manifest destiny in God’s end-time agenda—at such a crucial moment in history.

As His Grace clocks 65, the Church joins countless faithful and well wishers in thanking Almighty God for His faithfulness over the years. We pray that the Lord will continue to strengthen, preserve him and Mama Nigeria, Mrs Angela Eberechukwu Ndukuba.

May God grant him greater wisdom, good health, and divine grace as he leads God’s Church to even greater heights that the Church of Nigeria may reap the bountiful harvests of the Reign of God far beyond the primacy of Archbishop Henry Chukwudum Ndukuba.

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

Today, we pause to celebrate a monumental milestone in the life of a spiritual giant, a meticulous scholar, a father Indeed and a fearless defender of the Christian faith.

As The Most Rev. Henry Chukwudum Ndukuba marks his 65th birthday, we honor a journey defined not by the pursuit of titles, but by an unwavering obedience to the Cross.

From the quiet, dusty mission fields of Gombe to the global leadership stage of the Anglican Communion, His Grace has exemplified what it means to lead with the heart of a shepherd and the courage of a prophet.

The Crucible: The Heart of a Missionary

Long before he wore the purple robes of the Primacy, Henry Ndukuba was a man comfortable in the trenches of rural evangelism. We celebrate his legendary 20-year labor of love in the Gombe Diocese, where he proved that true leadership is measured by growth and sacrifice.

He served not as a title holder, comfortable boss or arrived fellow but as a true mission leader combing through the dusts, hills, waters, and mud in search of souls for Christ.

He is a Shepherd who speaks the People’s Language: He didn’t just preach from afar; he spearheaded the translation of the Scriptures into 10 local minority languages, ensuring that the marginalized felt seen, could also study God’s word and be heard by God.

The Gombe Miracle: Under his hands-on leadership, a fragile network of 18 congregations exploded into more than 150 vibrant, self-sustaining churches.

In Gombe, he didn’t just inherit a diocese—he built one from the soil up, proving that to speak and to grow a people’s soul, you must first speak their language and lead with compassion.

He taught many Christian leaders that the gospel thrives not in comfort, but on the frontier.

Enthroned as the 5th Primate of All Nigeria at the Cathedral Church of the Advent, Abuja, directly at the dawn of the global COVID-19 pandemic.

March 2020. The world stands paralyzed by a pandemic, and the Church of Nigeria undergoes a massive transition of power. Primate Ndukuba assumes office not with a celebration, but with a sober recognition of cultural decay. His domestic response? An aggressive pivot to the youth. Under his ‘Decade of God’s Reign,’ he reatrategised the traditional stilted structures to mobilize a generation the modern world assumed was lost.

The Joshua Generation: Securing the Future
While many leaders worry about the present, Primate Ndukuba’s gaze has always been fixed on tomorrow. Through the historic Joshua Generation International Youth Conference (JGIYC), he has ignited a spiritual revolution among the young people.

“We are not losing our youth to the world; we are reclaiming them for the Kingdom.”
— The Most Rev. Henry Ndukuba

By rebranding some rigid, aging bureaucracies, he has directly mentored, empowered, and mobilized tens of thousands of young believers over the last 6 years. His legacy is securely written in the hearts of a new generation of biblically resilient, fiercely passionate Christian leaders.

The Global Standard: A Line in the Sand

In an era of theological compromise and shifting cultural tides, Primate Ndukuba has stood as an immovable rock for the Global South.

The Defiant Voice of Orthodoxy: When the historic centers of the church faltered, he stood tall, prioritizing the unchanging truth of Scripture, which was handed down by forebears, over institutional convenience and political correctness.

He has strongly built on the solid foundations laid by his predecessors in the office.

The Abuja Declaration:

Leading the historic separation from revisionist Western provinces and successfully hosting the GAFCON G26 summit in Abuja, he boldly declared that the future of the vibrant, global church has arrived—and its home is in Africa.

Turning 65 in the summer of 2026, his legacy is clear: he has decoupled orthodox Anglicanism from its colonial roots, asserting that the future of the faith belongs to those who uphold the scriptures.”

A Birthday Prayer and Toast to His Grace

To a Primate who leads with clarity of vision, accountability and dexterity, to a father who leads with compassion, capacity, sincere love…..

As you celebrate 65 years of God’s absolute faithfulness, we pray that the Lord renews your strength like the eagle’s.

May your vision remain sharp, your voice remain prophetic, and your spirit remain anchored in the joy of the Lord.

Happy 65th Birthday, Your Grace! May God grant you many more years of robust health, wisdom, and transformative impact.

Korede Akintunde, anipr
For ACNNTV

The announcement was made in a statement issued by the Diocese’s Communicator, Revd. Canon Akinwande Okelola, who described the Archbishop’s retirement as the end of a remarkable ministry defined by evangelism, church growth, clergy development and infrastructural expansion.

Borokini was ordained priest in 1982 after studying at Immanuel College of Theology, Ibadan. Over the years, he served in several key positions, including Statutory Canon of the Cathedral Church of St. Stephen’s, Oke Aluko, Ondo; lecturer and Registrar at Archbishop Vining College of Theology, Akure; and Registrar of Bishop Awosika College of Theology, Ondo.

In 2008, he was installed as the third Provost of the Cathedral Church of St. David’s, Akure, before being elected and consecrated as the third Bishop of Akure Diocese in 2013. He was later elevated as the fourth Archbishop of the Ecclesiastical Province of Ondo.

During his episcopacy, Borokini focused on evangelism and missionary expansion, establishing new congregations and creating additional archdeaconries to strengthen pastoral care and church administration across the Diocese.

According to the statement, the Diocese has lined up several activities to celebrate his retirement. These include the Second Session of the Fifteenth Diocesan Synod, a Synod Thanksgiving and Valedictory Service, the public presentation of a commemorative book in his honour, a valedictory visit to the Governor of Ondo State, his 70th Birthday Thanksgiving Service and a grand Retirement Thanksgiving Service.

The Archbishop also embarked on farewell visits to all the archdeaconries in the Diocese, where clergy and laity paid tribute to his years of dedicated leadership, describing his ministry as one marked by faithfulness, wisdom, compassion and selfless service.

Beyond spiritual leadership, Borokini oversaw several developmental projects, including the construction of a diocesan hospital, a sachet water production factory, a modern Bishop’s Office complex and guest house facilities, all aimed at strengthening the Church’s mission and community outreach.

His wife, Mrs. Olufunke Borokini, popularly known as “Mama Akure,” also made significant contributions during her 13-year tenure as President of the Diocesan Women’s Organisation. Under her leadership, the organisation established a retreat and conference centre, introduced an interest-free loan scheme for women, organised spiritual programmes for clergy wives and awarded scholarships to children of deceased clergy.

Archbishop Borokini is expected to officially retire on July 15, 2026, leaving behind a legacy of spiritual growth, institutional development and strengthened ministry within the Diocese of Akure and the Church of Nigeria (Anglican Communion).

The historic Trinity ordination service was held today at the Cathedral Church of the Advent in Life Camp, Gwarinpa, Abuja.

Of the fourteen newly ordained priests, twelve will serve in the Church of Nigeria’s foreign mission fields across Europe and Francophone countries, underscoring the Church’s continued commitment to global evangelism and missionary expansion.

Delivering the sermon at the bilingual service—conducted in both English and French—the Rt. Reverend Dr. Manasses C. Okere, Bishop of the Diocese of Ukwa, reminded the ordinands and the congregation that Jesus Christ chose them to go out, bear fruit, and ensure that their fruit abides.

Preaching from John 15:16, Bishop Okere urged the newly ordained ministers to submit wholly to God, remain faithful in service, and set themselves apart for the Lord, who chooses, commissions, and sends His disciples to proclaim the gospel of salvation.

The newly ordained deacons and priests will bolster the Church’s mission to expand evangelism, intentional discipleship, and ministry development both locally and internationally.

The Newly Ordained Deacons are:

• Reverend Celestine Uzoma
• Reverend Christian Unegbu
• Reverend Peter Peter Barau Sule
• Reverend Monday Omotugba
• Reverend Uchenna Igboamalu
• Reverend Charles Emerenini
• Reverend Godwin Asev Ikyureke
• Reverend Clement Amarachukwu
• Reverend Obumneme Igwemba
• Reverend Achissan Agoh
• 
  As the Church of Nigeria (Anglican Communion) continues to expand the frontiers of mission and the vision of the Reign of God through evangelism, intentional discipleship and equipping of the saints for the work of ministry, Primate Henry Ndukuba also ordained fourteen priests to serve within Nigeria and across European and Francophone mission outreaches of the Church.
  The Ordained Priests are:
• Reverend Chinenye Azubuike
• Reverend Chidubem Ezenwafor
• Reverend Tochukwu Enetanya
• Reverend Nnamdi Okoli
• Reverend Israel Adamolekun
• Reverend Bimkagni Bombonadje
• Reverend Donatien Egunjobi
• Reverend Yedo Christian Lath
• Reverend Oluwaseun Matanmi
• Reverend Kenneth Orabueze
• Reverend Goodidea Sunday
• Reverend Essossinam Tchalimwissa
• Reverend Matthew Adewale
• Reverend Emmanuel Joseph

The ordination service was attended by several high-ranking church dignitaries, including the Most Rev. Dr. Nicholas D. Okoh, retired Primate of the Church of Nigeria; the Most Rev. B. C. I. Okoro, retired Bishop of the Orlu Diocese; and numerous retired clergy from the Diocese of Abuja.

Assisting the Primate were the Rt. Rev. Praises Omole-Ekun, the Rt. Rev. Ishaya Baba, the Rt. Rev. Titus Alkali, and the Rt. Rev. Dr. Paul Dajur, alongside supervising priests and clergymen of the Abuja Diocese.

The Venerable Dr. Olusegun Akinola, Canon Ministerial of the Cathedral presented the deacons while the priests were presented by the Venerable Oliver Ofoegbu, Canon Missioner and Director of Mission of the Church of Nigeria. The legal team of the Diocese was led by the Registrar, Mrs Kehinde Ajoni.

Following an impactful weekend of Men’s convention at the Cathedral, the service also featured the induction of men into the Christian Men’s Fellowship (CMF) and the inauguration of the newly elected executive officers for the CMF Abuja Diocese chapter. The ceremony was performed by Primate Ndukuba in his capacity as the Bishop of Abuja.

The Cathedral was filled to capacity with worshippers, clergy, family members, and well-wishers. The Diocesan Choir led the congregation in inspiring hymns, psalms, canticles, and anthems, creating an atmosphere of heartfelt worship. In one voice, the congregation proclaimed:

“Yours, Lord, is the greatness, the power, the glory, the splendour, and the majesty.”

This ordination marks another significant milestone in the Church of Nigeria’s ongoing mission to raise faithful ministers for the harvest field, both at home and abroad.

By Ayodele Orekoya
For ACNN TV,
Edited by Korede Akintunde

Ndukuba made the call on Thursday while declaring open the three-day 6th Abuja Christian Men’s Fellowship Convention at the Cathedral Church of the Advent, Life Camp, Gwarinpa, Abuja.

The convention, which began with a solemn Eucharistic Service, is themed “A Man Who Walks in Obedience,” drawn from Genesis 22:1-19, the biblical account of Abraham’s willingness to sacrifice his son Isaac in obedience to God’s command.

Addressing , church leaders and delegates gathered from across the Federal Capital Territory the Primate said the life of Abraham remained one of the clearest examples of absolute faith and obedience to God despite difficult circumstances.

According to him, Abraham’s willingness to surrender what was most precious to him demonstrated a level of trust that ultimately attracted divine favour and blessings that extended beyond his lifetime.

“Before God’s covenant blessings became evident in Abraham’s life, he was looking to his beloved son as the hope of his future and legacy,” Ndukuba said.

“Yet when God asked him to sacrifice that priceless gift, Abraham obeyed without reservation. Because of that obedience, he became a channel of blessing to generations.”

The Primate noted that Abraham occupied a unique position in religious history, serving as a revered figure not only among Christians but also among adherents of Judaism and Islam.

He said the patriarch’s experience illustrated a timeless lesson for believers-that trials and challenges were inevitable components of life, but can become opportunities for spiritual growth when approached with faith and obedience.

“Trials are part of our earthly journey,” he said. “God often uses them to test and strengthen our faith. What Abraham experienced brought out the very best in him because he chose obedience over fear and faith over doubt.”

Drawing practical lessons from the biblical narrative, Ndukuba told participants that many of life’s difficulties should not be viewed as barriers to progress.

Rather, he said, obstacles could become stepping stones to greater achievements when individuals remain attentive to God’s direction.

He acknowledged the economic difficulties confronting many families and communities, including rising costs of living and growing uncertainty, but encouraged Christians not to lose hope.

“Many people today face hardship and scarcity,” he said. “Yet when we hold firmly to faith and obedience, God remains faithful to provide for our needs. Throughout history, God has consistently used men such as Abraham and Noah to demonstrate that faithfulness and obedience attract blessings that extend to future generations.”

The Primate also warned against allowing distractions to weaken one’s spiritual commitment, urging Christian men to remain focused on God’s voice amid the growing noise and pressures of modern society.

He outlined three essential principles for a life of faithful discipleship.

First, he urged believers to cultivate the habit of listening attentively to God and resisting influences that could divert them from His purpose.

Second, he stressed the importance of consistency in one’s walk with God, encouraging participants to maintain regular prayer lives and family altars.

“Consistency is vital,” he said. “Build your altar and remain steadfast in prayer every day.”

Third, he challenged Christian men to make obedience the cornerstone of their relationship with God, citing Abraham as a model worthy of emulation.

“Let Abraham be your case study,” he said. “Do not allow disobedience to rob you of the blessings God has prepared for you.”

The convention continues through the weekend with Bible teachings, leadership sessions, fellowship activities and prayers focused on strengthening men for effective Christian leadership within their families, churches and society.

Organisers said the gathering seeks to inspire men to live lives marked by faith, integrity, discipline and obedience, particularly at a time when many families and communities are facing significant social, economic and moral challenges.

For many participants, the opening message set the tone for what is expected to be a period of spiritual renewal and reflection on the role of Christian men as leaders, providers and examples of godly living in an increasingly complex world.

Bshop Asilutwa of the Diocese of Maseno North, Anglican Church of Kenya, gave the admonition on Sunday, June 14, 2026, during a homily he delivered at the closing service of the Second Session of the 33rd Synod of the Diocese on the Niger, held at St. Peter’s Anglican Church, Nkpor.

Speaking on the Synod theme, “The Fear of the Lord is the Beginning of Wisdom,” the guest preacher encouraged Christians to diligently seek God through prayer and unwavering faith.
Drawing from Christ’s teaching, he reminded the congregation that those who ask receive, those who seek find, and those who knock will have doors opened unto them, stressing that God’s grace remains available even in difficult times for those who trust in Him.

According to the cleric, the fear of God is the foundation of true wisdom and an indispensable virtue for every Christian.
“Wisdom begins with faith in God. We must therefore submit our entire being to Him. As empty vessels, we should allow God to fill us. In whatever we do, let us put God first. We are truly wise only when we fear the Lord,” he said.
He further described wisdom as the proper application of knowledge for the glory of God, emphasizing that genuine wisdom cannot be separated from reverence for God.

The four-day Synod featured Bible expositions, prayer sessions, Bible studies, musical renditions by the New Covenant Archdeaconry Choir, and the ceremonial cutting of the Synod cake.
In his vote of thanks, the host Bishop, the Rt. Rev. Dr. Owen Nwokolo, expressed appreciation to guests for what he described as their love, patience, and resilience in remaining with parishioners throughout the Synod.

He particularly thanked Bishop Asilutwa and his wife for travelling from Kenya to attend the event and commended the diocesan clergy, workers, and congregations for contributing to the success of the gathering.
Bishop Nwokolo also paid special tribute to the host Archdeaconry and St. Peter’s Anglican Church, Nkpor, for successfully hosting the Synod.
More than 12,000 members of the Diocese, in addition to hundreds of friends and well-wishers from Anambra State and beyond, attended the four-day spiritual summit.

The position was contained in a communiqué issued at the end of the second session of the Diocese’s Seventh Synod held at Immanuel Anglican Church, Umunankwo, in Ogbaru Local Government Area of Anambra State.

The communiqué was signed by the President of the Synod and Bishop of the Diocese, Most Rev. Prosper Amah, and the Clerical Synod Secretary, Ven. Edozie Onwunyi.

According to the church, the growing culture of politicians switching allegiance from one political party to another weakens democratic institutions, undermines good governance and reduces public confidence in the political process.

The synod called on political leaders and relevant stakeholders to support electoral reforms, strengthen anti-defection laws and promote ideology-driven politics to safeguard Nigeria’s democracy.

It also urged political parties to uphold internal democracy and encouraged increased voter education and moral reorientation among political leaders to restore trust in governance.

Beyond politics, the synod appealed to governments at all levels to intensify efforts towards combating malaria, describing the disease as a major public health concern that requires sustained intervention.

The church further raised concerns about the implementation of constituency projects, noting that many projects intended to bring development closer to the people are often abandoned, poorly executed or affected by corruption and lack of transparency.

It therefore encouraged citizens to actively monitor projects in their communities, engage elected representatives and demand accountability in the execution of constituency projects.

The synod commended the leadership of the diocese for its contributions to evangelism, education, healthcare delivery and human capital development across communities.

It also praised Anambra State Governor, Chukwuma Soludo, for efforts aimed at improving security and protecting lives and property in the state.

However, the church urged the state government to sustain youth empowerment and job creation initiatives while also calling for urgent attention to the rehabilitation of the Atani-Ogwuikpele Road.