Choose this day whom you will serve…
As for me and my house, we will serve the LORD (Joshua 24:15)

Greetings from Abuja, Nigeria where 347 Anglican bishops and 121 lay and clerical Anglican leaders from 27 provinces met from 3-6 March 2026, generously hosted by our brothers and sisters in the Church of Nigeria.

The Chair of the Gafcon Primates’ Council, Archbishop Laurent Mbanda, announced the inauguration of the Global Anglican Communion in the October 2025 Martyrs’ Day Statement (MDS). As that statement foreshadowed, we met in Abuja both to “confer and celebrate the Global Anglican Communion.”

We gathered together under the Word of God prayerfully to discern the Lord’s future for the Global Anglican Communion, founded on the person and work of Jesus Christ and the authority of his word, and his commission to make disciples of all nations.

We met each morning for prayer, praise and hearing God’s word. Our plenary sessions explored the implications of the MDS. Our Global Vision Event encouraged us in the work of fulfilling the Great Commission.

The Future has Arrived

For more than two decades, we have in prayerful humility called for the repentance of those senior leaders of the Anglican Communion who have denied the orthodox faith in word and deed.

Reordering the Anglican Communion is now necessary, because a significant number of provinces who claim to be Anglican have abandoned the authority of Scripture and failed to follow Christ faithfully. While matters of human sexuality are one expression of this, this is merely symptomatic of doctrinal and moral departures from the teaching of Scripture.

The leadership of the Canterbury Instruments of Communion have failed to exercise discipline and maintain the biblical witness and uphold fundamental Anglican doctrine as expressed in its Reformation Formularies (the Thirty-nine Articles and the 1662 Book of Common Prayer including the Ordinal). Instead, these Instruments seek to hold together a confused communion of institutional co-existence, based on the fiction of “walking together” with those who are walking away from the truth of the gospel and the teaching of Jesus.

The Bible at the Heart of the Communion

The Church’s one foundation is Jesus Christ her Lord. The communion is a fellowship of churches who submit to the Lordship of Jesus Christ, whose life and teaching is revealed in the Scriptures. We understand 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’ (Jerusalem Declaration, Article II), which reflects Article VI of the Thirty-nine Articles of Religion.

The Bible is God’s Word written (Article XX). It was breathed out by him and written for us by faithful messengers. It carries God’s own authority and is its own interpreter – it is clear, sufficient and true for all times. God’s Word is the final authority in the church and in the life of discipleship.

The Canterbury Instruments have compromised the authority of the Scriptures by normalising hermeneutical pluralism, elevating cultural capitulation, and reframing the rejection of Scripture’s authority and clarity as “good disagreement”, and not what it really is – false teaching.

The Failure of the Canterbury Instruments

We “reject the so-called Instruments of Communion, namely the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council (ACC), and the Primates’ Meeting, which have failed to uphold the doctrine and discipline of the Anglican Communion.” (MDS

Recent Archbishops of Canterbury have failed to guard the faith by inviting bishops to Lambeth who have embraced or promoted practices contrary to Scripture. The former Archbishop of Canterbury welcomed the provision of liturgical resources for the Church of England to bless people who had entered same-sex civil marriages. The current Archbishop of Canterbury led the “Living in Love and Faith” project that produced these liturgical resources for the Church of England. The moral and spiritual authority of the Seat of Augustine has been severely compromised by this.

Notwithstanding the unequivocal rejection of “homosexual practice as incompatible with Scripture” as expressed in Resolution I.10 of the 1998 Lambeth Conference, contrary teaching has continued to gain a foothold in some Anglican provinces. At Lambeth 2022 it was treated as a matter over which Christians could disagree but remain in fellowship. Archbishop Justin Welby affirmed both a “traditional teaching” and a “different teaching”, the latter held by those who are “not careless about Scripture. They do not reject Christ. But they have come to a different view on sexuality after long prayer, deep study and reflection on understandings of human nature”. This is unambiguously contrary to Anglican doctrine as it has been received.

The ACC and the Primates’ Meetings have likewise failed to uphold the doctrine and discipline of the Anglican Communion, notwithstanding the repeated recommendations of various reports, for example the 2004 Windsor Report. They have neither restrained nor challenged false teaching and instead have called for the acceptance of false teachers as fellow members of the Communion.

A Confessional Communion

True communion is confessional, rather than defined by a shared history or institutional structures.
The Jerusalem Declaration, which includes the Reformation Formularies, expresses our common confession of the Biblical truth, shared faith, and communal conviction. We are in fellowship with all who assent to the Jerusalem Declaration.

However, there is, and will continue to be, an institution that calls itself the Anglican Communion, which defines communion on an institutional basis. This body has recognised that its current institutional rules have failed to maintain genuine communion and is currently exploring the Nairobi-Cairo Proposals to change its institutional rules. But these proposals are based on a commitment to “walk together to the maximum possible degree” despite fundamental disagreement on the Bible’s teaching. This cannot lead to true communion.

There are not two Communions, but two incompatible definitions of communion – one confessional, the other institutional.

The Global Anglican Communion

At its inception, the Anglican Communion was based on a common confession. At the first Lambeth Conference in 1867, Archbishop Charles Longley stated its purpose as:

[for] cementing yet more firmly the bonds of Christian communion between Churches acknowledging one Lord, one faith, one baptism, connected not only by the ties of kindred, but by common formularies…our very presence here is a witness to our resolution to maintain the faith which we hold in common as our priceless heritage, set forth in our Liturgy and other formularies.

The Global Anglican Communion is a return to this historic sense of the Anglican Communion as “a fellowship of autonomous provinces bound together by the Formularies of the Reformation” (MDS). True communion is a voluntary fellowship which at its heart is neither synodical nor legal.

The Global Anglican Communion is neither a breakaway Communion nor an alternative Communion. The Jerusalem Statement clearly says that “We cherish our Anglican heritage and the Anglican Communion and have no intention of departing from it”. What has occurred instead is a shift of the stewardship of the Anglican Communion from the Canterbury Instruments to the Global Anglican Communion. We are returning the Anglican Communion to its roots. The Global Anglican Communion is not a new Communion, but the historic Anglican Communion reordered from within.

We warmly invite all who submit to the Lord Jesus and cherish the Bible and our Anglican Formularies as expressed in the Jerusalem Declaration to join us.

The Jerusalem Declaration as Our Confession

Christian unity is not based on shared human values, inherited institutional structures or a common commitment to mission. These are merely the fruit of Christian unity, not its essence. According to John 17, Christian unity is union with Christ, a gift from God that comes from trusting the words of Jesus which the Father gave him.

The English Reformers understood that the gospel revealed in Scripture is the source of life for the church now and for our eternal life together in the age to come. Consequently, they reformed their Church accordingly.

The Jerusalem Declaration was written as an expression of authentic Anglican doctrine because the Canterbury-led Anglican Communion had lost connection to its biblical roots, compromising its values, structures and mission. To embrace the Jerusalem Declaration is to apply historical Anglican doctrine and practice to the needs of contemporary society. We encourage all provinces to distribute and recommend appropriate translations of the Jerusalem Declaration for study.

Principled Disengagement

While our fellowship in the Global Anglican Communion is based on assent to the Jerusalem Declaration, leadership in the Global Anglican Communion requires a principled disengagement from the Canterbury Instruments. Leaders who hold office in the Global Anglican Communion must not attend future Primates’ Meetings called by the Archbishop of Canterbury, nor attend the Lambeth Conference, nor attend ACC meetings or participate in Commissions of the ACC, nor personally approve financial contributions to the ACC. It is also expected that they will not receive financial assistance from compromised sources. This principle enables, for example, a Gafcon Branch chair in a mixed province to participate in Global Anglican Communion leadership.

A full and public disengagement from these structures is necessary. The clear and consistent teaching of the New Testament is that those who seek to lead the church astray must not be tolerated and Christians must refuse to have fellowship with those who promote false teaching (Romans 16:17; 2 John 10-11; Revelation 2:20).

Continued participation in these Canterbury-led meetings gives credence to the lie that it is possible to “walk together despite deep disagreement” with those who have abandoned biblical teaching. A separation from the Canterbury Instruments is necessary to demonstrate that such teaching is not of secondary importance. The warning of the prophet Amos rings true: “Can two walk together unless they are agreed?” (Amos 3:3). Office holders in the Global Anglican Communion who continue to participate in any Canterbury Instruments will not be able to continue in this role.

Those who disengage from the Canterbury Instruments are not schismatic. The Church of England was reformed by Thomas Cranmer, leaving the errors of the Church of Rome behind. Like Cranmer, we are reforming the Communion from within and leaving the Canterbury Instruments behind. The Global Anglican Communion is committed to Anglican orthodoxy. The Jerusalem Declaration is the contemporary expression of authentic Anglican Communion: apostolic in its foundation, global in its spread, and catholic in its beliefs.

Constitutional Disconnection

As noted above, participation in the Global Anglican Communion is by assent to the Jerusalem Declaration. That assent may be made by resolution of a Provincial or Diocesan Synod, or it could be incorporated into their respective constitutions. Parish Church Councils and individuals may also participate by assenting to the Jerusalem Declaration.

Provinces which have yet to do so are encouraged to amend their constitution to remove any reference to being in communion with the See of Canterbury. However, we recognise that such amendments take time, and often involve complex canonical changes, sometimes requiring acts of civil parliaments. As such, whether or not an orthodox province or diocese makes such amendments, all (including churches) who have assented to the Jerusalem Declaration are participants in the Global Anglican Communion.

For the sake of clarity, we avoid the language of being “in communion” due to its legal implications when discussing participation within the Global Anglican Communion. This is because some orthodox dioceses outside the UK have provincial constitutions that define their Church as being “in communion” with the Church of England. However, this in no way prevents such dioceses from participation as Global Anglicans, provided they give their assent to the Jerusalem Declaration.

Gafcon has always been committed to supporting faithful Anglicans whether they stay in revisionist or mixed provinces or decide to leave and establish separate provinces or dioceses. This commitment will continue for Global Anglicans, as we seek to proclaim Christ faithfully to the nations and to see the Lord’s blessing upon his church, in the knowledge that “the gates of hell shall not prevail against it” (Matthew 16:18).

Gafcon has always acknowledged that it is a matter of conscience, when rejecting the authority of revisionist leaders, as to whether one remains or not in a compromised ecclesial structure. We stand, for example, with those who remain within the Church of England who assent to the Jerusalem Declaration, who seek to remain as a faithful witness within the Church of England structures. And we stand with those who have joined Gafcon-authenticated jurisdictions, such as The Anglican Network in Europe, who are a faithful witness in the UK and Europe.

Gafcon is Leading the Communion

Successive statements from GAFCON Assemblies have expressed our commitment to reform the Anglican Communion, most recently in the 2023 Kigali Commitment.

Resetting the Communion is an urgent matter… The goal is that orthodox Anglicans worldwide will have a clear identity, a global ‘spiritual home’ of which they can be proud, and a strong leadership structure that gives them stability and direction as Global Anglicans.

Since 2008, Gafcon has taken the initiative to authenticate genuine Anglican dioceses and provinces which had been marginalised by revisionist leaders. Gafcon has also nurtured a real fellowship among Anglican churches based on shared theological conviction.

Global Leadership for a Global Communion

Gafcon’s initiative to reorder the Communion is a continuing expression of its leadership. Gafcon was originally formed as a fellowship within the Anglican Communion. Now that the Anglican Communion is being reordered, the Gafcon Primates Council has been replaced by the Global Anglican Council.

The newly constituted Global Anglican Council consists of Primates, Advisors, and Guarantors as voting members. The Chair and Deputy Chair shall be elected from among the Primates by the whole Council. Primates who retire from their provinces will continue on the Council until the conclusion of the next GAFCON Assembly.

We were delighted to hear at our gathering that Archbishop Laurent Mbanda has been elected Chair, Archbishop Miguel Uchôa has been elected Deputy Chair and Bishop Paul Donison has been elected as General Secretary. We recognise that there is still much work to be done by the Global Anglican Council, including working out the implications of the Jerusalem Declaration in word and deed.

The role of the Global Anglican Council is to guard and strengthen the faith of Global Anglicans. They will acknowledge and welcome existing provinces and dioceses who desire to participate in the Global Anglican Communion, and will be responsible for inviting new Primates to a seat on the Council. The Global Anglican Council will also authenticate newly formed provinces and dioceses who seek recognition as Global Anglicans.

Discerning the Communion’s Way Forward

At Abuja, we rejoiced in the gospel of our Lord Jesus Christ – the good news that God, in his great love for sinners, gave his Son so that, through his death and resurrection, sinners might be forgiven and adopted through the Spirit and live as God’s beloved children forever. Without this gospel, the Church dies. We gathered to celebrate the inauguration of the reordered Global Anglican Communion, with this gospel at its heart.

We invite all faithful Anglicans and all who wish to be Anglicans to be part of the Global Anglican Communion, where fellowship is based on a shared confession articulated in the Jerusalem Declaration which issues in a shared commitment to proclaim Christ faithfully to the nations.

The theme of the G26 conference has been “Choose this day whom you will serve” (Joshua 24:15). While some of Israel’s forefathers had chosen to serve other gods, Joshua and his household chose to serve the Lord. Our Abuja Affirmation is that we and our global household of faithful Anglicans will also serve the Lord.

The Most Revd Dr Laurent Mbanda
Chairman, Global Anglican Council
Abuja, Nigeria
Friday, 6th March, 2026

The Bishops and Wives Retreat is an annual gathering designed for spiritual renewal and re-invigoration. It is expected that about 180 Bishops and their wives, will be present for this significant spiritual exercise.

Upon his arrival, the Primate expressed gratitude to God for preserving the lives of the clergy and the faithful through year 2025 and for the safe journey of all bishops travelling to Lagos from across the country. He prayed for God’s glory to cover the nation, declaring peace and security over Nigeria in this New Year.

Speaking on the focus of the retreat, Primate Ndukuba emphasized that the gathering is strictly a spiritual exercise, distinct from administrative duties or ecclesiastical politics.

“This period is not about Church administration or politics—it is about being with God,” the Primate stated. “It is a time to seek the Lord, to break up our fallow ground, and to sow righteousness, trusting that we will reap from Him as He helps us.”

In a passionate charge to the House of Bishops, the Primate identified leadership as the primary challenge facing the Church today. He decried the theological drift observed in some parts of the global Anglican Communion, specifically referencing recent developments in the Church in Wales regarding human sexuality.

“The true challenge facing the Church does not primarily come from the members, but from leadership—from the Bishops and the clergy,” Primate Ndukuba warned. He noted that when the Church exalts culture or preferences above the Word of God, the glory departs, and the Church becomes “Ichabod,” leading to spiritual death.

The Primate further highlighted that this retreat serves as a strategic spiritual preparation for the upcoming GAFCON 2026 Mini-Conference scheduled for March.

“We are trusting God for clear direction as we prepare to host the global Church—the Bishops of the faithful, orthodox, Bible-believing Anglican world,” he said. The Church expects to host over 400 Bishops and delegates for a time of prayer and fellowship during the global gathering.

The Primate commended the Bishop of Lagos and his wife, The Rt. Rev. Dr. Ifedola Senasu Gabriel & Mrs. Modupe Roseline Okupevi, for their warmth, generosity, and sacrificial hospitality in hosting the retreat, praying for God’s continued blessing upon their ministry.

Ven. Raphael Adedoyin Aderinwale

Director of Communications _ Church of Nigeria (Anglican Communion).

This was contained in the communiqué issued at the end of the 2nd Session of the 11th Synod of the Diocese, held from Wednesday, October 22 to Sunday, October 26, 2025, at St. John’s Church, Edem-Ani, Nsukka Local Government Area of Enugu State.

The Synod was presided over by the Bishop of Nsukka, Rt. Rev. Dr. Aloysius EzeAgbo (JP), supported by his wife and President of the Women Ministry, Mrs. Anthonia Ifeoma Agbo (JP). It was attended by clergy, members of the laity, legal officers, political leaders, traditional rulers, and delegations from sister dioceses and other denominations.

The Synod congratulated President Tinubu on completing two years in office but warned that early focus on 2027 politics could undermine governance. It insisted that “meaningful governance that transforms lives will be the strongest endorsement of all.”

It lamented the worsening economy, rising cost of living, and what it described as a selective anti-corruption campaign. The Church urged the Federal Government to adopt humane economic reforms, cut reckless borrowing, and ensure transparency in the management of recovered funds.

The Synod added its voice to ongoing appeals for the release of the detained IPOB leader, Mazi Nnamdi Kanu, saying his prolonged detention—despite several court orders—has contributed to persistent insecurity in the Southeast.

The Synod issued a strong condemnation of the “ongoing and senseless killings of Christians and other innocent citizens across Nigeria,” describing the attacks as a form of silent genocide. It aligned with the Christian Association of Nigeria (CAN) in demanding decisive action from security agencies and commended U.S. President Donald Trump and American lawmakers for acknowledging Christian persecution in Nigeria.

On national institutions, the Synod stressed that “the process of getting into power is more important than power itself.”

It urged the new INEC Chairman, Prof. Joash Ojo Amupitan (SAN), to champion electoral reform and restore the credibility of Nigeria’s elections.

The Synod also called for urgent government action on insecurity, flooding, energy sabotage, and recurring ASUU strikes, noting that Nigeria’s healing lies in justice, accountability, and compassionate leadership.

The Synod commended Governor Peter Mbah for ending the Monday sit-at-home order, improving security, and undertaking major infrastructural projects, including the 260 Smart Green Schools, Primary Health Centres, and the AI-enabled surveillance centre. It also lauded the completion of the International Conference Centre and the ongoing revival of Hotel Presidential.
Despite its commendations, the Synod expressed concern that citizens continue to suffer from harsh taxation not matched by improved public services. It cautioned that taxation must remain “a tool for development, not a weapon of oppression.”

It called for a comprehensive redesign of Nsukka town’s road network with modern drainage systems to address worsening flooding.

The Synod also condemned the killing of Rev. Fr. Matthew Eya, urging improved recruitment, training, and welfare for Forest Guards across the state.

The Synod praised the state government for constructing the Nsukka New Market at Obimo to resettle traders displaced by the demolition of Ogige Market. It, however, urged transparent shop allocation and fair compensation for affected traders.

It welcomed the Smart Green Schools initiative but advised the government to partner with reputable missionary education managers—such as the Anglican, Catholic, and Methodist churches—to ensure sustainability and curb corruption.

Reflecting on the Synod theme, “The Apostles’ Blueprint for Maturity: A Pathway to Spiritual Growth” (Acts 2:40–47), the Diocese urged Christians to embrace discipline, integrity, fellowship, and service, and called on all Nigerians to uphold truth, justice, compassion, and shared responsibility in the pursuit of national peace and progress.

The communiqué was signed by Ven. Kingsley S. E. Obeta, Clerical Synod Secretary, and Rt. Rev. Dr. Aloysius EzeAgbo (JP), Bishop of Nsukka.

They are as follows:
Full-fledged Dioceses – Ekiti South, Kalabari, Lagos South West, Omoku, and Ozoro
Missionary Dioceses – Eket, Idanre, Ikom, Keffi, Nasarawa, Ogoja, Oyo South, Oyun, Takum, and Zuru.

This approval came after several visits, inspections, validation and processes targeted at verifying the status of the applications for the creation of the Dioceses were received.

Recall that three Teams were setup in September 2024 after the moratorium on creating a new diocese was lifted who were saddled to receive inspect and verify all applications for the creation of new dioceses. The inspection team are as follows:
Old Province 1 headed by Archbishop Joseph Akinfenwa, Old Province 2 headed by Archbishop David Onuoha while Old Province 3 headed by Archbishop Daniel Yisa.

They presented their fact-finding report at the Standing Committee held at Niger-Delta Diocese in February 2025 which formed the basis of the assignments of the Church of Nigeria Validation Team on the creation of full-fledged and missionary Dioceses which was constituted and inaugurated by the Primate on 27th March, 2025, headed by the Most Rev’d Dr Timothy Yahaya.
The Validation Team in turn visited, inspected and verified the contents of the report of the Inspection Teams and Verification Committee and made the recommendations to the Primate on the creation of full-fledged and missionary Dioceses in the Church of Nigeria.

At the Episcopal Synod held on 11th July, 2025 at Emmanuel Anglican Church, Iji-Nike, Enugu State, the Primate of All Nigeria, the Most Rev’d Henry Ndukuba presented the report of the Validation Team and her recommendations to the Synod for consideration and approval. The Episcopal Synod consequently approved the presentation of the report and directed it’s consideration by the Standing Committee of the General Synod at it’s further meeting scheduled to hold in Ekiti, September 15th – 19th, 2025.

Hence, the Standing Committee of the General Synod acting on behalf of the General Synod of the Church of Nigeria and in accordance with the provisions of Section 37(a), ((b) and (d) of Chapter X of the Constitution and Canons of the Church of Nigeria (Anglican Communion) 2020, has now approved and accept the report of the Church of Nigeria validation Team on the creation of full-fledged and missionary Dioceses and approve the creation of the following Dioceses;

Full-fledged Dioceses
 1.⁠ ⁠Ekiti South Diocese out of Ekiti Diocese
 2.⁠ ⁠Kalabari Diocese out of Niger Delta Diocese
 3.⁠ ⁠Lagos South West Diocese out of Lagos West Diocese
 4.⁠ ⁠Omoku Diocese out of Ahoada Diocese
 5.⁠ ⁠Ozoro Diocese out of Oleh Diocese

Missionary Dioceses
 1.⁠ ⁠Eket Diocese out of Uyo Diocese
 2.⁠ ⁠Idanre Diocese out of Akure Diocese
 3.⁠ ⁠Ikom Diocese out of Calabar Diocese
 4.⁠ ⁠Keffi Diocese out of Kubwa and Lafia Dioceses
 5.⁠ ⁠Nasarawa Diocese out of Lafia Diocese
 6.⁠ ⁠Ogoja Diocese out of Calabar Diocese
 7.⁠ ⁠Oyo South Diocese out of Oyo Diocese
 8.⁠ ⁠Oyun Diocese out of Kwara Diocese
 9.⁠ ⁠Takum Diocese out of Jalingo Diocese
10.⁠ ⁠Zuru Diocese out of Kebbi Diocese

Other processes, election of bishops, consecration, inaugurations and enthronement dates shall be announced in due course.

Korede Akintunde
CoN Communication Officer
Email: communication@anglican-nig.org
18th September, 2025

This was made known in a statement signed today by the General Secretary of the Church of Nigeria, the Venerable Dr. Paul Dajur, urging the public to be rest assured that the Church will take appropriate action in line with biblical principles and the governance structures already well established within our Communion.

Dr. Paul noted that as a Church committed to the teachings of Christ, and to integrity and accountability, we take these matters with the utmost seriousness, adding that the Church have immediately constituted an independent, high-level investigation panel, chaired by a distinguished retired judge, to examine the allegations and to establish the truth, whilst ensuring complete transparency and fairness throughout the process.

“We respectfully urge our members, other stakeholders in the Body of Christ, and the general public to refrain from speculation while this process is ongoing. The Church will take appropriate action in line with biblical principles and the governance structures already well established within our Communion.”

He emphasized that the Church faith reminds everyone that the Church is greater than any individual, and this remain steadfast in the mission to serve God and humanity with sincerity. “We earnestly ask for your prayers for wisdom, unity, and healing during this period”, he added.

Recall that the Diocese of Awka (Anglican Communion) in Anambra State is embroiled in a controversy over diocesan land sales, with the Bishop, His Grace Rev Alexander Ibezim, in the eye of the storm.

The Archbishop has been accused by the legal officers of the Diocese of selling the church land without following the provisions of the Diocesan constitution, while the Archbishop said the allegations are false and attempt to tarnish his image. The controversy has led to the sacking of the Chancellor of the Diocese of Awka, Hon Justice O. J. Okeke (rtd), by Archbishop Ibezim, which has further agitated some church members and the public.

Reacting to allegations against the Archbishop, on behalf of the Diocese of Awka, in a statement, Ven Prince Chuma Oranye (admin assistant) and Ven Clement C. Mgbemena (Clerical Synod Secretary) said the allegations were “false, misleading and deliberately intended to tarnish the Archbishop’s reputation and destabilize the Diocese of Awka (Anglican Communion).” “The Archbishop cannot and does not unilateral determine land sales. All decisions pass through the Diocesan Land Committee of which the Registrar is chairman. Claims of ‘ongoing land stripping’ are malicious fabrications.“

What once felt like a bond of friendship or family now seems replaced with distance, delayed responses, and less time together. Many interpret this as pride, arrogance, or deliberate neglect. Yet, more often than not, it is not pride but the weight of responsibility that has reshaped their daily lives” – “To whom much is given, from him much will be required”_ (Luke 12:48).

High office brings demands that are rarely visible to those outside it. Decisions that affect hundreds, sometimes thousands, of lives press heavily on such men and women. Their schedules are filled with endless meetings, travel, correspondence, and burdens that leave little room for casual conversations. Family, friends, and colleagues must therefore learn to adjust their expectations, recognising that leadership changes not the heart of a person but the demands upon their time.

I have personally tried to maintain relationships and communication as much as possible, even though my workload is well known to many. Yet, there are still those who take offence because I cannot relate with them as before. How unkind this is to me. I remain grateful for those who understand my burdens and, instead of offence, send encouragements and prayers. As responsibilities increase, and with the passing of age, what one could do as a younger person he cannot sustain forever. It is the living who live to relate and communicate, and living must come before relationship and communication. One should not destroy his life in a desperate attempt to please others.

We must also recognise that leadership often isolates. A man in a top office may face criticism from every side, pressure to perform, and temptations that threaten his integrity. The very people he longs to relax with may unknowingly add to his burden when they demand the same attention as before. As Ecclesiastes 1:18 observes, _“For in much wisdom is much grief, and he who increases knowledge increases sorrow.”_ Compassion, rather than offence, is the appropriate response.

Another truth is that I have always accepted such distance from those I considered busy. There are men and women in top offices with whom I had close contact before they were promoted. Since then, I have not bothered them, except once in a long while to send a message of encouragement and prayers. I have learned to be gracious towards their reality. It is my prayer that others will also learn this wisdom, that rather than being offended, they will show grace and kindness to their friends and family who carry heavier loads than before.

Furthermore, those lifted into higher positions must often re-order their priorities. Where once they could attend every gathering or respond to every call, they must now steward their energy and time for matters of greater consequence. This is not rejection but stewardship. True friends and family will understand that what seems like distance may, in fact, be obedience to God’s calling. When we support such leaders with prayers, as Aaron and Hur lifted Moses’ hands when he grew weary (Exodus 17:12), we participate in their victory.

In all, when friends become leaders, our response must not be offence but understanding. Their hearts may still be warm towards us, but their responsibilities demand a different rhythm. Family, friends, and colleagues must mature enough to accept that distance is not disdain, busyness is not pride, and silence is not rejection. Instead of complaining, let us pray for them, encourage them, and give them the gift of space. In doing so, we honour both God’s promotion and the person He has chosen, trusting that true friendship and love are never erased by office, only refined by responsibility.

We are not alone.

God is with us.

Gershinen Paul Dajur

Sunday, 17 August 2025

While many may not know, for over 3 decades, there exists this crack in the ranks of the Church with the introduction of hereticism and disorder, which has now blown this crack into a wide door. This crack is the introduction of sexuality disorder into the doctrines of the Church. This disorder includes of blessing same sex partners, ordination of persons practising same sex and so on.

This anomaly has happened and is still happening in various Church denominations (Anglican, Roman Catholic, Methodist, and many more), across the world, with the evil backing of Western governments.

While this disorder involves both external (government) and internal (Church) agents, it has indeed stirred up the fact that the Bible remains true regarding end times happenings.

The Bible predicted there would be “false teachers among you” and that those who follow their depraved conduct “will bring the way of truth into disrepute” (2 Peter 2:1-2).

In fact, Jesus Himself judged the church in Thyatira and their tolerance of a woman who “misleads my servants into sexual immorality” (Revelation 2:20).

Debates over same-sex relationships, blessings, marriages, and the ordination of LGBTQ clergy, have been at the forefront of division for decades. While many Church provinces condemn same-sex unions as sinful, others view opposition to LGBTQ inclusion as unjust and exclusionary.

The question remains, WHAT WAS THE MIND OF GOD?

First, God created Man and Woman and all animals, male and female. Hence, God’s plan was not for same-sexes to cohabit for sexual relationships.

The Anglican Church in Wales, on the 30th of July 2025, appointed an Archbishop who is openly living in defiance of Christian teaching.

Andrea Williams, Chief Executive of Christian Concern, comments: “Cherry Vann lives with her civil partner, Wendy, in a same-sex relationship. This directly contradicts the Church’s historic and biblical doctrine that marriage is the lifelong union of one man and one woman, and that sexual relationships are reserved for marriage.

“As an ordained minister and bishop, Cherry Vann has sworn to uphold the teaching of the Church. Instead, she is publicly living in deliberate rejection of those very doctrines.

“That she was elected with a two-thirds majority of the Electoral College demonstrates that the Church in Wales has now institutionally turned away from biblical teaching on sexual morality.

We must confront serious errors that compromise God’s glorious and authoritative word on human sexuality.

The question again is: what is a church if it refuses to uphold the doctrines it professes to believe and preach? Why are we trying to rewrite the Bible handed to us by the great Fathers of old?

I believe that “God will judge His Church for abandoning the gospel. As James reminds us, those who teach will be judged more strictly (James 3:1). I hope all ministers still have this in their Bible and mind.

The Primate of the Church of Nigeria, Henry Ndukuba, noted in his response to this development that the story of Bishop Vann reminds us of the sad tenure of The Most Rev. Katherine Jefferts Schori, the 26th Presiding Bishop and Primate of the Episcopal Church in the United States (2006-2015), under whose tenure faithful Anglicans in the United States of America suffered severe persecution and opposition.

He added that it is a signal that some sections of the global Church have resolved to abandon the truth of God’s word by sacrificing the authority of the Scripture for a postmodern agenda that has no divine backing.

“Today, enemies of the Christian faith are collaborating, employing a combination of instruments of secularism, communism, Islam, paganism, liberal theology, syncretism and biblical revisionism, to perpetrate the decline of Christianity in many parts of the world.”

While the matter has been on the front burner for a long time, it seems that many more are being recruited to join this nightmare, and believe in the strange doctrine. And what is at stake in this is:
● salvation of the souls of men, biblical ethics,
● identity of the Church globally,
● impairment of the credibility to do missions and evangelism, and
● salvaging the very soul of the Authority of the word of God.

We have come to the point where a clarion call must be sounded: ‘Who is on the Lord’s side?’ Like the early Church Apologists and Martyrs of old, faithful church believers must reject heretics and apostates from our midst, strive to redeem our holy scriptures, defend our historic creeds, uphold our Articles of Faith and Catechism, and expel the ‘wolves amongst the sheep.’

We must stand again against the relentless pressure of revisionists who blatantly impose their immorality upon Christ’s precious church.

Certainly, we are in the end time when many in the Church are opposed to “…the faith which was once for all delivered to the saints.”

There are many who are still waiting upon God and strongly defending the authentic doctrines. We must keep praying for them as well as those who have backslided.

Our main fear has come to our reality, and that is, having these heretics at the highest rank and peak of the Church.

I still believe that our Lord Jesus Christ will build His Church, and “the gates of hell shall not prevail against it” (Matthew 16 :18).

This moment calls for prayer for the Church, those who teach, those who in its leadership ranks, those coming in, the political space and economic space.

Korede Akintunde, writing from Abuja, Nigeria, is the Church of Nigeria Director of Communications and the General Manager of the Advent Cable Network Nigeria, ACNNTV.

3rd, August, 2025

In a statement signed by the Primate of the Church of Nigeria (Anglican Communion), The Most Rev’d Henry C. Ndukuba, the Church condemns, unequivocally rejects and will not recognize the election of Rt. Rev. Cherry Vann as Archbishop of Wales. The statement added that the Church of Nigeria will continue to strive to uphold the authority of the Scriptures, its historic creeds, evangelism and holy Christian living.

The Province of Nigeria emphasized that aside being a further authentication of the choice of the Church of Wales walking away from the truth, it is a signal that some sections of the global Anglican world have resolved to abandon the truth of God’s word by sacrificing the authority of the Scripture for a postmodern agenda that has no divine backing. “What is at stake in the election of Bishop Vann as Archbishop of Wales are: salvation of the souls of men, biblical ethics, identity of Anglicans globally, impairment of our credibility to do missions and evangelism, and salvaging the very soul of Anglican orthodoxy.”

“We call upon faithful Christians of the Anglican fold to denounce, reject, condemn and expel the rebels in our midst, while we realign ourselves with Anglican remnants scattered in troubled dioceses all over the world, under the umbrella of faithful Anglican Christian bodies like GAFCON.”

Cherry Vann who has served as the Bishop of Monmouth for the past five years, was chosen as the 15th Archbishop of Wales. She is to succeed Bishop Andrew John who retired in July after three and a half years as the leader of the Church in Wales.

Archbishop Cherry was elected having secured a two-thirds majority vote from members of the Electoral College on the 30th day of July, 2025 at its meeting at the St Pierre Church and Hotel in Chepstow.

In another statement by Gafcon Chairman, The Most Rev’d Laurent Mbanda, he noted that by celebrating this election and her immoral same-sex relationship, the Canterbury Communion has again bowed to worldly pressure that subverts God’s good word.

Read the Full Statement by Church of Nigeria Below;

Response of The Church Of Nigeria to the Election of Bishop Cherry Vann as Archbishop of Wales

The recent election of The Rt. Rev. Cherry Vann on Wednesday, 30^th July, 2025 as Archbishop of Wales is a further indication and abandonment of the faith once delivered to the saints, Bishop Vann being a practising homosexual. We recall with sadness, her passive and complicit role in the same-sex crisis that tore the Anglican Communion apart. The story of Rt. Rev. Vann reminds us of the sad tenure of Most Rev. Katherine Jefferts Schori, the 26th Presiding Bishop and Primate of the Episcopal Church in the United States (2006-2015), under whose tenure faithful Anglicans in the United States of America suffered severe persecution and opposition. Celebrating the election of Bishop Vann, the Dean of Newport Cathedral, The Very Rev. Ian Black was quick to say, “Cherry is the right person for the moment in the Church in Wales’ life.” That celebration shows the level of spiritual decadence and outright departure of the Church of Wales from credal orthodoxy.

Aside being a further authentication of the choice of the Church of Wales walking away from the truth, it is a signal that some sections of the global Anglican world have resolved to abandon the truth of God’s word by sacrificing the authority of the Scripture for a postmodern agenda that has no divine backing. What is at stake in the election of Bishop Vann as Archbishop of Wales are: salvation of the souls of men, biblical ethics, identity of Anglicans globally, impairment of our credibility to do missions and evangelism, and salvaging the very soul of Anglican orthodoxy. We have come to the point where a clarion call must be sounded: ‘Who is on the Lord’s side?’ Like the early Church Apologists and Martyrs of old, faithful church believers must reject heretics and apostates from our midst, strive to redeem our holy scriptures, defend our historic creeds, uphold our Articles of Faith and Catechism, and expel the ‘wolves amongst our sheep.’  

Certainly, we are in the end time when many in the Church are opposed to “…the faith which was once for all delivered to the saints.” This recent election of Bishop Vann is a clear revelation that many who claim to be members of the body of Christ cannot, “…endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:3-4). Today, enemies of the Christian faith are collaborating, employing a combination of instruments of secularism, communism, Islam, paganism, liberal theology, syncretism and biblical revisionism to perpetrate the decline of Christianity in many parts of the world.

Looking at the events of the past few years in the Church of Wales, beginning from the leadership of Bishop Rowan Williams who was also bishop of Monmouth, then Archbishop of Wales before becoming the Archbishop of Canterbury; the immediate past Archbishop of Wales, Archbishop Andrew John who ended in a most shameful circumstance, and the recent election of Bishop Vann, it may be said that biblical and godly leaders are now few in the leadership of the Church of Wales.

Thus, that an openly lesbian woman is the “right leader for the moment” in the Church of Wales shows how deep the church has sunk. Rather than advocating reconciliation as being championed by the new Archbishop of Wales, the important matter of the moment should be a call for genuine repentance. It is becoming clearer as echoed by Paul in Romans 1:28 in view of what had just happened in the Church of Wales that some in the global Anglican world have ultimately chosen not, “…to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting.”

The Church of Nigeria (Anglican Communion) condemns, unequivocally rejects and will not recognize the election of Rt. Rev. Cherry Vann as Archbishop of Wales. We will strive to uphold the authority of the Scriptures, our historic creeds, evangelism and holy Christian living. We believe that our Lord Jesus Christ will build His Church and “the gates of hell shall not prevail against it” (Matthew 16 :18). We call upon faithful Christians of the Anglican fold to denounce, reject, condemn and expel the rebels in our midst, while we realign ourselves with Anglican remnants scattered in troubled dioceses all over the world, under the umbrella of faithful Anglican Christian bodies like GAFCON.

Therefore, as a matter of urgency, the Church of Nigeria believes that this moment calls for prayer for the Church of Wales, hoping that the Church of England will not follow in her steps. We should hold them in our prayers with a clear message that hope lies only in true repentance and godliness, otherwise this church will lose complete relevance in the divine scheme for the people of Wales, and the leaders in compromise shall not be spared in time of judgment.

“Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy, to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen” (Jude 1:24-25).

Most Rev’d Henry C. Ndukuba, DD.

Archbishop, Metropolitan and Primate of Church of Nigeria

He made the call during his message on Maundy Thursday, held at the Cathedral Church of the Advent, Life-Camp, Abuja. Maundy Thursday which is a day to commemorates the washing of the disciples’ feet and the institution of the Last Supper (Holy Communion).

The term Maundy is derived from the Latin word Mandatum, meaning “commandment,” referring to Jesus’ new commandment to love and serve one another as He has done.

Archbishop  Ndukuba noted that Holy Week begins with the celebration of Palm Sunday and proceeds with a series of events that reflect what Jesus did, taught, and endured during the final week of His earthly ministry, culminating in His crucifixion and resurrection.

He said Maundy Thursday “highlights the significance of Jesus’ actions on the eve of His crucifixion, particularly His act of humility in washing the feet of His disciples, a task traditionally reserved for servants.”

Preaching from John 13:1–17, the Primate emphasised the importance of servant leadership, humility, and love, which Jesus demonstrated through this symbolic act.

“Today, we remember how He instituted the Last Supper, during the Jewish celebration of the Passover.

“That evening, Jesus gathered with His disciples for a meal, took bread, broke it, and gave it to them saying, ‘This is my body, given for you; do this in remembrance of me.’

“When He had finished, He sat down and said, ‘You call me Teacher and Lord—and rightly so, for that is what I am.

“If I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set an example for you to follow.

“He also took the cup, blessed it, and gave it to them, saying, ‘This is my blood of the new covenant, poured out for many.’

The Primate explained that Jesus’ actions fulfilled the message of Mark 10:45, which says, “For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

“On this Maundy Thursday, as we commemorate the Last Supper, I pray the Lord helps us to follow in His footsteps—daily surrendering our lives to God and serving both Him and our fellow humans with love and humility,” he said.

He further explained that Maundy Thursday preceded Good Friday, which “recounts Jesus’ betrayal, arrest, suffering, crucifixion, and ultimately leads to the celebration of His resurrection on Easter Sunday.”

Primate Ndukuba urged Nigerians, especially Christians, to love one another just as Christ loved them and gave Himself for their sake, in fulfillment of Jesus’ command.

He expressed gratitude to God for His divine love, which sent Jesus to earth as a sacrifice for humanity.

He called on Nigerians to yield their hearts to God and to selfless service toward one another. This day reminds us of the kind of life we are called to live as Christians,” He added.

JOSHUA GENERATION INTERNATIONAL YOUTH CONFERENCE 2025 IS MORE THAN A YOUTH CONFERENCE.

The uniqueness and unusualness about JGIYC is this;

• It is more than a youth conference, this is practically true since JGIYC 2021 to JGIYC 2024.
• It is a TRANS-GENERATIONAL KINGDOM MOVEMENT.
• A discipleship movement
• A skill acquisition platform
• A talent enhancement network
• An economic empowerment scheme
• An ICT enforcement
• A strategic SOCCER/FOOTBALL channel.
• A world-class MUSIC AND MOVIE academy.
  (This is pioneering Africa and the world in any Anglican Communion and many denominations.)

In JGIYC, we PRAY and we PLAY.

JGIYC provides the TOTAL GOSPEL to the TOTAL 21ST CENTURY YOUNG PEOPLE. More importantly, JGIYC presents the GOSPEL OF JESUS CHRIST as FULL OPTION which addresses the challenges of the modern youth.

Amidst our logistical challenges in hosting this magnitude of youth gathering, let’s be truthful to ourselves, JGIYC envision by our father, the Primate of All Nigeria, Anglican Communion, His Grace, The Most Rev. Dr. Henry C. Ndukuba, is an innovation in Nigeria and Africa.

The Church of Nigeria, Anglican Communion is blazing the trail, and we need to commend ourselves and build on the gains so far. JGIYC is more than a “mere religious youth gathering.”

In conclusion, it presents JESUS CHRIST to the GEN Z in a unique manner and practically addresses the socioeconomic challenges faced by the GEN Z.

JGIYC is the HOPE OF AFRICAN REVIVAL and extension to the GLOBE.

A witness to this fact, is the Global Anglican Future Conference (Gafcon) TESTIMONY.

JGIYC IS GOD’S VISION TO A GENERATION. BE PART OF THIS!.

Register for this 2025 edition by visiting Joshua Generation International Youth Conference Page.

Written by Ord. Ataisi Frank
JGIYC TEAM 13 LEADER
(Programme/Sessions)