Flashback to the 19th century: Western missionaries arrived on Nigerian shores, sowing seeds of the Gospel amid colonial winds. Fast-forward 150 years, and the tables have turned spectacularly. 

The Church of Nigeria, with about 20 million members, is no longer content being a recipient anymore; envisioning planting churches in places where Christ is not known—all over the world, beginning from Nigeria.

The story of the Church of Nigeria is one of grace, resilience, and global relevance. Born out of missionary work, she has become a missionary Church herself — sending out priests, evangelists, and congregations to nations once considered “the sending lands.”

Today, Nigerian Anglicans are planting and reviving churches in Europe, North America, Asia, and across Africa; and Nigerian clergy lead parishes in the UK, US, Canada, and beyond, turning churches into hubs of unapologetic Biblical fervour. 

In a world where faith is declining in the West, the Nigerian Church stands as a vibrant witness, reminding the world that the Gospel still transforms lives, and that Africa is not merely a mission field — Africa is now a mission force.

This “spiritual export” is not only about numbers or parishes. It is about values, vision, and vitality. The Church of Nigeria carries a strong voice for biblical orthodoxy, moral integrity, and holistic mission.

This matters because Nigerian Christianity is not diluted or domesticated—it is raw, resilient, and relentless. In a world weary of watered-down theology, Nigeria exports unyielding truth. At the heart of it: a fierce defence of Scripture’s authority. 

The Church of Nigeria’s global push surged after Lambeth Conferences exposed rifts in the Anglican world—prompting a radical call to evangelize without compromise. Our influence through GAFCON (now Global Anglican Communio) and the Global South Fellowship of Anglican Churches (GSFA) has helped to shape the future of global Anglicanism and defend the faith once delivered to the saints.

This global mission is more than evangelism. It is the bold assertion of African spirituality’s vital role in Christianity’s future, reshaping global Christian discourse with fresh perspectives and vibrant worship. Through theological scholarship, humanitarian outreach, and cultural exchange, the Church of Nigeria brings a unique blend of faith, resilience, and love to the world stage. 

The impact is undeniable: Communities strengthened across Africa, Europe, the Americas, and beyond through Nigerian-led churches and ministries. A bridge of hope and African identity connecting the diaspora with their roots and faith. A model of leadership and indigenous growth inspiring churches globally to rethink mission and ministry. 

Recently, the Church of Nigeria, led by the Primate, the Most Rev. Dr Henry Ndukuba convened a World Mission Congress which gathered global mission-leaders convened by the Church of Nigeria (Anglican Communion) to reflect on and advance the evangelical and global-mission mandate of the church. 

The congress which emphasised guarding the gospel’s integrity, mobilising orthodox leadership, and renewing zeal for worldwide witness, signals Church of Nigeria’s increasing role on the global mission’s stage.

 The global mission of the Church of Nigeria calls us all — clergy and laity alike — to a renewed sense of purpose:

1. Be Witnesses Everywhere – Whether at home or abroad, let our conduct and compassion reflect Christ.
2. Support Mission Fields – Pray for, encourage, and partner with Nigerian missions worldwide.
3. Raise Global-minded Christians – Equip the next generation to think beyond borders and serve beyond comfort.
4. Defend the Faith – Uphold biblical truth with wisdom, courage, and humility in an age of compromise.

The Church of Nigeria is more than a national Church — it is a Divine movement. Our message, our missionaries, and our moral voice are shaping the future of Christianity across continents. We are no longer just recipients of the Gospel — we are bearers of it.
We are not just part of the story — we are helping to write the next chapter of global Christianity.

As we continue this global mission, may our “spiritual export” be nothing less than the fragrance of Christ (2 Corinthians 2:15) — pure, powerful, and transformative.

“The earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea.” — Habakkuk 2:14

VENERABLE DR. PRINCEWILL IREOBA

CANON THEOLOGIAN, DIRECTOR OF THEOLOGICAL MATTERS, CHURCH OF NIGERIA 

For many, it represents hope for a brighter future—greener pastures with economic stability, security, and access to opportunities often scarce at home. Thousands of young Nigerians are leaving; doctors, engineers, tech professionals, even clergymen — the exodus continues.

But for the Christian, the decision to “Japa” raises deeper questions: Is it merely an escape from hardship, or could it be a divine calling? How do we discern between running from challenges and responding to God’s purpose for our lives?

The Bible is no stranger to stories of migration. From Abraham leaving Ur to Joseph’s journey to Egypt, and Daniel and others being taken to Babylon. But the movements in the Bible were not often about fleeing for personal gain, but part of God’s plan for His people; about trusting God’s leading into unknown territories for His glory. Abraham’s departure was a response to a divine call (Genesis 12:1-3). Joseph’s journey, though marked by trials, positioned him to fulfill God’s purpose (Genesis 50:20) and Daniel, with others were sent as divine agents to foreign lands.There were also cases of God restraining people from moving, like asking Isaac not to go down to Egypt, despite famine (Gen. 26:1ff) and Jeremiah remaining in a broken land to rebuild hope.

The “Japa” trend, however, can sometimes reflect an exodus mentality driven by fear, frustration, or despair. Economic hardship, insecurity, and systemic challenges in Nigeria push many to see emigration as the only path to survival. For the Christian, this mindset demands reflection: Are we running from difficulties God has called us to endure or transform, or are we being led by Him to new horizons for His mission?

As Christians, every decision—including whether to “Japa”—must be filtered through the lens of faith, purpose, and stewardship. Here are some faithful considerations:

1. Seek God’s Guidance Through Prayer: Proverbs 3:5-6 reminds us to trust in the Lord and lean not on our own understanding. Before making a life-altering decision like relocating abroad, Christians must seek God’s will through prayer and discernment. Is this move aligned with His purpose for your life? Are you running from a challenge He wants you to face or walking toward a mission He has prepared?
2. Examine Your Motives: The desire for a better life isn’t inherently wrong, but motives matter. Are you seeking to “Japa” out of fear, envy, or societal pressure, or is it driven by a sense of purpose? A move rooted in selfishness or escapism may lead to discontent, even in “greener pastures.”
3. Consider Your Calling at Home: Nigeria, despite its challenges, is a mission field ripe with opportunities for impact. Christians are called to be salt and light (Matthew 5:13-16), and sometimes that means staying to address injustice, serve the marginalized, or build God’s kingdom in difficult places. Ask yourself: Is God calling me to stay and be part of His redemptive work here?
4. Embrace a Missional Mindset Abroad: If God leads you to “Japa,” view it as a calling, not an escape. Christians abroad have unique opportunities to shine Christ’s light in new contexts—whether through ethical work, community service, or sharing the gospel. The diaspora can also be a channel for resources and advocacy to uplift those back home.

The Christian response to “Japa”, therefore, is neither to blindly join the exodus nor to condemn those who leave. Instead, it is about discernment, rooted in faith and a commitment to God’s purpose. The question should not simply be “Should Christians leave or stay?” but rather “Lord, where do You want me to serve Your purpose?”

“Japa” is more than a trend; it’s a deeply personal decision that reflects our hopes, fears, and faith. For the Christian, it’s an opportunity to align with God’s will, whether that means staying to transform a struggling nation or going to fulfill a divine assignment abroad.

Let’s reject the exodus mentality of fear and embrace a missional mindset of faith, trusting that wherever we are, God is working through us for His glory.

To Japa without mission is just migration. To Japa with divine purpose is ministry.

To stay without vision is frustration. To stay with calling is Kingdom assignment.

If you go, do not lose your identity — remain a Kingdom ambassador.

If you stay, don’t just endure — engage, build, and shine.

VEN DR PRINCEWILL IREOBA, 

CANON THEOLOGIAN, DIRECTOR OF THEOLOGICAL MATTERS, CHURCH OF NIGERIA 

This was made known to ACNNTV through a memo from the office of the General Secretary of the Church of Nigeria Anglican Communion, Venerable Dr Paul Dajur dated 5th of January, 2023.

The Venerable Dr Princewill Ireoba was once the Director of Theological Matters of the Church of Nigeria before his other appointments as Director for Ecumenism and later as the Rector of Ibru Ecumenical Center, Agbarha-Otor, Delta.

He is expected to serve in this capacity as a Director of the Church of Nigeria while he continues his work as the Director of Ecumemism for the Christian Association of Nigeria (CAN) and the Vicar of St Philip’s Anglican Church, Team 6, Gwarinpa, in the Diocese of Abuja.

Dr. Ireoba was recently appointed by the Christian Association of Nigeria CAN, as Director of Ecumemism and the Vicar of St Philip’s Anglican Church Abuja by the Diocese of Abuja, Anglican Communion.

ACNNTV.

The Bible interprets the event of the birth of Jesus Christ as “The Incarnation – God becoming flesh and dwelling among us,” (John 1:14) translating to Immanuel – God with us (Matt. 1:22-23).

The birth of Jesus Christ is God’s identification with the predicament of man. It is missionary, sympathetic and empathic. God saw the condition that man is plunged to by the fall, set the machinery for his redemption and restoration, and ultimately, came to stand by him to change his woe narrative and doomed destiny. God’s plan for man’s salvation materialised in the birth of our Lord Jesus Christ.

When Satan was hauled down to the earth, the angels exclaimed: “…Woe to the inhabitants of the earth and the sea! For the devil has come down to you…” (Rev. 12:12). But when Jesus came/was born into the earth, an angel declared it “good tidings of great joy… for all people,” because on that “day in the City of David, a Saviour, who is Christ the Lord” was born. Then a multitude of the heavenly host joined the angel and praised God saying: “Glory to God in the highest, And on earth peace, goodwill toward men!” which reversed the curse/woe earlier declared by the angels to the earth at the entrance of the Devil.  This is the background of the carols/singing and lessons/reflections at the celebration of the birth of Christ.

The tragedy of the fall is damnation and the alienation from God. But the joy of the birth of Jesus is the remedy and reconciliation with God – salvation from sins and God being with us. God with us makes the difference between us and others (Exod. 33:15-16).

In the Bible, God is explicitly stated to be with Moses, Joshua, David and kings; judges and prophets, Virgin Mary, among others. Even Jesus himself declared that he was not alone because the Father was with Him (John 16.32). Peter also reported that Jesus went about doing good and healing all who were oppressed by the Devil, for God was with Him (Acts 10:38).

God has come to be with us in Jesus Christ, and He promised to be with us to the end of time (Mt 28:20).

“God with us” empowers and strengthens us, enabling us to move and succeed in the strength of He who is with us. However, it does not remove challenges and difficulties of this world.

Gideon asked the question many of us ask today when they consider the challenges they still face, despite God being with them: “If the Lord is with us, why then has all this happened to us? And where are all His miracles, which our fathers told us about, saying, ‘Did not the Lord bring us up from Egypt?’ But now the Lord has forsaken us and delivered us into the hands of the Midianites,” (Judges 6: 13).

It is worth noting that the mentioning of the God being with anyone in the Bible is often in challenging and difficult situation. When God is with you, you may pass through difficulties, but God will turn your adversities for your good. Never be discouraged. You will come out victorious. Yea, though I walk through the valley of the shadow of death, I will fear no evil; For You are with me (Psalm 23:4).

Christmas tells us that as a matter of fact, in a historic/factual time, “when the fullness of the time had come, God sent forth His Son, born of a woman… (Gal. 4:4).

The Bible interprets the Event of the birth of Jesus as Immanuel (God with us). ‘So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying:
“Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”’ (Matt. 1:22-23)

God with us makes the difference between us and others (Exod. 33:15-16).
The birth of Christ reversed the curse/woe earlier declared by the angels to the earth at the entrance of the Devil.

When Satan was hauled down to the earth, the angels exclaimed: “…Woe to the inhabitants of the earth and the sea! For the devil has come down to you…” (Rev. 12:12). But when Jesus came/was born into the earth, an angel declared it “good tidings of great joy… for all people” as he announced that on that “day in the city of David a Savior, who is Christ the Lord” was born. Then a multitude of the heavenly host joined the angel and praised God saying: “Glory to God in the highest, And on earth peace, goodwill toward men!” This is the background of the carols/singing at the celebration of the birth of Christ.

Christmas, in deed, calls for celebration. It is a season of great joy. It is a time of God showing His great love for us. God sent His Son, Jesus, into the world to be born and his birth brought great joy to the world. Shepherds, wise men, and angels all shared in the excitement of knowing about this great event.

This Birth of Jesus was not an accident of history. It was rather the high point of the history of salvation which has been revealed and continued to unfold since the Fall of man. The prophets had told of it hundreds of years before. In fact, the whole of the Old Testament pointed at and moved towards the great Event. The star stopped over Bethlehem just to mark the way for those who were looking for this special born child.

The tragedy of the Fall is damnation and the alienation from God.
But the joy of the birth of Jesus is the remedy and reconciliation with God (salvation from sins). Thus, the History of Salvation, which started with God’s plan for man’s salvation as a remedy to the Fall of man and its disastrous consequences consummated/materialized in the Christ Event, which was kicked off with the birth of our Lord Jesus Christ. Christ was born so that he would one day pay for our sins and wrought salvation for us. His story (history) is one of truth, love, and hope and brought salvation to mankind.

Without Jesus, we would all die in our sins.

Celebrating Christmas without Christ is a worrisome anomaly.

The real meaning of Christmas is generally forgotten today. It appears to have become all about gifts and shopping, carols, decorations, get-togethers, feasts, festivities and funs.   It is also seen as a “season” for lucrative business ventures, Platonism and anything but spirituality and reflection.

However, in this seeming merriment that marks the Christmas celebration, there is the paradox that Christmas is also a time of sorrow for many people. They don’t have the extra money to buy presents for their children, family, and friends. Many are saddened at Christmas time when they think of their loved ones who will not be able to come home for various reasons and that feasts and festivities are obviously only a fantasy and not a reality for them.

The reason for the celebration of Christmas is the birth of Jesus Christ. Christmas is a time for celebration, no matter what may be happening, because of the inestimable Divine Gift of His Only Son, through whom we become children of God and have access to eternal life. When we receive this Gift, we are sure of a “Merry Christmas” and a lasting joy and peace.

The Venerable Dr Princewill Onyinyechukwu Ireoba, FIMC, CMC.

Rector, Ibru International Ecumenical Centre, Agbarha-Otor, Delta State.

princewillireoba@gmail.com, trinityfoundationibrucentre@gmail.com

The theological principle that God’s impartiality makes him to love the oppressed and downtrodden like the orphan, widow and alien with preference is drawn from the OT text (Deut. 10:16-18): “Yahweh your God is God of gods and Lord of Lords, the great God, triumphant and terrible, never partial, never to be bribed.  It is he who sees justice done for the orphan and the widow, who loves the stranger and gives him food and clothing.”

Justice, in the light of this text, therefore clearly means taking sides with the oppressed.  Such is God. He cannot be compared with anyone for he does not delight in fraternizing with the wealthy and famous, but has the unique character of identifying with the poor – fighting their cause, rescuing them from their misery, and transforming the paupers into princes (Ps. 113: 5-9; 1 Sam. 2:8).

God does not necessarily hate or oppose the powerful and wealthy. But he has the predicament of the poor at heart, and is always there for them. He succours the indigent poor, champions the powerless poor, and exalts the humble poor. He wants his people to imitate him in caring for the poor. He is in fact, contemptuous of those who exploit and maltreat the poor socially, economically or religiously.  

Moreover, and consequent on the above, the wise teachers of Israel also taught that behind the poor, Yahweh their creator and Lord himself is standing. This means that the people’s attitude to God will be reflected in their attitudes to the poor, or rather that the people’s attitude towards the poor is invariably directed to God who is behind them. So, on the one hand, “He who mocks the poor shows contempt for their Maker” and on the other hand “He who is kind to the poor lends to the Lord.” (Proverbs 17:5; 19:17). Therefore; “Beware of Oppressing the Poor.”

The Readings (Mattins): Prov. 14:31-15:17; James 4:13-5:11

The OT is a part of the section of the Book of Proverbs regarded as the main collection of Solomon’s proverbs (10:1-22:16). The second Solomonic collection (25-29) is known as Hezekiah’s collection of Solomon’s proverbs. This section of Proverbs does not appear to have any particular arrangement of topics or issues discussed except that occasionally, two or three proverbs deal with the same subject. The passage for the OT starts with the statement: “He who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honours God.” It is a wise saying which gives the explicit implications of oppressing the poor and vice versa – showing contempt to God who made them or honouring God if otherwise. The poor did not make themselves. It is God himself who made them, and in his own image too. God loves and watches over them. Oppressing the poor is, therefore, a direct confrontation of God, which is dangerous. It is daring God. So, beware.

The NT started with a condemnation of the arrogance and presumption of the business tycoons, proceeded to the issues of oppression of the poor and concludes with an exhortation on the oppressed to be patient and not to seek revenge since the judgement of God is around the corner.

The oppressive rich are warned of the misery coming on them consequent on God’s judgement on their oppressive acts. They oppressed the poor by hoarding wealth, denying their wages, living in luxury and self-indulgence, and condemning innocent men. By so doing, they played into the hands of God and he will deal with them. He has declared judgement on them. “It is a fearful/dreadful thing to fall in to the hands of the living God” (Heb. 10:31); and one sure way of doing this is by oppressing the poor. So, beware.

The Venerable Dr Princewill Onyinyechukwu Ireoba, FIMC, CMC

 is the Rector, Ibru International Ecumenical Centre, Agbarha-Otor, Delta State.

https://ibrucentre.org

princewillireoba@gmail.com, trinityfoundationibrucentre@gmail.com