This was made known in a statement released today by the Director of Communication of the Church of Nigeria, Venerable Rafael Aderinwale.

The late Bishop Oyelade served the Church with devotion, humility, and commitment to the work of God.

He noted that in accordance with the provisions of the Constitution and Canons of the Church of Nigeria (Anglican Communion) 2020, His Grace, The Most Rev’d Dr. Henry C. Ndukuba, Archbishop, Metropolitan and Primate of All Nigeria, has appointed The Rt. Rev’d Prof. Dapo Asaju, Bishop of Ilesa Diocese, as the Supervisory Bishop of the Diocese of Ife East. He will oversee the administration of the Diocese until further notice.

The statement added that the Primate calls on the Church to uphold in prayer the family of the late Bishop Oyelade, the Diocese of Ife East, the Ecclesiastical Province of Ibadan, and the entire Church of God, asking the Lord to grant comfort, consolation, and peace at this time of grief.

Funeral arrangements will be communicated in due course.

Late Bishop Oyelade was elected on April 16, 2010 when he was serving as the Vicar at Our Saviour’s Church, Garki, Abuja, he was elected to lead the Ife East Diocese, a diocese in the Southwest part of the Church of Nigeria (Anglican Communion).

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 Primate of the Church of Nigeria (Anglican Communion), His Grace, the Most Revd Dr. Henry C. Ndukuba, has suspended all administrative, groups, arms, executives and banking activities of the Cathedral Church of St. Luke, Boyo Road, Sapele in Delta State, as he set up a caretaker committee to oversee the running of the Church.

This was made known in a press statement released today by the Church’s Director of Communications, Venerable Raphael Aderinwale who noted that the Primate’s decision was sequel to the exhibition of insubordination and refusal of some members and officers to adhere to the authority and directives of the Primate, despite repeated efforts to broker peace for over a decade since the crises began.

The Primate noted that it is on record that himself and his Predecessor in – Office, The Most Rev’d Nicholas D. Okoh (Rtd) have constituted panels upon panels to broker peace under a united and indivisible Diocese under God being led by the Bishop which is the essential hallmark of Anglican governance but some individuals have brazenly defied all efforts to toe the path of peace in order to put an end to the perennial crises to entrench lasting peace in the Diocese.

The Church regretted that these persons constituted themselves as nuisance and went on to disrupt a reconciliation service scheduled under the directive of the Primate on the 18th January, 2026 which was attended by the Archbishop and Bishops of the Province of Bendel and some Church of Nigeria officials. Furthermore, they went on to intimidate and harassed members of other Parishes who had opted for peace by violently storming their church services on Sunday, 25th January, 2026 to disrupt the worship of the Almighty God.

Consequently, in pursuance of Canon XVI, Subsection 49, and Canon XVII (1–8) of the Constitution and Canons of the Church of Nigeria, Anglican Communion, the following directives are announced with immediate effect;

1.⁠ ⁠The Cathedral Standing Committee of the Cathedral Church of St. Luke, Sapele, is hereby dissolved. In addition, all Executive Committees of church groups—including the Christian Men Fellowship (CMF), Anglican Youth Fellowship (AYF), Women Organisations, and all other arms of the church—are dissolved and disbanded. The then Sapele Special Archdeaconry (Rescue Group) remains dissolved.

2.⁠ ⁠Pending the outcome of a duly constituted disciplinary panel, the underlisted clergymen are hereby suspended and relieved of their offices and responsibilities within the Church of Nigeria (Anglican Communion):
•⁠ ⁠Ven Clement Esimaje Oburoh (Rtd)
•⁠ ⁠Ven Benson Ovumedia
•⁠ ⁠Ven Onorien Arawore
•⁠ ⁠Rev Canon Peter Adams
•⁠ ⁠Rev Jonah Enudje
•⁠ ⁠Rev Israel Ohworanovwee
•⁠ ⁠Rev Andrew Idimi.
•⁠ ⁠Rev. Emmanuel I. Omozue

3.⁠ ⁠Similarly, pending the outcome of an investigative panel, the following lay persons are suspended and relieved of their duties:
•⁠ ⁠Sir Ejiro Newton Omoko
•⁠ ⁠Sir Prince Sunny Omatseye
•⁠ ⁠Mr Sunday O. Akpobasah
•⁠ ⁠Evang. Godwin O. Akunoma
•⁠ ⁠Chief Wilson Okporua
•⁠ ⁠Comrade Regina Ororo
•⁠ ⁠Evang. Michael L. Atarhe
•⁠ ⁠Mr. Oghenero Onojorhoevwo
•⁠ ⁠Mrs Rhoda Asagba
•⁠ ⁠Engr Yomi Akinlosotu.
•⁠ ⁠Engr Olusegun Adenigba
•⁠ ⁠Mrs Pamela Joy Okoro
•⁠ ⁠Christopher Akunoma
•⁠ ⁠Mrs. Vivian Oyibo
•⁠ ⁠Mrs. Dora Oyibo
All suspended persons are directed to immediately hand over all Church documents, records, and properties in their possession to the appropriate Church authority, under the supervision of the newly appointed Vicar, Rev. Canon Francis Onoshefe.

4.⁠ ⁠To ensure stability, continuity, and orderliness in the Cathedral, a transition committee is hereby constituted with immediate effect as follows:
1.⁠ ⁠The Rev Canon Francis Onoshefe: Vicar
2.⁠ ⁠Sir Chief Peter Garbot Adjekpiyede
3.⁠ ⁠Evang John Agofure
4.⁠ ⁠Chief Mrs Eguono Temiagin
5.⁠ ⁠Mrs Patience Onah
6.⁠ ⁠Mr Churchill Oki

The statement concluded that the Primate calls on all members of the Cathedral Church of St. Luke, Sapele, to cooperate fully with the new Vicar and the Transition Committee, and commits the church to prayer as all work together for peace, order, and to the glory of God.

WATCH HERE

Wise men came from the East to inquire from king Herod the whereabouts of the new born King. A confused Herod summoned the chief priests and scribes to find out where Christ would be born. With this information, he secretly told the wise men to go to Bethlehem, locate the child and come back to inform him so he too could visit the child. The wise men found Christ, paid their respects, avoided Herod and departed home.
All that happened around Christ’s birth are consistent with the attributes of royalty. These are:(i) Announcement of the arrival of royalty:The arrival of Jesus as announced by the wise men from the East was so pronounced that all who heard it were troubled(vv. 1-3)(ii)The worship of royalty:The wise men came down only to worship Jesus and they did when they eventually found Him (vv. 2&11) (iii) People do not visit royalty empty handed: The wise men presented gifts to Jesus on their visit (v.11)(iv) The security of royalty: The evil intentions of king Herod towards Jesus were exposed by God (v.12). Christ is indeed the King of kings. The wise men travelled long distances, took risks in search of the new born King, Jesus Christ. Is Jesus your personal King and Saviour, who demands your worship?

Prayer: Father, please help me to leave behind all things in worship of Christ Jesus.

WATCH HERE

Mary was the fiancée of Joseph, but she became pregnant of the Holy Spirit before their wedding. While Joseph thought of how to handle the situation, he had a dream in which he was encouraged to accept Mary as his intended wife, since her condition was divinely arranged. He was told that Mary would give birth to a Son who should be called Jesus the Saviour.
The time frame between the day a brother and a sister agree regarding God’s leading for marriage to each other and the day of wedding is the period of courtship. Before Joseph and Mary came together, that is, during their period of courtship, Mary was found with child of the Holy
Ghost. This conception was to define what direction their preparation for marriage would take. One important aspect of God’s purpose for Christian marriage is to get godly offspring (Mal. 2:15). Whereas courtship is intended to prepare the intending couple for the realization of God’s purpose, many waste this period in lust, and wedding preparation. Learn from Joseph and Mary to keep your relationship pure. Perhaps this is coming late for the married but you can ask God to recover His purpose in your marriage by His mercy. Christian courtship should be based on purity and God’s word.

Prayer: Father, please help me to please you during my period of courtship.

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).

WATCH THE DEVOTIONAL HERE:

Jesus is presented as the Son of David and the Son of Abraham, in our text. The genealogy of Christ was traced from his earthly father, Joseph, backwards down to Abraham. The total number of generations from Abraham to David, to going into captivity in Babylon, and to the birth of Christ was given as forty-two generations.
The genealogy of Christ, based on His dynasty, was traced by Matthew who highlighted David. David was promised an everlasting kingship (2 Sam. 7:13; Psa. 132:11), while Abraham was promisedthe justification of all the families of the earth through his offspring (Gen.12:3b; Gal. 3:8). Notice that it took 28 and 42 generations for these promises made unto David andAbraham, respectively, to be fulfilled. This proves the faithfulness and commitment of God to all of His promises. Christ the son of David refers to His everlasting kingship while Christ the son of Abraham refers to His everlasting priesthood; for our justification which was promised Abraham, is by the blood of Christ. This is His priestly duty (Rom. 5:9; Heb. 7:25-27). Jesus Christ is therefore our everlasting King-Priest. In Him, all the promises of God are yea and in Him Amen (2 Cor. 1:20). Has God promised you anything? Trust and wait on Him. He is faithful.

Prayer: Father;you are trustworthy. Give me grace to wait on you.

WATCH HERE:

The Psalmist recalls that it seemed like a dream that God brought the Israelites back from captivity. The people were happy and other nations testified of what God had done for His people. People who work hard in tears, will someday, reap the harvest in joy. People who sow seeds in tears will surely carry home the mature crops with rejoicing. The expression “We were like those who dream” connotes an unexpected and unprecedented deliverance. It was a deliverance that was almost too good to be true. Even the heathens were forced to recognise that God had done great things for Israel.
Prayer is an essential ingredient in every revival and deliverance we experience. Prayer is very essential also if we must enjoy the fullness of God’s promises. It is to this end that they cried,”Turn again our captivity, O LORD, as the streams in the south” (v.4). It was a cry for more than a retum from captivity but a cry for full restoration of lost glory. God is eager to send revival but He is also in need of men who would move His hands through passionate prayers. Do you need revival in your life, family, church, village, society, or country? Pray for God to send it!

Prayer: Father; I beseech you to turn again our captivity.

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.

At the end of this Episcopal Synod, the Primate of the Church of Nigeria, Anglican Communion, The Most Rev. Dr. Henry Ndukuba announced the elections of fifteen clergymen to fill the current vacant See of Irele/Ese-Odo and fourteen of the newly created Sees.

The following Servants of God were duly Elected at this Episcopal Synod:

Full-fledged Dioceses

1. Diocese of Irele/Ese-Odo – Venerable Samuel Ogunmiluyi
2. Diocese of Ekiti South – Venerable Francis Bankole
3. Diocese of Kalabari – Venerable Boma Briggs
4. Diocese of Lagos South West – Venerable Dr. Adewole Ajayi
5. Diocese of Omoku – Venerable Richard N. Okpara
6. Diocese of Ozoro – Venerable Dr. Benjamin Idume

Missionary Dioceses

1. Missionary Diocese of Idanre – Venerable Bode Otenaike
2. Missionary Diocese of Ikom – Venerable David Michson
3. Missionary Diocese of Keffi – Venerable Dr. Paul Dajur
4. Missionary Diocese of Nasarawa – Venerable Dr. Luka B. Allu
5. Missionary Diocese of Ogoja – Venerable Ifeanyi Akunna
6. Missionary Diocese of Oyo South – Venerable Dr. Ebenezer Familoni
7. Missionary Diocese of Oyun – Venerable Solomon Adewumi
8. Missionary Diocese of Takum – Rev’d Canon Rika G. Ibrahim
9. Missionary Diocese of Zuru – Venerable Dr. Ayuba Kanta

Recall that the standing committee approved the creation of 5 full-fledged dioceses and 10 missionary dioceses at the just concluded meeting.

The Primate noted that the election of the bishop of the Missionary Diocese of Eket is yet to be done due to the sudden demise of the Bishop of Uyo Diocese this week, where the missionary diocese is being carved out.

Archbishop Henry once again called on all faithful to pray and support these newly created dioceses and elected servants of God and their families as they go into their new places of assignment at a time like this, after all the due processes, training and consecration are concluded. 

Archbishop Ndukuba called on the newly elected fathers in God to continually seek God’s face for direction, and for the power of God in the new roles God has given to them.

The Primate added that the inauguration of new dioceses and enthronement of the Bishops-elect will be announced in the days ahead.

He concluded by adding that the consecration of the newly elected bishops will hold on the 9^th of November, 2025 in Abuja.

Korede Akintunde
CoN Communication Officer
19/09/2025
Email: communication@anglican-nig.org