By Raphael A. Aderinwale and Korede Akintunde
in ABUJA, Nigeria — Saturday, 16 May 2026

The Diocese of Abuja, Church of Nigeria (Anglican Communion), has opened the First Session of its Thirteenth Synod with a call on the whole people of God to rediscover their identity as a royal priesthood and take their place in the mission of the Church and the transformation of society.

The Synod, holding at St. James’ Anglican Church, Asokoro, Abuja, from Thursday, 14 to Sunday, 17 May 2026, has its theme: “The Priesthood of All Believers: Equipping God’s People for the Work of Ministry,” drawn from 1 Peter 2:4–5, 9–10.

The Presidential Address, also known as the Bishop’s Charge, was delivered by the Archbishop, Metropolitan and Primate of All Nigeria, and Bishop of Abuja, His Grace, The Most Rev’d Dr Henry C. Ndukuba.

In his address, Primate Ndukuba called the Church to recover the biblical meaning of the priesthood of all believers, stressing that ministry belongs to the whole people of God and not the clergy alone. He reminded Christians that their priestly identity is “not titles to be claimed but a calling to be fulfilled.”

He urged the Church to move beyond titles and offices to become a functional body where every believer is equipped to serve God in the Church, the family, the workplace and society.

Speaking on the state of the nation, the Primate called for moral and national rebirth, noting that Nigeria’s challenges require sincerity, justice, accountability and the fear of God.

He expressed concern over hardship, unemployment, insecurity, corruption, drug abuse, cultism and moral decline, urging the Church, government, families and communities to work together for national restoration.

The Synod was graced by distinguished national and ecclesiastical leaders, reflecting the significance of the Diocese of Abuja in the life of the Church and the nation.

Among those present were former Head of State, General Yakubu Gowon; former President of Nigeria, Dr Goodluck Ebele Jonathan; former Primate of the Church of Nigeria, The Most Rev’d Nicholas Okoh, the Senate President, Senator Godswill Akpabio, who was represented by Senator Ireti Kingibe, former Archbishop of Bendel Province, The Most Rev. Friday Imeakhia, Archbishop Emeritus of Lokoja Province, The Most Rev’d Dr. Emmanuel Egbunu, Archbishop of Kaduna Province, The Most Rev’d Dr. Timothy Yahaya, Archbishop of Enugu Province, The Most Rev’s Sosthenes Eze. Also present were over twenty bishops and other revered Fathers of the Church, senior clergy, diocesan officials, delegates, captain of industries, politicians and special guests.

Goodwill messages were received from dignitaries present at the Synod, including former President Dr Goodluck Ebele Jonathan and former Primate, The Most Rev’d Nicholas Okoh, both of whom spoke warmly of the Diocese and its leadership, state of the nation and church.

A major highlight of the goodwill messages was that of former Primate, The Most Rev’d Peter Jasper Akinola, which was delivered by Venerable Titi Ogbonyomi, who commended Primate Ndukuba for the successful hosting of GAFCON G26 in March and for his courageous defence of biblical orthodoxy in the face of revisionist pressures within and outside of the Anglican Communion.

A notable moment during the Synod was the preferment of some clergy in recognition of their service to God and the Church. The Rev’d Thomas Marcus, The Rev’d Victor Musa and The Rev’d Nathan Haruna were preferred as Honorary Canons, while Canon Kosygin Ezeugbor was preferred as Venerable.

Primate Ndukuba expressed warm appreciation to the Vicar, the Parochial Church Council and the entire membership of St. James’ Anglican Church, Asokoro, for their sacrifice, generosity and wholehearted commitment in hosting the Diocesan Synod.

He prayed that the Synod would refresh, empower and reposition the Diocese of Abuja for greater mission, ministry and service to God and humanity.

The Synod continues with worship, Bible teaching, deliberations and the consideration of matters affecting the mission, growth and administration of the Diocese.

The Archbishop Metropolitan and Primate of the Church of Nigeria Anglican Communion, The Most Rev’d Dr. Henry C. Ndukuba has urged the former President of Nigeria, Dr. Goodluck Ebele Jonathan not to join the 2027 race, warning that a return to partisan politics could diminish the statesmanlike reputation and good name he currently enjoys across Nigeria, Africa and beyond.

He made this statement in Abuja while delivering his address to the first session of the thirteenth Synod of the Diocese of Abuja. He said Jonathan had already secured a place in history as a symbol of democratic maturity and peaceful leadership, particularly following his widely commended concession of defeat in the 2015 presidential election.

“We don’t want you to spoil that good name and please, keep off for now, let them just play it. Be the senior citizen that you should be. We thank God for your life, not only for Nigeria but for the West Africa region, ECOWAS and Africa. You are a symbol that should stand, you are a hope for our generation; that it is possible for us to be civil, to lead with integrity and possible for us to pass on a worthy legacy to those coming after us”.

In his goodwill message, Dr. Jonathan called for national reflection, spiritual renewal and responsible leadership amid the country’s worsening social and security challenges.

According to him, many Nigerians have become desensitised to bloodshed and destruction, unlike in the past when tragic incidents provoked national outrage and collective grief.
He said, “As someone who has spent many years in public life and politics, I must confess that moments like this provide an opportunity for sober reflection on the state of our society.

“When we look around today, particularly at the challenges confronting our country, it is easy to become discouraged. Violence, insecurity, moral decline, and the loss of human values have become deeply troubling realities.

“What is even more painful is how society sometimes appears to normalise these tragedies as though they are ordinary occurrences. In times past, such incidents would shake the conscience of the nation.

“Today, people are killed, communities are destroyed, and life seems to continue as though nothing has happened. This ought not to be so. It is a reminder that society desperately needs moral direction, spiritual guidance, and a restoration of values.”

The former President emphasised that the Church remains crucial in shaping society and upholding moral standards, urging religious leaders to continue speaking the truth and defending righteousness.

He also warned about the growing influence of negative values through technology and modern information systems, saying many harmful behaviours are now glorified in society.

“That is why the role of the Church remains indispensable. The Church must continue to stand as the conscience of society, speaking truth, defending righteousness, and shaping lives through faith and godly example.

“The influence of modern technology and information systems, though beneficial in many ways, has also contributed to the spread of negative values where wrong is sometimes celebrated more than good. This is not the future we should desire for our children and generations yet unborn,” he added.

“Permit me to also say that leadership matters greatly in moments like this. Society progresses when men and women of integrity, courage, and vision stand in the right places and speak the truth. We must continue to pray for our leaders, encourage one another, and work collectively for peace, justice, and national renewal,” Jonathan said.

The Church, through the Most Rev’d Dr. Emmanuel Egbunu, Bishop of Lokoja Diocese prayed for the former president using him as a point of contact to other leaders of the nation.

The Most Reverend Dr. Emmanuel A.S. Egbunu, Bishop of the Anglican Diocese of Lokoja, has issued a clarion call for the deliberate raising of a godly generation, warning that Nigeria’s moral collapse stems from weak spiritual foundations and unmanned gates at family and institutional levels.

Speaking at the opening ceremony of the 2nd Session of the Eleventh Synod on April 25, 2026 at Christ Anglican Church, Lokoja, the Bishop presented a comprehensive charge anchored on the theme ‘Raising a Godly Generation,’ drawn from Psalm 78:5-7 and Matthew 19:14.

Bishop Egbunu emphasized that a godly generation is not spontaneous but ‘the outcome of intentional, deliberate, and specific input.’ Tracing biblical foundations from Abraham through the Exodus, he stressed that the home is ‘the child’s first school’ where parents bear primary responsibility for spiritual formation. The Bishop called for the establishment of the ‘Family Altar’—dedicated times for family prayer and Bible reading—as a non-negotiable spiritual discipline. He also highlighted the critical role of godparents in baptism, the Sunday School, and premarital counselling in shaping Christian values.

The Bishop painted a sobering picture of Nigeria’s youth, caught between what they are taught at home and in church—that stealing, violence, and selfishness are wrong—and what society models and celebrates. ‘How did we ever get to this point of moral bankruptcy?’ he asked, attributing the crisis to weak foundations and the failure to secure the ‘gates’ of homes and institutions against worldly influences including media, social platforms, and peer pressure.

Archbishop Egbunu identified the shortage of Christian Religious Studies (CRS) teachers in schools as a critical crisis point. He lamented that while parents invest heavily in expensive secular schools, they show little interest in spiritual education. He emphasized that 90% of brain development occurs by age five, making early childhood spiritual formation foundational. The Bishop commended the Mothers Union for addressing this gap and called for renewed diocesan commitment to Sunday School training and resources.

In a sobering section, Archbishop Egbunu addressed the nation’s security crisis directly, describing Nigeria as ‘a nation at war with itself.’ He cited recent commentaries noting that international observers have identified warning signs Nigerian leaders appear unwilling to acknowledge. The Bishop warned that ‘the signs are ominous’ and that ‘God cannot be silenced and He will speak in His own way and time.’ He emphasized that prayer cannot be offered in denial of truth, as such would constitute hypocrisy.

The Bishop called for renewed emphasis on the Anglican Catechism and 39 Articles of Faith; investment in Sunday School teachers and resources; addressing the CRS teacher shortage; rigorous premarital counselling; exploring adoption as a ministry opportunity; partnering with student ministries; and preparing disciples to serve as ambassadors of Christ in the marketplace. He emphasized that the Church must go to the marketplace rather than waiting for people to come to church.

Bishop Egbunu concluded with Jesus’ words from Matthew 19:14: ‘Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven.’ His charge represents a comprehensive blueprint for spiritual renewal at a time when Nigeria faces unprecedented moral and security challenges. It calls for a return to biblical foundations and recognition that raising a godly generation is not merely a religious exercise but a matter of national survival and redemption.

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.