ANGLICAN DIOCESE OF NSUKKA AT 20

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ANGLICAN DIOCESE OF NSUKKA

AT 20 Growth, Relevance and Future

Edited By

VEN. CHINEDU G. ONAH &

REV. CANON KINGSLEY S.E. OBETA

PROOF READER: DAME DR. UCHE IGBOKWE

FOREWORD: RT. REV. A. E. AGBO (JP)

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Copyright C 2014 by Anglican Diocese of Nsukka

ISBN:

Published in Nigeria by:

Deus Refugium Printing Press, Nsukka

All Right Reserved

No part of this book will be produced, stored in retrieval system or

transmitted in any form or by any means, electronic, mechanical, photocopy,

recording or otherwise without the written permission of the Bishop of the

Anglican Diocese of Nsukka or the editors.

Printed and bound in Nigeria by:

Deus Refugium Printing Press, Nsukka

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CONTENTS

Dedication

Acknowledgement

Foreword

Preface

Chapter One: Anglican Diocese of Nsukka in Retrospect

Chapter Two: The Heroes of Faith

Chapter Three: The Pioneer Bishop: His Life and Ministry

Chapter Four: The Life and Ministry of the Rt. Rev. A. E. Agbo (JP)

Chapter Five: Analysis of the Diocesan Anthem

Chapter Six: The Theology of “Call to Witness and Shine”

Chapter Seven: The implication of our vision statement to: our mission, Church of Nigeria

mission and our national goals

Chapter Eight: Church of Nigeria &the development of our society: the place of Nsukka

Diocese

Chapter Nine: Organizational management in the Anglican Communion: A study of Nsukka

Diocesan establishments

Chapter Ten: Medical Missions and the church of Nigeria: Nsukka Diocese as an Example

Chapter Eleven: Christian Marriage and Family Life Ministry: Its Relevance to the Church and

Society

Chapter Twelve: The Place of the Women‟s Ministries in the church and society

Chapter Thirteen: The Vision and Relevance of the Evangelical Fellowship in the Anglican

Communion to the church and society

Chapter Fourteen: The Relevance of Anglican Children Ministry to the Church and Society

Chapter Fifteen: The Role of the Church in Governance

Chapter Sixteen: Diocese of Nsukka – Challenges and Prospects

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DEDICATION

To those inevitable voices though very still, were never heard; whose labours were never

noticed or rewarded on earth; whose great sacrifices were never acknowledged by man and to

all those without whose existence Nsukka Diocese would have been a mirage.

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ACKNOWLEDGEMENT

It was an intense labour to produce this book; God gave us the strength, wisdom, inspiration,

flair and provision, and thus we give Him unreserved appreciation.

We are highly indebted to the men and women who inconvenienced themselves to put on our

desk the works that formed this book. We are so much appreciative of your sacrifices. May God

reward you richly.

We also give special thanks to the 20th

Anniversary Planning Committee, under the able

chairmanship of Hon. Ogbonna Idike. Your confidence in placing on us the task of structuring,

packaging and editing this book was amazing. Thanks for given us the opportunity to be

relevant.

This book would not have been a reality if not for the approval and encouragement of Rt. Rev.

Aloysius E. Agbo (JP), the Bishop of Nsukka. The love, care and support of Mama Nsukka,

Mrs. Ifeoma A. Agbo (JP) gave us reason for more commitment. We love you both and pray

God‟s blessings on your ministry.

Dame Dr. Uche Igbokwe invested much time to make this book easy to read. Her diligence

while proofreading this work is worthwhile. We pray God‟s blessings on you.

Rev. Canon. Kingsley S. E. Obeta

Bishop‟s Administrative Assistant

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FOREWORD

The book –“Anglican Diocese of Nsukka at 20: Growth, Relevance and Future” is not just a

mere historical compendium but rather, a timely harvest of gifts, talents and intellectual

endeavour in a spirit of cooperation. This book written by over thirty reputable contributors

both Clergy and Lay and the Legal luminaries of the Diocese is a full manifestation of the spirit

of partnership and team work.

This masterpiece is a prompt message from the throne of grace through the church to the wild

and confused world. It is a fulfillment of our longing to contribute concretely to the ongoing

global search for meaningful answers to many questions that puzzle a lot of Christians today,

especially in Nsukka land.

The contents are tethered to the story that began in a London coffee house in 1799: A group of

sixteen Church of England clergymen and nine laymen, united in their share commitment to the

cause of the gospel of Christ, gathered on April, 2 in a room on the first floor of the castle and

falcon in Aldersgate street. They formed a society, Church Missionary Society (CMS) dedicated

to proclaiming the gospel beyond the shores of Britain, to the ends of the earth. Their

resolutions included “to send missionaries to the continent of Africa and other parts of the

heathen world”. They fulfilled this and it resulted to what we have today as Church of Nigeria,

Anglican Communion.

The early converts of CMS in Nigeria, in Igbo land and in Nsukka caught the passion, vision,

power and life of their masters and walked therein. This gave birth to the Anglican Diocese of

Nsukka which is our scope.

This kind of intellectual achievement should be a must read by all and sundry. A hand book to

Christians, theologians and a compendium to evangelists while to politicians, a working tool;

and a veritable instrument to leaders and researchers.

It is our prayer that this our humble contribution will build the people of God and develop them

into mission driven disciples of our Lord Jesus Christ.

Rt. Rev. A. E. Agbo (JP)

Anglican Bishop of Nsukka

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PREFACE

We were confronted with the encompassing need to articulate, evaluate, compile and package,

for public consumption, the historical evolution of our endeared robust Diocese. Our focus was

more on her growth over the years, relevance to the contemporary society, and her future. This

informed our thinking along the axis of:

Where we were

Where we are

Where we are going

In relation to the above, we thought out the topical statements that have formed the chapters of

this book. Writers of these chapters were not imported but are full members of the Diocese.

They are indigenous with the happenings around the Diocese and possess good academic

qualifications. Therefore, what we have is a history and evaluation of the Diocese, by the

Diocese and for the Diocese, for the public and the coming generations.

We had a book and other written works on this subject which, in the words of Okoro (2011),

can still be meaningfully used for academic purposes as well as general readership, however,

“Anglican Diocese of Nsukka at 20: Growth, Relevance and Future” is born not to join in the

queue of such materials in circulation but to fill a gap that is glaring before now. Therefore, this

work is a continuation but with a great deal of fine detail.

This book does not claim exhaustiveness, knowing that there are more evaluations and

documentaries to be done in future. It is rather an honest attempt to present a true picture of our

past, present and what our future might be. Its beauty is that it is presented in a very simple and

clear language, which accommodates all shades of readers.

We pledge a review of this book in future to include other important facts that may become very

necessary. Accept this as our little contribution and as a gift

Rev. Canon. Kingsley S. E. Obeta

For the Editors

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Chapter One

ANGLICAN DIOCESE OF NSUKKA IN RETROSPECT

Rev. Canon Kingsley Obeta, Ven. Chinedu G. Onah and Ven. Emmanuel I. Onah

INTRODUCTION:

We live in the present with a strong desire to see and experience the future, but we are tethered

to the past. We cannot evaluate where we are, if we do not reflect on where we are coming

from. We cannot effectively talk about our future without talking about our past. It is on this

premise that we have decided to undertake this historical excursion as a solid base to all other

discourses.

This chapter is a must if we have to gain access to the laboratory of the experience of our

Diocese. It will help us acquire some usable habits of mind, as well as some basic data about us,

which will make us emerge with relevant skills and an enhanced capacity for informed

citizenship, critical thinking, and simple awareness.

The work is therefore a deliberate effort to involve everyone in the analysis and interpretation of

our past that enables us to study continuity and change over time. It is also a harmony of the

historical perspective of the Anglican Diocese of Nsukka, her vision and the way forward.

ANGLICAN DIOCESE OF NSUKKA IN RETROSPECT

The history of Church Missionary Society (CMS) or the Anglican Church in the vicinity called

Nsukka Diocese should begin with the birth of the oldest church in the Diocese, which is

Emmanuel Church, Ogurugu originally known as CMS Church. It came into being as a result of

the establishment of United African Company (U.A.C) in Ogurugu beside the Anambra River.

In 1923, the workers of the company established CMS in the area where it was situated and

early converts gathered there for catechumen classes and services. Prominent among the

company workers were a white man named Gill and Habert Odukwe who was the manager of

the company and hails from Onitsha in the present Anambra State.

The church continued in the “White man‟s camp” (Anambra River) as was nicknamed by the

villagers until a land dispute arose between Ukwaji people and Atida people, both of Ogurugu.

The ownership of the land was justly ruled in favour of Ukwaji people through the help of the

U.A.C Manager, Mr. Odukwe. In appreciation, the land was offered to C.M.S through Mr.

Odukwe. The church thus moved to this land (her present site) in 1943.

It is worthy of note that the C.M.S or Anglican Church could not spread from Ogurugu to other

parts of Nsukka. This could be attributed to Gill and Odukwe being more committed to their

company work than to missions, evangelism and church planting.

Evidently, if Gill and Odukwe had utilized their opportunity, the opposition of the established

Roman Catholic Mission and their adherent warrant chiefs along the axis of 9th

Mile Corner-

Eke, when Rev. Isaac Ejindu, the Superintendent of the then Enugu District wanted to extend

his mission frontiers to the vicinity of Nsukka Diocese, as Chukwuma and Agbo opined in the

book, Nsukka Anglican Diocese in Historical Perspective, would have been without credit.

However, the Lord of the Church whose sole duty it is to establish and nurture his church paved

another way. It was in 1927, when Omeje Ugwuanyi Idike the Eze of Alor-Uno in his glamour

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and majesty resolved to build an edifice in his domain. After much consultation, he employed

the services of some sawyers to get the necessary wood for a storey building. Among the

sawyers and workmen were John Enyi and Emmanuel Enyi from Eha-Amufu. They were

among the new converts to the Anglican Church. They had tasted and imbibed the new religion

and were full of zeal for its propagation. They sang melodiously and at intervals knelt down to

pray to a supreme God that is not represented by things made by human hands.

The Eze Omeje Ugwuanyi took active interest in what his workers were doing. Hence, he

desired to have and support the new religion in his Kingdom. After an exhaustive discussion

with the Enyi brothers, a delegation from the Eze of Alor-Uno was sent to Rev. Isaac Uzowulu

Ejindu, who was then Pastor at Ngwo requesting him to send a church teacher to Alor-Uno. The

delegates were assured that within a year a church teacher would be sent to them on the

condition that the teacher must be paid and a place for the new church/school be provided by

the Eze.

The Eze was undaunted. He accepted the conditions. Though he was not a convert, he used his

political influence to ensure the establishment of the school and church. True to the promise

made, by January 1928, Mr. Joseph Eze from Nachi was sent to Alor-Uno as the first

church/school teacher. The church/school grew from initial six converts and students to sixty

within a short period.

Prior to the arrival of the church teacher, the group of converts from Alor-Uno moved to

Nsukka in 1927, a distance of about six kilometers where they heard that Christians were

working in various government establishments. The government officials, who were mostly

strangers, welcomed the idea of the Anglican Church having a base in Nsukka as a divisional

headquarters.

The church having established two strong bases at Eha-Amufu and Nsukka continued to expand

to other towns. In 1930, Rev. Andrew N. Asiekwu from Asaba came to Nsukka as the first

priest. He was a priest who knew his weapons and used it effectively. He was noted for his

vibrant campaign against idolatrous life and zeal in planting new Churches.

His successors included:

Rev. C. O. Meme - 1938

Rev. Benard - 1939-1944

Rev. Eleazar I. Ude - 1945-1950

Rev. Whilliet - 1950-1956

Rev. H. O. Nwaigwe - 1956-1960

Rev. N. Emeligo - 1960-1964

Rev. D. N. Ezirim - 1965-1967

Ven. S. A. Eze - 1970-1974

Ven. H. O. Ude - 1974

Rev. Umeh - 1974

Ven. S. O. Ugwuanyi - 1975

On 22nd February, 1976 Nsukka Archdeaconry made up of five Parishes – Nsukka, Umulokpa,

Eha-Amufu, Enugu-Ezike and Abakaliki was inaugurated with St. Paul‟s Church (now

Cathedral) as its headquarters. Ven. Simon Odo Ugwuanyi was its first Archdeacon. Within a

period of seventeen years the Archdeaconry increased by three times its size with the creation of

the following Parishes – Ibagwa-aka, Ovoko, Aku, Amufie, Edem, Uduledem, Opi, Orba, Eha-

Alumona and Adani.

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Also within this period, Nsukka Archdeaconry gave birth to two new Archdeaconries.

(a) Abakaliki Archdeaconry inaugurated in 1989 with Ven. J. C. Ilonuba as the first

Archdeacon.

(b) Eha-Amufu Archdeaconry, inaugurated in 1993 with the Ven. C. N. Ozioko as its first

Archdeacon. He later became the pioneer Bishop of Nsukka Diocese

CREATION OF NSUKKA DIOCESE

With the growth of evangelism and creation of more fertile ground for gospel in this area, the

desire to create an Anglican Diocese of Nsukka started to sprout in the hearts of many

Christians. The first practical step to actualize this desire was made when during the Second

Session of the Eight Synod of the Enugu Diocese held at St. Peter‟s Church Ogbete, Enugu

Archdeaconry; the Synod Resolution No. 1 (iv) stated as follows “This Synod in session after

due deliberations thanks the Almighty God for His continuous guidance. We further thank God

for the Diocesan, the Rt. Rev. G. N. Otubelu whose industry and leadership of the flock resulted

in the approval to carve out a new Diocese of Nsukka from Enugu Diocese. The Synod in

session thanks God for this development and hopes that members in the proposed Diocese will

work hard to make the proposal a reality”.

On Tuesday November 16th

, 1993 the proposal turned a reality and Ven. J. C. Ilonuba was

named Bishop elect of Nsukka. He was consecrated Bishop of Nsukka along with four others by

the Archbishop of Nigeria the most Rev. J.A. Adetiloye at St. Michael‟s Cathedral Aba on

Thursday 6th

January, 1994. On that day, a large number of people from this Diocese went to

Aba to take part in the historic and most solemn consecration ceremony. The solemnity of the

five hour service, the cordial expression of Christian fellowship by the mammoth crowd

present, the overwhelming evidence of spiritual rejuvenation cannot be described in mere

words.

INAUGURATION OF NSUKKA DIOCESE AND ENTHRONEMENT OF

RT. REV. J. C. ILONUBA AS THE LORD BISHOP OF NSUKKA

The final act of this very happy episode was played out on Tuesday 11th

January, 1994. That

day, at St. Paul‟s Cathedral, Nsukka, the Archbishop of Nigeria, the Most Rev. J. A. Adetiloye

inaugurated the Anglican Diocese of Nsukka. This was followed by the enthronement of Rt.

Rev. J. C. Ilonuba as the first Anglican Bishop of Nsukka. The crowd that assembled for the

occasion was the largest ever seen in St. Paul‟s premises. The Archbishop and the following

Bishops were present at the inauguration and enthronement ceremony:-

1. Rt. Rev. G. N. Otubelu – The Bishop of Enugu

2. Rt. Rev. B. C. Nwankiti – The Bishop of Owerri Diocese & Dean of the Province

3. Rt. Rev. M. S. C. Anikwenwa – The Bishop of Awka Diocese

4. Rt. Rev. Prof. A. O. Iwuagwu – The Bishop of Aba Diocese

5. Rt. Rev. C. C. Anyanwu – The Bishop of Mbaise Diocese

6. Rt. Rev. E. E. Nglass – The Bishop of Uyo Diocese

7. Rt. Rev. B. C. I. Okolo – The Bishop of Okigwe South Diocese

8. Rt. Rev. A.I.S. Nwizuzu – The Bishop of Okigwe North Diocese

9. Rt. Rev. S.C.N. Ebo – The Bishop of Orlu Diocese

10. Rt. Rev. Kwashi – The Bishop of Jos

11. Rt. Rev. Dr. E. B. Gbonigi – The Bishop of Akure Diocese

12. Rt. Rev. S. O. Adenin – The Bishop of Ondo

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13. Rt. Rev. C. A. Akinbola – The Bishop of Ekiti Diocese

14. Rt. Rev. U. U. Ezuoke – The Bishop of Umuahia Diocese

Also present at the occasion were the clergy from all over Nigeria, first Executive Governor of

Enugu State, a former Deputy Governor of Anambra State, Igwes, Chiefs, Leaders of thought

from all over Nigeria who added colour to the occasion

.

On the same day, Barr. Geoffrey Nwodo and Sir Barr. F. I. N. Ngwu were admitted as the first

Chancellor and Registrar respectively. Six years after, Sir (Chief) Barr. Obiora Nzewi was

admitted at the second Chancellor on February 13th

, 2000. Barrister Nnaemeka Ogbonna was

later appointed the Assistant Registrar of the diocese. Hon. Justice Pearl Enejere and Barr. Uche

Eze became members of the Diocesan Legal Officers.

ELECTION OF THE PRESENT BISHOP

The Standing Committee Meeting of the Church of Nigeria (Anglican Communion) which was

held at St. Mary‟s Pro-Cathedral, Uruagu, Nnewi, Anambra State on Friday 28th March 2008

gave birth to the election of the second Bishop of Nsukka Diocese. This was following the

retirement of the Pioneer Bishop, which was dues Nsukka on the 6th of July, 2008, haven

served meritoriously and succeeded in laying solid foundation for the Diocese.

CONSECRATION OF THE NEW BISHOP OF NSUKKA DIOCESE

THE RT. REV. ALOYSIUS EZE AGBO (JP)

The consecration was held at St. James‟ The Great Cathedral, Okebola, Ibadan on the 14th

of

May 2008. A life transforming 7 day retreat led by the Rt. Rev. Prof. Akao Bishop of

Sabongida-Ora Diocese preceded the consecration. Nineteen Bishops participated in the retreat

and were consecrated. Aloysius was the only Bishop from an existing Diocese. Among those

who graced the consecration at Ibadan from Nsukka were Dr. M. Ajogwu (SAN), His Worship

Vera Ajogwu, Sir Barrister Obiora Nzewi, Barrister Nnaemeka Ogbonna and a host of others.

Well wishers within and beyond the shores of Anglican Communion thronged out en-mass to

welcome the new Bishop from Ibadan. This train was led by Ven. Ephraim Asogwa and the

entire members of St. Paul‟s Cathedral. The crowd was overwhelming and the event historic

was likened to the triumphant entry of Jesus into Jerusalem. The Bishop‟s entourage was

enthusiastically received the same at Ogbede, where Venerable Anioke and his team took

charge. At Opi, it was an unbelievable carnival of sort. The Vice Chancellor of University of

Nigeria, Nsukka, then, Ven. Prof. Chinedu Nebo donated his wife‟s car and the University

Coaster Bus for the consecration. The Director, National Orthopedic Hospital, Enugu, Sir Dr.

Chukwuemeka Eze and the entire Management Board also provided a Coaster Bus which

helped immensely in conveying our members to Ibadan.

ENTHRONEMENT

The new Bishop was enthroned on the 6th

of July 2008 at St. Paul‟s Cathedral, Nsukka

following the bowing out of the pioneer Bishop. The event attracted a sea of people from all

walks of life and worshippers from different denominations, ranging from Roman Catholic

church to other Pentecostal and orthodox denominations.

THE WAY FORWARD FOR NSUKKA DIOCESE

The new Bishop was aroused by the shrill cry of the man of wisdom in Proverb 29:18, that

“where there is no vision, the people perish”. Admittedly, he saw the beginning of his tenure as

a timely opportunity to chart a new future for the Diocese. To embark on the exercise of “a new

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dawn” must inevitably involve the various hierarchies of the church, which will ultimately and

jointly evolve a shared vision.

He used the period of his consecration at Ibadan to make wide consultation with those who are

consultants in visioning process within and outside the Diocese. He also collated materials in

form of memoranda or advisory notes, etc., mostly from the academic community and the

clergy on how to move the Diocese forward. In the spirit of shared vision, he set up a committee

of clergy and the laity headed by Sir Hon. Justice Fidelis I. N. Ngwu to articulate the vision of

the Diocese through a consultative forum using the materials at hand.

The report was submitted to the new Bishop on his arrival from Israel on the 1st of July, 2008;

for his inspirational conclusion of the visionary process.

What emerged with his imprimatur is the vision of this Diocese by this Diocese for this

Diocese. In this vision, like in the book of Revelation, we are given a vision: a new heaven and

a new earth and the holy city, New Jerusalem, coming down from God out of heaven. Here is

God‟s disclosure of the unity and amity of the whole human family in a shared vision. Don‟t be

left out in this new dawn, whose agenda was set by God. For God has his agenda of peace, unity

and communion. We are divinely called to be loyal to it.

OUR MOTTO: “CALL TO WITNESS AND SHINE”

OUR WATCHWORD

Give us a watchword for the hour,

A thrilling word, a word of power;

A battle cry, a flaming breath.

A call to conquest or to death;

A word to rouse the church from rest,

To heed the Master‟s high behest

The call is given, ye hosts arise

The watchword is EVANGELIZE!

To fallen men, a dying race,

Make known the gift of gospel grace

The world that now in darkness lies

O! Church of Christ, EVANGELIZE!

WHO WE ARE!

“A chosen people

A Royal priesthood

A holy nation

A special people of God

….. TO DECLARE HIS PRAISES (1Pet. 2:9)

“BE SAVED AND SHINE”

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VISION STATEMENT:

“An unalloyed commitment to pragmatic and holistic Evangelism that will build people of God

and develop them into mission driven disciples of our Lord Jesus Christ”.

OUR MISSION TO:

Proclaim the good news of the kingdom

Teach, baptize and nurture new believers;

Respond to human need by loving service;

Seek to transform unjust structures of society

ELEMENTS OF THE MISSION

To make every member minister to the Lord, through worship, thankfulness and

praises.

To make every member minister to one another by helping, loving and taking care of

one another through emotional, financial and spiritual support systems

To make every member minister to the world through lifestyle, personal witnessing and

fulfilling a place of service in the church.

To plant churches in every nook and cranny and nurture new ones into full fledged

parishes

To create many Missionary Archdeaconries

To develop a strong mission foundation that will recruit, train and send out missionaries

to the world through establishment of seminaries and Evangelism Training Institutes.

To develop and sustain viable economic and financial base for effective church

development and mission to the unreached, lapsed members and the nations.

To encourage members to undertake activities for economic empowerment, wealth

creation, poverty reduction and sustainable livelihood that will raise them into business

and community leaders.

To enhance Christian principles of giving, and establish the needed relationship

between giving and getting; sowing and reaping.

To build superstructures and networks that will allow for the holistic approach and

application of the Gospel to the world.

To raise political men and women that are spirit filled who will transform the Diocese

and our society for God.

WHAT IS ON GROUND

Note: The given numbers of Archdeaconries, Parishes, churches and Clergymen do not include

that from Eha-Amufu Diocese.

1994

2 Archdeaconries

18 Parishes

20 Clergymen

1 Diocese

2008

9 Archdeaconries

38 Parishes

83 Clergymen

1 Diocese

1 Missionary Diocese

(Eha-Amufu)

2014

19 Archdeaconries

79 Parishes

279 churches

116 Clergymen

2 Dioceses (Nsukka &

Eha-Amufu

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THE BISHOP’S COVENANT: CREDIBILITY AND ACCOUNTABILITY

In the words of Bishop Agbo, we have communicated our vision into writing in a documentary

form, now in your hands. We have taken a vow with God and an extended covenant with you;

that God has enjoined us to be credible and accountable to every money we receive; to use

every Kobo with wisdom and integrity. We shall spend wisely and be ethical, honest, forthright

in our affairs. That is our vow both to man and to God”.

The above is a documented vow/promise which the incumbent bishop, Rt. Rev. A. E. Agbo (JP)

made to God and the church. He has since his consecration and enthronement kept to this.

Every member of the Diocese and friends of the Diocese attest to this glaring truth.

GIFT OF ADMINISTRATION/LEADERS

In the early church, as manifested in the Acts of Apostles, we saw the gift of good

administration and leaders that translate set goals into action. God chose certain men, gave them

ministry that gave birth to great multiplication. When murmuring arose, administrators were

appointed. Administration is therefore needed for growth through organizational and fiscal

responsibility. This responsibility is entrusted to the leaders of Boards, Directorates,

Committees, Ministries, in the Diocese

CHARACTERISTICS OF THE LEADERSHIP

Leaders are expected to:

1. Have personal relationship with Jesus Christ the author and finisher of our faith and

the Giver of the vision

2. Be mobilizers of the vision through workshops, seminars, teaching, continuing

education and discipleship

3. Be promoters of the Great Commission

4. Be goal setters and effectively operate in families, groups, stations/ parishes etc.

within the framework of the vision

5. Be system providers for assessment, measurement and re-evaluation of strategy

6. Identify, equip and deploy men and women in the area of their ministries and strength

7. Remain focused, committed and undaunted in the face of adversities and hardship

8. Appreciate dedicated and faithful ones; rebuke and correct the deviant and strengthen

the weak

9. Pray and intercede

10. Exercise the gifts of the spirit

11. Grow in God‟s character

12. Study the scriptures

13. Witness to the unbelievers

14. Fight spiritual warfare

ADJUSTMENT AND CREATION OF MECHANISM AND STRUCTURE FOR VISION

IMPLEMENTATION

As at 5th

July, 2008, Nsukka Diocese had an existing mechanism and framework for the

implementation of the vision of the Diocese. There were three boards namely, Diocesan Board,

Diocesan Education Board and Diocesan Finance Board and nine committees. With a purpose –

driven mission, the Diocese resolved also to adjust the existing mechanism, introduce new ones

and develop a formidable, pragmatic and aggressive framework for the implementation of the

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vision. Ministries and Council will be created for the needed drive to actualize the vision and

mission.

BOARDS

1. The Synod

2. Diocesan Board

3. Laity Council

4. Diocesan Education Board

5. Diocesan Finance Board

DIRECTORATES

1. Mission and Evangelism

2. Discipleship & Publications

3. Pastorate

4. Theology and Ecumenism

5. Training and Manpower Development

6. Planning, Research and Development

7. Media and Communication

8. Youth

9. Women and Children

10. Christian Marriage and Family Life

11. Justice, Peace/Conflict Resolution

12. Politics and Inter-Governmental Affairs

13. Music

14. Sports

COMMITTEES

a. Spiritual and Community Development Committee

b. Committee on Agriculture

c. Medical Committee

d. Prison Reform/Rehabilitation and Access to Justice Committee

e. Endowment fund Committee

f. Social Welfare Committee

g. Diocesan Code of Conduct and Disciplinary Committee

h. Economics/Investment Fund

i. Project Implementation Committee

MINISTRIES

a. Men‟s Ministry

b. Women‟s Ministry

c. Teaching Ministry

d. Prayer, Intercession and Deliverance Ministry

e. Reconciliation Ministry

f. Youth Ministry

g. Prison Ministry

h. Teenage Ministry

i. Welfare Ministry

j. Hospital and Visitation Ministry

k. Media/Literary Ministry

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l. Music Ministry

m. Specialized Ministries

n. Sport Ministry

o. Ushering Ministry (Guild of Stewards)

p. Children Ministry

PROGRAMME OF ACTION AS AT 2008

This is a purpose driven action plan with a specific, definable, measurable, achievable time-

bound principle to:

1. Carry out a survey of the entire need of Diocese to identify areas of peculiarity and

their needs.

2. Survey all existing churches and determine their state and what it will take to raise

them to Missionary Archdeaconries and parish status

3. Carry out a survey of the entire Diocese to determine the exact places where new

churches should be planted, nourished and sustained

4. Mobilize the churches for Diocesan Crusade/Revival once or twice a year

5. Mobilize the churches for retreat for Diocesan /Archdeaconry committee members

6. Mobilize the clergy for regular retreat, teachings, conferences, seminars, workshops

for their revival

7. Mobilize the churches through revival meetings and crusades for missions and church

planting

8. Identify, recruit, train, equip and send out full time evangelists, church teachers and

pastors into unreached places to plant new churches and also develop existing ones to

full fledged parishes

9. Carry out training programmes for volunteer / mission workers and teachers to equip

them for the skills in soul winning and discipleship

10. Create some economic/investment strategies for financial sustainability of the Diocese.

11. Establish medical /social welfare schemes to reach the rural settings

12. Enact Human Life Protection Association to promote adoption or run orphanages. To

reach out in love to pregnant women and help them welcome their unborn children,

not reject them there encouraging abortion

13. Build new Cathedral

14. Raise 2,000 people for investment and support for our missions.

15. Establish money yielding ventures such as

a. Filling Station

b. Medical Clinic for a start, then Hospital

c. Schools - nursery, primary, secondary & post-secondary

d. Sink Boreholes/Produce bottled water

e. Standard rentable conference centre/ Guest House

f. Lock-up stores

g. Farms and plantations

Almost all the action plans are on-going now in the Diocese. The Diocese has achieved more

than eighty percent of the action plans. She has thus set up a Twenty-man Committee to discern

and design where the Diocese will be in the next 20 years.

SOURCES OF FUND FOR PROJECTS AND VISION IMPLEMENTATION

1. Economic/Investment Fund

Profits from investments

17

Laity Council support fund

Synod Launching

Special Fund Raising Dinners

To raise Two thousand (N2,000) persons to give out fifty thousand Naira

(N50,000.00) once annually for five years.

Raise Two thousand (N2,000) mission partners to pay at least ten thousand naira

(N10,000.00) per person per annum for five years.

Quarterly offering for missions/church planting.

The Almighty God has been helping us through the above means.

ADMINISTRATION FUND

Two months (March & October) Annual tithes by all Diocesan Officials, nominees and

staff of the Diocese.

Profits from investment

Adjusted assessment from parishes

Thanksgiving /Donation during Diocesan services

God, the owner of the church has been working through the given structures for the immense

growth of the Diocese.

The following have served as Diocesan functionaries since inception.

PRESIDENTS OF WOMEN’S MINISTRIES

1. Mrs. Rose U. Ilonuba (Nnediugwu) – 1994 – 2008

2. Mrs. Ifeoma A. Agbo (Mama Nsukka) – 2008 – date

CHANCELLORS 1. Barr. Geoffrey Nwodo – 1994 – 2000

2. Sir Barr. Obiora Nzewi – 2000 – 2008

3. Sir Hon. Justice F.I.N. Ngwu – 2008 – date

REGISTRARS 1. Sir Hon. Justice F.I.N. Ngwu – 1994 – 2008

2. Sir Barr. Nnaemeka Ogbonna (Assistant) – 2000 – 2008

3. Sir Barr. Onyinyechi Ugwulor – 2008 – date

4. Sir Barr. Chike Ngwu (Assistant) – 2008 – date

LEGAL SECRETARIES

1. Sir Barr. Chike Ngwu – 2003 – 2008

2. Sir Barr. Nnaemeka Ogbonna – 2008 – date

CLERICAL SYNOD SECRETARIES 1. Rev. Canon Lawrence I. Eze (Now Venerable) – 1994 – 1995

2. Rev. Canon Benjamin C. D. Diara (now Ven.) – 1995 – 1999

3. Ven. George U. Nnamani – 1999 – 2008

4. Ven. Theophilus O. Ugwuishiwu – 2008 – Date

18

LAY SYNOD SECRETARIES 1. Sir Innocent Ayogu (late) – 1994 – 2004

2. Sir Simon O. Eze – 2004 – 2011

3. Prof. Johnson Urama – 2011 – Date

BISHOP’S ADMINISTRATIVE ASSISTANTS

1. Rev. Daniel Ifeanyi Onah – July 2010 – Dec. 2013

2. Rev. Canon Kingsley S. E. Obeta – Dec. 2013 – Date

DIOCESAN FINANCIAL SECRETARIES

1. Sir Ephraim Iloefe – 1994 – June, 1005

2. Sir Jonathan C. Onuh – June, 1995 - 2009

3. Rev. Ifeanyi A. Onodu – 2009 - date

PRESIDENTS, COUNCIL OF KNIGHTS

1. Sir Dr. Augustine E. Onwurah – 1998 – April, 2009

2. Sir Prof. Micah Osilike – April 2009 – Date

BISHOP’S CHAPLAINS

1. Rev. ThankGod Chigbo (now Venerable) – 1994 – 1996

2. Rev. Ephraim Ik. Asogwa (now Venerable) – 1996 – 2004

3. Rev. Joseph Chukwuma (now Canon) – 2001 – 2007

4. Rev. Vincent Ifeanyi Akunna (now Canon) – 2007 (few months)

5. Rev. Kenneth A. Onah (now Canon) – 2007 – 2008

6. Rev. Chukwudi Okanya (now ASP, Police Chaplaincy) – 2008 (few months)

7. Rev. Kenneth A. Onah (now Canon) – 2008 – 2013

8. Rev. Daniel Matthew Abah – 2011 – 2013

9. Rev. Emmanuel E. Isiwu – Dec. 2013 – date

CONCLUSION

A new era, which can be traced to the solid foundation laid by the Pioneer Bishop, Rt. Rev. Dr.

J. C. Ilonuba (JP) emerged in Nsukka Diocese by the enthronement of His Lordship, the Rt.

Rev. Aloysius Eze Agbo (JP). Consequently, the people of God are summoned by the power of

the Holy Spirit for a total renewal of their spiritual life, refocusing and reengineering of their

political, economic and social existence; with a bid to revolutionizing their attitude and

generating pragmatic missionary movement for a fulfilled pastoral life and commission.

This call to all of us is quite timely in a bastardized and threatened world, unholy and hungry

world, an unjust, angry and fearful world, a world that has been polluted and governed by many

false gods and unholy practices. It is a world that pays little heed to Jesus Christ the Messiah. It

is also a world of hope in which goodness and love abound. It is a world that continuously

struggles for justice, integrity, equity and fairness. Incidentally the world belongs to God and

the Diocese is a fraction of that world.

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Jesus Christ has commanded His church to go into that world of complexities, invasion and

apprehension and proclaim the good news with His ministry of reconciliation. We could only do

that with a renewed confidence, a holistic and evangelistic approach; a re-orientation where

structures are rethought in the face of new situations and Christ disclosed afresh in a world

which is increasingly a melting point of faiths and cultures.

The emergence of the above challenges and the desire to consolidate the gains of our twenty

years of existence, by vigorously pressing forward, as a better equipped, and spirit filled

witnesses to the risen, triumphant and glorified Christ, has informed the setting up of a Vision

Committee to evaluate where we are now, design where we will want to be in the next twenty

(20) years and strategize on how we can get there. We are however convinced that this vision

will be tested by many hydra headed problems and adversities. We are also assured of victory

because the battle is of Him who sent us.

20

REFERENCES

1. Nsukka Anglican Diocese in Historical Perspective, Edited by Rev. J. N. Chukwuma &

Rev. A. E. Agbo (2004).

2. The Way Forward, Vision of the Diocese, A Publication of the Diocese of Nsukka,

Anglican Communion (2008).

21

Chapter Two

THE HEROES OF FAITH

By

Sir Justice FIN Ngwu, Pharm. Dr. Edwin Omeje & Canon Kingsley Obeta

Preamble

Great men are they who see that spiritual is stronger than any material force - that thoughts

rule the world-Ralph Waldo Emerson

In reading the lives of great men, I found that the first victory they won was over themselves...

self-discipline with all of them came first-Harry S. Truman

"I believe that in each generation God has called enough men and women to evangelize all the

yet unreached tribes of the earth. It is not God who does not call. It is man who will not

respond!" — Isobel Kuhn, missionary to China and Thailand

Introduction

The whole of the 11th

Chapter of Hebrews primarily reminds us of the great men and women

who through faith positively challenged and changed the world. We draw from this scripture

that for one to qualify as a hero of Faith, he or she must persevere in the Faith believed, protect

the faith and most often die in the course of defending the faith.

The birth (making) of the Diocese of Nsukka (Anglican Communion) in 1994, her growth

through thick and thin in these 20 momentous years, the giant strides and the attendant

challenges could not have been possible without a set of a men and women who like their

master Jesus, learnt obedience through suffering to qualify them as Heroes of Faith of the Great

Diocese of Nsukka.

Undoubtedly, it is difficult to claim that we can correctly, exhaustively and sequentially present

all the heroes of Faith in the 20 years of history of the existence of the Diocese of Nsukka,

Anglican Communion. By extension, we want to admit that there could be numerous latent

heroes of Faith whose giant contributions were felt greatly in the Diocese. To such class of

Heroes, we believe that their works are never in extinction. Albeit this chapter is a bold attempt

to create a record for History. The Chapter takes precedence and reference from an important

publication, entitled, “Toilers and Heroes of Faith”, a book written by Sir Hon. Justice FIN

Ngwu (KSP), the incumbent Chancellor of the Diocese of Nsukka, Anglican Communion and

from the presidential Address of Rt. Rev. A.E. Agbo (JP) to the men of Nsukka Diocese during

their Christian Fathers‟ Fellowship Conference held in 2013

The description of an exact definition of a Hero of faith is not an easy task since it is purely

holistic, positively attitudinal and multifaceted in criteria. However, the important feature of

such a Hero is that the faith is anchored on the reason for our belief and quantitatively produces

acceptable works and evidential results. This type of hero is legendry and worthy of emulation.

The description of who qualifies as a Hero of faith becomes seemingly unattainable considering

the fact that amidst all the quoted heroes of Faith in Hebrew Chapter 11, Jesus Christ is

repeatedly presented as the Son of God, in Whom Heaven is well pleased. If Moses, Elijah and

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others were tipped as Heroes of Faith and yet Jesus Christ is seen as the only one in whom God

is well pleased, the question becomes, “who can become a hero of faith?

As an attempt to explain who a Hero of Faith is, we would take cue from the address presented

by His Lordship, Rt. Rev. A. E. Agbo (JP) during the 9th

Diocesan Christian Fathers‟

Fellowship Conference held at St. Steven‟s Anglican Church Ogurute on Saturday 27th

July,

2013 tagged “The ancient Paths” (Jeremiah 6:16). His Lordship in attempting to illustrate who a

Hero of Faith is had this to say in the concluding part of his address to the men of the Diocese,

“Brethren, my heart cry and prayer for this conference is that God‟s word will come afresh

upon us individually; that He may show us that path of life that our forbearers (Heroes of

Faith) walked in. And that the grace and unction that enabled the likes of Ven. Samuel Eze,

Abraham Eya, Zephaniah Agbo and Abraham Agbo, in the midst of crude idolatry and at a time

it was a taboo to be a Christian to walk in that path will come upon us. And that we may rise

from this conference to rebuild the broken “Pillars of Anglican Identity” which are:

Truthfulness

Living Faith

Abhorring idolatry

Total Abstinence from all heathenic cultural practices

Evangelicalism

Godly family life

Love and Unity especially among members

It is compulsively required of Heroes of Faith to have excelled visibly and successfully in these

identified Christian virtues. In the context of the above criteria, what will be the limit(s) of this

chapter in selecting who qualifies to be a Hero of Faith in Nsukka Diocese? This is undoubtedly

a tough and tempting question because the list could become endless if we attempt to include

every potential Hero of Faith. Consideration the enormity of this qualification and selection

challenges, we thought it wise to give account of a few Heroes of Faith that have died and gone

to be with the Lord!

Like we emphasized from onset, this piece can never be comprehensive. For want of space, we

have chosen to present only the under listed few for this very publication.

1. Ven. Samuel Eze

2. Abraham Eya

3. Zephaniah Agbo

4. Abraham Ebonyi

5. Revd. Andrew N. Asiekwu

6. Chief Sampson Enyi

7. Ven. S. O. Ugwuanyi

8. Ven. C. N. Ozioko

9. Mrs. Mercy Eze

10. Rev. Canon (Sir) A. E. D. Mgbemene

11. Ven. D. O. Ogbonna

12. Barr. C. C. Onoh

13. Emmanuel Onoja

14. Sir Igwebueze Ugwuoke

15. Sir Godwin A. Ugwuegede

16. Sir Geoffrey A. Eze

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VEN. SAMUEL ATA EZE

Venerable Samuel Ata Eze was born to Eze Ona Odo and Nnennaya Eze of Amaeze Owerre,

Nsukka town in 1918. He was the only surviving son of his parents who died when he was very

young. He lost his father at the age of six and his mother at eleven. From then he had to struggle

for his survival. By this time a church and a school have been established at St. Paul‟s Nsukka.

Living very close to the church, the lifestyle, evangelical strategies of the white men and other

missionaries became irresistible to little Samuel. Then he made up his mind to go to school.

This at that time also meant being a Christian and in a society where being a Christian was a

taboo, this was no easy task. His determination to remain a Christian was thwarted several times

by his relations. After a while, he ran away to late Mr. Iloanyesi, a school teacher at the then St.

Paul‟s Primary School, Nsukka. A year later, in 1927 when he had started schooling at St.

Paul‟s School, Nsukka he went back home.

However, his going through school was almost an impossible task. He used to spend only two

out of the three terms in school so that he could use the other term to work for his fees.

Sometimes he hired his labour out for farm work and at other times he engaged in petty trading.

He would buy things such as fowls from markets around Nsukka and sell them at Enugu. This

involved a twenty-hour journey to Enugu on foot. When he goes Enugu, he sleeps in the

verandah of St. Peter‟s School Hall Ogbete, gets up early in the morning to dispose of his goods

in the market and treks back to Nsukka. This period of his life, which he always recalled with

nostalgia, left him with the character of patience, endurance and diligence.

Despite all odds, Samuel completed his primary education and in 1940 became a school teacher.

He started at St. Philip‟s School, Eha-Amufu and moved on to Nsukka, Ikem and Mbu. In 1946

he was posted to Ikem as Headmaster/Church teacher. This marked his formal entry into church

work. As Head-master/Church teacher he passed through several stations: Udi-Abia 1947:

Nsude 1948 and Eha-Amufu 1948. In all these stations he was more than a Headmaster and

School teacher, as an enthusiastic athlete and footballer he led his pupils in inter school and

town sports competitions and as able musician and bandmaster/choirmaster he led his church to

win singing competitions.

Right from his early days as a schoolteacher; he was interested in the education and

advancement of missionary work in the old Nsukka Zone. He was one of the founders of

Nsukka Aborigines Anglican Teachers Union, serving in the pioneer executive as Vice

Chairman with Emmanuel Ogenyi as Chairman and Mr. Eleazer Onah as Secretary. Later as a

full time church teacher, he founded the Nsukka Anglican Leaders of Thought (NALT). Both

organizations were responsible for the building of Anglican schools like St. Cyprian‟s College

Nsukka and Anglican Grammar School Nsukka now Nsukka High School Nsukka.

Samuel wedded with his wife Mercy Okike Eze (Nee Ona) from Mbu-Amon at St. Paul‟s Awka

on 4th

December 1952. Both Samuel and Mercy were ardent Christians from humble

backgrounds committed to evangelism.

He got admission into Trinity College, Umuahia in 1957 for Ordination Training. At graduation

in 1960 he was ordained the first Priest in Anglican Communion from Nsukka Zone.

They retired in June 1985 after forty-five years of active service, but they continued to use their

skills and talents. They were active in their home, Parish and Church – St. Paul‟s Church,

Nsukka. Ven. & Mrs. S. A. Eze played active role in starting the Church Building of St. Luke‟s

Church, Nsukka, they continuously mobilized members for the work of God even in retirement.

24

Both were ready to aid people in difficulty, they never hesitated to get involved and were

always offering their advise and prayers.

During his last service on earth on Sunday 30th April, 1989, he was asked to announce the

recessional hymn – Abu 101 as fixed on the hymn board but he announced a different hymn –

Abu 110. The choir and the congregation murmured because the hymn announced was not what

they rehearsed or what was on the board. But to convince the church that he knew what he was

doing and as the only way to tell the church that it was time for his departure, he insisted on the

hymn by reading the wordings. The choir had no alternative but to sing farewell hymn to this

Saint. Listen to the content of the hymn:

1. Jisus eburuwom obem

Irap‟uwa sobe Gi;

Ogbeye eledar‟anya,

I gabu ihem nile.

K‟ihe m‟ler‟anya la n‟iyi,

Ihe m‟chọrọ, nke m‟mara!

Le k‟ọnọdum si di elu,

Chineke n‟igwé bu nkem!

That week all his children came home for the May Day public holiday and he had a good time

with them where he showed his eldest son some of the things he treasured “in case” he

remarked. On Tuesday 2nd

May, 1989, he went with the wife to be with the Lord through an

auto crash of which had no serious injuries.

ABRAHAM EYA

Ome Nwa Eya Nwurama Ogiri Oko of Umu Nkpume, Umu Ose, repented when the first

Anglican Missionaries came to Amufie in 1933. The turning point of his life was their message.

He was formally a notorious native doctor specialized in stealing people‟s fowls for rituals with

the power of his charms and occultic materials. His occultic practices made him very popular up

to Ejule in Igalla land where he went to do charms for people and other medicinal concoctions

for healing.

Abraham during those years of heathenism had problem of infant mortality. Most of his

children died after delivery. He therefore joined the Christianity faith when he was promised by

the Christian missionaries that the God of Christian is the Almighty and could give children to

the childless. He was told the story of this God as the Supreme Being who needed no rivalry.

When he gave his life to Christ, he had 3 children who never died – Henry, Dorathy and Isaac.

This to him was a miracle and decided to give up to Jesus fully without any reservation.

2. Madu gesogbum, kplagbukwam,

Ọ geme ka m‟gbakute I;

Ọnwunwa-ndu gabiakwasim,

Igwé gewet‟iz‟Ike.

Ahuhu agagh-ewutam

Mgbe ihu-n‟anya-I bu nkem;

Ọnu agagh-atom utọ,

Nke nesitegh n‟aka-Gi.

2. Nara nzọputa-I, nkpur‟obim;

Merie nmehie na nchegbu;

I gachọt‟ọlu di nkpa!

Cheta Mọ Nsọ bi nime gi,

Chet‟ihu-n‟anya nke Nna;

Chet‟Onye-nzọta nke nwuru:

Nwa nk‟igwé, atamula!

3. Si n‟amara ba n‟otuto,

Jid‟okwukwe n‟ekpere;

Ndu ebigh-ebi di n‟iru,

Chineke geduzi gi.

Ozi-gi n‟uwa gebi ngwa,

Ubọchi ije-I gagwu;

Olil‟anya nenwe nmezu,

Ekpere gagh‟otuto. Amen

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One Sunday morning, Ome Nweya went to the mission to see how his few children at School

were faring as he didn‟t know the difference between school days and Sundays. He came in as

the sermon was going on and as divinely arranged the message was on the battle of Elijah and

the prophets of Baal. He heard from the sermon that Jesus is supreme above other gods. He

therefore invited the missionaries to his house for a contest as to prove their claim. The

missionaries were to come with their candle. If they were able to light the candle in front of his

altar and it continue to burn after his incantation, he would surrender to their God.the men of

God readily agreed

At the contest Ome tried all he could and his gods did not answer him but the candle continued

to burn before his altar – just as the story of Elijah and the prophets of Baal which he heard. He

therefore believed the missionaries and gave his life to Jesus and surrendered his gods to be

burnt.

Another miracle that solidified Abraham‟s faith in Christ was the deliverance he had at Eha-

Amufu when they went for a Mission Outreach. Ebonyi – River bridge broke in the middle

while Abraham was on it and he did not fall into the River but hanged on a piece of the broken

wooden bridge. He was rescued by Eha-Amufu people, so he didn‟t fall into the river. When he

came home from the mission outreach, he vowed to offer God a ram as a deliverance offering

and to give himself more fully to the course of Christ.

Abraham was baptized by Rev. Asiekwu on 27th July 1933 at St. Luke‟s Church, Amufie. Rev.

Asiekwu also wedded him and his wife Sarah – Owa Eze from Amachalla at the same period of

their baptism.

Though he never went to any school, Abraham Oma Nwa Eya miraculously spoke good English

and was a Synod delegate to Onitsha in the then Synod of the Diocese on the Niger,

representing Nsukka C.M.S. Area.

He rescued many Enugu-Ezike women sacrificed as Osu to Adoro-Ero. He would go to Alor-

Agu to ask them to leave the shrine for their homes as nothing was Adoro Ero! Those who were

rejected by their kith and kin, he took them to his own home and single handedly cared for and

fed them.

Abraham Eya was the father of Anglicanism in Enugu-Ezike area of Nsukka. Abraham like St.

Paul was a zealot and through his zeal and enthusiasm he helped to propagate the gospel which

then extended to other villages like Uda, Amachalla, Igbelle, Uroshi, Olido, Ikpuiga and

Umachi. He sponsored mission in Agriculture, Education and other areas of human discipline,

until his death in November 1985.

ZEPHANIA UGWU AGBO (ICHIE OZIOMA) Late Zephaniah Ugwu Agbo was born in 1912 and rested in the lord on July 21, 2001, at the

ripe old age of 89 after eventful and successful pilgrimage to this world. He was the first of the

twelve children of Chief Agbo Atama and his three wives. Agbo Atama was the warrant chief

of Uda, Enugu-Ezike and the “Atama Iyakpal”, (chief priest of a heathen god Iyakpal). As a

youth, Zephaniah nurtured a secret love for Christianity and education, but these were forbidden

by his father, who by virtue of his position saw himself as the custodian and protector of the

local culture and tradition from the then seemingly „invading‟ Christian religion. Following the

death of his father, Zephaniah took the decisive step of becoming a Christian. In doing so, he

boldly defied great obstacles, and sacrificed succession to his father‟s position in order to shed

26

the trappings of that office which he considered incompatible with Christianity. His

commitment and dedication to Christianity were total and complete, and his faith was very

strong and unshaken.

Zephaniah stood his grounds and fought the disturbances of the Omabe and Akatapka

masquerade cults. He vehemently resisted the impositions of sanctions on Christians by

heathens for non participation in heathen practices, functions and activities and resisted the

pressures and other obstacles posed by his father‟s relations, and fully embraced Christianity.

He trekked to St Luke's Amufie, the only Anglican church in the whole of Enugu Ezike then,

and to Nsukka for programmes and activities.

After a while, he and the few converts from Uda wanted a church and school at Uda and had to

grapple with the associated problems and challenges. With the support and help of his

colleagues, St. Paul's church Uda was first planted at Affor Uda, a market square. Soon after,

he, in company of others negotiated for land and got a large parcel of land donated by EZE

NWA MAMA and UGWU ONYEKA which is the present site of St. Paul's. They built a

thatched house with mud walls and mud seats, which doubled as church and school.

Soon, all opposition, seemingly insurmountable obstacles, and numerous challenges and many

other problems, melted away as if by Divine intervention. He was blessed with great success in

his Christian endeavour. As an early great feat, he converted the whole of his father‟s household

to Christianity. Before long, the whole of his clan of Umujah followed. In time, the fruits of his

ministry, along with those of his contemporaries, bore great fruit in Udah, Enugu-Ezike, and

beyond.

Today St. Paul's stand in solid reinforced concrete structures decorated with ceramic tiles and

roofed in steel structures with long span aluminum covering all to the glory of God.

He was greatly encouraged and strengthened in his Christian faith by early mentors and friends like late Chief Abraham Eya, late Mr. Ezekiel Amah, Rev. Bernard, and Rev, Ajero.

He had the great joy of witnessing;

1. The exponential growth of St Paul's Church Uda into a parish with able, energetic and

zealous souls who are eager to tend the light, and,

2. The creation and inauguration of Nsukka Diocese,

3. The hosting of Synod by his then parish-Amufie Parish during which he had the honour of

being the chief launcher and

4. Regrettably and narrowly missed the inauguration of Amufie Archdeaconry.

His ability to read proficiently in Igbo, coupled with his zeal to preach the gospel, enabled him

to become a licensed Lay Reader in the Anglican Church, a vocation he treasured all his life. He

lived to be one of the oldest Lay Readers in the old Enugu Diocese. He consolidated his

ministry at Uda and extended to very many villages in Enugu Ezike preaching the gospel and

assisting in planting new churches. He was good at preaching the gospel, and many cherished

his sermons. He was a great preacher of his time and won so many converts and several souls

got saved through his evangelism. He was known to be a man that lived what he preached.

During his active years, he was very regular in the activities of the Niger Diocese, old Enugu

Diocese, and lately the new Nsukka Diocese and he played very prominent roles in the

Anglican Church in the Old Nsukka Archdeaconry, Old Enugu-Ezike parish, latter old Amufie

parish and in Uda Parish. He was usually a member of a number of committees at different

27

levels at any given time, and was a synod delegate all his life. His greatest accomplishments

were in the area of Christian evangelism.

His leadership roles were not limited to church alone. In socials he was not left out and in

community development, his performance was outstanding. He played leadership roles in many

organizations which he also co-founded and notable among them were the Carpenters

association of Enugu Ezike, the Lay readers association, the wedded couple meeting. In these

associations he incorporated opening devotions upon which pedestal he ministered.

He was the founding father of Uda development Union and contributed so much to the

development of Uda. He sacrificed so much to attain unity, peace and harmony in the

community. It may be of note to mention that he turned down a number of offers for chieftaincy

titles being contented with his Lay-readership title. He was known as “Nna Anyi”, (our father)

in Uda community, because of the fatherly and leadership roles he played for a long period of

time. He was widely known as “Ichie Ozioma”- a title conferred on him by his children during a

family gathering, befitting his great zeal for spreading the gospel of Christ.

Zephaniah was well known for his wisdom and honesty. His advice and wise counsel were

widely sought. He nurtured and trained many and was a giant beacon and source of hope and

encouragement to all who came around him. He offered help and support to the extent he could

when needed and often found himself playing the role of peacemaker, mediator or arbitrator.

Zephaniah's life and times were exemplary, his pioneering efforts were great feats, and his

persevering spirit and complete faith and trust in God in everything he did remained great

challenge.

He was humble, soft spoken, effective, truthful, sincere, Godly, successful and of utmost

integrity. He was one who lived with great honour among his people.

Zephaniah attained very high reputation as an expert carpenter and craftsman. Surprising enough, his expertise in carpentry did not arise from any formal learning or apprenticeship, rather from

observation, practice and skill. Soon he became the expert carpenter in the whole old Nsukka Division

that many sort for, majoring in roofing, installation of ceiling and fabrication/installation of doors and

windows. He had a number of government projects, churches, schools, community halls, commercial

and private residential buildings to his credit. In his active days he had no less than 10 apprentices at a

time and well over 60 passed through his tutelage. The apprentices deserve mention each time his story

is told. They were great asset to him and in turn he helped them attain mastery in carpentry, mentoring

them in a relationship reminiscent of that between a father and his children.

Zephaniah was blessed with a wife, a helper and a partner, late Mrs. Joy Obetta Agbo, who helped in

making his ministry successful, and who played major leadership roles in mobilizing women in mothers

union, women's guild, and other organizations and activities. She was very diligent in her extensive kola

nut business, in which she usually employed extra help. She contributed far more funds to the

educational enterprise of the children than an outsider would imagine. The couple was blessed with

ten children (six males and four females), including a venerable Archdeacon in the Anglican

Communion, all alive, strong and strategically positioned and contributing their best to the

church, the society and humanity.

These children are major fortunate beneficiaries of Zephaniah's great love, a most precious

Christian upbringing, his wise guidance, unyielding commitment to progress, and persistent

efforts to foster moral and spiritual integrity.

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His ability to train his children and other dependants around him in schools from the proceeds

of his carpentry was a clear manifestation of God's abundant grace, while his life and times

remain clear testimony of God's faithfulness and promise to His loved ones:- "But Seek ye first

the kingdom of God, and his righteousness; and all these things shall be added unto you."

He often sang his favourite hymn; "N'agafe dika kpakpando ututu."

ABRAHAM NGWU NWA ABONYI

Abraham Ngwu Nwa Abonyi is a native of Umu-Agwo village, Ibeku Opi now Umuezenwenyi

village, Ibeku Opi-Nsukka of Enugu State. He was married to Hannah Nwa Iyanyi Agbo from

Amakada ibeku Opi. They were married for years without a child.

Abraham was among the early converts when Anglican Church was planted in Opi in 1933. He

singled out himself and was outstanding in the pursuit of God and advancement of the gospel in

Opi.

He was instrumental to several people that started church and school in Opi especially in Ibeku

Opi. He lived an exemplary life of a Christian. God used them to destroy the idols of several

people that rejected idolatry and embraced Christ. He was fearless and very bold. He believed in

God and truly believed and never compromised his faith. He served God in such a dimension

that he did not remember he had no child. He fought battles in several homes dragging their

children out and converting them to Christianity.

Whenever any community had a conflict, people will always refer them to Abraham, and once

he comes, the problem will be over because he was a mobile carrier of God‟s wisdom and never

compromised the truth. He never took bribe but always judge cases with absolute truth and

righteousness. He was a reference point to many. He was also a disciplinarian.

In 1948, he became very sick and was taken to Iyienu Hospital by Rev. Asiekwu. On November

25th

1948, he died in the hospital and the church bell started ringing type that is used at death of

a member the on its own. When the Catechist came out, he discovered that no one was ringing

the bell. The thing continued for a while and stopped with no information or explanation.

People also rushed to church on hearing the bell but couldn‟t interpret the scenario.

The following Sunday, the church gathered and the people that stayed with Abraham in

Hospital also came back and the news was broken that Abraham was dead. They told the church

that Abraham died exactly on 25th November when that mysterious bell was heard. It was a

great shock on everybody and the entire community and Anglican faithfuls went into mourning.

Abraham in his life time was trekking regularly to Onitsha where they had a Provincial

Headquarter and was everywhere even though he didn‟t go to school. He was seen as next to

God. He was a deliverance minister and they can enter any idol, destroy it and advance the

Gospel of Christ. He was a preacher of the Gospel and a practical Christian. It is still difficult to

see men with that type of faith in our generation today.

REV. ANDREW NWANZE ASIEKWU

Rev. Andrew N. Asiekwu from Asaba was the first resident Priest in Nsukka. That was in 1930.

He was a priest who knew his weapons and used it effectively. He was noted for his vibrant

campaign against idolatrous life and zeal in planting new churches. He also followed the

29

missionary policy of establishing Churches that should be self supporting, self propagating and

self governing.

Readily at his help was the Catechist, J.W.U. Jackson. The Jacksons created leisure time by

Cinema forum for the people in the night. The equipment was nick-named „magic Lantern‟ all

in the spirit of evangelism.

Rev. Asiekwu left Nsukka for Ogidi in 1938.

Rev. Andrew Nwanze Asiekwu was born in 1848, ordained in 1918 at St. Andrews Church,

Obosi, served in Nsukka from 1930 – 1938, retired in 1946, and slept in the Lord in 1958.

VENERABLE SIMON ODO UGWUANYI

The Late Venerable Simon O. Ugwuanyi was born on 27th July, 1927 at Umuja, Igogoro in

Enugu-Ezike, Igbo-Eze North Local Government Area of Enugu State. He started his formal

educational career in the year 1937. He had his elementary school education at St. Andrew‟s

C.M.S School Ibagwa-Aka and St. Paul‟s CMS School, Nsukka under the tutelage of late Mr. &

Mrs. Israel Enejere. He obtained his First School Leaving Certificate in the year 1944. He began

to work for the CMS Church School as an Elementary School Teacher in 1945. In 1948, he

qualified as a grade “C” teacher.

The Venerable demonstrated early in his life a strong desire and zeal to serve God, hence he

could not find satisfaction in his service as a Missionary School Teacher. He wanted to engage

fully in God‟s service, thus in 1952 he applied for admission into St. Paul‟s College, Awka

where he was admitted for a three year Catechist course. He completed the course in 1955 and

was posted to St. Faith‟s Church Awka as Catechist where he served for three years.

He married his wife Gladys Ifeanyichukwu from the family of late David Eze of Obaka, Unadu,

Igbo-Eze South LGA, and wedded in November, 1956 at St. Faith‟s Church, Awka. Their

marriage was that of peace and love, and God blessed their marriage with eight children.

In 1958, he was admitted into Trinity Theological College, Umuahia for a three year Ordination

course which he successfully completed in 1960. Venerable S. O. Ugwuanyi was ordained in

December, 1960 at All Saints‟ Cathedral Onitsha while the Home Reception took place at St.

Stephen‟s Church, Ogrute, Enugu-Ezike, where eventually he was buried. He was the first

indigenous clergy in Enugu-Ezike.

From 1960-1962 he served at St. Peter‟s Church Ogbete, Enugu from there he was transferred

to Christ Church, Uwani, Enugu where he ministered from 1963-1965. From 1965-1966, he

attended St. Augustine‟s College, Canterbury, England with his wife for a youth organizers

course where he obtained a Diploma in that field.

Just before the war started in 1967, he was the youth Chaplain at St. Paul‟s College, Awka for

the Niger Diocese. During the Nigerian Civil War (1967-1969) he worked at St. Barnabas

Church, Igbo-Ukwu and St. John‟s Church Oko where he became famous for his kindly works

in the distribution of relief items to the Biafran Refugees.

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From 1970-1971 he served at the All Saints‟ Cathedral Onitsha. He was preferred a Canon in

1972 and from 1971-1974 he served at St. Mary‟s Church Ngwo as the Diocesan Youth

Organiser Enugu Diocese.

From 1975-1994 he worked at St. Paul‟s Church Nsukka where he was collated and installed

the first Archdeacon of Nsukka Diocese in 1976.

Although Ven. S. O. Ugwuanyi retired from active service in 1994, yet he was never tired. He

carried his Missionary work together with his strong Christian wife Gladys to St. Stephen‟s

Church, Ogrute Enugu-Ezike and finally to his home church, St. Barnabas‟ Church, Igogoro,

Enugu-Ezike.

Throughout his life, he was a strong and dynamic Reverend gentleman, an exemplary evangelist

and preacher, a caring and loving father, a pillar and lover of peace. He slept in the Lord on

17th March, 2003 and his soul rests in the bosom of the Lord.

VENERABLE CHRISTOPHER NGWU OZIOKO

Warrant Chief Ugwu Asogwa Ozioko and his wife, Deborah Oriefi Ozioko had the pleasure of

welcoming to this world a new infant on 29th

June 1930, the same year that he invited and

welcomed Christianity into his home and hosted the first catechist, Mr. Ebede. This divine

coincidence set the tone for his early involvement in the Christian Faith, and helped shape his

resolute convictions about the infallibility of the word of God. His quest for education led him

to study at Emmanuel C.M.S School, Alor-Uno, St. Paul‟s School, Nsukka (1946-1950) , St

Luke‟s Primary School, Ekposhi, Enugu Ezike (1951-1952); S.I.M Higher Elementary T.T.C

Igbaja (1956-1959) and later at Union Theological College, Umuahia (1963-1968); Trinity

College, Legon Ghana (1969-1972) and finally at University of Nigeria Nsukka (1975-1979).

Venerable C. N. Ozioko entered the teaching profession under the Qua Iboe Mission, Akpanya,

Kogi State as a teacher/Evangelist in charge of a church (1953-1955). In demand to the request

of the Anglican authorities, he voluntarily transferred his services from the Qua Iboe Mission at

Idah to the Anglican Mission at Enugu in January 1966, and subsequently served as a

Headmaster cum catechist under Rev Canon Nwosu at St Stephens Church and School,

Ogurute, Enugu Ezike (January 1966-Dec 1966). Before this time, He served at Aloma, Kogi

State (1960-1962) and at Offabo (1963-1965) as both Headmaster and Evangelist.

On 30th

July 1972, Christopher was ordained a deacon along with Venerable W Ukelegharanya,

Venerable A.M Onuaguluchi and Rev Onyeanusi. He was ordained a priest a year later July

1973. He worked in St Paul‟s Church Oji River, first as a Deacon and later as a superintendent,

during which he fought gallantly, both on his knees and in the Law courts to safe-guard the

landed property of the Church.

Christopher was later transferred back to Nsukka to pursue his university Education. He

obtained a “proficiency certificate” in teaching of Religion and in School Administration during

his NYSC at the National Grammer School, Umuna, Okigwe (1980).

He was subsequently seconded by the Bishop Rt. Rev. G.N Otubelu to the School system again

as Teacher/Chaplain, at St. Cyprian‟s College (TTC) Nsukka and then to represent the Anglican

Communion in the Educationa System of Nsukka Zone. His job was to organize, supervise and

co-ordinate Religious and moral Instruction in the Post Primary schools (1981-1987).

31

Christopher voluntarily retired from the school system in order to devote more time to the

ministry in July 1987 and was posted to Christ Church Isikwe Achi as superintendent (1988-

1989), St. Cyprian‟s Parish Abakpa Nike Enugu (1990-June 1991) and as canon -in –Residence

at St Bartholomew‟s Cathedral, Asata, Enugu (July 1991-December 1993). It was while serving

as Superintendent of Amufie Parish in Enugu Ezike that he was appointed as the pioneer

Archdeacon of Eha Amufu Archdeaconry (1993-1997) from where he retired officially from

active service.

Venerable Ozioko was an Evangelist and Missionary par excellence. He pioneered the

establishment of several parishes/churches, including:

St. Johns Church Onuiyi Nsukka. January 25,1976 (St Paul‟s Day)

St Philips Church Nsukka 1985

St Mathews Church Akpa Edem 1986

St Paul‟s Anglican Church Ehuhe Achi (1988-1989)

Anglican Church Ogbulugbu (1990-1991)

It is a testimony to the sincerity of his efforts that all these Churches are waxing strong today.

He was a man of many parts. It is to his credit that the Diocese trusted him well enough to

represent her interests in so many occasions.

He was transferred to TTC Nsukka as the Missions eye to take care of properties of the

Church there; the present Bishops court and landed properties.

Representative of the Church as member MAMSER

Representative of the Church as member, Oji River Education Authority.

Representative of the Church as member, Enugu Local Government Primary School

Board

Representative of the Church as member, Enugu State Pilgrims Board

Representative of the Church as member, State Education Commission.

Representative of the Church as member, Christian Council of Nigeria.

Venerable C.N Ozioko upgraded the Church infrastructurally whenever he had the opportunity.

For example, at Oji River, He met the church building abandoned at DPC level. He Mobilized

the Church members to build it up to wall plate level before he was transferred. Also, He met

the church parsonage in Eha-Amufu in a dilapidated condition that the indigenes nicknamed it

“Death Trap” (Igbudu). By the time he moved out on retirement, it was a very habitable home

that he left behind.

Christopher also founded and inaugurated:

Oji River Local Government area chapter of Christian Association of Nigeria, and

served as its first president.

Formed the Archdeaconry board; Archdeaconry Development Committee;

Archdeaconry Evangelism Committee; Archdeaconry Women Conference;

Archdeaconry EFAC sub-zonal Committee.

Founded the bible society of Nigeria at Eha-Amufu Archdeaconry and served as its first

Chairman.

Undaunted even in retirement, Archdeacon C.N Ozioko attempted to form a para-church

organization, “JESUS CHRIST FOR THE POOR” to carter for the practical needs of the

widows in our midst. He served God through the Anglican Church faithfully, loyally and

sincerely for 47 years.

32

MRS. MERCY EZE

Following the footsteps of the menfolk, the indigenous women of Nsukka made another history

in 1962. They formed a formidable organization to complement the local unions in their

struggle to uplift the district.

Mrs. Mercy Eze, the wife of Ven. S.A Eze was a powerful pioneer who used her position and

ingenuity to invite the organize Anglican Women leaders like Mrs. Grace Ugwuegede under a

potent force.

They formed a Home and Abroad General Conference for women of Nsukka parish. Then the

whole of the present Diocese was one Parish in Niger Diocese. This annual conference took

root and met in December of every year. It rotated from Nsukka to Ibagwa, to Enugu-Ezike and

to Eh-Ahufu until many more parishes were created and the women of each parish were

encouraged to organize their own parish Conference. The date was also shifted to August and it

became the August return done annually to discuss the affairs of the women in the church and

their assistance to their husbands.

With this, formation, the Niger Diocese is reputed to be a pace setter in the formation of an

entirely indigenous body by natives as opposed to the colonialists or the missionaries that either

formed or were instrumental for the formation of certain organs that assisted the church in their

work.

All efforts to formalize the existence of this body organize it as an arm remained undaunted.

They were interested in spirituality and enlightenment of their members and the women fold.

They anchored their policy on proverb 31 and the need for a peaceful and happy marriage life.

Women were encouraged to be supportive of their husbands. With a supportive wife, the man

will be focused and so be able to forge ahead. They also educated the men to be caring and

loving to their wives. With love and care the best will come out of the woman. Their greatest

weapons were contact, dialogue, prayer and sharing with one another. They acted silently but

effectively.

REV. CANON (SIR) A.E.D MGBEMENE

The decision to establish what is now known as Nsukka high school was taken in 1960 by the

Bishop of the Diocese on the Niger. The reason was mainly that there was no secondary school

to serve the needs, and interest of Anglicans in the entire area of the old Nsukka Province. Mr.

A.E.D Mgbemene, (who before his death in 2002 was a Reverend Canon, and a Knight of St.

Christopher), was appointed Principal of the proposed Anglican Grammar School, Nsukka. He

was until then on the staff of DMGS, Onitsha.

Before the end of 1060, all hands were on deck to ensure the take-off of the school by the end of

the second week of January, 1061. A vast expanse of land was procured from the good people

of Amaeze Nsukka. The late Chief Matthew Ani Ngwu leader of thought a dogged and

articulate negotiator, and Venerable S.S Eze, played a key role in this. The Nsukka Aborigines

Protestant Union which later became Nsukka contributed from their meager resources money

for the construction of the structures. In November, 1960, Mr. A.E.D Mgbemene conducted the

first entrance examination and interview which were held in far way DMGS, Onitsha thirty

candidates were selected.

These efforts suffered various setbacks most precarious of which was paltry funding from the

indigenes. Up till the 12th

of January, three days to the opening date, Mr. Mgbemene on his first

visit to the school site, found to his chagrin that only one of the two initial L-shaped structures

33

had reached roofing stage. There was not other building for the Principals quarters, no kitchen,

no toilets. The Inspector of Education halted the opening of school. The highly expectant

students were badly disappointed, and returned to their homes in tears. This, however, gingered

up the indigenous teachers under the aegis of Nsukka Anglican leaders of thought and other

complimentary bodies and persons. By the end of February, the two buildings were tolerably

ready, and students were asked to come back.

So, early in March of 1960, the school finally opened with Mr. Mgbemene as the founding

Principal , and only one teacher, Mr. G.E Mbonu a pivotal teacher, and ex-=student of DBGS

Mr. Mbonu taught all the subject until the second term when he withdrew for further studies. He

is to be remembered for the construction of the long and straight road nicknamed “Appian way”

to link the school with Odenigbo road. He was replaced by Mr. H.C. Nebonta, also a pivotal

teacher, and an ex-student of DGMS.

The school, with such a humble and tortuous beginning, had a thought – provoking and very

inspiring motto: “SUMMUM ET OPTIMUM” Latin words for “the Highest and the Best”,

which has remained the motto of the school to date. The school was modeled after DMGS,

Onitsha, ad founded on a very strong Anglican tradition. One of the earliest buildings was the

school chapel where all students, who were, of course Anglican, were compelled to worship

every morning. Mr. Mgbemene drilled them in the Anglican tradition of worship, and taught

them almost all songs in the famous “Ancient and Modern”, and the New Cathedral Psalter. It is

no wonder, therefore, that many ex-students went into the priestly vocation.

Strict discipline and respect for authority formed the hallmark of the school in those formative

years. With this, the school attracted students from far and near. It grew in popularity,

population, and infrastructure. This growth was facilitated by the approval of the school in 1964

the Eastern Nigeria Ministry of Education, followed by Grants-in-Aid from the government.

Before the out break of the Nigeria/Biafran war in 1967, the school had to its credit, ten solidly

built blocks including moderately equipped science laboratories, five dormitories, kitchen,

toilets, and bathrooms. The Principal‟s quarters had also been completed. A room in the

quarters was used as Principal‟s office. Students dreaded this office. The dormitories were given

colour names viz Blue, Green, Red, Yellow and Orange Houses in that order. Here, the House

captains reigned like lords. The uncomfortable conditions in these houses rather promoted

discipline, spiritual growth, and high ambitions among the students. Their beds were made of

two long pieces of smoothened plank with two upright supports. Water supply was from Ashor

springs. Kerosene lamps were used for the compulsory night preps. Charcoal irons were used to

keep their starched khaki shorts tidy.

The age- long rivalry in academics and sports between AGSN and its closest and much older

neighbour, St. Theresa‟s College, Nsukka reached its prewar peak in 1965; that was the year the

first set of student AGNS took the newly established West African Examination Council‟s

school Certificate cum General Certificate in Education Examination. The performance was

unexpectedly very high. In sports, AGSN was disadvantaged because it had no 6th

classes as

STC had. This impediment, however, went with the phasing out of the 6th

classes in 1971, the

year this school, for the first time, beat STC soccer.

The school‟s growth was hampered by the civil war of 1967 to 1970. Some buildings were

vandalized. More importantly, many students came back as changed persons. Some very bad

habit and various forms of disrespectful behaviour and indiscipline crept in. these resulted from

34

the exposure of students to very adverse influences of the war in which many of them served as

soldiers.

The Education Edict of 1970 snatched the sole proprietorship of the school from the Anglican

mission to Mr. Ukpabi Asika‟s Government of East Central State. To de-emphasize

denominations, the school name was changed to Nsukka high school. Mr. Mgbemene retired in

early 1971, and was replaced by Mr. E.N.C. Onwughalu, a war veteran. This school nearly lost

its identity in the same year when the State Government made moves to merge it with STC. The

new Principal vehemently resisted this move. At a stage, the school name was changed to Boy‟s

high school, but this again was resisted and quickly reversed to Nsukka High School.

Canon Mgbemene was born 7th

March,1923 to Daniel & Phoebe Mgbemene, ordained

December 21, 1971, retied July 31, 1994, and slept on May 9; 2002 (Ascension Day). He was

made an Archdeacon Posthumously by His Grace, Most Rev. M.S.C. Anikwenwa (JP),

Archbishop Emeritus.

VEN. DAVID OBASI OGBONNA

Ven. David was born at Obollo Etiti in Isi-Uzo L.G.A in the year 1938 by David Onukwube and

Eunice Oriefi Ogbonna.

He had his primary education at St. Mary‟s Obollo-Eke 1947-48, St. Mary‟s Mbu-Amon 1949-

50 and then St. Luke‟s Enugu-Ezike 1951-54. He attended R.T.C (School of Agriculture)

Anwai Asaba in the year 1956-57 where he obtained his Diploma in Agriculture. St. Paul‟s

College Awka 1961-62 and the then Union Theological College Umuahia in 1971-73. Federal

Co-operative College, Bamida, Cameroun in 1980 where he obtained Diploma in Co-operative

Management. Social Institute, BAD ONEF Germany for advanced Management course in Co-

operative studies, in 1982 where he obtained Diploma in Economics. He also obtained a

Certificate in Ecumenism, Mission Academy, and University of Hamburg Germany 1985.

At later thought he decided to enroll at the Pacific western university, New Orleans, State of

Louisiana in the year 1989 where he obtained his B. Sc in Religion studies which is his main

area of specialization.

He remains grateful to Mazi O.J Edoga who took care of him in his early primary school days.

The Rt. Rev. G.N Otubelu for granting him study leave for higher Education, ASHOKA

International of U.S.A for sponsoring his studies financially and to German Protestant Churches

(EZE) for exposing him to studying in Philippines Bangladesh, Germany and Kenya Ford

foundation of USA for also exposing him for research programmes at PRATT institute New

York and the state University of Mississippi USA. He also remains grateful to Dr. Patrick Ngwu

of Dept. of Adult Education UNN who acted as his mentor here in Nigeria during his studies.

David has his service in the church as follows: A. St. Mary‟s School, Mbu-Amon (School Teacher) 1958-59

B. St. Stephen‟s School Neke (School Teacher)1960

C. St. Philip‟s Church Eha-Amufu (School and Church Teacher) 1963-66

D. Holy Trinity Church Akwu Achi (School Teacher) 1967-70

David was called to holy orders on December 16, 1973

E. Holy Trinity Akwu-Achi 1974

F. St. Stephen‟s Udi Jan. – Dec 1975(as superintendent)

35

G. St. Mark‟s church Awgu 1976– 1982. God used David at Awgu in establishing several

new Churches which led to the creation of three additional new parishes, (Maku, Ugbo

and Nenwe) from the former Awgu parish

H. St. Phillip‟s Eha-Amufu 1983-87

I. St. Andrew‟s Ibagwa-Aka 1988-92

In 1993, he granted study leave by his lordship the Rt. Rev. G.N Otubelu to complete his degree

programme in church participation in rural Development in Pacific Western University of new

Orleans of the State of Louisiana.

Merits

1. First person in west Africa to receive an award of ASHOKA International Fellowship

(FAI) in rural credit and finance

2. A fellow of ASHOKA International (for life)

3. A member Board of Directors, National Community Development Association (NCDA)

4. A co-director Christian Rural Development Association (CRUDAN)

5. Founder NALT United Self Help Organization (NALT-NUSHO) and co-ordinator of

project, Nsukka Anglican Leaders of Thought (NALT)

David was happily married to Mrs. Jane S. Ogbonna, a School Head mistress. They were

blessed with six children. His hobby were, farming, traveling and listening to Religious music

HRH, Sir Igwe Godwin A. Ugwuegede

HRH Igwe (Sir) Godwin A. Ugwuegede, Bsc (Lond), P.G.C.E., (Pub. Admin) UCLA, J.P. Born

in November, 1930, in Opi, Nsukka LGA, and was educated at D.M.G.S., Onitsha, where he

passed the Cambridge Senior School Certificate in Grade 1 with exemption from London

Matriculation; the University College of Ibadan where he graduated with a B.sc in Dentistry in

1955 and California, Los Angeles, where he obtained a Diploma in Public Administration in

1967.

He was about the second graduate from the whole of Nsukka cultural zone.

After a stint in the private sector as the Science Master of merchants of Light School, Oba, he

joined the public service of the then Eastern Region. He taught at Government Secondary

School, Owerri and later became Principal of Government Comprehensive Secondary School,

Port Harcourt and Government Technical Institute, Enugu. He was a Chief Inspector of

Education before being appointed Permanent Secretary in the old Anambra State in 1979,

retiring in 1987.

He served on the board of the defunct Nigerian National Shipping Line (NNSL), as he did on

the Governing Council of the University of Nigeria, Nsukka (1961-1964 and 1973-1975) and

the Institute of Management and Technology (IMT), Enugu (1973-1976). In 1987 he was

appointed Resident Electoral Commissioner for the present day Enugu, Anambra and Ebonyi

states.

In public service he brought to bear his profound integrity, diligence, humility and competence.

For him it was public service, in its truest sense. He was proud to serve his fellow men and the

community at large. For him and his like there was dignity in service for they understood that to

serve did not make them servile and that true leadership, even as the Lord‟s is by service to the

fellowship. In this spirit of service he carried out each of his assignments.

36

In the Federated Nsukka Development Union (FNDU), the pioneer and apex socio-cultural

association of its times for the emancipation and development of the Nsukka people, he was

their Secretary for fifteen years. He was proud to be an Nsukka man, at a time when it was not

yet fashionable to so declare. His legacy at the FNDU is one of inspiration, commitment and

vision. He was a man who saw tomorrow, doing more than his share to position Nsukka zone in

the Nigeria of today. He was part and parcel of the demand for the creation of Enugu (Wawa)

state and continued actively in the Enugu State Development Association (ESDA).

He believed in Education as a tool for the enlightenment and development of the individual and

of society and worked strenuously for the establishment of educational institutions in various

parts of Nsukka and indeed the whole of the then Eastern Region. He urged, encouraged and

supported so many people to acquire education. For the greater part of his adult life his

sobriquet was Onye Nkuzi (Teacher). And his life was indeed a study in hard work, knowledge,

diligence, honesty, patriotism and consciousness.

He was frank and forthright and did not find it difficult to take a stand in issues. He was a

stickler for honesty and the truth. For him there were no circumstances for which the truth could

be compromised. He was never economical with the truth. He was passionate about truth. He

was wont there to a times make uncomfortable those actions were not always above-board and

those whose snouts and front trotters were buried deep in the public trough. He was loyal to his

conscience and would carry out actions he was convinced were correct even if those around did

not so think.

HRH Igwe Ugwuegede must have been influenced a lot by his family background in his world

view of later years. Born into a well-to-do family before the advent of missionaries and

Christianity in Opi, he saw his father Ishiwu Abonyi Ugwuegede preside over his family and

later his community. His father was instrumental to the establishment of the present day St.

Mary‟s School and Anglican Church in Opi. He housed the early church and donated his own

land for the church. He led the Opi Community, Christians and non-Christians alike, to join

together to build the early church and school blocks. When he died, the church participated in

his burial even though he was not one of them. This seeming contradiction (of the church

participating in the burial rites of a non-Christian) perhaps broadened Papa‟s world view and he

accepted that though he do not all belong to one religious persuasion even then we all,

Christians, animists, Muslims and others, are invariably children of the same father.

As his contribution to the war effort, when he was the principal of Government Comprehensive

Secondary School, Port Harcourt, he turned the science laboratories into a factory of sorts for

the assembly of grenades. This continued until they were evacuated from Port Harcourt.

Being a devout Anglican, his effort in creation of the Anglican Diocese of Enugu during the war

was noticed in numerous visits, discussions, trips away from home, and prayers which was

targeted toward the creation of that diocese. He was, as is attested to by virtually all the leaders

of that diocese, one of those who sometimes at risk of personal injury made the creation of the

diocese a reality. His interest in the policy direction of the diocese continued after the war and

he was a member of so many diocesan and even provincial committees and causes, all for the

spread of the Word of God in the diocese. He was a prominent member of the Laity of the

diocese and readily identified with them in their efforts to spreading the gospel to all nooks and

37

corners of the diocese. Today those efforts has brought forth the Anglican Diocese of Nsukka,

Abakaliki and Oji River from the Diocese of Enugu.

In his home diocese he again continued to offer advice, assistance and vision, making sure that

the diocese was focused on the spread of the gospel of Christ. He contributed immensely to the

establishment of many churches and the construction of others. He was Chairman of the

building Committee of St. Mary‟s Church, Opi for so many years and saw it grow from a

drawing to the edifice it is today. He was the Chairman of the Diocesan Education Board and

was responsible for the management and development of the educational institutions belonging

to the diocese and the establishment of new ones. The diocese rewarded him with the

Knighthood and even in this he saw yet another opportunity to serve his Lord, as a defender of

the faith, he accepted the Knighthood of St. Paul as a renewal of efforts to propagate truth and

love in the Church and there were plenty of Opportunities for him to do so.

In the early nineties he returned his attention to Opi Agu and its people. This community was

without a proper road leading to it in spite of its inherent potentials as an agricultural centre and

scenic attraction (fairly large lakes and streams), which are not harnessed. Lack of educational

and health facilities in the place necessitated lot of migration out of the community. To further

bring development to that area, he was one of the advocates for the creation of Oraa LGA for

Opi Agu and surrounding communities. He, almost alone, attracted the establishment of a

secondary school by the Enugu State government at Opi Agu. He then took on himself the

challenge of transforming the school into a proper one by the provision of infrastructure for the

school. He devoted his funds, resources, contacts, and energy to the school and today the

community secondary school, Opi Agu has a standard size laboratory block, science

equipments, additional classroom block and staff quarters. To the best of my knowledge all but

one of these buildings were constructed by him. His life and efforts in that school challenged

the present managers and administrators of the school to make sure that there is continued

infrastructural development of the school and increased staff dedication to duty.

The Opi Agu Community, grateful for his works, in an unprecedented move, unanimously

invited to be their traditional ruler selected for him the title Ezedioramma – The Good King. He

accepted the honour and since 1998 has devoted all his energy to the development of Opi Agu.

He was a committed leader, strong in leadership by service.

Conclusion

Let us conclude with the words of Bishop Agbo: there is a very wide margin between the

church of yesterday and the church of today.

It is obvious that most Christians of today do not have a clear landmark of a Christian life; there

is no definite definition of character. One may confess to be a Christian – an Anglican, but he is

widely known for adultery, and idolatry; fornication stealing, lying, embezzlement of public

fund, etcetera; sin is no longer a serious matter. The gap between the holy and the profane has

been so blurred that anything goes. The church is unfortunately filled with deliberate continued

hypocrisy.

One may ask; what is actually responsible for this? Could it be that we are not aware of the

judgment of God on sinners? Or a failure to ask for the good road – the godly path the men of

old walked in. Or have we deliberately decided not to walk in that path?

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It is this unfortunate, deliberate, continued hypocrisy that has informed this divine confrontation

to us in this chapter. The Lord spoke dearly and expressly to the Israelites to ask and follow the

ancient path, but their response was very deliberate and deviant: “… we will not walk therein”.

“… will not …” is a phrase of deliberate choice, pre-meditated apostasy and decided deviation.

The sins and irregularities of the Israelites were not as serious sins as their unbelief. They

refused the way of grace; they poured contempt on the offering of mercy. Therefore, God sent

them on exile for seventy years.

If we willfully sin after we have received the knowledge of the truth, there remains no more

sacrifice for sins, but a certain fearful looking for judgment and fiery indignation which shall

devour the adversaries … and it is a fearful thing to fall into the hands of the living God. (Heb.

10:26, 27, 30).

Let us remember that; “… all these things happened to them as examples and they were written

for our admonition, upon whom the end of the ages have come.” (1Cor. 10:11)

Brethren, our heart cry and prayer is that God will bring us back to the path of life that our

forbears walked in. May the grace and auction that enabled them, in the midst of crude idolatry

and at a time it was a taboo to be a Christian, to walk in that path will come upon us. May this

chapter inspire us to rebuild the broken pillars of Biblical Christianity and of Anglican identity”

which are:

1. Truthfulness

2. Living faith

3. Abhorring idolatry

4. Total abstinence from all heathenish cultural practices

5. Evangelicalism

6. Godly family life

7. Love and unity especially among members.

At present, Nsukka Diocese is blessed with numerous potential Heroes who‟s labour, toiling

and sacrifices for the growth of the Diocese are undoubtedly glaring. We continue to pray for

them that posterity will prove our estimation infallible.

References

1. Ngwu, FIN (Hon Justice, KSP, JP), (2003), Toilers and Heroes of Faith, 75th

Anniversary Celebration Book, High Class Publishers (Nig). Pgs 1-208.

2. Agbo, A. E. (Rt. Rev., JP, and Bishop of Nsukka Anglican Communion). The ancient

Paths, (2013): A Presidential Address delivered by His Lordship, Rt. Rev. A. E. Agbo

(JP) on the Occasion of the 9th

Annual Conference of the Christian Fathers‟ Fellowship

held at St Stephen‟s Anglican Church Ogurute on Saturday, 27th

July 2013. Pgs 1-28.

39

CHAPTER THREE

THE PIONEER BISHOP: HIS LIFE AND MINISTRY

By

The Rt. Rev. Jonah Chukwuemeka Ilonuba (JP) was born on 24th

June, 1938 to Mr. Johnson and

Mrs. Bessie Ilonuba of Alum-Inyi in the then Awgu District during the era of Native

Administration. With the creation of Local Governments, the town now belongs to Oji-River

Local Government Authority/Area. His father died when him and his siblings were still very

young leaving their mother to take care of them. They were four in the family, two boys and

two girls although one of the girls died at a very early age.

His mother‟s brother who was then a customary court clerk undertook to pay their school fees

when he saw that their paternal uncles were not forthcoming in rendering help to their mother.

In a bid to reduce their mother‟s burden in bringing them up, Bishop Ilonuba had to live with

teachers in different towns.

He started school at Holy Trinity Central School, Inyi. He attended school at Ufuma Central

School – 1947-1948, Ekposhi in Enugu-Ezike-1949, Onitsha Central School in 1950 and

Isikwe-Achi in 1951 where he passed the standard six. He went for a year Preliminary Teacher

Training Course at Obosi in 1952 and on graduation was employed as a pupil teacher.

In 1953, his teaching career fully begun at Enugu-Agu Achi and in 1954, he was posted to Holy

Trinity School Obinagu from where he took the entrance examination to St. Paul‟s College

Awka.

He did a two-year Teachers‟ Grade III certificate course after which he was posted to Akpugo-

Eze in Orumba in 1957.

In 1958, he was sent to Awa to head a second grade primary school and from there he was

admitted into St. Mark‟s College Awka-Nimb-Nise to do another two years Teachers‟ Grade II

certificate course. In 1960, he graduated and was sent to Okpuje in Nsukka Local Government

Area where he stayed only one week and was reposted to St. Mark‟s Central School Isu-Awa.

At Isu-Awa, he taught the standard six pupils and was there from 1961-1964. In 1965, he was

sent to Holy Trinity School, Inyi, his home town.

He stayed in Inyi till the Nigerian/Biafra war broke out in 1966. In 1968, Inyi town was

captured by the Nigerian Army and the people moved and settled in their farm-land. There in

the bush, they built a church and he acted as the church teacher in-charge of the church. He was

also in charge of the distribution of relief materials brought by the Word Council of Churches

(WCC).

The war ended in 1970 and Bishop Ilonuba went back to school. It was that year that he took

entrance examination to Trinity College. Umuahia and passed. Moreover, by 1971-1973, while

in Trinity College Umuahia, he sat for the London Diploma in Theology examination and

passed. He was ordained on December 16, 1973 after graduation from Trinity College, at St.

Bartholomew‟s Cathedral Enugu, by Rt. Rev. Gideon Nweke Otubelu, Bishop of Enugu.

His first posting was to St. Paul‟s Church Amankwo, Ngwo where he served under Rev. Canon

Simon O. Ugwuanyi. On Easter Monday, 15th

April, 1974, he got married to his beloved wife,

40

Mrs. Roseline Uchenna Ilonuba (Nee Ofoezie). The marriage was blessed with six children,

four boys and two girls.

In June 1976, under the sponsorship of EFAC, he went overseas to study at Wycliffe Hall,

Oxford in England where he did both his first and second degrees. When he came back in 1979,

he was sent to Trinity Theological College Umuahia as a lecturer. There, he taught New

Testament Theology, New Testament Greek, Pastoral Theology and Homiletics. He was made

the principal (Rector) of the college in 1982 and held the post till 1989.

He was preferred Canon of the Cathedral by the Rt. Rev. G.N. Otubelu in 1984 and in April,

1989, was preferred an Archdeacon by the same Bishop and sent to Abakaliki. In August 1993

he was elected the Bishop of Nsukka Diocese at the Episcopal Synod held in Benin.

On Thursday 6th

January, 1994, he was consecrated at St. Michael and All Angels Cathedral

Aba with other 4 Bishops by the Primate, His Grace, The Most Rev. Joseph Abiodun Adetiloye

assisted by other Bishops. The Diocese of Nsukka was inaugurated on Tuesday 11th

January

1994. Consequently he was enthroned as the pioneer Bishop of the Diocese.

Nsukka at inception Diocese did not have any of the basic requirements for a full fledged

Diocese. The priests were not only few but most of the few were yet to acquire good academic

qualification. There was no befitting Bishopscourt complex; hence the Bishop had to live in the

old parsonage that was built for the chaplains of St. Cyprians College where Rev. Bernard lived.

There was no standard cathedral church, therefore St. Paul‟s‟ Church was then made a pro-

cathedral. Moreso, many of the churches in the Diocese were already old having been built by

the first generation christians. Where new ones were started, they were not yet completed as

funds were visibly not available. The spirit of giving was at the lowest ebb. The Evangelical

Fellowship in the Anglican Communion (EFAC) was barely tolerated as there was resistance

against them in many churches. People lacked commitment to the things of God. The same

people in the church still patronized idol worship. To many, Christianity was just a Sunday

affair.

Bishop Ilonuba, a humble man of God, a patient listener, friend of the people and an

administrator per excellence, expressed strong faith in God by courageously entering into work.

He encouraged the clergy and the catechists to further their education because he believed that

only spirit filled but educated clergymen/catechists could pastor a lively churches. He also

mobilized and trained more clergymen and catechists who were sent into the field to win souls

for Christ. This resulted to the increase in the number of the clergy from 18 at inception of the

Diocese to 82 at his retirement. Churches grew from about 40 to over 100 churches; parishes

from 11 to 38 and Archdeaconries grew from 2 to 11 of which 2 were missionary

Archdeaconries.

He established many lay organizations in the Diocese through which strong army of workers

were raised for the work of the ministry. Knighthood was introduced and this became the

catalyst that spurred people into actions that hastened the growth and development of the

Diocese. Few years to his retirement, Christian Fathers‟ Fellowship (CFF) was also introduced

to harvest our men who at the time were becoming few and unproductive in the church.

Through his love for evangelism and missions, he was able to create an environment which

endeared EFAC to the people and the Diocese became better for it. Our spirituality increased

revival services and evangelistic crusades started. There was giving in our churches especially

tithing.

41

To the glory of God, he started and completed a modern Bishopscourt and some big and modern

churches and vicarages were also completed. He also kick started the laying of the foundation

of the Lady Chapel which is part of the Cathedral that is under construction now. Moreover, the

Bishop successfully negotiated with the state government and got back the proprietorship of St.

Cyprian‟s Special Science School Nsukka; Nsukka High School now Anglican Grammar

School Nsukka, and St. Cyprians Girls Secondary School, Nsukka.

Women Ministry under the able and dynamic leadership of Mrs. R.U. Ilonuba (JP) did great

exploits for the Lord built an Ultra Modern Shopping-plaza named “The Bethany Plaza” was

build by the women ministry. Infact, whatever that was achieved by Bishop Ilonuba, mummy

Ilonuba was part of it. The women Ministry under her leadership set the pace, challenged the

men in donations and developmental strides thereby spurring the whole church into action.

In conclusion, Bishop Ilonuba is a man armed with honesty, forthrightness and courage. He

surmounted all obstacles and was never deterred by any criticism. He started with nothing and

brought us to the great height from where the incumbent Bishop, Rt. Rev. Aloysius Eze Agbo,

is now holistically propelling us to higher levels.

To God be the Glory.

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CHAPTER FOUR

THE LIFE AND MINISTRY OF THE RT. REV. A. E. AGBO (JP)

By

Introduction

We are inspired by a shared strong desire to use this period of joy and celebration occasioned by

the 20th

anniversary celebration of the Anglican Diocese of Nsukka to reflect on the Life and

Ministry of the Rt. Rev. A. E. Agbo (JP), the Anglican Bishop of Nsukka.

Family Background

The Rt. Rev. Aloysius Eze Agbo (JP) was born into the family of Odozine Nwa-Agbo Nwodo

(Igwenezoro Oha) in Umuagbo Edeayi, in Umunzu of Akpani autonomous community, Neke,

in Isi-Uzo Local Government Area of Enugu State. In his home, Bishop Aloysius imbibed the

rudiments of love, care, discipline and industry from his parents. He learnt by doing, and

developed a sense of belonging among his kith and kin. Thus, his family background provided

for him the cradle of responsibility without grudge and disaffection.

Personality and Conversion

Rt. Rev. Aloysius Agbo has much interest in aesthetics. He is a product of numerous and varied

experiences that contributed in shaping his life, personality and service to God and humanity.

Bishop Agbo got “born again” at Anglican Praying Association (APA) now Anglican Children

Ministry (ACM), Fellowship on 10th

August, 1988. He bubbles with new and progressive ideas,

is intensely innovative and enterprising.

Education and Training

Rt. Rev. A. E. Agbo did not attain his present status by a sudden flight. Various factors

contributed a great deal to equipping and shaping his life. Although some of these factors were

not funny nor palatable but they were propelling forces to his steady and admirable

advancement. Few of these factors include individuals and groups he interacted with, the

schools he attended, particularly mission schools etc where he was greatly cultured for the

ministry of the church.

Rt. Rev. A. E. Agbo attended Community Primary School, Neke where he obtained his First

School Leaving Certificate (FSLC) in 1980. There after the young Aloysius enrolled in then

popular Community Secondary School, Imilike-Agu Udenu Local Government Area of Enugu

State where he excelled. Despite his fame for his outstanding academic brilliance and

achievement, he proved to be simple, humble and down-to-earth and so endeared to many of his

teachers. His unquenchable desire for knowledge propelled him for further education. He got

admission into the Institute of Management and Technology (IMT) Enugu to study System

Science (Computer Science) in 1994.

After graduation, he headed God clarion call to join the ordained ministry. He quickly applied

through the counsel of Rev. Simon Omeke and Ven. Christopher Ozioko. He was selected for

ordination training by the pioneer Bishop of Nsukka- Rt. Rev. Dr. J. C. Ilonuba. He passed the

very highly competitive qualifying and selection examinations into Trinity Theological College,

Umuahia in Abia State in 1996. There he was exposed to the intricacies of theological education

and came into a meaningful encounter with staff and students, who consciously or

43

unconsciously made enormous impact on him along the path of his ecclesiastical pilgrimage.

The fine traits in the great personalities he met were gradually built into the young and dynamic

Aloysius. He graduated from Trinity College in ------

Few years later, the young Aloysius having not satisfied his aspirations and desires for

knowledge, enrolled for post graduate studies at the University of Nigeria, Nsukka in 2005 and

in 2007 obtained Master degree (MA) in Religion.

In his quest for mission and ministry in a multi-religious and multi-denominational environment

like Nigeria, he was sent by his bishop the Rt. Rev Dr Ilonuba for a post graduate diploma

programme in Inter-cultural Studies at the Nigerian Inter- Cultural College of Mission Ibadan,

Nigeria. With the solid educational and moral background provided by the schools he attended

and the training, he received his perception of the strategy towards the ministry and mission of

the church became holistic.

Ordination/Priesthood

Rt. Rev. Aloysius Eze Agbo as we know him today started his life as a minister in the church of

God like every other minister. The Anglican Church practices three levels of sacramental order,

Deacon, by Rt. Rev. Dr. J. C. Ilonuba (JP) Priest and Bishop. Rt. Rev. Aloysius Eze Agbo was

ordained a Deacon in 7th

July, 2000, was ordained a Priest on 13th

July 2001, was preferred a

Canon of the Cathedral in 2005 and Archdeacon of Enugu-Ezike Missionary Archdeaconry on

6th

April 2008, His me teen rise in eight years shine the power of God in them fearless, a man

who knows what he wants and goes for it logically and systematically, until the objective is

realized to the glory of God. He commands a lot of charisma.

Marriage and Family life

Rt. Rev. Aloysius E. Agbo happily married a God-fearing, beautiful and amiable wife- Mrs.

Ifeoma A. Agbo(Mama Nsukka). They wedded in April 21, 2001 at the Cathedral Church of St.

Paul, Nsukka. She is a teacher by profession. Ifeoma, referred to as Mama Nsukka, has been a

source of inspiration and support to Bishop Aloysius, in things great and small. The Family has

been a model and an ideal home where many teenagers have been groomed. Mummy Agbo is

always discreet, obliging and accommodating to all and sundry. It is said that it takes a man

whose wife is virtuous for him to shut near the sky. This saying is a true picture of Bishop

Agbo‟s family life. Another striking quality of Mama Nsukka is that she is intent upon giving as

upon getting, and she does it freely and cheerfully. The marriage before Bishop Agbo and

Mama Nsukka has been graciously blessed with two kids- Gift and Evangel.

Call to Episcopacy

Bishop Aloysius Eze Agbo was consecrated the second Bishop of Nsukka Diocese on 14th

May

2008 at Cathedral Church St. James The Great, Oke-Bola Ibadan. It is pertinent to note here that

Bishop Agbo‟s call to episcopacy was really dramatic and mysterious. Although many claims

abound but no one can fully explain the “how” and “why” of his Episcopal call. That remains

God‟s sovereign choice. However, we all know, of course, that God‟s call for the ministry of

the church does not come from blues. Even the coming of Jesus Christ was prepared, right from

the creation of the world. With his remarkable insight and foresight, he has continued to move

this Diocese forward. Undoubtedly, the office of a Bishop is very stressful and challenging.

However, to Bishop Agbo, every church assignment and projects are perceived as service to

God and humanity.

44

Involvements in Church leadership and Progammes

Rt. Rev. Aloysius is a seasoned church administrator who was inspired by the Holy Spirit of

God to provide, in practical terms, at every sphere, enlightened guidance and leadership. His

purpose always is to produce overall beneficial results for the church and community. In his

early years in ministry, he held many leadership positions: such as Sec. APA, Asst. Captain

Boys Brigade, Choir leader, Asst leader AYF, Sec. Building Committee & Parochial Church

Committee of St Stephen‟s Church, Neke.

This brief reflection on Bishop Agbo‟s involvements in church leadership and programmes

draws us back to how he started his Journey as a minister of God at the Cathedral Church of St.

Paul, Nsukka. He set up a formidable prayer group through which many lives and families were

touched. His preaching ministry began to come to lime light through the opportunities he was

exposed to by his Vicar and Archdeacon- Ven. ANC Ogbochie. God fanned into flame his

preaching ministry and he has continued to wax stronger. He has, through his vibrancy and

commitment to the work of God, preached in many conferences, seminars, revivals, crusades

and synods, including Church of Nigeria General Synod.

Ministry and Missions

The ministry of Bishop Agbo can be described in three words: “Discipleship, Evangelism,

Missions. Discipleship, to him, is not a class or a series of teachings, but an entrenched Christ-

likeness, engraved humility, as a life; and as a basis for noiseless, joyful and pride-free team

work. The discipleship provides the platform upon which the body of Christ could be edified

and the nations reached with the holistic gospel of Christ through aggressive evangelism and

wide latitude of missions to the entire world.

This burden of evangelism informed his pioneering work with the Nsukka Youth Mission-

which has, amidst palpable challenges, penetrated most nooks and crannies of Nsukka and

beyond with the message and spirit of evangelism.

The Bishop sees missions as a spirit and not an activity; that is to say, it is a mandate that should

flow from the inner man of a true Christian when properly disciple and such a person should

carry Christ into every facet of service (whether circular or „sacred‟), having been properly

initiated into the life and purpose of Christ.

It is against this backdrop that the Bishop has interest in having christians occupy sensitive

positions in the society, not just to service the sentiment of the church and her members but as a

platform upon which the believers (in such a position) should serve as kingdom arrows in the

hands of the Almighty who will bring victory and not shame to the Body of Christ

Contributions and Achievements

In all honesty, the comprehensive details of the contributions and achievements of Bishop

Agbo, within just 6 years of his episcopacy are better in written a book. Be that as it may, a

concise description of the impact of his ministry (in the Diocese and in Nsukka land) shall

suffice on the excusable grounds of time and space.

To touch bare with the society, Bishop Agbo, organized in 2012 a 10 month outreach

programme for Cyclists which he called Cyclists‟ Breakfast with the Master (CBM). This

targeted Okada Riders. During the programme the gospel was preached and about 1000 crash

helmets freely distributed. Many souls were won for Christ through the retreat

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The Bishop also has a definite passion for the prison inmates which has attracted his missionary

inclination. He organizes a regular outreach to the prison intimates, aimed at turning their lives

to Christ.

Away from philanthropy evangelism, the Agricultural projects of the Diocese have been a

financial solace for the Diocese. Though bedeviled with several challenges, there projects have

fared well

The building of the new cathedral was started in earnest by Bishop Agbo in 2009. Preliminary

preparations had before were been made by the Pioneer Bishop. Today, the building has

become a monument of glory to God. Several millions of naira have been sunk into the project.

The Bishop Agbo‟s doggedness, grace, patience, hard work, prayers have prevailed over

discouragements.

The renovation and reconstruction of the Bishop‟s court has as well revealed the Bishop‟s

ingenuity.

Diocesan establishments such as Faith Foundation Mission Hospital, which was commissioned

in 2008 and the Diocesan printing press (Deus Refugium press) are all results of his dynamic

leadership style and advancements. These two establishments are strongly progressing to the

glory of God.

The Triumphant Night an offshoot of the Triumphant Ministry is a brain child of Bishop Agbo.

This monthly Vigil has provided, in practical terms, a platform for global evangelization,

healing, deliverance and salvation. Many lives, families, churches, communities in Nsukka land

and beyond have been touched greatly.

Bethsaida Institute of Leadership and Missions (BILEM) was established on 13th

May, 2010 by

Rt. Rev. A.E Agbo.

Bishop Agbo‟s genuine administrative style and visionary leadership has moved the church to

her divine mission which is to evangelize, spread the good news of Christ, make disciples of all

nations, baptizing and teaching them to be obedient to the will of God. Through his

administrative prowess and visionary leadership, aggressive evangelism exploded in the

Diocese as soon as he was consecrated Bishop. His vision was not limited. It cuts across the

entire Diocese and beyond. This strong wave of evangelism resulted in the creation of new eight

(8) Archdeaconries, forty-one (41) Parishes and Eighty-five (85) churches. A large number of

candidates were confirmed and admitted into different church groups annually. This is not just

carelessly done. The candidates are well prepared and discipled by their Priests and Pastors. The

Diocese introduced a Discipleship Manual which is in use by the churches in the Diocese. To

the glory of God, these churches are waxing strong in ensuring an effective administrative

coverage and grassroot evangelism. His achievements are points to greater things that God will

accomplish through him in the Diocese and to beyond

Prospects and Challenges

The prospect of Bishop‟s ministry, among other things, is to bring the Diocese and Nsukka land

to a place of grace where every believer shall have a functional place in the global

evangelization of the world, through discipleship, evangelism, mission and team work. This

would edify the Body of Christ and transform the nations.

46

However, it is rare, if ever possible, for a man to run a vision without challenges. The challenge

of available, willing, capable, noiseless and sycophancy-free workers is a major challenge to

the ministry of RT. Rev Agbo. It is his prayer, as the Lord instructs, that “the Lord of the

harvest will send forth His labourers for the vineyard”. The finance is a major challenge to the

ministry of Bishop Agbo.

However, he is optimistic that the Lord who sent him to work is higher than the challenges. By

God‟s grace and the selfless, combined efforts of the church, the mountain “before Zerubbabel

shall be made a plair”… and the glory of the later house shall be greater than the former.

47

CHAPTER FIVE

ANALYSIS OF THE DIOCESAN ANTHEM

By

Rev. Chris Okwor, Rev. Can. Chris Obileke and Izuchukwu Ewulu

The Diocesan Anthem

1 Our great Nsukka Diocese

Pride of the people

Where Love flows in abundance

Home for the needy

And for the sick

Where Miracles of God

Always manifest

Refrain

Centre of true evangelism

A solid base for the gospel

Place of redemption for the Christians

God is our strength and refuge

A very present help in trouble

Nsukka Diocese, your greatness we honour

2 O God bless our Bishop

Also the Priests

Bless our dear Mothers‟ Union

Bless all the Knights

The Ladies too

And bless all the groups in the Diocese

Introduction

Blessed with abundance of human resources, the Diocese of Nsukka has all it takes to be a great

diocese when it was inaugurated in 1994. Absolute trust in God, the personality of the pioneer

bishop, the people and the presence of Nigeria‟s premier University are factored in from the

beginning. Saddled with the arduous task of pioneering, the pioneer bishop, the Rt. Rev. Dr. J.

C. Ilonuba (rtd) commissioned Dr. Dan Agu who was then a lecturer in the Department of

Music, University of Nigeria, to undertake the daunting task of composing an anthem for the

Diocese. Under divine guidance and armed with the authority of the bishop, this humble and

committed servant of God went to work and produced in record time a masterpiece that is today

called and used as the Diocesan Anthem.

An Anthem is a song of praise which usually declares loyalty to something; a country, school or

organization. It is a song that has become associated with a group arousing in such group a

sense of solidarity with the cause which the group celebrates; what may be termed their pride.

The anthem of the Diocese of Nsukka celebrates such a cause; in this sense, the mission of the

church in the world.

Set in two stanzas, with a refrain, the anthem captures in a condensed form the diocese and its

people and the relevance of Christianity in a given locality such as Nsukka. Anchored on two

48

great themes of faith and prayer the church in Nsukka is envisioned to be a place where love

flows in abundance, a home for the needy and the sick, and where God‟s miracles always

manifest. The pride and greatness of the Diocese lie in the fact that “God is our strength and

refuge” (Ps. 46:1). Though Episcopally led, the diocese is structured into people groups; the

clergy, knights and ladies, and other organizations by whose contributions the task of mission

and evangelism will be achieved.

In the first stanza, a description of the diocese, and the very reasons it has become the pride of

the people was presented. The second stanza is a prayer; humble petitions to the Lord of the

Church to bless all the component parts He uses to make the diocese great; the pride of the

people. The phrase “God is our refuge” found in the refrain, is the theological proposition of the

anthem.

The socio-cultural setting of the anthem

The socio-cultural setting of the anthem is not the Ancient-Near-Eastern culture where Psalm 46

domiciled. Rather it is Nsukka in Northern Igboland and its people. Nsukka refers to a people

living in the extreme northern fringes of Igboland in the present Enugu State of Nigeria. They

occupy an estimated land mass measuring 3,691 square Kilometers. It is a sub-culture area

within the Northern Igbo culture zone (Kalu; 2003:10), with its unique characteristics.

Characteristically the people of this area share in common, values and traditions that make them

stand out as a unique people. That the people are closely knit together is demonstrated in a

number of ways. Ele (2006) described the people thus;

In Nsukka, togetherness, familyhood, community spirit and brotherhood are situated

in the family where the welfare of each individual is the concern of other members.

The family is a place where sharing and solidarity are cherished and celebrated in

such a manner that every member feels at home (p.87).

Though the people exhibit unique social traits and etiquette, religiously they share in common

with the rest of the Igbo, a unified system of understanding, interpreting and relating with

supersensible realities through the eye of religion. Obiechina speaking generally about the Igbo

buttressed this view when he observed that;

The Igbo perceive without difficulty the reality of the world of spirits, gods, deities,

ancestors and the mythical bond that unite all beings. They have a total view of the

universe as a continuum and a perpetual flow of being and experience

comprehending the world of nature, the supernatural and the living dead (Okwueze;

2004:15).

Presently, the people have largely remained true to African pattern of thought (Onwubiko:

1991). Hence, among the people, the view that the ancestral spirits are part of reality and

occupy a place in the ontological order as indicated above is expressed in a number of

relationships. For instance, it is evident that masquerades feature regularly in this area as

physical representation of ancestral spirits whose influence on the living are apparently

overwhelming. In the mean time, masquerading in form of oriokpa, akatakpa, omabe, etc. still

constitutes part of expression of reality.

In addition, the people of Nsukka like their counterparts in Igboland, are disturbed by the

mystery of the unknown that is associated with the dead. Intrinsically connected to it is the fate

of the deceased after death. Thus, even in “their poverty”, elaborate ceremonies are observed by

the people during burials and funerals as means of enacting covenant relationship with the

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spirits of the ancestors as well as a means of comprehending, relating and coming to terms with

cosmic realities and the world beyond. This mind set was scarcely touched as at the time of

inauguration of the diocese in 1994 and still persists even to the present.

Two reasons account for the persistence of traditional beliefs and practices in the area. First, the

people had before the advent of Christianity in the opinion of Kalu (2003:32); “woven enduring

covenants with spiritual beings.”

Secondly, on account of geographical factor, both the Church and the colonial administration

“were late in establishing themselves at Nsukka.” According to Ilogu (1974:101) the definite

date for the church was in 1928 when the first groups of churches Anglican and Roman

Catholic were established. In effect, the work of evangelization and formal education with their

attendant „civilizing‟ influences commenced in the area seventy (70) years later than other parts

of Igbo land.

Expectedly, the establishment of churches and schools opened Nsukka geo-cultural area to

influx of people from other parts of Igbo land and beyond. The greatest influence on the people

of Nsukka was the opening of the University of Nigeria in 1960. In addition to its technological

and scientific culture, it brought more church denominations and people from “other cultures.”

Consequently, modern influences suddenly descended upon the “village people” who hitherto,

knew not how to exist apart from their neat traditional life patterns largely dictated by their

religion. The cultural homogeneity of Nsukka has been greatly altered at present.

Structural Analysis of Nsukka Diocesan anthem

Composer: Dan C. C. Agu

Date: 1994

Key: G major tonality

Time: 4 beats per measure (common time)

Text: psalm 46:1 (Deus Refugium)

Melody: The melody spans within the interval range of a 7th

Phase structure is in 3-3-3

organization with some repetition before the refrain

Form: Simple binary forms of stanzas versus refrain

Harmony:

- In the stanzas and the refrain appears; major, minor chords, secondary dominants and

dominant 7th

chords

- Cadences are replete with interruptions, imperfect and perfect cadences.

The message of the Anthem

The message of the anthem is an envisaged greatness aptly packaged in the constituent verses

and the refrain. A recurring motif that runs through the whole piece appears to be divine

reliance. This is made prominent in verse 1 line 6; “miracles of God…..manifest”; refrain line

4- “God our strength and refuge…..in trouble” and in verse 2 line 1- “O God bless our

bishop…..all the groups in the Diocese”. It is noteworthy that no part of the envisaged greatness

is the fruit of human effort or confidence in the flesh

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The message is both a prophetic proclamation and a prayer on the body of Christ- Nsukka

Diocese of the Church of Nigeria Anglican communion. The prophet/author, apparently a

stakeholder (our), like a prophet on a mountain, peering into the future, beholds the future

greatness of the Diocese

The music of the anthem is a rich accompaniment which opens with an inviting soft and

disciplined harmony. The refrain opens with a mild staccato and then reverts to the soft gentle

rolling harmony that runs to the end of the composition. The anthem is musically rich.

Analysis by Verse

The 1st verse:

The opening sentence is akin to the ecstatic shout of EUREKA. The entire message of the

anthem- the greatness of Nsukka Diocese- is delivered in a burst of ecstatic exclamation- “our

great Nsukka Diocese”. The author/prophet beholds the emerging Nsukka Diocese in a manner

similar to John‟s experience narrated in Revelation 21: 1, 2 and 1:

“I saw a new heaven and a new earth; for the heaven and first earth were passed away…” (v. 1)

Corollary: I saw a new and great Nsukka Diocese; for the first Nsukka Diocese was passed

away.

“And I John saw the holy city, New Jerusalem coming down from God out of heaven prepared

as a bride adorned for…..” (v. 2)

Corollary: I saw the new Nsukka Diocese coming down from God out of heaven prepared as a

bride adorned….

The author proceeds to consider the luggage of the new great Diocese coming from God by

divine approval and prepared as a bride adorned for her people- the catchment area of Nsukka

Diocese and beyond. First, the envisaged Diocese comes as the “pride of our people”. “Our

people” here is omnibus; not limited to the people of Nsukka extraction but to all the inhabitants

of Nsukka land. It is envisaged that love shall flow (without limit) reaching out to both

indigenes and non-indigenes of Nsukka. It is envisaged that the new Nsukka Diocese will be

home for the needy; spiritual and material needs of persons shall be met, out of the

inexhaustible riches of God in Christ Jesus. Talking about the sick line 5 long before the

emergence of Faith Foundation Hospital is proof indicative of divine origin of the vision. No

wonder the first verse ends with the motif; “where miracles of God always manifest”. Beneath

all the expectations from the Diocese are the everlasting arms of God which wrought miracles.

The Refrain

The refrain opens with another spiritual discourse. It proclaims that the operational area of

Nsukka Diocese, whether spiritual or geographical is not only a centre of true and genuine

evangelism but also a solid base for the gospel. This message of the refrain is clearly captured

in the Diocesan mission statement: “an unalloyed commitment to pragmatic and holistic

evangelism that will build people of God and develop them into a mission driven disciples of

our Lord Jesus Christ”. The qualifications “centre” and “solid base” speak of commitment to

Christ‟s great commission to his church. It pledges that when full-fledged, the Diocese will

have all the necessary facilities for effective gospel campaign. Again without equivocation there

has already been evangelism explosion in the diocese within the operational area since

inception. Currently no week runs off without new posters in parts of the Diocese announcing

gospel campaigns. The climax presently is the monthly TRIUMPHANT NIGHT that is already

making waves beyond the Diocese. Again, the establishment of Bethsaida Institute of

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Leadership and Missions points to the direction the diocese is going in terms of man power

development.

Line 3 in the refrain; “place of redemption for the Christians” quickly calls to mind Psalms

25:22; 26:11; 9:9 discussing God‟s redemption of His covenant people from personal and

national troubles. The refrain sees the confines of Nsukka Diocese as a type of Goshen

(Ex.8:22; 9:26)-(place of redemption for the Christians; God‟s covenant people by the blood of

the new covenant). Here again (the motif) divine reliance is clear. God is the strength, refuge

and a very present help in trouble in the envisaged great Diocese of Nsukka.

2nd verse;

The third and last verse of the anthem is a plea for God‟s favour on the Diocese; this time not

exclusively on the coming new diocese but also on the present as she advances to her future

status. God becomes involved in people‟s situations when their effort and pleas attract divine

favour. Consequently, every negative thought, evil publications and satanic enactments are

rescinded, retracted and revoked respectively. Everything turns out to be a public testimony.

Presentation of the make-up of the Diocese, present and future, is pyramidal; - the bishop, the

clergy, the women‟s ministry, the knights and ladies, and others. It is a communal agenda;

everybody shares in the divine assignment and blessing of God which is divine equipment for

life and service.

Conclusion

The anthem of the Anglican diocese of Nsukka is a vigorous and moving expression of the faith

of the people in the power of God as the ultimate succour of His people. Composed nearly two

decades ago, a good number of its messages have been fulfilled. It stands as a beacon at all

times to remind all and sundry within the Diocese that the security which God provides lasts

forever –Deus Refugium.

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CHAPTER SIX

THE THEOLOGY OF CALL TO WITNESS AND SHINE

By

By Rev Canon C. Ik Ugwu (Ph.D), Rev J. C Ugwuoke & Rev A. A Odoh

Introduction

In religion just like every other discipline, there are prominent and passive parts which as it

were form the component body the discipline. Religion has various parts one of which is

theology. Theology being a prominent part of religion has over time been greeted with

voracious criticism. Some schools of thought insist that theology has caused a lot of damage to

the study of religion and should be done away with. Others paint a picture that can be described

as being unsure as to whether or not the study of Theology should be continued with.

Nevertheless, theology is the bedrock to understanding salient issues concerning the scripture

and other key religious issues. What then theology? Though the term „Theology‟ sounds big, it

is very simple and ranges from Christian religion to Judaism and even to Yahwehism. This

word is derived from two Greek foundational words. They are Theos and Logos. Theos means

God, while Logos means word or study. So theology is the study of God. Ugwueye

underscoring the contemporary use of the word theology opines that theology is God-talk or

discussion or study of God. This sounds so simple any way. Perhaps the word “Study”

simplifies it, but can we really study God? According to Tiongo, God is utterly beyond our talk

or study. God-talk or the study of God is a finite, human activity. It cannot comprehend the

infinite reality of God. In this respect what we do in theology is to study the three not-too-easy

elements-God, man and the world. It is therefore the study of God in relation to man and the

environments both within the mortal and immortal planes that we refer to as theology.

Theology is the major subject of religious studies and it has often been traditionally described as

the mother of all sciences. Everything which a theologian does in the church or elsewhere

according to Martin Luther contributes to the spread of the knowledge of God … and the

salvation of men. Suffice it to say that the root meaning of theology is speaking about God.

Theology in contrast to Philosophy, Psychology and allied disciplines must be based on God‟s

self-revelation. Theology denotes the understanding of the divine over and above, the simple

belief in God. From this analysis, when we move into the search or study of God, man and the

world, what we are engaging at is theology. So theology is not evil machination targeted at

ridiculing, deriding or decimating God, his attributes and existence as some people insist. The

various nuances aimed at using the documented revelation of God-the Bible to search for the

knowledge about God and his created order is simply referred to as theology.

Having discussed what theology is all about; we have to face the next concepts which are call,

witness and shine. Call is an imperative to every Christian. It signifies an invitation to a duty.

Ordinarily, when someone is called, the caller has something in mind. Usually, the caller calls

someone to assign a duty to him or pass information to him. Calls are meant to bring the caller

and the called together for something. Here in this discussion, we have got the purpose of the

calling which is to witness and shine.

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To witness here implies to spread the Good news of the Kingdom to all the nooks and crannies

of the earth. That is not just wishful thinking but a command of the Lord Jesus which is

christened the Great Commission. It is important to mention that in witnessing, one is expected

to be a light to the society. In this respect, one is expected to live one‟s life as model to others

hence the statement “…to witness and shine”.

To make for better understanding, we have to engage in some activities to bring a synergy

between the call to witness and to shine. This process of bringing to bear the nexus between the

call, to witness and to shine is a theological process. So when we talk about the theology of call

to witness and shine, we are talking about the Imperative of the Great Commission. There are

certain questions that we need to ask and raise answers for. Why the call to witness and why

must it be accompanied by the phrase “…to shine”? To provide a biblical base for this

discussion, we therefore turn to Matthew 28:16-20.

Matthew 28:19-20

This passage is widely referred to as the Great Commission. It is the final instructive directive

from Jesus Christ to His Church. By the time Jesus gave this instruction, he had risen from the

dead. The Jews had killed him and were eagerly ready to do away with His disciples as well.

There was political tension among the people particularly between the Roman power system

and the Jewish Community. The Jews wanted to be free from Roman rule while the Roman

government wanted to keep the Jews under their control. Some Roman government officials in

high places were antagonistic to the Jewish Christians. It was in this tensed up world that Jesus

commissioned the disciples. Ordinarily, it was a difficult experience.

Before the pronouncement of the Great Commission to the disciples, Christ mentioned with

power that all authority had been given to Him in heaven and on earth. The essence of the

authority that had been given to him was not meant to end up as a mere celebration. It was for a

purpose. In the next verse he quickly brought the full essence of the authority. This according to

Jesus was to go “therefore and make disciples of all nations, baptizing them in the name of the

father and the Son and the Holy Spirit. Teaching them to observe all that I command you and lo

I am with you always even to the end of the age”.

The Significance of the Authority:

It is important to shed light on the significance of the authority that Jesus talked about. Jesus

wielded enormous authority as one who is equal with God the Father. Announcing that all

authority both in heaven and on earth had been given to Jesus was one of the most crucial

statements that Jesus ever made. This authority is expressed in a number of forms and ways.

i. Authority to forgive sins. This was what the Pharisees even questioned. (Luke 5:20, 7:48).

ii. Authority to act as mediator to the Father (1 Tim 2:5)

iii. Authority to send the Holy Spirit (John 14:26; 15:26)

iv. Authority to reveal the Father (Matthew 11:27, Luke 10:22)

v. Authority to give eternal life to whom he chooses (John 10:27-28)

vi. Authority to open the hearts and minds of His people (Luke 24:45)

vii. Authority to raise Christians up on the last day (John 6:40)

Jesus had this authority but needed to bequeath part of it to his disciples. But he was very careful

not to grant his people such authority for nothing. It had to find an apparent expression in

something that would advance the Kingdom of God hence the implication of the next verse 19.

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It is in verse 19 that we find the Great Commission proper. The Commission was mainly given

to the disciples then, but now it applies to all Christians and believers in the Lord Jesus Christ.

The Background of the Call to Witness

It is based on this Great Commission that we find the background to the Call to Witness. No one

else would have been strong enough to instruct others Christians to witness. Moreover, no one

else has the capacity to call someone else to witness. The Call was made by Jesus Christ soon

after his resurrection from the dead. Then it was obvious to him that he was going to His Father

and needed people who would continue to evangelize the sinful world. So when we talk about

call to witness, we are referring to an invitation which the sole responsibility is to witness to

people about the risen Lord.

For one to bear witness to an issue, means that the one has had an encounter with the situation

in question. For one to have been invited or called to witness for Christ in the world suggests

that such a person has known Jesus Christ enough to be able to talk about Him to others to a

point of conviction. To a very large extent, the Church which is the Body of Christ is

established by Jesus Christ to primarily witness for Christ to the world. The question that should

be on the lips of the people would be why did Jesus give the instruction to His disciples? How

would the disciples carry out this Great Commission?

The first question has been partly answered but suffice it to say that Jesus gave the Great

Commission to enable the Church continue the assignment of directing the world to the

Kingdom of God through Jesus Christ. He ended His Ministry on Earth by his death on the

Cross of Calvary. When on the Cross he said “it is finished” what it meant was that as far as his

earthly ministry in human form was concerned, he had finished. The next thing is that to

continue in the ministry, men had to be empowered to carry on with the business of reconciling

men to God hence the Great Commission.

The Church by this understanding stands out as people called with the sole aim of sending them

back to the world to bring more people to the knowledge of Christ and to experience salvation.

While the Church may be busy with other activities, it is important to remind the Church that

the Great Commission is indeed great and should not be compromised. Every other thing which

the Church may wish to handle or prosecute may be good and necessary but none should take

the place of the great Commission.

It is regrettable to observe that many Churches today have developed other small commissions

which occupy the heart of the Church to the extent that the Great Commission which is a call to

witness is scarcely attended to. It is so unfortunate that the Church is very usually busy all day/

but in discharge of the Great Commission they are found idle doing nothing. There is urgent

need to prioritize the activities of the Church with the aim of ranking the “Call to Witness” as

the Number one. It is because of this point that this discussion becomes imperative. The call to

witness is real and it is imperative for all Christian believers. In heading into the “Great

Commission”, we are fulfilling the Master‟s will.

To fulfill the Great Commission, a number of methods should be applied to bring in the people.

One has to bear in mind that bringing people into the Church is not there is to the “Call to

Witness”. It goes beyond that. There are a number of things required of the Church in fulfilling

the Call to witness. There has to be teaching. The people brought in should be taught the whole

counsel of God.

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The call to witness is a call to talk about Jesus Christ to the people of the world. A Call to

witness implies packaging the gospel in a manner that the content would remain real and

undiluted yet in an exciting form that would make greater number of persons avail themselves

of the package. This comes in the form of open air crusades, person to person witnessing, house

to house evangelism, media outreach, internet based teaching. These platforms are viable means

of witnessing for Christ each is determined by environment and the audience.

Theology of Shining

It is important to add that while Christians are called to witness for Christ, it is expected of them

to shine. Shining in this context is a metaphorical representation of a lifestyle of godliness and

righteousness. This is more important today when we observe all sorts of lives people live even

when they witness for Christ. News about those witnessing for Christ being caught in financial

corrupt practices, immoral activities, ritual killings and activities, and other forms of

recklessness is no longer trending. Many people think that their lives are not important as they

witness for Christ. What is important is what they say not what they do.

The effects of non-conformity of lifestyle to the witnessing for Christ on the Church in

particular and the society in general are overwhelmingly embarrassing. It is expected that while

Christians are called to witness, they are also called to live a life of holiness hence the call to

witness and shine. In shining, we become a light to those in darkness. It is unfortunate that

while some are busy witnessing, their lifestyles are shouting so much that their witnessing is

meaningless. This accounts for the trend of heavy ministration but little impact on the lives of

the people.

In shining, we witness vocally to people. Life lived in righteousness is witnessing on its own. It

should be understood that to witness and to shine are inseparable. Both of them must have to be

in place to cause successful witnessing. Shining is a complimentary aspect of the witnessing.

Jesus Christ said, “Let your light so shine before men that they may see your good works and

glorify your Father which is in heaven” (Matthew 5:16). Shining showcases one‟s works and

generates glory to God. So when one is witnessing for Christ but one‟s life is not shining, the

act of witnessing does not glorify the Father which is in heaven.

Conclusion

To witness is an imperative. To witness is the Great Commission. It is the mind of the Lord

Jesus Christ. It is a command of the Master. It is demanding on us. However, it must be stated

here that it should be complimented with good lifestyle, hence the shining. By the time the

Church rises to the call to witness and shine, the society will be a better and more secured place

to live in.

The theology attached to the great commission is simply to create a sense of technicality that

involves deeper interpretation which in turn creates a richer and a more robust understanding of

the concepts of Calling, Witnessing and Shining. If there was a time this call should be heeded

to, it is now. If there was a better time that the people of God should shine, it is now. The Call

to witness and Shine is a call to get involved in the Great Commission as was commanded by

Jesus Christ.

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CHAPTER SEVEN

THE IMPLICATION OF OUR VISION STATEMENT TO: OUR MISSION, CHURCH

OF NIGERIA’S MISSION AND OUR NATIONAL GOALS

By

Edwin O. Omeje, Rev. Canon Jude O. Oga and Rev. Canon Nnamdi U. Ijeudo

Preamble:

And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons

and your daughters shall prophesy, your old men shall dream dreams, your young men shall

see visions: (Joel 2:28, KJV)

Where there is no vision, the people perish: but he that keeps the law, happy is he (Proverb

29:18, KJV)

“The first step toward creating an improved future is developing the ability to envision it.

VISION will ignite the fire of passion that fuels our commitment to do WHATEVER IT TAKES

to achieve excellence. Only VISION allows us to transform dreams of greatness into the reality

of achievement through human action. VISION has no boundaries and knows no limits. Our

VISION is what we become in life. ”

― Tony Dungy

“Not all dreamers are winners, but all winners are dreamers. Your dream is the key to your

future. The Bible says that, "without a vision (dream), a people perish." You need a dream, if

you're going to succeed in anything you do.”

― Mark Gorman

“The most pathetic person in the world is someone who has sight but no vision.”

― Helen Keller

Introduction

The birth of the Diocese of Nsukka, Anglican Communion twenty years ago, precisely on 11

January 1994 marked the establishment of a strong evangelical base in the land of Nsukka and

environs in fulfillment of biblical injunctions. First, it proved that God builds His Church on the

solid foundation, Christ Jesus, and that the gates of hell cannot prevail against it (Matt.16:18b).

Secondly and the most demanding need of our time, is the fulfillment of the great commission

(Matt 28:19-20) emphasizing the charge to quantitatively and qualitatively evangelize the

whole world. Prior to the creation of Nsukka Diocese in 1994, the Anglican Church in Nsukka

was just an Archdeaconry in Enugu Diocese and this posed great administrative challenges. The

pioneer Bishop, Rt. Rev. J. C. Ilonuba (JP) retired in 2008 making way for the current

episcopate, Rt. Rev. Aloysius Eze Agbo (JP) to become the second Bishop of the Diocese.

The Church of Nigeria, Anglican Communion inaugurated on St. Matthias Day, 24th

February

1979 as the name implies became the only universal Church of God in Nigeria, strengthened

and upheld by God to defiantly defend the faith that was once delivered to us through the

finished work of Calvary. The Church in keeping with her vision has passed through many

challenges especially from the western world. Nevertheless, resoluteness on the part of the

Communion has kept her light on for the Church. Indeed, the future is undeniably bright. The

vision of the Church of Nigeria has been sustained through strategic missions in the country and

beyond. The leadership of the Church of Nigeria has also passed through many hands up till the

incumbent Primate, the Metropolitan of the Church of Nigeria, Most. Reverend Nicholas Okoh.

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Undoubtedly, the visionary Diocese of Nsukka and the mission-minded Church of Nigeria

Anglican Communion have done so much in assisting the Nigeria Nation discover herself and

sail her development ship to the anticipated enviable heights where the encapsulated national

goals do not end as mere paper works but translated into tangible values for the much needed

transformation. It is in the light of this scenario that this chapter intends to critically assess the

overall growth of Nsukka Diocese in these twenty years of her existence based on the vision

statement and by so doing compare its correlation with the contents of the mission of the

Church of Nigeria at large and the goals of the Nigeria Nation.

The Vision and Mission Statements of the Diocese of Nsukka Anglican Communion

The history of Nsukka Diocese entered a new phase following the enthronement of His

Lordship, Rt. Rev. A. E. Agbo (JP) as the successor to pioneer Bishop, Rt. Rev. Dr. J. C.

Ilonuba (JP) in June 2008. In a bid to demonstrate the commitment, zeal, knowledge and

pragmatism of the Diocese of Nsukka in advancing the course of Christianity in Nsukka, the

present episcopacy of the Diocese thought it wise to document what became known as the

Vision of the Diocese of Nsukka in an article entitled, “The Way Forward, Vision of the

Diocese”. This document, in our modest evaluation outside the constitution of the Church

remains the most important driving tool for the Diocese. It is the road map, the compass and

rudder for the Diocese as she navigates the course of divinity. The birth of the vision and

mission statements of the Diocese represents a timely divine intervention to re-awaken the

church towards meeting the actual needs of a basterdized, unjust, confused, polluted,

ungodly, fearful and threatened world. The Diocese could be best described as an instrument

of change where justice, fairness and equity intermingled with absolute fear for God will be

infused into the society through dedicated vision and mission-oriented activities. Thus, the

document contained in details, the vision and mission statements of the Diocese which go

respectively thus:

“An unalloyed commitment to pragmatic and holistic evangelism that will build people of God

and develop them into mission driven disciples of our Lord Jesus Christ”.

“To proclaim the good news of the Kingdom, Teach, baptize and nurture new believers;

Respond to human need by loving service; Seek to transform unjust structures of Society”.

The implication(s) of these statements are multifaceted and are outlined as follows:

To make every member of the Church a minister to the Lord, through worship,

thankfulness and praises

To make every member minister to one another by helping, loving and taking care of

one another through emotional, financial and spiritual support systems.

To make every member minister to the world through lifestyle, personal witnessing and

fulfilling a place of service in the church.

To plant Churches in every nook and cranny and nurture these to maturity. Here the

creation of many missionary archdeaconries is encouraged.

To develop of a strong mission foundation that will recruit, train and send out

missionaries to the world through establishment of seminary and evangelism training

institutes

To emphasize the need for the Diocese to develop and sustain viable economic and

financial base for effective church development and mission to the unreached, lapsed

members and the nations. It also encourages members to undertake activities for

economic empowerment, wealth creation, poverty reduction and sustainable livelihood

that will raise them into business and community leaders

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To enhance Christian principles and attitude of giving, and establish the needed

relationship between giving and getting; sowing and reaping as enshrined in the

scripture.

To build superstructures and networks that will allow for the holistic approach and

application of the Gospel to the world.

To raise political men and women that are spirit filled who will transform the Diocese

and our society for God and to produce godly politicians who will not just produce

manifestos but will make their lives manifest for the world to see.

A Thorough Analysis of the Vision and Mission Statements of the Diocese of Nsukka,

Anglican Communion

A survey of the visionary statement of the Diocese of Nsukka Anglican Communion Rt. Rev.

A.E. Agbo (JP) the second and incumbent Bishop of the diocese of Nsukka came up with a fire

brand blue print for the people of God upon his enthronement on July 6th

2008 tagged –

“Nsukka Diocese the way forward”. The book which is now serving as a working document for

the diocese captures his prophetic emergency thus:

“A new era has emerged in the history of Nsukka Diocese by

The enthronement of His Lordship, the Rt. Rev. Aloysius Eze

Agbo (JP) and the people of God are summoned by the power

of Holy Spirit for a total renewal of their spiritual life,

Refocusing and reengineering of their political economic and

social existence; with a bid to revolutionizing their attitude and

generating pragmatic missionary movement for a fulfilled

pastoral life and commission.”

In order to x-ray the nexus of this visionary statement, three aspects of it are to be considered.

(A) Unalloyed Commitment

(B) Pragmatic and wholistic Evangelism

(C) Building and developing the people of God.

(A) Unalloyed Commitment

The Oxford Advanced Learner‟s Dictionary defines “Unalloyed” as “not mixed with anything

else such as negative feelings” and “Commitment” –“the willingness to work hard and give

your time and energy to a job or activity”. Based on this, the vision first and foremost must be

clear and pure. It must be godly and transparent to the people. It must not be seen as an

ambiguous task or assignment and the people of God must not be led in obscurity. It must be

written and well documented. According to Habakkuk 2:2; “And the Lord said to me, write

your answer on a billboard, large and clear, so that anyone can read it at a glance and rush

to tell the others”. Not just enshrined on paper but the vision must be written in the tablet of

people‟s heart. Every member of the Diocese including the Diocesan must run with it. It is in

line with what Paul told Archippus; “Be sure that you fulfill your ministry” (Vision). Hence for

a vision to be fulfilled, it must be with an unalloyed commitment.

(B) PRAGMATIC AND HOLISTIC EVANGELISM

What makes evangelism realistic is when action speaks louder than voice- An art and act of

God that must touch all the facets and philosophy of life and human endeavors. The vision of

the diocese is not confined to passive feeling, mere emotionalism and decoration of a write up

with high sounding words. It must be practical –advocating behavior in its entirety that is

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dictated more by practical consequences than by theory or dogma. It must be action based – a

function of thought as an instrument or tool for prediction, action, and problem in solving

problem and a rejection of the idea that the function of thought is to describe, represent or

mirror reality.

The vision statement of the Diocese should be like a nature of knowledge, language, concepts,

meaning, belief, and science-best viewed in terms of their practical uses and successes rather

than in terms of representative accuracy. The pragmatism of the vision is in agreement with

what Paul attested to in Romans 8:19 “for the earnest expectation of the creation waiteth for the

manifestation of the sons of God”.(KJV) The creation- the society in and around Nsukka must

receive and feel the impact and the practicality of the vision statement. It must serve as the

people‟s compass that is complementing and completing their godly desire and mandate, both

as a church and a nation. All the intricacies of human need and aspiration that are divinely

inspired were taken into consideration and that is what made the vision holistic.

(C) BUILDING AND DEVELOPING THE PEOPLE OF GOD

The vision is people oriented based on building and developing them into mission driven

disciples of our Lord Jesus Christ. The twin pillars that must fix the people of God into the 21st

century church is Building and Developing. The elements of the mission of Nsukka Diocese,

numbers 8 and 10, hinge strongly on building and developing the people. “To encourage

members to undertake activities for economic empowerment wealth creation, poverty reduction

and sustainable livelihood that will raise them into business and community leaders and to

build superstructures and networks that will allow for the holistic approach and application of

the Gospel to the world”.

The vision is targeted at the people-people oriented in all ramifications. The members of the

church should not end their lives being godly and passive disciples of our Lord Jesus Christ.

The vision positions a platform for purposeful living to be relevant to the community of Christ

and society at large. Every member of the church has some natural endowments that may be

hidden, barren, buried, wasted and mismanaged. The thrust of the vision therefore is to excavate

such talents and gifts through building and developing them, to the end that everybody should

educate and accommodate the spirit of the vision as missionary agencies to the Diocese and

other social communities.

Numerically and spiritually, the Diocese has grown tremendously from two archdeaconries in

1994 to 9 in 2008 and currently, 19 in 2014. The number of parishes has also increased in

geometrical progression with many new inaugurations carried out in 2013 by His Lordship, Rt.

Rev. A. E. Agbo (JP). For want of space and to avoid duplicity, we refer readers to other

chapters in the book that dwelt on the achievements in the Diocese. In addition, a careful

perusal of the official document containing the vision and mission statements of the Diocese of

Nsukka, Anglican Communion, will afford interested persons the comprehensive details of all

activities aimed at actualizing the set objectives and policies. It will also assist anyone in

conducting thorough assessment of the performance level of the vision and policies of the

Diocese.

Undoubtedly, the vision and mission foci of the Diocese of Nsukka have very high degree of

bearing and intersection with the visionary and missionary mandates of the Church of Nigeria

as well as the developmental goals of the Nigeria Nation. In other words, it is committed to the

course of advancing godliness, social justice, spiritual and economic empowerment as enshrined

in the missions of the Church of Nigeria, Anglican Communion and the constitution of the

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Federal Republic and official (gazetted) documents of developmental agencies of Nigeria.

These ultimately will translate into visible developmental changes as regards the Nigeria

people. We will now look at the content of the Church of Nigeria Anglican Communion

mission statement and attempt to show the relatedness of our vision as a Diocese with that.

The Church of Nigeria Anglican Communion and her vision and mission statements

The Church of Nigeria is the Anglican Church in Nigeria. It is the second-largest province in

the Anglican Communion, worldwide as measured by baptized membership (but not by

attendance), after the Church of England. Since 2002 the Church of Nigeria has been organised

in ecclesiastical provinces, currently 14 in number. It has rapidly increased the number of its

Dioceses and Bishops from 91 in 2002 to 161, as at January 2013. The administrative

headquarters is located in Abuja. Its current primate is Archbishop Nicholas Okoh with Rt. Rev.

Timothy O. Olufosoye, then Bishop of Ibadan, becomes its first Archbishop, Primate and

Metropolitan. Between 1980 and 1988, eight additional dioceses were created. In 1986, Rt. Rev

Olufosoye was succeeded by J. Abiodun Adetiloye who became the second Primate and

Metropolitan of Nigeria, a position he held until 1999.

In 1989 the Diocese of Abuja was created in of the new capital of Nigeria with Peter Akinola as

first bishop. The 1990s was the decade of evangelization for the Church of Nigeria, starting

with the consecration of Missionary Bishops for the Missionary Dioceses of Minna, Kafanchan,

Katsina, Sokoto, Makurdi, Yola, Maiduguri, Bauchi, Egbado und Ife. Between 1993 and 1996

the primate founded ten Dioceses; Oke-Osun, Sabongidda-Ora, Okigwe North, Okigwe South,

Ikale-Ilaje, Kabba, Nnewi, Egbu, Nsukka, and Niger Delta North. In December 1996 five more

Missionary Dioceses in the north; Kebbi, Dutse, Damaturu, Jalingo and Oturkbo were created.

In 1997 and 1998 four more dioceses were established; Wusasa, Abakaliki, Ughelli and Ibadan

North. In 1999 the Church of Nigeria added 13 new dioceses; four in July (Oji River, Ideato,

Ibadan South and Offa), eight in November (Lagos West, Ekiti West, Gusau, Gombe, Niger

Delta West, Gwagwalada, Lafia and Bida) and Oleh in December. So within 10 years there

were 27 new regular dioceses and 15 Missionary Dioceses created. The Archbishop of

Canterbury declared the Church of Nigeria to be the fastest growing church in the Anglican

Communion.

In 2000, Archbishop Peter Akinola succeeded Archbishop Adetiloye as primate of the Church

of Nigeria. One of his first actions as primate was to get together 400 bishops, priests, lay

members and members of the Mothers' Union to elaborate a vision for the Church of Nigeria

under the chairmanship of Ernest Shonekan, a former President of Nigeria. The vision put

forward was:

"The Church of Nigeria (Anglican Communion) shall be; Bible-based, spiritually

dynamic, united, disciplined, self supporting, committed to pragmatic evangelism, social

welfare and a Church that epitomizes the genuine love of Christ."

This laudable vision of the Church of Nigeria is anchored on strategic missions. These programs

of action included among others additional translations of the liturgy:

“Establishing a lay fund raising team, establishing a legal support to ensure freedom of

religion and worship, establishing theological colleges and universities, internet access for

all dioceses, training evangelists, priests and their wives, social welfare programs,

hospitals, secondary schools, literacy courses and setting up cottage industries”.

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In 2002 the Church of Nigeria was again reorganised, this time into 10 ecclesiastical provinces.

The rapid expansion has continued, and as of 2012 there are 14 metropolitan archbishops,

heading 14 ecclesiastical provinces, with a total of 161 dioceses. Since 2012, more dioceses

have been created and Bishops elected, consecrated and installed. It is noteworthy that since

1979, the following have been primates of the Church of Nigeria.

1. Timothy O. Olufosoye 1979-1986

2. J. Abiodun Adetiloye 1986-1999

3. Peter Jasper Akinola 2000-2010

4. Nicholas Okoh 2010- date

From the foregoing, it is clear that the Diocese of Nsukka Anglican communion in all

ramifications, parades a very rich vision and mission program very similar to that of the Church

of Nigeria Anglican Communion. The visions could be said to be fully matched with

commensurate missions. Both the Diocese of Nsukka and the Church of Nigeria have related

challenges. The Church of Nigeria has continuously opposed the liberal inclinations of the

Episcopal Church of the United States (ECUSA) and the Anglican Church of Canada, which led

to the acceptance of non-celibate homosexuality and homosexual clergy. The former primate,

Peter Akinola, become prominent as a leader of conservatives within the Anglican Communion.

After the ordination of a gay man, Gene Robinson, as a bishop of the Diocese of New

Hampshire, in the United States, Akintola protested that it was a measure that could split the

Anglican Communion. As a first step, the church declared itself in "impaired communion" with

the ECUSA on 21 November 2003. In September 2005 the Church of Nigeria cast constitution

to that the Anglican Communion, was no longer "in communion with the See (also called

Cathedra or the Official Seat of the Bishop) of Canterbury" but was still in communion with

"all Anglican Churches, Dioceses and Provinces that hold and maintain the „Historic Faith,

Doctrine, Sacrament and Discipline of the one Holy, Catholic, and Apostolic Church‟".

On November 12, 2005 the church entered into a "Covenant of Concordat" with the Reformed

Episcopal Church and the Anglican Province of America, two orthodox Anglican groups

outside the Anglican Communion which do not recognize the ECUSA. In October and

December 2006, several Episcopal churches in Virginia declared themselves out of communion

with the ECUSA due to their opposition to homosexuality and joined the Church of Nigeria

through the Convocation of Anglicans in North America, a mission originally started by the

Church of Nigeria to support Nigerian Anglicans in the United States. The Church of Nigeria is

currently in full communion with the orthodox Anglican Church in North America, founded in

June 2009, of which the CANA is an affiliate jurisdiction, launched as an orthodox alternative

to the liberal tendencies of the Episcopal Church of the United States and the Anglican Church

of Canada. The first of four new American dioceses for the CANA to be established by the

Church of Nigeria, under the oversight of the missionary bishop of CANA, is the Missionary

Diocese of the Trinity which was inaugurated in 19 August 2012 by Archbishop Nicholas

Okoh.

The Church of Nigeria took a 470 member delegation, lead by Archbishop Nicholas Okoh

including several archbishops and bishops to the GAFCON II that took place from 21 to 26

October 2013, in Nairobi, Kenya. In October 2009, the Nigerian church's leadership reacted to

the Vatican's proposed creation of personal ordinariates for disaffected traditionalist Anglicans

by saying that although it welcomed ecumenical dialogue and shared moral theology with the

Roman Catholic Church, the current GAFCON structures already meet the spiritual and pastoral

needs of conservative Anglicans in Africa.

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Taken together, the Church of Nigeria, Anglican Communion just as the Diocese of Nsukka,

Anglican Communion, has distinguished herself as a true representative of the Church of Christ

within and outside Nigeria. Though faced steadily with expected challenges, the Anglican

Church in Nigeria has a bright future in evangelism and expansion of the kingdom of God

globally. The essence of this vision is for the Church to become more relevant to the needs of

our members and the nation. Nsukka diocese being an integral part of the church of Nigeria is

pursuing her vision as an extension of God‟s kingdom. She is not independent of the mother

province from where she was created and inaugurated on 11th January, 1994. Her missionary

machineries, aims and objectives are indeed synonymous to those of the Church of Nigeria.

The implication of our vision and the Goals of the Nigeria Nation

Nigeria, the giant of Africa and with a population estimate of over 160 million people remains a

nation occupying central positions globally. Unfortunately, despite the avalanche of human,

capital and natural resources, the nation is still heavily submerged in murky waters of societal

ills and political maneuvers. Worse still, the long era of military incursion in the leadership of

the Nigeria nation obviously contributed immensely towards the sluggish development of the

nation. Does the Nation have development goals? If yes what are they and do they have bearing

on the vision of the Diocese of Nsukka, Anglican Communion? Definitely a cursory look at the

constitution of the Federal Republic of Nigeria will prove Nigeria as a country with laudable

visions that are predicated on the fear of God and the sacrosanct nature of human existence. The

Nation has also development road maps usually produced through rigorous research exercises

and anchored by the Ministry of National planning. Let us survey the activities of the Ministry

especially with regards to generation of attainable goals for the Nation.

The National Planning Commission of Nigeria (also known as the Ministry of National

Planning), is an institution of the Nigerian Government with the core responsibility of

formulating medium term and long term economic and development plans for the Nation.

Organisation of the National Planning Commission of Nigeria

The National Planning Commission is headed by the Minister of National Planning, who is also

the Deputy Chairman of the National Planning Commission. The Chairman of the Commission

is the Vice President (Arch. Namadi Mohammed Sambo).

History of the National Planning Commission of Nigeria

The National Planning Commission was originally established by Decree No 12 of 1992 and

later amended by Act 71 of 1993. The Commission has the mandate to determine and advise the

Government of the Federation on matters relating to National Development and overall

management of the national economy. The detailed objectives, functions, powers and structure

of the Commission are outlined under sections 2, 3 and 5 of the Establishment Act.

The Functions of the National Planning Commission of Nigeria

To provide policy advice to the President in particular and Nigeria in general on all

spheres of national life;

To set national priorities and goals and engender consensus among Government agencies,

as may be contained in guidelines issued by the Commission from time to time;

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To undertake periodic review and appraisal of the human and material resources

capabilities of Nigeria with a view to advancing their development, efficiency and

effective utilization;

To formulate and prepare long-term, medium-term and short-term national development

plans and to co-ordinate such plans at the Federal, State and Local government levels;

To monitor projects and progress relating to plan implementation;

To advise on changes and adjustments in institutions and management techniques as well

as attitudes necessary for the alignment of actions with plan targets and goals;

To conduct research into various aspects of national interest and public policy and ensure

that the implications and results of the findings in such research are geared towards the

enhancement of national, economic, social, technological defence and security

capabilities and management;

To mobilize popular group and institutional consensus in support of Government policies

and programmes;

To manage multilateral and bilateral economic co-operation, including development aid

and technical assistance;

To deal with matters relating to regional economic co-operation, including the Economic

community of West African States [ECOWAS] the African Common Market [ACM], the

United Nations Economic commission for African and the South-south co-operation; and

To carry out such other duties as are necessary or expedient for the full discharge of all or

any of the functions conferred on the Commission under the Act.

Programs of the National Planning Commission of Nigeria: The Pathfinder of the

National Development

Transformation Agenda

The Transformation Agenda is a medium term development strategy to speed up the

actualization of the Nigeria Vision (NV) 20:2020. It is a framework for the actualization of the

Federal Government's economic growth agenda during 2011-2015. The Agenda is anchored on

the pillars and targets of the NV 20:2020 and it aims to (i) create decent jobs in sufficient

quantity to resolve the protracted problem of unemployment and reduce poverty, (ii) lay

foundation for robust and inclusive growth within the Nigerian economy, and (iii) improve, on a

sustainable basis, the well-being of all classes of Nigerians regardless of their circumstances

and location. The four areas of focus of the Transformation Agenda are governance, human

capital development, infrastructure and real sector.

First National Implementation Plan

The First National Implementation Plan (NIP), with the theme "Accelerating Development,

Competitiveness and Wealth Creation", is a medium term plan for the actualization of the long

term broad objectives and targets of the NV 20:2020. The first NIP is the period 2010-2013 and

it aims to bridge the infrastructural gap in the country, optimize the sources of economic growth

to increase productivity and competitiveness, develop a knowledge-based economy to deepen

the technology base of the country, improve governance, security law and order, and foster

accelerated, sustainable social and economic development in a competitive business

environment. The 1st NIP contains priority projects and programmes of the Federal

Government and investment plans for the State Governments. The total investment profile for

1st NIP is N32 trillion, with the Federal Government investing N10 trillion, and the States and

Local Governments investing N9 trillion. The private sector will invest the remaining N13

trillion.

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A Monitoring and Evaluation (M&E) framework has been established to track progress in the

implementation of the 1st NIP to ensure high performance and accountability. The M&E

framework also includes a Performance Contract between the President and the Ministers/Heads

of agencies, which is cascaded down the Ministries and Agencies. A National M&E Report is

produced annually.

Nigeria Vision 20: 2020

“The Nigeria Vision 20: 2020 is a perspective plan; an economic business plan intended to

make Nigeria one of the top 20 economies by 2020, with a growth target of not less than $900

billion in GDP and a per capita of not less than $4,000 per annum. The three Pillars of the NV

20:2020 are i) guaranteeing the well-being and productivity of the people, ii) optimizing the key

sources of economic growth and iii) fostering sustainable social and economic development”.

NV 20:2020 is Nigeria's second attempt at driving the attainment of her national aspirations

using long term perspective plan. In addition to the first perspective plan (Vision 2010), several

strategic planning efforts have been undertaken by the Federal Government in recent years.

These efforts include the Poverty Strategy Reduction Papers (PSRPs), the National Economic

Empowerment and Development Strategy (NEEDS I & II), Nigeria's Strategy for attaining the

Millennium Development Goals, and the Seven Point Agenda.

Needs

NEEDS is Nigeria‟s home- grown poverty reduction strategy (PRSP). NEEDS builds on the

earlier two-year effort to produce the interim PRSP (I-PRSP), and the wide consultative and

participatory processes associated with it. NEEDS is not just a plan on paper, it is a plan on the

ground and founded on a clear vision, sound values, and enduring principles. It is a medium

term strategy (2003– 07) but which derives from the country‟s long-term goals of poverty

reduction, wealth creation, employment generation and value re-orientation.

NEEDS is a nationally coordinated framework of action in close collaboration with the State

and Local governments (with their State Economic Empowerment and Development Strategy,

SEEDS) and other stakeholders to consolidate on the achievements of the last four years (1999–

2003) and build a solid foundation for the attainment of Nigeria‟s long-term vision of becoming

the largest and strongest African economy and a key player in the world economy.

Seeds

On the State level, State Economic Empowerment and Development Strategies (SEEDS) are

being developed to compliment NEEDS. The donor community, made up of IBRD, DFID, EU

and UNDP, is taking advantage of this change to align their local programs to improve the

quality of assistance to the country.

Since states receive over 52% of federal resources, NPC – in collaboration with the donors-

decided to develop a system whereby state performance can be monitored using SEEDS and to

identify priority areas and states that demonstrate effective use of allocated resources.

The SEEDS process was launched in early 2004 and a SEEDS Manual designed by the National

Planning Commission (NPC) setting out the required contents and process for an effective

SEEDS was disseminated to all state via a national dissemination process involving

representatives of government, civil society and the private sector at state level. Subsequently,

technical assistance was offered to all state to support the development of their SEEDS by

teams of consultants with relevant expertise.

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Benefits to Selected States

The Federal Government, together with a number of donors are committed to provide

project matching grants to those States that perform well in the exercise.

Possible debt relief is to be made available to states that perform well in the exercise.

Increase Donor presence is also one of the benefit for performing well in the exercise.

The Federal Government, together with donor partners are also committed to give

capacity support to States that perform well in the exercise.

Parastatals of the National Planning Commission of Nigeria

Nigerian Institute of Social and Economic Research

Centre for Management Development

The Centre for Management Development (CMD) is a resource institution established by

Decree 51 of 1976 as the operational arm of the Nigerian Council for Management

Development.

The Federal Executive Council, in line with the Federal Government‟s policy on rationalization

of the Public Service, approved the merger of the Centre with the National Centre for Economic

Management and Administration (NCEMA). Following this, NCEMA was shut down and all its

activities transferred to CMD. Specifically, the Centre pursues one of its roles of capacity

building by:

Identifying the type and quantity of programmes required for the country‟s managerial

manpower; developing resources for management teaching, training and consultancy; building

institutions to meet the need of national development; improving the quality and enhancing the

use of management consulting, research and training; serving primarily as a training centre for

economic planners, policy analysts, budget and project officers at the federal, state and local

government levels; developing and strengthening specific skills that will enhance the quality of

management of the national economy at the macro and sectoral levels; and being a policy

laboratory for vigorous and sustained development and promotion of highly specialized skills

required for enhancing efficient and effective planning and management of the Nigerian

economy among others.

In addition to these mandates, the Centre undertakes the management development component

of small-scale industries development through the design and provision of suitable training

packages for small-scale industrialists and officials of federal/state agencies, which have

responsibilities for developing small-scale industries in the economy.

Contents of Millennium Development Goals: Nigeria

The followings are the development goals of the Nigeria State:

Goal 1.Eradicate extreme poverty and hunger

o Target 1. Halve, between 1990 and 2015, the proportion of people whose income is

less than one dollar a day

Poorest quintile's share in national income or consumption, per cent (WB)

Population below $1 (PPP) per day consumption, percentage

Population below national poverty line, rural, percentage

Population below national poverty line, total, percentage

Population below national poverty line, urban, percentage

Poverty gap ratio

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Purchasing power parities (PPP) conversion factor, local currency unit to

international dollar

o Target 2. Halve, between 1990 and 2015, the proportion of people who suffer from

Hunger

Children under 5 moderately or severely underweight, percentage

Children under 5 severely underweight, percentage

Population undernourished, number of people

Population undernourished, percentage

Goal 2. Achieve universal primary education

o Target 3. Ensure that, by 2015, children everywhere, boys and girls alike, will be able

to complete a full course of primary schooling

Literacy rates of 15-24 years old, both sexes, percentage

Literacy rates of 15-24 years old, men, percentage

Literacy rates of 15-24 years old, women, percentage

Net enrolment ratio in primary education, both sexes

Net enrolment ratio in primary education, boys

Net enrolment ratio in primary education, girls

Percentage of pupils starting grade 1 reaching grade 5, both sexes

Percentage of pupils starting grade 1 reaching grade 5, boys

Percentage of pupils starting grade 1 reaching grade 5, girls

Primary completion rate, both sexes

Primary completion rate, boys

Primary completion rate, girls

Goal 3. Promote gender equality and empower women

o Target 4. Eliminate gender disparity in primary and secondary education, preferably

by 2005, and to all levels of education no later than 2015

Gender Parity Index in primary level enrolment

Gender Parity Index in secondary level enrolment

Gender Parity Index in tertiary level enrolment

Seats held by men in national parliament

Seats held by women in national parliament

Seats held by women in national parliament, percentage

Share of women in wage employment in the non-agricultural sector

Total number of seats in national parliament

Women to men parity index, as ratio of literacy rates, 15-24 years old

Goal 4. Reduce child mortality

o Target 5. Reduce by two thirds, between 1990 and 2015, the under-five mortality rate

Children 1 year old immunized against measles, percentage

Children under five mortality rate per 1,000 live births

Infant mortality rate (0-1 year) per 1,000 live births

Goal 5. Improve maternal health

o Target 6. Reduce by three quarters, between 1990 and 2015, the maternal mortality

ratio

Births attended by skilled health personnel, percentage

Maternal mortality ratio per 100,000 live births

Goal 6. Combat HIV/AIDS, malaria and other diseases

o Target 7. Have halted by 2015 and begun to reverse the spread of HIV/AIDS

AIDS deaths

AIDS orphans (one or both parents)

Condom use at last high-risk sex, 15-24 years old, men, percentage

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Condom use at last high-risk sex, 15-24 years old, women, percentage

Condom use to overall contraceptive use among currently married women 15-49

years old, percentage

Contraceptive use among currently married women 15-49 years old, any method,

percentage

Contraceptive use among currently married women 15-49 years old, condom,

percentage

Contraceptive use among currently married women 15-49 years old, modern

methods, percentage

Men 15-24 years old with comprehensive correct knowledge of HIV/AIDS,

percentage

Men 15-24 years old, who know that a healthy-looking person can transmit HIV,

percentage

Men 15-24 years old, who know that a person can protect himself from HIV

infection by consistent condom use, percentage

People living with HIV, 15-49 years old, percentage

Ratio of school attendance rate of orphans to school attendance rate of non

orphans

Women 15-24 years old with comprehensive correct knowledge of HIV/AIDS,

percentage

Women 15-24 years old, who know that a healthy-looking person can transmit

HIV, percentage

Women 15-24 years old, who know that a person can protect himself from HIV

infection by consistent condom use, percentage

o Target 8.Have halted by 2015 and begun to reverse the incidence of malaria and other

major diseases

Children under 5 sleeping under insecticide-treated bed nets, percentage

Children under 5 with fever being treated with anti-malarial drugs, percentage

Tuberculosis death rate per 100,000 population

Tuberculosis detection rate under DOTS, percentage

Tuberculosis prevalence rate per 100,000 population

Tuberculosis treatment success rate under DOTS, percentage

Goal 7.Ensure environmental sustainability

o Target 9.Integrate the principles of sustainable development into country policies and

programmes and reverse the loss of environmental resources

Carbon dioxide emissions (CO2), metric tons of CO2 per capita (CDIAC)

Carbon dioxide emissions (CO2), thousand metric tons of CO2 (CDIAC)

Consumption of all Ozone-Depleting Substances in ODP metric tons

Consumption of ozone-depleting CFCs in ODP metric tons

Energy use (Kg oil equivalent) per $1,000 (PPP) GDP

Land area covered by forest, percentage

Protected area to total surface area, percentage

Protected areas, sq. km.

o Target 10.Halve by 2015 the proportion of people without sustainable access to safe

drinking water

Proportion of the population using improved drinking water sources, rural

Proportion of the population using improved drinking water sources, total

Proportion of the population using improved drinking water sources, urban

Proportion of the population using improved sanitation facilities, rural

Proportion of the population using improved sanitation facilities, total

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Proportion of the population using improved sanitation facilities, urban

o Target 11. By 2020 to have achieved a significant improvement in the lives of at least

100 million slum dwellers

Slum population as percentage of urban, percentage

Slum population in urban areas

Goal 8.Develop a global partnership for development

o Target 15.Deal comprehensively with the debt problems of developing countries

through national and international measures in order to make debt sustainable in the

long term

Debt service as percentage of exports of goods and services and net income from

abroad

o Target 18.In cooperation with the private sector, make available the benefits of new

technologies, especially information and communications

Internet users

Internet users per 100 population

Personal computers

Personal computers per 100 population

Telephone lines and cellular subscribers

Telephone lines and cellular subscribers per 100 population

In consideration of the foregoing, the contents of the developmental goals and policies of the

Nigeria Nation are in no doubt similar with the vision of Nsukka Diocese as well as that of the

Church of Nigeria, Anglican Communion. It is obvious that providing the right leadership and

followership in the context of implementation of policies (visions) of the Nigeria nation, will

ensure that the ship of development in the country sails to the expected destination where it can

compete favourably with other world powers. Unfortunately, this is the greatest need of the

nation. In the Diocese of Nsukka as well as the Church of Nigeria, despite the accompanying

enormous challenges, resoluteness on the part of the church leadership has contributed in small

measure to growth in all aspects of spiritual and physical development. The achievements of the

Diocese of Nsukka so far are challenging when her age is considered and for this, we remain

eternally grateful to God. We should note that the Church and the educational institutions (the

universities in particular) remain the hope and future of the nation. In other words, there must

be symbiosis and synergy between the Government and the Church of Nigeria in other to

actualize the dreams of the country. Anything bereft of this approach will plunge the nation into

deeper darkness and retrogression.

Conclusion

It is not debatable that the Diocese of Nsukka, Anglican Communion is still young and is faced

with multiple challenges including but not limited to, poor funding and inadequate

infrastructure, huge uncompleted developmental projects, poverty of the mind and pocket,

immaturity amongst some members. The vision and mission strategy of the Diocese is very

robust and contains the road map that will direct the Diocese to enviable heights in the country.

This stand is the same with the Church of Nigeria Anglican Communion and in the nearest

future, the quantum of growth will be monumental. The Diocese of Nsukka is blessed with a

highly dynamic young and spirit-filled Bishop and appreciable population of committed

brethren. The Church of Nigeria has several strengths at her disposal especially the experienced

and very dynamic Primate. These are the secrets behind the tangible progress recorded in the

Communion at both Nsukka Diocese and Church of Nigeria. In a similar fashion, the Nigeria

Nation has all it takes in terms of vision, mission and policy strategies that if well implemented,

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will give us the Nation of our dream. We believe that the Church has enormous responsibilities

placed on her for the purpose of salvaging the Nigerian Nation. It is our collective dream as a

people of God and it must come through and true.

Acknowledgement:

The authors sincerely appreciate the Diocesan and the20th

Anniversary Celebration Planning

Committee for the confidence reposed on them by way of this assignment. The Chancellor of

the Diocese is hereby acknowledged for his contributions in making the chapter.

References:

(1) The Way Forward, Vision of the Diocese, A publication from the Diocese of Nsukka,

Anglican Communion (2008), pg 1-28.

(2) http://allsoulschurchlekki.org/page/history_of_the_anglican_church_in_nigeria, Visited

on 20/01/2014 at 12:00 pm

(3) http://www.indexmundi.com/nigeria/millennium-development-goals.html, visited on

20/1/2014 at 12:35 pm.

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CHAPTER EIGHT

CHURCH OF NIGERIA &THE DEVELOPMENT OF OUR SOCIETY: THE PLACE

OF NSUKKA DIOCESE

By

Rev. Can. Joseph N. Chukwuma, Rev. Canon Samuel O. Obeta & Rev. Canon Dr. Chris

Ikem Okoye

Introduction

The Church is the only organization that exists for the benefit of those who are not her

members. In the words of John Stott, “The world is like a building on fire, the Christians‟ only

duty is to mount a rescue operation before it is too late” Before the coming of the European

missionaries to Africa and to Nigeria in particular, our people lived in slums. They were only

poor but also helpless, uneducated, but also underdeveloped.

The African people lived in fear of other human beings because of man‟s inhumanity to man.

Twins were killed, kings were buried with human heads, and people were sold as slaves, while

others were eaten by other human beings (cannibalism). Life according to Thomas Hobbes, the

English Philosopher, was short, brutish, nasty, solitary and poor. Even though, the missionaries

came with colonial overlords, the impact of the Christian missionaries on our land cannot be

over emphasized. The land of Nsukka is not excluded, as the advent of the Church in Nsukka

land marked the beginning of development. The missionaries brought education, hospitals,

some types of food, clothes, law could order through their justice system. Other developmental

followed latter, such as pipe born water, good reads, electricity and other social amenities.

The Anglican missionaries came to Badagry near Lagos in the year 1841. They got to Onitsha

(Igbo land) on 27 July 1857, through the instrumentality of the late Bishop Joseph Ajayi

Crowder. The missionaries continued their evangelism until they got to Nsukka and environs

town in the year 1928, through Eha-Amufu. On 19th January 1994, the Diocese of Nsukka

Anglican Communion was carved out of Enugu Diocese and inaugurated with the headquarters

at the Cathedral Church of St. Paul Nsukka. The pioneer Bishop, Rt. Rev. (Dr.) J.C. Ilonuba

started immediately to paddle the ship which carried so many people, both the educated and

uneducated, the rich and the poor, the low and the high. Prior to this, people were neck deep

into cultural practices that stood sharply against the tenets of Christianity such as widowhood

practices, cultural marriage styles, Ozor title taking, burial rites, Odo, Omabe, Oriokpa and

Akatakpa cults, ethnicity among others. A sincere appraisal of the work of this diocese since

1994 will showcase the good work of the Lord in the land of Nsukka, as piloted by the Bishop

J.C. Ilonuba (rtd) and the incumbent Bishop, Aloysius Eze Agbo (JP).

Nsukka Diocese is one of the Dioceses of the Church in Nigeria Anglican Communion, the only

church that upholds the supremacy of the scriptures and has high respect for church traditions.

In Nsukka diocese, we believe that Christianity is a world affirmed and not world denying

religion. This is why the Anglican Church believe that Christianity should be relevant both here

on earth and in the hereafter. The ministry of our Lord Jesus Christ, while He was on earth, also

took care of the social, physical and spiritual life of the people he met. On this, Obubo noted

that, when the missionaries came to Nigeria, their method of evangelism was that laid down by

our Lord Jesus Christ. They took care of the special, spiritual, physical and intellectual needs of

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the people. As such of the denominations established Churches, schools, farms, clinics and

hospitals to cater for their needs….”2

“John Stott, on his own, said that “unless we listen attentively to the voices of secular society,

struggle to understand them and feel with people in their frustration, anger, bewilderment and

despair, weeping with those who weep, we will lack authenticity as the disciples of Jesus of

Nazareth.” 3

The Diocese of Nsukka properly qualifies to be called a bridge building Diocese. While some

Dioceses are seen as fence builders, ours has right from inception extended the hands of

fellowship to other churches and denominations. A good example of this was seen when

Evangelist R. Bonke came to Nsukka in 2008. Our Bishop, Rt. Rev A. E. Agbo working with

the Pentecostal Fellowship of Nigeria (PFN), under the umbrella of Christian Association of

Nigeria (CAN) planned and executed the evangelical campaign, making sure that every

Anglican faithful in the land was involved. The same thing happened when Rev. Dr. Uma

Ukpai held a crusade in 2012 and also at Itchi in 2013. Through these crusades, the church

touches the lives of all citizens irrespective of denominational affiliations. The Diocese through

her evangelical campaigns and synod resolutions has outlawed all obnoxious widowhood

practices, including compulsory barbing of hair and wearing of white morning clothes by the

widows. Women whose husbands have died are now free to remarry if they wish, either to a

member of the family or an outsider. She must however wed again and start a new life

according to biblical injunction. Before the Diocese came on board, funeral rites in Nsukka land

were mingled with fetish practices, many Christians inquired from native doctors or diviners

whether their deceased once died naturally to as to determine the burial rites for titled men died,

include different masquerades firing of guns, and different notorious acts by the youths, fetish

rituals etc. Now the diocese has discouraged all their acts especially among the Anglican

faithful.

Another area in which the Diocese has profound influence is marriages. The Diocese now

encourages betrothal ceremonies, which will act as a prelude to the marriage proper, which is

consummated in the church. This aims at reducing the marriage expenses to the barest

minimum, so that the not too wealthy people can still get married, without getting into debt for

that purpose. The Diocese has declared kind of war on Odo, Omabe, Akatakpa and Oriokpa

cults, which are very predominant masquerades in this land. The church speaks against them

and also against the activities of those who propagate them, especially the traditional rulers,

among whom are those who Christianity. Our diocesan synods and synod presidential addresses

have over the years played the role of a social critic, by bringing some of the problems of the

people to the attention of the government at all levels. This has produced positive effect

The Diocese has also been involved in social functions. The Diocese is also involved in settling

of dispute s of societies and families with the aim of mandating good family life in the society.

We discourage in strong terms the cankerworm called ethnicity, tribalism and clannish politics,

which has created a strong divide among the inhabitants of the land. In the time past, some

people were seen as “Nwa Nsukka”, others “Ndi Ugbo” or “Ndi Ojiriazubia”. This clannish

inclination has beclouded for too long all that happened in Nsukka, be it political, academic or

religious. Right now, the Anglican Diocese of Nsukka is playing a dominant role towards

seeing everybody as one both the indigenes and non indigenes. Many of our evangelical outings

are the allow people to participate irrespective of their denominational backgrounds. A good

example is our triumphant night which comes up every second Friday of the month at the new

cathedral site. It is usually an all night of prayer, warfare and worship.

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All Diocesan programmes are people oriented. They ubkcyde (FEMIT) Family initiative,

SAMMAH water plant, Bethany Plaza and others, they serve the public and raise the standard

of living for the people of Nsukka land. The new cathedral building is an edifice that puts a face

off on the land of Nsukka as it is one of the most magnificent buildings in Nsukka land. Both

Anglican and others have made up their minds to support this project which is the fastest

growing one. Apart from projects built with federal government money, no church has been

built as fast as the Cathedral Church of St. Paul‟s, without the church members being taxed or

levied.

The church of Nigeria, Anglican Communion, Diocese of Nsukka has contributed her quota

towards the maintenance of or the development of the environments – social political and

spiritual. This is because as earlier noted, religion should be world affirming and not world

denying. Every religion exists within a society and if the religion must continue to thrive, it

must take care of the society which plays host to her.

Anglican Diocese of Nsukka understands this well and hence, it plays her expected roles in

seeing to the development of the society educationally, has both nursery, primary and secondary

schools which have produced eminent personalities such as deputy governors, deputy vice

chancellors, professors, medical doctors, lawyers, engineers, money magnets etc. On the

spiritual environment, the Diocese maintains the ground we referred to as “via-media” church,

the one in the middle. Our messages are not the emotional speeches that many pastors give from

their pulpits, today but the undiluted words of God with the aim of revolutionizing the today

man. We also believe in church traditions and uphold the rituals of the church which are in

tandem with scriptural principles. Some other churches believe in tradition over and above the

scriptures, others believe in the supremacy of the holy bible, but the Anglican Church upholds

both the traditions of the Church and the Holy Bible as recognized authorities.

The Christian Religion came to Africa with the sole aim of evangelizing the people, and

alleviates their problems here on earth before they go heaven. Though some social quietists,

who have become more heavenly conscious and earthly useless are of opinion that the earth is

an old dilapidated house that needs not be renovated, since the Lord and master of the Church

has prepared a better place for His people. These social activists believe that the earth must be

made conducive for the time being, pending when we will get to heaven. The Diocese of

Nsukka is doing all that she can do to make the society a better place. St. Francis of Asisi in his

popular prayer concentrated on making the world better, hence he prayed; Lord make us

instruments of your peace; where there is hatred, we will sow love; where there is injury, let

there be pardon; where there is discord, union; where there is doubt, faith; where there is

despair, hope; where there is darkness, light; where there is sadness, joy; for your mercy and for

your truth sake.

O Divine Master, grant that we may not so much seek

To be consoled as to console;

To be understood as to understand;

To be loved as to love.

For it is in given that we receive;

In pardoning that we are pardoned;

And in dying that we are born to eternal life

Through our saviour Jesus Christ.5

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Conclusion

It could be said without equivocation, that the role and impact of the Anglican Communion as a

Christian agent of change on the land of Nsukka has been very positive and beneficial. We

return thanks to God who made it so. We therefore call on all and sundry to emulate our

evangelical styles and strategies, which prepares people both to live well here and to make

heaven. The Faith Foundation Mission Hospital is a good example of this where sick people are

both prayed for while receiving medication. Every Anglican and other Christians in the land are

hereby called upon to put both hands on the deck towards making our society a better place to

live in. Christians are the light and salt of the world which must not under any circumstances

neither loose its saltiness nor cease to shine in this dark continent of ours.

END NOTES

1. Nnamdi, Emma Omeire (Ed) JORAT, August, 1993, p. 6.

2. Obuba, N.E. The Church in Nigeria and Children‟s Education, Lagos Presbyterian Church of

Nigeria, Ikeja Parish, 1996, p. 84.

3. John Stott, The Contemporary Christian Leicester, Inter-Varsity Press, 1992. P. 222.

4. Fatubarin, A. Tropical Ecology, Ilesa: Keynotes Publishers Ltd, 2009, p. 127.

5. Sunday service book, oxford university press.1988,p. 240

6. N.S. Iwe, Christianity, Culture and Colonisation on Africa, Port Harcourt College of

Education 1985, p. 80.

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CHAPTER NINE

ORGANIZATIONAL MANAGEMENT IN THE ANGLICAN COMMUNION:

A STUDY OF NSUKKA DIOCESAN ESTABLISHMENTS

By

Barr. Chike NGWU and Prof. Chika OGUONU

INTRODUCTION

Background of the Study

This work is on the “Organizational Management in the Anglican Communion: A Study of

Nsukka Diocesan Establishments. The Diocesan Establishments are organizations established

by the Anglican Diocese for various purposes.

The Diocese of Nsukka is made up of the Political Area known as Enugu North Senatorial Zone

in Enugu State of Nigeria. It is made up of six Local Government Areas namely: Nsukka, Igbo-

Etiti, Igbo- Eze North, Igbo Eze South, Udenu and Uzo-Uwani. The political boundary of

Nsukka Senatorial Zone also marks the Ecclesiastical boundary of the Diocese

Nsukka Diocese was created as a Diocese in the Metropolitan Province of Nigeria in 1994. The

pioneer Bishop Rt Rev (Dr) J.C Ilonuba was consecrated on Epiphany Day, 6th

January 1994 at

Aba. The inauguration of the Diocese took place on 11th

January 1994 by a host of Bishops led

by the then Primate, His Grace Most Revd Adetiloye.

On inauguration, the Diocese was made up of two Archdeaconries (Nsukka and Eha-Amufu),

Eighteen Parishes and twenty Clergymen. The pioneer Bishop Shepherded the Diocese between

1994 to 2008 when the present Bishop Rt Revd Alloy E. Agbo was consecrated at Ibadan. From

1994 to 2008, the Diocese progressed to eleven Archdeaconries, thirty eight Parishes, and

eighty three Clergymen and given birth to one Missionary Diocese of Eha- Amufu. As the

Diocese celebrates her 20th

Anniversary in May 2014, there are about 17 Archdeaconries, over

seventy Parishes, and about two hundred clergymen in active service.

The first part of this paper gives a conceptual exposition of organization and management. It

looks at management both as people and as a process. As people, management refers to the key

officers who manage the Diocesan Establishments. As a process, management is seen as the

combination and utilization of various organizational resources (man, material and money) for

the realization of the Diocesan establishments‟ goals or objectives. It also identifies the

managerial functions and other factors that impede or enhance managerial process.

The second part gives an overview of the Diocesan establishments. It also looks at the

management of these establishments with the view of highlighting their contributions. The third

part of the paper is on the challenges and prospects of the Diocesan establishments. It then

makes suggestions on the way forward and draws conclusions.

Organizations

Organizations form the fabrics of our lives. We are all members of different organizations, both

formal and informal ones. We all became members of various organizations even from birth, for

example we were all born into one family or the other. We immediately became members of our

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different families which are organizations. As a result achieve most of our goals or objectives in

life through membership of various organizations. We are inespicably dependent on many

organizations because we are surrounded by organizations – large ones, small ones, formal or

informal ones, political organizations, religious organizations, economic organizations, etc. An

organization can be viewed as a structured process in which persons interact for the

achievement of objectives (Hicks and Gullet, 1982). This implies that the organizational

structure describes these interactions, setting roles, relationships, activities, and hierarchies of

objectives and other features of the organization.

The Diocesan establishments are organizations established to achieve various objectives for the

benefit of the Diocese and the wider society. These establishments are managed by people to

actualize these set objectives. We should at this point look at what is involved in management

of organizations with reference to the Diocesan of Nsukka.

Management

Management is an important aspect of every organization. Whenever people come together for

an organized effort to achieve a common goal, the need for management becomes imperative.

This is because some people must be at the helm of the affairs in any organization. Again, the

efforts of different individuals that make up the organization need to be properly coordinated

towards the realization of the common goal.

In formal organizations, there is also need for certain group of people who can be seen as

power centres to oversee the activities of other members and articulate things to be done and the

way these things should be done. Management therefore refers to people and it is also a process

by which those people do things (Akpala, 1990). The word, “Management” therefore can be

viewed from two perspectives. As people, management refers to those at the upper level of the

organization. They are the power centres who direct and co-ordinate the activities of other

members of the organization for the attainment of group goal. As people therefore, management

refers to the key personnel within a system who hold leadership positions.

In Anglican Diocese of Nsukka, the Bishop is key management personnel. He is at the apex.

Other management personnel include his wife who is the President of the Women‟s Ministry,

the Archdeacons, Canons and other clergy at various managerial levels. In respect of Diocesan

establishments, the managers and coordinators of these organizations are specifically the

management personnel.

To Williams (2000, 4), management is “getting work done through others”. In getting things

done through and with others, managers are thus concerned with efficiency and effectiveness of

the work done. Daft (2003) views management as the “attainment of organizational goals in an

effective and efficient manner through planning, organizing, leading and controlling

organizational resources”. The organizational resources refer to man, material and money.

Management as people strives for the optimum combination of the resources for the realization

of the organizational goal. Efficiency can be seen as getting things done with minimum effort,

expense or waste, while effectiveness is striving to accomplish tasks that help satisfy the

organizational objectives (Carrigan, 1985). Daft buttressed his point by stressing that managers

get things done through their organizations and through the people who are in the organizations.

To Stoner and Freeman, (1989, 3), “Management is both an art and a science of achieving

organizational goals through people as a result of judicious application of available resources”.

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Managers create the necessary conditions and enabling environment in which organizations can

thrive and survive beyond the tenure of the owners or members.

Management is therefore an art or a process of carrying out special functions in an organization.

As an art or a process, management connotes the coordination of the group activities for the

realization of the objectives. It refers to the art of ensuring that organizational personnel do their

work for the attainment of organizational objectives. Ejiofor (1981) has articulated the meaning

of management as “the art of working particularly through people for the achievement of the

broad goals of an organization”. The import of this definition is that for a manager to achieve

the set objectives of an organization, he has to find the people and material to do the job. He

should map out his strategies; assign different people to different jobs according to their talents,

skill as well as competencies. He will then co-ordinate and motivate them to do the job. These

should be done through supervision that is helping, guiding, advising and inspecting in order to

ensure that set standards are maintained, and that jobs are done as planned.

Therefore management can be taken as the combination and utilization of organizational

resources for the attainment of goals. These resources are man, material and money. In the

process of carrying out these combination and utilization exercise, manage perform special

functions (planning, organizing, directing and controlling) different from what non managers do

(Akpala, 1990). These functions can be termed the functions of management.

Functions of Management:

Managerial functions can be classified into four: Planning, Organizing, Directing and

Controlling.

Planning: In planning, management decides what to do, why it should be done, when to do it and how and

where to do it. A plan can be seen as a blue print for the realization of and the act for the

determination of organizational goals and the means for achieving them (Daft, 2003). Planning

involves analysis of data from the past to aid in taking current decision and in evaluation of the

future. Planning specifies the allocation of resources, schedules, tasks, determines objectives,

strategies, policies, procedures, methods and by so doing anticipates future events, problems

and relationships (Akpala, 1990; Daft, 2003). Akpala concludes that planning can be taken as a

process, a rationalistic approach which identifies problems, evaluates necessary information,

develops alternative courses of action, assesses the associated consequences of each alternative

and then selects the best course of action, called the plan.

In essence, planning is the managerial function that sets out the objectives, forecasts and scans

the environment for goal accomplishment and identifies the possible approach for the

realization of the organizational objectives.

Organizing:

In organizing, management as people see to it is that work is divided into specialties. This

entails grouping of similar works and assigning various resources –men, materials and money

for the work unit. The organizing function therefore creates hierarchical structure of the

organization and of authority relationship which results in different levels of management.

These levels of management are the top level, the middle level and the lower level. According

to Brown (1945), organizing function stipulates various parts which every member of an

organization is expected to perform and the relationship between every member in a manner

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that their concerted efforts shall be most effective for the purpose of the organization. Hicks and

Gullet (1982) stated that organizing function is concerned with:

Determination of the specific activities which are necessary for the accomplishment of

the planned goals

Grouping of the activities to form a logical pattern, framework, or structure

Assignment of activities into specific positions and people

Provision of the means through which the efforts of the various members and groups are

coordinated.

It can, therefore, be seen that through the organizing function, the means through which the set

goals will be realized is determined by dividing the activities into elemental units and

streamlining these units to be compatible. The organizing function creates a hierarchy of

positions by structuring authority, power, accountability and responsibility.

Authority can be seen as the right to do something, while power is the ability to do something

(Hicks and Gullet, 1982). It is therefore necessary to equate power with authority for a stable

organization. The implication of this is that when one is given the right to do something in an

organization, one should also possess the ability to execute the task (power). Inability to balance

the two will result in an unstable organization (authority and power).

Responsibility on the other hand, is the duty one has to do something. It can be seen as ones

duty to perform tasks, functions or assignments in the organization (Hicks and Gullet, 1982). It

should be noted however that while authority and power may be delegated, responsibility

cannot be delegated. One‟s responsibility is not diminished or reduced even after delegating

authority to the subordinate. One retains one‟s responsibility for the accomplishment of one‟s

function; task or assignment whether one does it by oneself or gets somebody else to do it.

Accountability is also necessary because accounting is required by the manager from a

subordinate to whom authority and power are delegated for the performance of an assigned task

or function. For achievement and maintenance of stable equilibrium in an organization, there

must be a balance of authority, power, responsibility and accountability for every position and

person.

Directing:

The directing function requires that the personnel in the organization be guided in their work

for the attainment of organizational objectives. To properly guide or actuate the personnel,

effective communication, motivation and leadership are needed. While some scholars see

communication, motivation and leadership as inherent in the directing function of management,

others see them as separate managerial functions. Here, we shall look at these as part of

directing function. This is because for directing function to be meaningful, communication lines

must be active, organizational staff must be adequately motivated and appropriate leadership

style must be used.

Effective communication is vital for an organizational existence.

Motivation Motivation is an essential aspect of directing because unless a worker is properly motivated, he

will not exert himself willingly in his work. Motivation has been defined in various ways by

many scholars. To Vroom (1964), it is a process which influences one‟s choices among various

alternatives of voluntary action. To Ifechukwu (1977), motivation is that driving force within

one which can stimulate one to action. Ajijola (1976) defined it as a process of making

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individuals to perform so as to realize the desired objectives. To Ejiofor (1981), it is influencing

subordinates or followers to work for a cause desired by the motivator or leader. So motivation

can generally be seen as the process which channels and sustains desired behavior towards goal

accomplishment.

Again, in motivating the personnel of the organization for maximum performance, the function

of effective leadership should be given attention. Leadership is a relationship in which one

person called the leader influences others, the subordinates to willingly work together on related

tasks to achieve what the leader desires (Akpala, 1990). Many scholars have classified

leadership styles in many ways…… Leadership is a function of directing – a managerial

function which initiates action of the subordinates in accordance with the planned objectives of

the organization. It is not only concerned with issuing orders, but also involves creating a

climate in which orders are easily accepted and executed by organizational personnel (Akpala,

1990). Leadership can influence the workers negatively or positively.

Controlling In controlling, management compares the actual performance with set standards and identifies

areas of deviations. If there are deviations, corrective measures are taken to bring actions back

on course. In essence, controlling can be seen as complementing other functions of

management. Controlling therefore is the regulation of work activities to be in tune with

predetermined plans so as to ensure that the organizational objectives are realized (Akpala,

1990). It should be stressed here that for effective management, the integrity of the

organizational personnel must be addressed. On this ground, some Nigerian public servants

have been found wanting. According to Ejiofor (1981), “the worst enemy of the public is a

corrupt public servant” He goes further to theorise in his “theory 80” that

The average Nigerian is corrupt, dishonest, nepotic, tribalistic and lazy, and is all the

time seeking for opportunities to cheat his employer

The Nigerian society does not reward hard work, diligence, objectivity, selflessness,

patience and incentives. The emphasis is on short –cuts, hot cash, me- first, now –now

– now, and quick –quick – quick.

As a result, the environment in Nigeria is not conducive to effective and efficient

running of organizations which is a pre –condition for genuine national development.

The author leans on the above to say that the major drag to effectiveness and efficiency is

inability (unwillingness) of the available manpower to exert itself in its various work situations.

This is due to many reasons. One of this is the questionable integrity of some managers.

To Ejiofor, integrity is the aspect of one‟s character rooted in his conviction which serves to

deter him from taking advantage of his position or strength to gain at the expense of his

organization, customers, clients or subordinates. He concludes that the success of an

organization is therefore dangerously dependent on the integrity of its key managers. The

questionable integrity of managers therefore affects managerial performance. Indaria (1985)

buttressed this by saying that the key word for organizational success is a high degree of ethics

to ensure that there is no corruption or private gain in any organizational transactions or

activities. All transactions should be carried out with transparent integrity and honesty so as to

foster the confidence of the public and employers. Integrity is therefore a vital factor to

successful organizational management.

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Effective management is a prerequisite for a successful organization. Nsukka Diocese

(Anglican Communion) has many establishments. These establishments are organizations. They

were established to achieve various objectives as can be seen from specific objectives of these

establishments. For the realization of these goals or objectives, these establishments should be

managed effectively and efficiently. The above exposition on organization and management is

to help us appreciate the roles these can play in better management of the Diocesan

establishments.

The Management of Diocesan Establishments

After the creation of this Diocese in 1994, attempts were made by churches to improve their

financial base through creation of economic enterprises. The effort was not infectious and

despite the effort of the committee appointed by the Diocese and headed by Sir Chike Ngwu to

educate churches on the need for establishment of viable projects, only few churches of the

Diocese bought the idea, and for the few, it was half heartedly implemented.

Some clergy men notably Rev. Canon A.E Agbo (now Rt. Rev A.E Agbo) made efforts to get

established bodies in the Church such as the Christian Fathers Fellowship to embark on projects

that will yield money. The result was not positive.

One can say without fear of being faulted that except for the Diocesan Education Board it was

only the Women Ministry that had ventures that were planned out to yield money. These

included the weaving project, poultry project, Bethany plaza project and the FAMIT a non-

governmental agency established and registered as a channel for helping the indigent in the

society.

In 2008, after the consecration of His Lordship Rt. Rev A.E Agbo (JP) there was the release of

the Diocesan vision titled “The Way Forward”. This document revolutionized many aspects of

the Diocese.

The vision statement encapsulated the action plan of the Diocese in the years ahead when

according to (Agbo, 2008, 5), it provided for an unalloyed commitment to pragmatic and

holistic evangelism that will build people of God and …………”

The mission statement expounded the vision when it provided among others “responding to

human need by loving service”. The elements of the mission as provided at pages 5-6 of The

Way Forward “gave clear indication of the planned move of the Diocese towards a self

sustaining church. Element seven provides: To develop and sustain viable economic and

financial base for effective church development and mission to the unreached, lapsed members

and the nations”.

The existing establishments owned by the Diocese are:

A. Agricultural Establishments

i. Poultry

ii. Piggery

iii. Crop Production

iv. Tractor hire service

B. Printing Press

C. Samah Water

D. Bethany Plaza shopping Mall

E. Faith Foundation Mission Hospital

F. Benedictus Filling Station

G. Schools

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H. Bookshop

The Diocese has consciously and pragmatically worked towards achieving this particular

element of the mission statement by the numerous economic establishments in place.

(A) AGRICULTURAL ESTABLISHMENTS

The Agriculture establishment has four major areas. These are the: Poultry, piggery‟

crop production and tractor hire service.

(i) Poultry Section

The Women Ministry has two poultry houses each with a capacity for over 700 layers/

broilers. This is in addition to the brooding house. For years now, the poultry is managed by

a unit that employed poultry attendants. The major output of this unit is table eggs though

broilers are occasionally produced.

Since inception to date the poultry houses have remained in active use and layers are always

in stock. This unit also produces poultry manure which is not only sold to farmers but is

used in the crop production farm.

(ii) Piggery Farm

The Diocese has two modern pig houses capable of housing over 200 sows/boars. The first

one was built in 2009 and the second one shortly after. This unit is managed by the

Agricultural Committee of the Diocese made up of professionals in the field of agriculture.

One of the major successes achieved by this sector is that it helped to actualize item 8 of the

mission items of “The Way forward:”

To encourage members to undertake activities for economic

empowerment, wealth creation, poverty reduction and sustainable

livelihood that will raise them into business and community

leaders’

As soon as initial success was achieved in the piggery sector, some members including

clergymen who witnessed the furrowing rate and number of piglets per furrow started their

own small units. Despite challenges posed by disease, the piggery is growing and very soon

the committee will be thinking of establishing frozen meat shops to serve as outlets for the

sector.

(iii) Crop production section

The Diocese through two men task force in 2009 started crop production. The major crops

were pineapple and maize. About 10,500 suckers of improved pineapple were purchased

and planted in a horticultural field developed by a leading Professor of Agronomy.

The same year, the diocese embarked on late maize production within the St. Cyprians

College ground. This was enlarged the following year with rental of 20 hectares of land

for crop production at Adani, in Uzo-Uwani Local Government. The committee is

working hard towards expansion but in the interim has continued to produce late maize

which is normally of very high demand

(iv) Tractor hire service

Following the need to oversee the piggery, pineapple and maize production units that had

already started without a monitoring/implementation committee, the Diocesan on

24/6/2011 set up the Agricultural Committee. The terms of reference are;

i. Oversee all the agricultural investments of the Diocese.

ii. Attract grant and assistance from agricultural assisting bodies and make

appropriate agricultural investments

83

iii. Enhance maximum productivity of the Diocesan Agricultural sector and be ready

to give annual account as and when due.

This committee finalized the formation of the Nsukka Eden Garden Multipurpose

Cooperative Society which formally registered with the Commercial Agricultural Development

Project (CADP) of Enugu state as maize CIG. This enabled the Diocese to benefit from the

tractor purchase subsidized under the CADP scheme The tractor has been fully paid for by the

Diocese and is currently helping in the agricultural development of Enugu state through its hire

service. This also satisfies the mission statement (mission 3) of “responding to human needs by

loving service”.

(B) Printing press:

With the volume of materials printed by the Diocese, archdeaconries parishes and

churches within the Diocese, the Diocese recognized that the volume was enough to

maintain a printing press. This led to the establishment of the “Deus Refugium Press”

which has been registered with the Cooperate Affairs Commission as an outfit on its own.

The Deus Refigium Press started as a mere collection centre for printing “runs” but has

now metamorphosed into a fully fledged printing press with her own facilities. From a one

room office, the press has now acquired reasonable office space at the Bethany Plaza,

Odenigbo Road Nsukka. There are projections in the development plan of the press to

construct a modern printing press centre where all the state of the art equipment will be

installed.

As at today, the press serves the Diocese, Churches and all organs of the Church.

Following the remarkable job efficiency, private individuals have now fallen in love with

the printing press and patronize her for marriage, funeral, hand bills and posters, and other

programmes.

Even though the printing press is self sustaining, there is need for individuals to assist so

that necessary equipment can be purchased to stop going to Enugu for offset digital colour

separation.

(C) Samah water

The Women Ministries of the Diocese through its “family initiative” started the production

of Samah water. The production outfit is located within the St. Cyprians Complex

(ANGLICAN CITY)

Proven scientists in the area of pure water production with experience from a similar project

by the University of Nigeria improved on the existing technology and procedure to produce

Samah water for the Diocese. The production of this acclaimed first among equals, started

modestly with the sachet water. In late October of 2012, the prototype bottled water was

presented. In 2013, the factory started full production of the bottled water. Presently the

factory produces both sachets and bottles. It also has distribution vans to make for

competitive distribution to distant outlets.

(D) Bethany plaza

This is another establishment of the Mothers Union. It is a shopping Mall designed with

about 60 shops. The first phase was completed in 2007 and has 30 shops. Materials are

being assembled for work on the second part. This gigantic project is located within the

Cathedral site along Odenigbo Road, Nsukka.

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(E) Faith foundation hospital: The „Way Forward‟ under the programme of action on page 12 S/N 15 specifically

provided for establishment of money yielding ventures

Subsection (b) provided for “a clinic for a start, then hospital”. However, on completion of

the new Diocesan Secretariat, the Diocesan decided to go the full length by announcing the

establishment of a hospital, the Faith Foundation Mission Hospital. It is located along

Ogurugu Road Nsukka

The hospital started modestly but grew with frightening speed. Within months of its take-

off modern facilities were put in place such as X-ray equipment, laboratory, scanning

machine etc. As at today, the hospital provides specialized services in such areas as

orthopedic medicines, Gynecology and Optometry. The hospital has a state of the art

mortuary. There is currently an ongoing expansion project.

(F) Benedictus filling station:

The Christian Father‟s Fellowship CFF) in fulfillment of 15a of the programme of action

has embarked on the construction of a modern filling station. The registered name is

“Benedictus filling station”. All technical approvals have been obtained from the relevant

government agencies. Storage tanks have been planted and the structural work is in

progress. The filling station is located at Ofulonu junction, Nsukka.

(G) Schools:

In addition to over 66 Primary Schools and four secondary schools owned by the Diocese

which have been handed back by government, the Diocese, pursuant to 15c of the

programme of action provided in the „Way Forward‟, established one Modern Primary

School the St. Cyprian Nursery and Primary School, Nsukka. This school is already at

primary six. In addition, the Diocese has established a secondary school at Agu-Ekwegbe

along the new Nsukka Enugu Road. Plans are under way for the construction of a modern

school for boys within the Nsukka metropolis.

Also, almost all churches in the Diocese has schools, arrangement is in progress for every

Archdeaconry to own a secondary school.

(H) Bookshop

The Diocese has a big bookshop where religious books are sold.

- THE CONTRIBUTIONS OF DIOCESAN ESTABLISHMENTS

There is no doubt that the Diocesan establishments have benefited the Diocese and the

wider society in many ways. The establishments have to a greater extent fulfilled the

reasons for setting them up. The major reasons for the establishment of these outfits include

the Provision of employment, evangelism and building of a self sustaining church. The

Diocesan Education Board alone has over three hundred staff in her employment.

.Recruitment process does not take into account the denomination of applicants. All the

other establishments put together have over one thousand employees

It is hoped that if these establishments will help to build self sustaining churches. This

particular objective however is yet to be realized.

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CHALLENGES, RECOMMENDATION AND CONCLUSION

The Challenges:

The major challenges facing the Diocesan establishments can be narrowed down to finance/

capital. The crop production unit of the agricultural sector has about 20 hectares of rented land

lying fallow because the unit cannot embark on irrigated crop production either for rice or

vegetables.

One of the pig houses capable of accommodating eighty pigs has not been utilized because of

the exorbitant cost of feeding the pigs particularly when the agricultural sector is at the

incubation stage.

The Samah water project needs to increase the production line, of both the sachet and bottled

water. If this is done the cost of production will lower and the human resource maximally

utilized. They need funds for this

The Beneditus Filling Station has not taken off because the project depends on returns from

CFF annual conference for funding.

The Printing Press still goes to Enugu for full colour production. The gain that would have

come to the outfit is given to the bigger establishments that have the machinery. They need an

off set cord machine and the necessary accompanying equipments to be fully functional as a

printing press as envisaged by the Diocese.

In this age of proliferation of schools, the Diocesan secondary schools have the required

standard to compete with any school in the country “but the infrastructure is dilapidated. They

need modern structure, to attract upper class and middle class student, that can pay good fees

equal to the standard of teaching and learning, they receive.

This scenario plays out in all establishments in equal magnitude. With capital as the major

challenge, the establishments do not have enough finance to meet with the demands of these

organizations. The result of this is poor management manifesting in lack of trained personnel

since these organization cannot pay highly qualified staff. Again in almost all these

organizations or establishments, the numbers of staff employed is not enough. The implication

of this is that the staff is overworked. Secondly, effective checks and balances cannot be applied

in the management because of the difficulty in segregating or breaking the functions between

different individuals. In other words, there is poor internal control mechanism with the

associated losses.

Recommendations and Conclusion:

Finance is the life wire of every organization. New sources of fund should be sought by the

management of the Diocesan establishments. These sources should include making investments

in viable ventures that will give profitable returns. This is because the congregation will not be

able to contribute adequate money for running these organizations/establishments. So unless

these establishments are self sustaining, they will not be able to realize the objectives for which

they were established.

Other specific steps to be taken by members of the Diocese to help improve the financial base

of these establishments include:

a. Subscribing to the endowments found of the Diocese

b. Granting soft loans at no interest to the establishments

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c. Being shareholders either at church level, parish or archdeaconry level to the

establishments.

Again, these organizations should carve out a niche for themselves and try to be relevant by

providing goods and services that their clients would not only enjoy, but can also afford. This

will make them to enjoy the patronage of the people in their immediate environment and the

wider society. Secondly the organizations should strive to provide a good system of internal

control by doing the following:

There should be proper organization of the establishments. This topic has earlier clearly spelt

out what is involved in efficient management and it has given a theoretical exposition on the

basic principles of management. These principles should be applied in the running of Diocesan

Establishments for efficiency and effectiveness. The managerial functions of planning,

organizing, directing and controlling should be applied.

The establishments should have a plan and should clearly define and allocate responsibilities.

Every function should be under a specified person. There should be proper segregation of duties

between authorization and controllership. If possible the division of responsibilities should keep

operation and custodianship separate from the accounting function. This will make the

organizations to be self regulated.

The establishments in imbibing sound system of administration should ensure that policies

should be written down to ensure consistent treatment and compliance with management plans.

Care should also be taken of the quality of the personnel employed because no system will be

better than the personnel running it. The integrity of the employees should be taken into

consideration in hiring personnel. Qualified people should also be hired for very important

positions. The employees should also be adequately motivated to get their commitment. The

process of motivation has been clearly explained earlier. There should therefore be adequate

remuneration and promotion and career prospects for the employees. Effective leadership style

should also be applied. The leadership fundamentals had earlier on been discussed.

Conclusion:

There is no doubt that the Diocese is on the right track by establishing all these valuable

establishments for the provision of services for economic reasons. If these establishments are

carefully managed, the outcome will be the desired result by the Diocese. The Diocesan in his

suggestion for the way forward for the Diocese (Agbo, 2008) included:

Developing and encouraging viable economic and financial base for effective church

development and mission to the unreached, lapsed members and the nations.

Encouraging members to undertake activities for economic empowerment, wealth

creation, poverty reduction, and sustainable livelihood that will raise them into business

and community leaders.

The attainment of these goals will put the Diocese on the part of maximizing our wealth for the

service of God. The Diocesan establishments have high potentials for lifting this Diocese from

an offering dependent Church in the near future

References:

Agbo, A. (2008) Diocese of Nsukka: The Way Forward, Nsukka: Nsukka Diocese.

Akpala, A (1990) Management: an Introduction and Nigeria Perspective, Enugu: Department

of Management, University of Nigeria, Enugu Campus

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Ajijola, E. (1976) “How do You Motivate the Nigerian Worker?” Management in

Nigertia.Nigerian Institute of Management, Vopl. 13 No 8.

Argyris, C. (1964) Integrating the individual and the Organization. New York: John Wiley

Brown, A. (1945) Organization, a Formulation of Principle, New York: Hibbert Printing

Company,

Daft R. (2003) Management U.S: South Western N

Ejiofor, P. (1981) Management in Nigeria, Theories and Issues. Onitsha: Africana Educational

Publishers.

Hicks, G. and Gullet, C. (1982) Management Tokyo: McGraw –Hill.

Hymowitz, C. (1988) “Managing: Spread the Word, Gossip is Good”. The Wall Street Journal

Ifechukwu, J. (1977) “Work Attitudes in Nigeria”, Management in Nigeria, Vol.13, N0 8

Koontz, O‟Donnel & Weihrich (1982) Management. Tokyo: Kosardo Co. ltd.

Kreps, G. (1990) Organizational Communication: Theory and Practice, New York: Longman.

Oguonu C.N. (2003) “Revenue Generation and Management in the Local Government System

in Nigeria” in Ojo J. (eds.) Vocalizing Africa, Athens: African Studies Institute,

University of Georgia, Athens, and U.S.A. PP. 48 80

Okpara, E. (1984) “How can We Motivate the Nigerian Worker?” in Ejiofor, K. & Aniagoh

(eds.), Managing the Nigerian Worker, Ibadan: Intec Ltd.

Stoner, J. and Freeman, R. (1989) Management: Annotated Instructor‟s Edition, New Jersey:

Prentice -Hall

Vroom, V.H. (1964), Work and Motivation, New York: Willey

Webber, R. (1972) Time Management, New York : Van Nostrand

William C. (2000) Management U.S: South – Western College Publishing

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CHATPER TEN

MEDICAL MISSIONS AND THE CHURCH OF NIGERIA: NSUKKA

DIOCESE AS AN EXAMPLE

By

Introduction:

The church of Nigeria (Anglican Communion) since the past two decades has witnessed an

unprecedented expansion Many new dioceses have been created and many also solidified

through the work of evangelism. The church has become more evangelical than she has ever

been in the history of the Church. Thanks to the efforts of Evangelical Fellowship in the

Anglican Communion and other mission–minded groups in the diocese. However, the way

things are going, we have a strong reason to believe that more aggressive mission works still

needs to be done now than ever before. Many spiritual and physical forces are frantically

fighting to turn away the attention of people from God. It behooves us to use all available

mission strategies to ensure that men are drawn regularly into the kingdom of God

Evangelical missions and acts of Charity

Evangelism is very important in our Christian faith. It is upon it that the expansion of the church

of God is premised. Jesus preached to multitudes and also to individuals. Our Lord Jesus

laboured on the business of soul winning with an unprecedented focus that his life could be said

to have been spent expanding the kingdom of God. Our Lord Jesus, not only won converts

through careful evangelism, but also nurtured them, turning them from mere converts to

disciples.

Charity is a synonym for love, and acts of charity are acts motivated by compassion and

kindness targeted at improving or changing an unpalatable condition of someone else. Jesus,

while on earth, demonstrated the total -care approach to missions in several occasions in

the bible. The following passages illustrate the importance of followers in soul-winning:

How God Anointed Jesus of Nazareth with Holy Ghost and with power who went

about doing good and Healing all that were oppressed of the devil, for God was with

him”(Act 10: 38 ).

“Then the apostles gathered to Jesus and told Him all things, both what they had done

and what they had taught. And He said to them, „Come aside by you to a deserted place

and rest a while.‟ For there were many coming and going and they did not even have

time to eat. So they departed to a deserted place in the boat by themselves. But the

multitudes saw them departing, and many knew Him and ran there on foot from all the

cities. They arrived before them and came together to Him. And Jesus, when He came

out, saw a great multitude and was moved with compassion for them, because they were

like sheep not having a shepherd. So He began to teach them many things”(Mark 6: 30-

34).

“Wisdom has built her house, she has hewn out her seven pillars; she has slaughtered

her meat, she has mixed her wine, she has also furnished her table. She has sent out her

maidens, she cries out from the highest places of the city, „whoever is simple, let him

turn in here!‟ as for him who lacks understanding, she says to him, „come, eat of my

bread and drink of the wine I have mixed. Forsake foolishness and live, and go in the

way of understanding” (Prov. 9:1-6).

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Jesus combined his strategy of evangelism and soul winning with acts of charity. He went about

doing good to people. Jesus sacrificed his comfort and his time. He healed the oppressed. All

these were in a bid to draw men to the kingdom of his father. In the Mark 6: 30-34 passage

above, Jesus‟ heart of love and goodness was again manifested during his earthly ministry. He

set out with his apostles to go over to the desert place to rest. He had earlier sent them out to

preach. They came exhausted and narrated to Jesus their exploits for the kingdom. People were

thronging to them and they were worn out and needed rest. The people saw them going, and

took alternative route and still crowded round Jesus and his disciples at the desert place. Jesus,

coming out from the ship, saw the mammoth crowd who came to receive one ministration or the

other and was moved with compassion. Instead of resting as was their original plan, Jesus saw

the crowd as sheep without shepherd (pastor, teacher, spiritual head) and he left leisure and

ministered to them many things about salvation and the kingdom of God. He sacrificed his

comfort to win the souls of perishing and needy people. As if that was not enough, when he was

being urged to dismiss them, as time was far spent such that they should go and find food, he

chose rather, out of love, to feed them. (Mark 6: 35- 44). With Jesus‟ strategy of compassionate

love and good deeds to the people, he always had the crowd gathered around him, whom he

preached to. In like manner, our love for souls must be expressed in tangible terms. Good deeds

draw men to the gospel. All may not heed to our gospel but some will repent and follow on.

In the passage above, „Wisdom’ knew it will cost her something to win the souls of her target.

She spent money and time and slaughtered meat mixed her wine and furnished table and sent

messengers to invite people she had targeted to convert. This is the point upon which medical

mission is premised-to care for the total man just as Jesus did.

Medical missions in Nsukka Diocese

In line with Jesus pattern of ministry( well illustrated above) which cares for the spirit, soul and

body, the Anglican Church has always used health care as a charity and social humanitarian

service in the process of propagation of the gospel. Acts of charity have always been known to

facilitate the work of evangelism. Jesus first taught and followed this pattern .During his earthly

ministry, it would have been easier for Jesus to preach the word alone. With the great anointing

he had, multitudes still would have repented and turned to God. However, because of his

compassionate heart, he ministered also to the needs of the people, which include physical

nourishment and physical healing.

Nsukka Diocese has set as one its priorities to serve the rural communities of Nsukka through

Medical Missions. Medical Missions is one of the many charity –based approaches to

evangelism and soul winning. The Church of Nigeria, founded by church mission society

(CMS) followed this pattern.

Way back in the 50‟s and 60‟s in Nsukka, the CMS had a dispensary located right within the

present St. Paul‟s Cathedral facing the western door. The dispensary took care of immunization,

antenatal care and treatment of common disease such as malaria, stomach trouble etc. trained

nurses and other health workers were employed to serve the community. Attendance to the

dispensary was not restricted to the church members only.

Later, during the „dark ages‟ (years of spiritual slumber) of the Church in Nigeria, some of these

welfare schemes were abandoned. Emphasis shifted from winning and caring for the souls of

converts and members to materialism. Carnality became the order of the day among church

ministers and workers. We thank God for the new wave of revival that broke out in the 90‟s. In

Nsukka, this revival was heralded by great work of evangelism spearheaded by the Evangelical

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Fellowship in the Anglican Communion (EFAC). Many churches were planted. The Anglican

Church at Nsukka witnessed tremendous rural expansion.

To augment and cement the rural evangelical work that had been done in the diocese, and in the

spirit of ministering to the total man, the current Bishop of Nsukka diocese, Rt. Rev A .E. Agbo,

shortly after his installation in 2008, and as an integral part of his mission statement, founded

the Faith Foundation Mission Hospital. The old Cathedral Archdeacon‟s house was renovated,

reconstructed and commissioned on 3rd

Nov, 2008 to serve as the main building of the hospital.

Ven. Christian Chukwuma Eze was appointed the first Administrator of the Mission Hospital. A

16-men board was appointed also to oversee the affairs of the hospital

Presently, the hospital has made tremendous progress. Barely one year of its existence had the

hospital got the attention of the PATHS 2 programme in the state and a takeoff grant was

received by the hospital, Equipment and drugs worth more than fifteen million naira were

supplied to the hospital. The solidity of the hospital today is traceable to that support.

The hospital started with a house officer (female) in the person of Dr. Precious Azugbene, but

now has 3 specialists and 3 resident doctors and 40 in-patient bed against the 25 bed at the

inception. The hospital has total staff strength of 54, including doctors, a pharmacist, nurses,

laboratory scientists, radiographers and other support staff.

The hospital is made up of an outpatient department, in-patient wards, pharmacy Unit,

laboratory, radiology room and some specialist units like ophthalmology, orthopedic, obstetrics

and gynecology and HIV clinics

The hospital has achieved notable health interventions since its inception. Using 2012 as a case

study, there were a total of 678 orthopedic patients, 2,953 adult out-patients, 509 children out-

patients, 162 children admissions, 544 adult admissions, 77 new births 23 of which were

caesarian deliveries, 356 antenatal attendants and 187 non-natal surgeries and 10 deaths.

The hospital has a lot of prospects. The Diocese has a vast area of land which our patriarchs

acquired for the church. Thank God for His Lordship Rt. Rev. A.E. Agbo the Bishop of Nsukka

Diocese for dedicating the entire land for the development of the hospital complex. The hospital

management is presently setting up a purpose –built complex which is capable of

accommodating sixty beds and offices. It is also intended that schools of nursing and laboratory

technology will be established, subject to availability of funds. This is a long- term project

which the Lord God will help in its actualization

As at today, the vision of the Bishop in setting up a mission hospital is being realized. The

social relevance of the Anglican Mission in Nsukka has greatly improved. The management of

the mission hospital is working out new areas of diversification of services that will impact

more on the health and well- being of its adherents and the generality of the poor rural

communities.

Free medical Outreaches

As part of its medical mission, the Diocese under the aegis of the Action and Outreach Unit of

the Diocesan Women Ministry has reached out to several rural communities in Nsukka and

environ with free medical treatments and tests. As part of its rural widows‟ evangelical

programme, the Unit also organizes free medical services as part of our mission outreaches and

has conducted free medical treatments in almost all archdeaconries in the diocese notably at

Ezimo-Agu, Igga, Aku, Obollo-Afor, Alor- Uno, Ibagwa. Recently in October, 2013, a major

91

conference that attracted all widows in the diocese was held at St Paul‟s Cathedral which was

climaxed with free medical treatment and tests for all participants. The free medical missions

are usually carried out in collaboration with the Medical Unit made up of qualified nurses. Rev

Dr. Sam Chukwuemeka and more recently Dr. Mrs. Chidinma Omeke have always served as

our doctors in the spirit of meekness. His prescriptions are dispensed under the supervision of

the Unit coordinator who is an experienced Pharmacist. Medical activities also include

screening for hypertension and diabetes. We have had cases where hypertension and diabetes

were diagnosed for the first time during our outreach. Drugs are usually donated by welfare-

spirited Christians in the diocese and beyond.

At some of these archdeaconries, widows numbering over 300 were treated of various ailments

free of charge. The free medical treatment packages have improved attendance to programmes

and evangelical crusades. More important is the impact of the medical missions on the

wellbeing of the people

In conclusion, it can be seen that the little effort made by the Diocesan in areas of medical

mission has paid off. The fame of the Faith Foundation Mission Hospital has been

acknowledged by people in Nsukka and environs. Patients come from far and near to obtain

medical services. Poor hinterland communities who cannot afford the fees of private hospitals

and who do not have enough confidence in general hospitals come in great numbers to Faith

Foundation Hospital. It is expected that soon, outreach branches will be established in some

rural centres to ease the stress and troubles encountered by patients in trying to access the

current location of the hospital. Church of Nigeria, Anglican Communion needs to key into

medical missions and if possible, emphasize such services in all its dioceses. The present day

church must not adopt the “give-me-give-me” approach to pastoring, but rather a “give- and –

take” lifestyle. This is the kingdom pattern set by our Lord Jesus Christ, whose steps we are

following. If we want men to come to Christ and become faithful adherents, the church must

reach out to them in ways that are available, one of which is to care for their wellness and

welfare.

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CHAPTER ELEVEN

CHRISTIAN MARRIAGE AND FAMILY LIFE MINISTRY: ITS RELEVANCE TO

THE CHURCH AND SOCIETY

By

Marriage as it were, was instituted by God in Genesis chapter two, at the Garden of Eden, when

he made Eve and brought her to be wife of Adam. He designed it to be far companionship and

enjoyment. Gen chapter 2, verses 20-25 describes the institution of marriage as it was in the

beginning before the fall of man. Marriage at the beginning was based purely on oneness (flesh

of my flesh and bone of my bone). God originally designed marriage to be enjoyed and not

endured. It was meant to be where two people that fear God would in oneness and chastity

beget children and bring them up in the fear of the Lord. These Godly homes will in turn make

up a decent and sane church and consequently decent society.

At the instance of the disobedience of man, a new paradigm emerged, a paradigm no longer

based on oneness and companionship but now based on the number of children the woman is

able to reproduce. This new model was conceived when Adam renamed his wife Eve (the

mother of all the earth). It is also a paradigm fashioned after the old creation man. Most of our

cultures and traditions as we see them today have foundations remised on the fallen man.

The agenda of Satan and Satanists is diametrically opposed to God‟s design and is antichrist in

form. Satan and his agents will not even want any marriage at all. Being a man of lawlessness,

he advocates for a situation where people do not even marry, where sexual immorality is

enthroned and man, like a beast would mate with any woman because there is no commitment.

A man would loosely marry any woman he sees in the name of polygamy without any of the

women really staying close to his heart. With this scenario, a morally loose society will abound

were no one is committed to painstakingly bring up children in the fear of the Lord.

However, the children of God have said no to Satan‟s agenda. It is important that Christians

come to understand that the situation of your marriage is not just their individual businesses. It

is not just about them. It is about the Gospel. It is about the church of Christ. Our Lord Jesus

taught us in the bible that marriage as it was in the beginning is designed for his children. If

your marriage is not conforming to the pattern of Christ, you are making him a liar and you are

giving room for unbelievers to blaspheme the gospel and our salvation. You are saying that

there is no difference between those that are born again and others. So we must partner with the

Holy Spirit of God to ensure that our homes are how God designed and intended them to be.

Satan in this 21st century is aggressively making desolations of everything Christian and Godly.

Same sex marriages are being legalized. The worst part is that the western world is trying to

force Nigeria and other African countries to legalize immoral marriages and enter into

reporbacy as they have already done. But it shall be our portion in Jesus name.

Principle of love and submission in marriage A paramount secret to the success of Christian marriage is the principle of love and submission.

God enjoins couples to love and submit to one another. In particular, being a God of order, he

demands that the hierarchy of man being the family head and the wife a suitable help be strictly

followed.

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The man was commanded to love his wife as Christ loved the church and gave His life for it. In

any organisation where more than two persons are involved, the need for leadership comes

naturally. God in His wisdom knew that in the homes also, leadership would be needful and

from the word go gave the hierarchy acceptable to him. That is not to say that the woman is

automatically enslaved to the husband. No for even in the exposition of love in 1Corintians

13:1-5, the Bible teaches that love does not insist on its own and is not puffed, does not record

wrongs. The mutual submission encountered in a divine atmosphere of love serves as

moderation to what would have been temptation to abuse authority ascribed to the husband.

This Give-given paradigm must be restored before health homes can be established.

Diocesan vision on marriage: Family life Ministry In the spirit of “Ana ekwu ekwu, ana eme eme” (Doing as one is proposing) and in line with

where God is taking Nsukka Diocese to and the revival we are experiencing, the Diocese

created and carved out, among other directorates, the Christian Marriage and Family Life

Directorate headed by Rev. (Prof) N.N Osadebe. This directorate was created on 14h March,

2014. It was developed from Christian marriage and family Life Committee created during

2013 Synod. The directorate is charged with the responsibility to:

Develop a manual for marriage counselling \

Organise workshops for clergy and wives on marriages/family issues

Raised and train marriage trainers, at least a couple in every Archdeaconry

Organise “couples forum” annually in the diocese

Use every available avenue including social print and electronic media to teach on

Christian marriage and family life

The marriage committee was inaugurated on 4th

December, 2013 and held its first meeting

immediately after the inauguration. The first normal business meeting and retreat of the

committee was held 12th

of April 2014 and has taken off in different directions to pursue its

assignment vigorously. Having been enlightened that the attack against Christian marriage is a

fight against the kingdom of Heaven, the committee has vowed that the battle will be fought

headlong and total, as the victory which Jesus Christ secured for us long ago will not be

compromised.

The Diocese of Nsukka joins the kingdom of God (kingdom of Light) under the eternal

rulership of Christ to proclaim and promote the will of God for marriage as is declared in

Genesis chapter two and in various passages in the New Testament, notably Matthew 19:1-10.

The church is vehemently opposed to divorce, polygamy, homosexuality, lesbianism, bestiality,

gay marriage (same sex marriage)

If the world is arguing in favour of perverse marriage relations just for the reason that such is

the natural inclination of those that practice them, why does it punish kleptomaniacs, criminals,

serial killers, and sadists? What these ones manifest is also natural abberrative inclination.

Interventions so far

The diocese has made and is making effort in the area of counselling of intending couples. The

Diocesan insists that the intending couples be assigned to senior Christian couples who would

instruct them on the basic principles and practice of Christian homes. The feedback from this

arrangement has been very rewarding.

Ailing marriages are also referred to experienced and successful couples. Reports to

transformations, resulting from interventions based on the whole counsel of God on marriage

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based on the Bible (word of God) have been received. There was an instance when a couple

came from different directions for marriage counselling and drove back home in the same car

after making peace. From that time their story has changed.

In addition, in July, 2013, the Diocesan organised a clergy school for all the clergy in the

diocese which as extended to their wives in the August session. The feedback was tremendous

as many couples confessed learning things they never knew nor had applied in their marriages.

The resource persons emphasized the necessity of openness love, submission, financial unit for

the success of any Christian marriage.

In conclusion, the Diocese of Nsukka has set machinery in motion to fight and to make desolate

the pervasive and apostatise plan of Satanists against godliness, godly marriages and godly

society, in Luke 10:19, the bible declares:

Behold, I have given you authority to tread upon serpents and scorpions

and over all the power of the enemy and nothing shall in any wise hurt

you

We will use the authority that God gave to overcome evil. We will not be overcome of evil in

Jesus name Amen

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CHAPTER TWELVE

THE PLACE OF THE WOMEN’S MINISTRIES IN THE CHURCH AND SOCIETY

By

Preamble:

The Women Ministry is one of the organizations in the church, and is now well organized.

Perhaps some factors may have led to this organization. The Bishop‟s wife as the leader of the

Diocesan women‟s ministries has committed much of her time, energy, and knowledge towards

it. Being exemplary at the helm of affairs, the followership was willing to respond. Directly

under the Bishop‟s wife are the wives of the Archdeacons who deputize for her in various

Archdeaconries.

Another factor that has led to the growth of the women ministry is the structure or the

organigram of the organisation. At the base of the triangular structure is the church women

group meeting which acts as outreach to individual women on issues, policies and programmes

concerning every woman in the Diocese. For instance: the Diocesan Women Wave of prayer

holds meetings within the church so as to involve individual women. Above the group meetings

is the women general meeting of each particular church, led by the Women Executive

committee. They discuss matters that come to them that should be implemented by all the

groups in the church. While any elected person can lead the women group meeting, the women

General meeting is usually led by the church workers‟ wife (be it lay pastors „wife or clergy

wife). In a case where the church worker is single (not married), the parish priest appoints or

approves the appointment of a woman leader. This position is temporary until a worker‟s wife is

available. There are cases where the ambitious ones have insisted on creating this position

despite the presence of a worker‟s wife, thus creating conflict of leadership.

The leader of the women General Meeting takes directives from the vicar‟s wife at the parish

level. All the women within a parish are led by the parish priest‟s wife. She coordinates the

activities of the women in the parish where her husband oversees. She endeavours to implement

all Diocesan programmes and policies within the parish. She is responsible to the Archdeacon‟s

wife and the Bishop‟s wife. She replicates the Diocesan units at the parish levels. In rare cases

we have parishes where the parish priest (or vicar )is not married, the Archdeacon‟s wife

appoints a parish coordinator but extends her oversight to such a parish so as to create more

impart and to avoid conflict. The same arrangement is true of a parish where the parish priest‟s

wife is incapacitated by ill- health. The Archdeacon‟s wife superintends the women work in her

Archdeaconry, coordinating the women within the parishes under her. She is responsible to the

Bishop‟s wife, who incidentally is the Diocesan president.

The women ministry has improved her structures by involving more people in her leadership

positions by creating units. At first there were four units- Action and outreach, prayer and

spirituality, finance and central services, and marketing units. Later other units emerged as the

need arose, such as the kitchen unit, conference planning unit, training unit, medical unit,

project, music unit. Each of these units is led by a unit coordinator.

It is noteworthy to mention that under the women ministry we have different arms –the

Mothers‟ Union, the Women Guild, the Young Wives, and the Girls Guild.

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Women are admitted into Women‟s Guild who may not be wedded but are committed to the

church. Those admitted into the Mothers‟ Union are mainly those who are wedded to their

husbands in the church, and who have shown themselves evidently as living faithfully with the

husbands. The young wives unit was created to cater for the young wives of newly married

wedded women. It is intended to teach them the basics of home management while remaining

true Christians especially in this perverse generation. The Girls‟ Guild unit takes care of young

unmarried females.

Brief history

At the inauguration of the Anglican Diocese of Nsukka, on Tuesday 11th

January 1994, the

Diocese was led by the Rt. Rev‟d Jonah Chukwuemeda Ilonuba.The Diocese started with 2

Archdeaconries-Nsukka and Eha- Amufu under Ven Simon O. Ugwuanyi and Ven Christopher

Ngwu Ozoko respectively (both are late). Their wives Mrs. Gladys Ugwuanyi and Mrs. Beatrice

Ozoko automatically became the first vice presidents. The Cathedral Deanery was created in the

same year 1994 with Rev Canon David Obasi Ogbonna as the Canon Residentiary. This

automatically made his wife. Mrs. Jane S. Ogbonna the third Vice President. The young

Diocese inherited from her parent Diocese (Enugu Diocese) few clergymen and their wives –

Rev G.E. Uvuka, Rev N.O. Okwu, Rev E. E Odo, Rev Nnamani (late), Rev J .N. Eze (now

rtd)Rev B. O. I. Iloh (now retired) Rev Obiora Chinwuko, Rev A.N.C. Ogbochie, Rev Obiora

Agbogu, Rev Lawrence I. Eze, Rev Prof Emmanuel Iheagwam, (Rtd bishop of Enugu) Rev E

I. Onah, Rev John C. Onah (late), Rev Fidelis Ezugwu (late ) Rev Benjamin C.D Diara, Rev

Gabriel Eze (late), Rev David Nweze (late ), Rev Samuel Nwora Nwigwe, Rev F. Mgbemene,

Rev Benjamin Okwor, Rev George Makata, Rev ThankGod Chigbo, Rev Onyiaene (late), Rev

M.O Nwobodo.

The wives of these clergymen became the foundation leaders of the women ministry of the

Diocese. The first Diocesan Women conference was hosted by St Peters Church Ovoko, under

the theme:”Obeying the great commission “

During the first years of the Women Ministry, the Mothers‟ Union conference was organized in

alternative years to Women‟s Guild conferences. The first and only Mothers‟ union conference

was hosted at St Matthew‟s Church Mgbuji in 1997 while the only Women‟s Guild conference

held at St Andrew‟s Church Adani. After that the annual General Women conferences began to

hold annually under the presidency of Mrs. Roseline U. Ilonuba (JP) – (1994-2007) and Mrs.

Anthonia Ifeoma Agbo (JP) (2008 till date) and at various locations. The first General Secretary

of the Women Ministry was late Dr. Mrs. Fortune Anyanwu (1994-2000), followed by Mrs.

Promise Okonkwo (2000-2009), Mrs. Victoria Asogwa (2009 -2013), Lady Prof Chika Oguonu

(2014 till now). The office of the treasurer of the women moved from Mrs. B. Igwebueze

Ugwuoke to Dame Christiana Itodo, Mrs. Charity Eze. The financial secretary‟s office was

first handled by Mrs. Beatrice O Anioke before Lady Dr Joy Obayi.

Permit us to mention some of the women of great virtue that have led the Diocesan Women

Ministry who have gone to be with the lord. The labours of our heroes past shall never be in

vain. May the good Lord reward your labour of love. They are lady Nene Onyekwelu, the

conference coordinator, (1994-1999) Dr. Mrs. Lois Okeke (1999-2004). Other unit coordinators

who did pioneering work include: Dr. Mrs. Selina Adibua (Action and outreach unit), Mrs.

Evelyn Chikwendu, (Finance and Central Services), Mrs. Chinyere Ukwueze (Marketing) Prof.

Ngoozi Nnam (Prayer and Spirituality), Prof. Mrs. Ify S. Madueme assisted by Mrs. Bernice

Ogbochie the Girl‟s Guild Unit.

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During the 10th

Anniversary Celebration in 2003, we saw the emergence of the Young Wives

unit with Lady Kate Nkechi Ikpeze as the coordinator. Their uniform was designed to attract

young newly married women. It was through the resilience of the then Diocesan president, Mrs.

R. U. Ilonuba that this unit was established in all parishes. The unit displayed colourfully at the

10th

Anniversary celebrations.

Below are the coordinators and their assistant since the inception/inauguration of the Diocese.

Chairman Conference Planning G.G Coordinators

Late Mrs. Lois Okeke Prof Stella Madueme. Assisted by

Mrs. Beatrice O. Anioke Mrs. Bernice Ogbochie

Mrs. Florence Ugwu Mrs. Nkechinyere Ukwueze

Mrs. Gladys Onah Mrs. Blessing Eze

Financial Secretary Chaplain GG

Mrs. B.O. Anioke 1996 – 2002 Rev. Can. Leornard Ukwueze

Lady Dr. Joy Obayi Rev. Mathew E. Ezema now assisted

By Rev. Can. K S E Obeta

Treasurer Young Wives Unit – Coordinator

Lady Beatrice Ugwuoke Lady Nkechi Ikpeze

Dame Christiana Itodo Dr. Mrs. Ekpereka Ibezim

Charity Eze Lady Tochi Ezudu

Secretary Chaplains YW.

Dr. Mrs. Fortune Anyanwu (late) Ven Christian Eze.

Mrs. Promise Okonkwo Ven Clifford uugwuanyi and Rev can.

Lady Victoria Asogwa Ekene Eze.

Lady Prof Chika Oguonu now merged into the women‟s ministry

chaplaincy

Mrs. Obiageli Onah

Conference Promoters Music Unit (Diocesan Singer)

Lady Nene Onyekwelu (late) Mrs. Ogbogu & (late)

Dr. Mrs. Lois Okeke (late) Lady Augustina Onyemaechi

Lady Nkechi Ikpeze Princess Uchendu Odo

Lady Chinwe Onwura

Mothers Union Chaplain Diocesan Decorator

Ven. G.U. Nnamani – 1998 – 2004 Lady Sylvia Uhiara

Rev. Can Collins IK Ugwu – 2004 – 2006 Mrs. Ngozi Eze (late)

Rev. Can Vincent I.C. Akunna – 2006 Mrs. Stella Odum

Rev. Christopher Okwor

Rev. Mathew E. Ezema

Rev. Canon Kingsley S.E. Obeta

Coordinator Finance & Central Services. Coordinator Marketing Unit

Lady Evelyn Chikwendu Mrs. Chinyere Ukwueze

Lady MaryRose Ngwu Mrs. Chinasa Eze

Action & Outreach Protocol

Dame Dr. Selina Adibua Lady Dr. Florence Ezudu.

Prof Mrs. Patience A. Osadebe Mrs. Patience Ezema

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Prayer & Spirituality Legal Advisers Prof Ngozi Nnam Hon Justice Lady Pearl Enejere

Dr. Mrs. Mabel Dimelu His Worship Lady Stella Eze

His Worship Vera Ajogwu.

Kitchen Unit Mothers Union Worker

Mrs. Ngozi Urama Mrs. Jane Ogbonna.

Mrs. Chekwube Eze Mrs. Ebele Asadu

Mrs. Ruth Ogbodo Mrs. Ngozi Urama

Training Unit Project Unit

Lady Promise Okonkwo Prof Mrs. Stella Madueme

Medical Unit Students Unit

Lady Nkechi Ikpeze Mrs. Ijeoma Ugwu

Mrs. Azuka Ekpunobi

Poultry Farm Bethany Plaza

Lady Augustina Ngwu Lady Joy Obayi

Mrs. Evelyn Urama

Chairman, Ladies Auxiliary, Nsukka Diocesan Family Initiative (FAMIT)

Council of Knights Lady Augustina Onyemaechi

Prof Uche Nzewi

Lady Nkechi Ikpe

Nsukka Diocesan Women’s Conference: 1994 – 2014

S/N Date Host Conference theme

1 29th

– 31st July 1994 St. Peter‟s Church, Ovoko Obeying the great commission

(Matt 28:19)

2 20th

– 23rd

July 1995 St. Andrew‟s Church, Ovoko True Discipleship

3 11th

– 14th

July 1996 St. Thomas Church, Aku Called to be faithful

Stewards/Servants in God‟s

House (Hebr 3:2)

4 17th

– 20th

July 1997 St. Mary‟s Church Opi In the steps of Jesus Christ

5 July 1998 Cathedral Church of St. Paul Nsukka Christians as God‟s workman

created for God‟s work

6 6th

– 12th

Sept. 1999 St. Luke‟s Church Amufie Shining as light in the world

(Phil 2:56)

7 31st August – 3

rd Sept. 2000 St. John‟s Church Edem-Ani Building on God‟s foundation

(1cor 3:11)

8 13th

– 16th

Sept. 2001 Emmanuel Church Alor-Uno Holiness unto the Lord (1 Pet

1:15)

9 12th

– 15th

Sept. 2002 St. John‟s Church Onuiyi Fight the good fight of faith (1

Tim6:12)

10 17th

– 21st Sept. 2003 St. Peter‟s Church Ovoko ( Ovoko

Archdeaconry)

Effectual fervent prayer avails

much (James 5:16)

11 3rd

– 7th

Sept. 2004 St. Stephen‟s Church Neke( Eha-

Amufu Archdeaconry)

Let brotherly love Reign

among you (Ps 133)

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12 2nd

– 4th

Sept. 2005 Cathedral Church of St. Paul,

Nsukka (Cathedral Deanery)

Cast your bread upon the

waters for after many days you

will find it again (Eccl 11:1)

13 6th

– 10th

Sept. 2006 St. Andrew‟s Church Ibagwa

Aka.(Ibagwa Archdeaconry)

Praising God for his abundant

blessing

14 21st – 24

th June, 2007 St. Thomas Church, Aku (Nsukka

South Archdeaconry)

The Lord is faithful to his

promises (Ps 145:130)

15 5th

– 8th

June 2008 St. Paul‟s Church Uda (Amufie

Archdeaconry)

Rejoice in the Lord Always

and I say rejoice (Phil 4:4)

16 3rd

– 6th

Sept. 2009 St. Mary‟s Church, Opi (Nsukka

East Archdeaconry)

Women and Evangelism- the

21st century challenges

17 2nd

– 5th

Sept. 2010 St. Peter‟s Church Ovoko. (Ovoko

Archdeaconry)

Mothers Arise (Judges 5:6,7)

18 1st – 4

th Sept. 2011 Emmanuel Church Alor-Uno (Alor-

Uno Archdeaconry)

Vessel of God (Luke 1:31-35)

19 6th

– 8th

Sept. 2012 Cathedral Church of St. Paul

Nsukka(Cathedral Deanery)

At a time like this (Esther4:14)

20 5th

– 8th

Sept. 2013 St. John‟s Ang. Church Edem Ani.

(Edem Archdeaconry)

My Redeemer Liveth Job

19:25

We thank God for the various major projects accomplished by the Women Ministry. These

include:

- The gigantic structure –Bethany Plaza.

- Sama Table Water and thee Vehicles for delivery

- Bishop‟s car

- Equipment of the Bishop‟s wife Kitchen.

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CHAPTER THIRTEEN

THE VISION AND RELEVANCE OF THE EVANGELICAL FELLOWSHIP IN THE

ANGLICAN COMMUNION TO THE CHURCH AND SOCIETY

BY

Prof. (Mrs.) Stella I. Madueme, VEN. Stephen Dimelu & Dr. Joseph Ezemma

1. HISTORICAL ANTECEDENTS

The Evangelical Fellowship in the Anglican Communion (EFAC) started in 1961 in England. It

is a fellowship of evangelical Christians in Anglican Churches, passionate for biblical faith for

the gospel of Jesus Christ. (The EFAC Commitment; 2008) According to Carol Flake Chapman

the author of “Redemptorama, Culture and Politics in the new Evangelicalism”, EFAC was

created when Anglicanism was brought to African and Asia in the 20th

century by American

and British missionaries by the most conservative of the African and Asian clerics. This group

was led by John Stott, the charismatic and ultra conservative rector of All Souls Lang Ham in

London‟s West end. According to Chapman (2002), John Stott developed a scholarship

programme that brought aspiring clerics from developing countries to England for strict

conservative theological training and this helped branches of EFAC to sprout with respectable

foothold in Anglican communities all over the world

In 1974, EFAC was the first group to support the Lausanne Conference which brought together

two thousand seven hundred Christian religious leaders from over one hundred and fifty

countries for dialectical discourses on world evangelism. Billy Graham, one of the leading

world evangelists was invited and John Stott chaired the drafting Committee for the Lausanne

Covenant on world evangelism. The Lausanne Conference has since then mobilized world

evangelicals. In Nigeria, EFAC was started in August 1978 by a Yoruba clergyman, Rev. Yemi

Ladipo, during the National Congress on Evangelism held at the University of Ife. It has since

spread to Anglican churches in Nigeria, holding international conferences once in every five

years and national conferences on a yearly basis.

The Vision of this group from its inception are as follows:

1. Commitment to doctrine: This commitment is with respect to the authority of the bible

which should be practically implemented by encouraging fellow Anglicans to read, obey

and perfectly understand the word of God. The commitment also includes acceptance of

the uniqueness of Christ as the sole giver of salvation by grace and encouragement of

members to personally experience His saving grace.

2. Commitment to mission which should be demonstrated practically through sacrificial

ministry to the needy and poor.

3. Commitment to evangelism which should ensure that members preach the word in season

and out of season to people around them.

4. Commitment to bible based ministry by training people for church work, formation of

family fellowships and encouragement of evangelical Christians.

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In Line with this, the EFAC Agenda Revolves Around the Following.

1. To uphold the authority of the word of God in teaching.

2. To deal with other religions with a balanced view without condemnation and compromise.

3. To equip both pastors and lay pastors with the word of God

4. To affirm and encourage proclamation everywhere

5. To demonstrate the fullness of Christian faith with its ethnics. (Excerpts from EFAC at 30.

by retired Rt. Rev. Sam Chukwuka; former General Secretary of EFAC Nigeria)

2. EFAC IN NSUKKA DIOCESE

The Evangelical Fellowship in the Anglican Communion (EFAC) started as Operation Good

News in 1985 before the inauguration of Nsukka Diocese After a revival program at Christ

Church Chapel with Ven. A.C Ezeigwe as the speaker, some of the organizers of the program

who were worshipping at Christ Church went to St. Paul‟s Church, Nsukka which is now the

Cathedral to establish a bible study group with some members of St. Paul‟s Church under the

umbrella of Operation Good News. This occurred under the tenure of Ven. Simon Ugwuanyi

(now late) the then Archdeacon of Nsukka and Abakiliki.

The foundation members are Mr. Simon and Mrs. Felicia Omeke, now Rev and Mrs. Omeke.,

Mrs. Gladys Ugwuanyi, the wife of late Ven. S.O. Ugwuanyi, Dr. Ben Mba (now Rev. Prof.

Ben Mba), Dr. and Mrs. Chris Onuoha, Madam Dinah Erinne, late Madam Victoria Onwuteaka,

Engr. Theophilus Madueme (now Ven. Engr. Prof. Theophilus Madueme) Bro. C.J. Onyirioha

and Bro. Dickson Nwangwu. Rev. and Mrs. Simon Omeke made countless sacrifices to co-

ordinate this young group who began to organize regular bible studies in the church and

diocesan crusades for many years. One of their most fruitful crusades was in 1988 with the

theme „death in the pot‟ with Ven. Awuzie as the speaker. Evangelistic outreaches received

very stiff opposition at that time from church members due to the level of spiritual awareness,

yet the group preserved under such conditions. Worthy of mention are the sacrificial

contributions of the late Bro Benjamin Ewe, Bro Joel Enwelunta, late Sir Andrew Okide, bro

Matthew Nwafulaku now Rev. Canon Matthew Nwafulaku, bro Ernest Agu now Ven. Ernest

Agu in the execution of their programs.

In 1990, Rev. Simon. Omeke organized a powerful crusade with his team and invited Ven.

Onibere as the speaker. After the crusade, the name Operation Good News metamorphosed into

Evangelical fellowship in the Anglican Communion mostly to become part of an already

existing international and national Christian organization in the Anglican Communion. Rev. S.

Omeke remained its leader until 1992 when he handed over to Bro. S. Dimelu (now Ven. S.

Dimelu), the then immediate past president of Scripture Union, Nsukka. Bro. Steve Dimelu in

1992 planned and executed the formal inauguration of the Evangelical fellowship in Nsukka

Zone by the EFAC national executive.

The Executive National President of the EFAC, and retired Bishop of Akure, Rt. Rev. Gbonigi

came to Nsukka during the tenure of the late Ven. Simon Ugwanyi, Archdeacon of Nsukka and

Abakaliki and inaugurated EFAC in Nsukka. The Evangelical Fellowship in the Anglican

Communion in Nsukka was placed under the EFAC Enugu zone as a sub zone. This

arrangement continued until 1995 when it became a full zone of its own under the tenure of Rt.

Rev. Dr. J.C. Ilonuba (JP), the first Bishop of Nsukka Diocese. Ven. Steve Dimelu led the

group till Sept. 2011 when he handed over to Rev. G. Eze now Rev. Canon Goddy Eze who is

still the Zonal Co-ordinator at the time of this writing.

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3. AIMS OF THE EVANGELICAL FELLOWSHIP IN THE ANGLICAN COMMUNION

The notable aims of the group are as follows:

1. To promote the supreme authority of the Scripture in matters of both faith and conduct

throughout the Anglican Communion.

2. To share with members of the Anglican Communion a commitment to biblical

obedience particularly in the areas of Christian discipleship, servant leadership, church

renewal and mission in the world.

3. To foster fellowship and unity among evangelical Anglicans throughout the world.

4. To function as a resource group to develop and encourage biblically faithful leadership

in all spheres of life.

5. To provide a forum for

a) Taking counsel together on important issues, to develop policy in matters of

common concern.

b) Articulating gospel distinctiveness in matters of faith, life and mission by

consultations and publications.

4. ACTIVITIES OF EFAC IN NSUKKA DIOCESE

The activities of EFAC in line with its aims has been multifarious and multidimensional in spite

of stiff oppositions, antagonisms, bitter acrimony, legal cases etc due to its fearless

confrontational attitude and unflinching stand against promiscuity, alcoholism, idolatry, sex

before marriage, embezzlement of church funds, syncretism, child marriage to mention but a

few. However, the then Bishop of Nsukka diocese, the Rt. Rev. Dr J.C. Ilonuba (JP) played a

great fatherly role in harmonizing the various levels of spiritual understanding at that time

which enabled the group to stand and embark on the following activities.

4.1 Social services – The social services embarked upon by the group in the diocese include

a) Scholarship schemes for indigent and persecuted members in Secondary and tertiary

levels of education.

b) Settlement of exorbitant hospital bills for members of the Anglican Communion.

c) Provision of capital for businesses for members and non members

d) Construction of houses for victims of cultural ostracism popularly known as „osu‟ in

Igbo land

e) Provision of legal services for children being forced into early marriage.

f) Organization of compulsory marriage interviews and counseling at group, area

and zonal levels to ensure stable marriage relationships

g) Entrepreneurship training for members of the Anglican Communion for various years

4.2. Contributions to the Ordained Ministry a) Annual contribution of a minimum of two hundred thousand naira to the diocese for the

Training of a Priest program (TAP) for several years.

b) Organization of three day annual/bi-animal clergy and wives retreat

c) Provision of clerical outfits and organization of reception for Priests who benefited from

the Training of a Priest program

d) Partial / full sponsorship of priests to annual national EFAC conventions held at

different parts of the country

e) Purchase of the Bishop staff in 1994.

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4.3 Church Development

a. Provision of resource persons in various areas of church life

b. Introduction of follow up series for use at church levels for Christian maturity,

commitment and discipleship.

c. Introduction of bible study within the Sunday service in the churches in the diocese.

d. Physical construction of some churches and payment of church helpers for various

years in Nsukka Diocese

e. Furnishing of a part of the old Bishop court

f. Financial contributions for diocesan development during diocesan conferences like

Synods and Women conferences.

g. Organization of revivals for various groups, churches and diocesan crusades

h. Sponsorship of mission teams for outreaches to unreached areas in Ette, Ehamufu,

Edem Nru, Ede Oballa, Nguru, Umuna, Ugwuachara to mention but a few.

i. Organization of annual diocesan zonal camp retreats and fire prayer conferences

j. Introduction of activities that reduced drastically the exodus of many Anglicans to

other churches and fellowships

4.4 EFAC and Church Planting

EFAC had and still continue to contribute to the planting and funding of many churches

especially in rural areas before the creation of Nsukka diocese till date though not publicly

in many instances. Prior to 2011, EFAC groups in each church were mandated to open four

churches each year. These churches were nurtured spiritually and financially by the group

till they were handed over to the diocese. Chronicles of some of the activities of the group in

the area of church planting are as follows:

4.4.1 Churches Planted by EFAC

1. Nguru

The EFAC group in Cathedral church of St. Paul, Nsukka organized crusade in August 1995

at Nguru Nsukka and thereafter planted a church. The Chairman of the Crusade was Bro.

Johnson Urama now Bro. Prof. Johnson Urama. The Fellowship leader was Bro. Engr. Dr.

Theo Madueme now Ven. Prof T.C. Madueme while the secretary of the fellowship was

Bro. Jonathan Mbah now in United States of America. The Anglican Church Nguru now

Christ Church Nguru was planted following the crusade by the Cathedral EFAC in 1995.

2. Owerre Eze Orba

The Cathedral EFAC in 1997 organized a crusade at Owerre Eze Orba. The crusade was

chaired by Bro. Joseph C. Ezemma now Bro. Dr. Joseph C. Ezemma. The leader of the

fellowship was Bro. Engr. Dr. T.C. Madueme now Ven. Prof. T.C. Madueme. The secretary

was Jonathan Mbah the Anglican Church Owerre Eze Orba was established after the crusade

and handed over to the diocese.

3. Ama-Egbu Ede Oballa

In June, 1999 the Cathedral EFAC organized a crusade at Ama-Egbu Ede Oballa. The

chairman of the crusade was Bro. Joseph C. Ezemma The speaker was Bro. Sam Obeta now

Rev. Canon Sam Obeta. The leader of the Cathedral EFAC was Mrs. Ogechukwu Onah (nee

Okoro) while the secretary Bro. Dr. Joseph C. Ezemma. On 4th

July 1999 a formal church

service was conducted for converts. That marked the first Anglican order of service in the

land of Ede-Oballa and the birth of All Saints Ede Oballa. The Cathedral EFAC hired two

rooms that housed the church. The fellowship bought seats, tables and some copies of Holy

Bible for the church.

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4. Agbani Nsukka

The Cathedral EFAC organized two-day crusade-30th

to 31st July 1999 at Agbani Nsukka.

The chairman of the crusade was Bro. Amos Eze now in United States of America. The

speaker was Rev. Theophilus Ugwuishiwu now Ven. Theophilus Ugwuishiwu. The leader

of the Cathedral EFAC Nsukka then was Mrs. Ogechukwu Onah (nee Okoro) the Secretary,

Bro. Dr. Joseph C. Ezemma. On 1st August 1999 the Fellowship (Cathedral EFAC, Nsukka)

planted the Anglican Church Agbani Nsukka now Emmanuel Church Agbani. After one

year a church helper –Bro. Jerome Asogwa was hired. The land where the church was built

was donated by Elder John Ukpatu. The Cathedral EFAC, Nsukka bought seats for church

services and their first sign board The Cathedral EFAC, the Chancellor of the diocese, Sir.

Hon. Justice F.I. Ngwu and the Diocese donated money that was used to erect the

permanent church building for Anglican Church Agbani now Emmanuel Church Agbani.

The church was handed over to the Diocese after two years of nurturing by the Cathedral

EFAC group, Nsukka who posted Pastor Dan Omunkwu to the church.

Some other churches planted by EFAC are as follows:

NO SUB-ZONES CHURCHES DATE

1 Aku Holy Trinity Church Udueme 2007

Church of Resurrection Ohebechi 2013

2 Nsukka North Christ Church, Amebor, Obukpa 2007

Church of Holy Spirit, Amugwu, Obukpa 2007

New Bethel Church Amofia Nsukka 2008

3 Orba St. Bath‟s Church Imilike Etiti 2013

4 Ovoko St Luke‟s Iheaka & St. James Amube 1986

5 Enugu Ezike St Luke‟s Imufu

St Paul‟s Umuagama

St. Peter‟s Aji

Church of Pentecost Igogoro 2013

6 Adani St. Mary‟s Anglican Church Asaba 2006

Anglican Church Agbo-Egbunike 2013

7 Opi All Saints Umuna 1998

Christ Church Ugbele Lejja

St. Luke‟s Diogbe 2007

Church of Holy Spirit Umunko 2010

Anglican Church Amonicha Ekwegbe 2013

Anglican Church Obinagu Obimo 2008

Anglican Church Uwelu Ibeku Opi 2013

8 Unadu St. Paul‟s Church Umuonoja Aguibeje 2003

St. Mary‟s Church Ukwu Okpo 2008

9 Edem Our Saviours Obinagu Owerre 2006

Emmanuel Church Edem-Ani 2010

Mountain Zion Amanu Felan 2010

10 Okpuje Christ Church Umueze 2004

11 Uduledem St. Stephen‟s Church Umuitodo

Conclusion

The Evangelical Fellowship in the Anglican Communion has gone over various hills and

valleys in its operations in the church both nationally and in Nsukka Diocese. It has impacted

105

positively the lives of many people, contributed in training Priests and building churches,

enabled many to have lasting marriage relationships, produced many notable Christians who are

holding forth the banner of the gospel and tempered the exodus of Anglicans to other churches

and groups. All the glory goes to God for the grace which has produced fruitful harvest unto His

glory. The group, according to the 2008 EFAC Commitment will continue to nurture mutual

understanding among evangelicals in the Anglican Communion; seek opportunities to support

and encourage members; stand in solidarity with prosecuted and persecuted members; pray for

members fruitfulness and faithfulness in their service to Christ; foster good relations with Christ

and other traditions; engage in theological studies on biblical authority and share resources for

the furtherance of mission work all over the world.

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CHAPTER FOURTEEN

THE RELEVANCE OF ANGLICAN CHILDREN MINISTRY TO

THE CHURCH AND SOCIETY

By

To sustain a society and church, sustain children. To destroy a society or church, destroy the

children. Both the church and society cannot talk of tomorrow without talking about children.

Educate the children and the society is educated but spoil the children and the society is spoilt.

Children are indispensable assets from God. This is why everybody especially the African man

wants to have children at all costs. Even God Himself saw this need for procreation.

Notwithstanding the exclamation of Adam after giving him Eve as a life partner, God still

commanded both of them to be fruitful for multiplication. God, in a bid to show the relevance of

children and His love for the Israelites, declared that no barren woman shall be found among

them. In short God referred to children as rewards to parents. (Ps 127:3) „Children are a gift

from God; they are his reward‟.

The indispensability of children to the church and society cannot be overstressed. Abraham the

Father of Faith was prepared for God‟s purpose as, so was a child. Isaac the promised son,

Jacob the fulfiller of the promise, Moses the great leader, Joseph the saviuor of his people, John

the Baptist, Paul the great crusader, Andrew the brave but silent evangelist, Peter the zealot,

Timothy the Bishop, Henry the 8th

, Marthin Luther King (Jr). What of Esther, Ruth, Priscilla,

Mary and a host of others that God used at one point or the other. They were at some point

children. Above all, Jesus Christ, God-made man the Savior of the whole world was born and

grew up as child under the tutelage of His parents.

The Anglican Diocese of Nsukka that is celebrating her 20th

year anniversary was a child in

1994. In this direction, Ignatius Loyola a Spanish church father, after Martin Luther‟s

Reformation staged a Counter Reformation through his ministry among children. He said:

“Give me a child before he is six and after ten years he will not deny Roman Catholicism”

Though Loyola was blamed for indoctrination, brain washing and dogmatization of children, he

proved beyond doubt that children evangelism is a powerful instrument for children up-

bringing. Moses who led the Israelites out of Egypt stayed with his mother for about five years

before he was handed over to pharaoh‟s daughter and during which period he was shaped for

the great task of his life. By faith when he had grown up, he refused to be known as the son of

Pharaoh‟s daughter. “He chose to be ill-treated along with the people of God rather than to

enjoy the pleasures of sin. He regarded disgrace for the sake of Christ as greater value than the

treasures of Egypt because he was looking ahead for his reward” (Exd.2:9-10, Heb.11:24-26

NIV)

These children who later became adults or youths did exploits. They got what they used at

adult stage as children. This takes us to the relevance of ACM to the church and society. An

adage says: „It is easier to train a child than to mend a man‟. A Jesuit once said that if he is

given a child, that he will make him what he will become in life at the age of six. Our liturgy

states that one of the reasons for marriage is for procreation of children that will be trained in

the fear of God. Train up a child the way he should go and when he is old, he will not depart

from it; (Prov. 22:6)

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It is in obedience to the above instruction and observation that the Anglican Children Ministry

was born.

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What is ACM?

This is simply a ministry in the Anglican Church specifically designed and committed to

bringing up children in the fear of God in their own interest and for the interest and continuity

of the church and society at large.

History of A.C.M

According to the Child Whole Magazine of ACM Vol.1 (2003), the organization started around

1958 as Anglican Store Boys Association (ASBA) in Onitsha. At that time, apprentices who

were not allowed by their masters to attend evening services gathered every Sunday evening to

pray and sing songs at street corners. Gradually, the gathering extended to week days and the

street coners became centres for teaching catechism and Bible lessons.

History of ACM in Nsukka Diocese

It should be noted that the activities of Anglican children as we have it today in Nsukka land

started in the 70s with the Monday class where children were taught some vital Anglican

doctrines. Later in the 80s it was called the Children Evangelism Ministry (CEM) though this

was not restricted to the Anglicans. During this time, people went to Enugu to be trained by the

then Barrister Anene Nzelu (now Venerable), who was the national coordinator of CEM.

C.E.M though trained children and even though Anene Nzelu was an Anglican, the ministry

was not Anglican. Knowing the importance of our heritage as Anglicans, a need arose to have

our own children ministry and this quest gave birth to Anglican Praying Association (APA) in

mid 80s, an equivalent of the Roman Catholic Block Rosary. APA had its origin from the

Diocese on the Niger and got to Nsukka late 80s. In APA, Anglican children gathered together

in the evenings and were grouped in consideration of proximity. This arrangement was equally

made to provide opportunities to the tender ones as well as those whose residence were far from

the church. APA helped to provide an organized programme for the Anglican children apart

from Monday classes. This was a very vital weapon for children evangelism as some children

started church, changed denominations and even got their parents converted through APA.

Some children got the light of salvation through APA.

But with the creation of Nsukka Diocese and the appointment of Rev. Andrew Ogbochie as the

first ACM chaplain and Bro Ejike Ozioko as the first leader, there was aggressive evangelism

among the children in the Diocese. During this period, ACM became the pet project of the

Diocese. Every ACM need was seen as the Diocesan need as every parent and youth was

willing to make sacrifices for ACM. More of their reason was the evidence of output by ACM.

ACM report during synods was. . We appreciate our pioneer Bishop Rt. Rev. J.C Ilonuba (Rtd)

for the open hand and heart given to the ACM since he inaugurated it in 1996.

Many believe that the ACM reached its zenith in Nsukka Diocese during this period because

there was evangelism explosion. Children had genuine repentance and in turn influenced their

parents into genuine repentance too. Exploits were really done vigorously.

ACM Leadership in Nsukka The first chaplain of ACM in Nsukka Diocese was Rev. Andrew Nnabuchi Ogbochie (now a

venerable) (1994 – 2004). The first leader was Bro. Ejike Ozioko (now Dr. Ejike). They held

offices for more than ten years. Other leaders worthy of note include: Mr. Daniel Omeje (now a

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Venerable), Bro. Johnson Ezeobetta, Sister Eunice who lasted for one year and went to Eha-

Amufu Diocese. Johnson held the post for two years and was ordained a priest thereafter, in

2009. Bro. Elijah Eze was elected the leader and has remained in the office till date. After Ven.

ANC Ogbochie (JP), Ven. Daniel Omeje (2005 – 2007) became the chaplain and after him, late

Rev. Can. Linus Ugwu (2008 – 2009). He was succeeded by Rev. Stanley Eze (2010 – 2012)

who handed over to Rev. Williams Okolo (2013 - date). Other executive members worthy of

mention include: late Mrs. Ebere Onah (1st Secretary) Mrs. Angelina Okereke, Mrs. Angelina

Onochie, Joseph Amadi, Ngozi Omeje, Stepehen Odabuchi, Lady Ruth Ayogu, Mrs. Ifedigbo.

Mr. Agu(nee Ezeora) Mrs. Ifedigbo, Mrs. Onwuchuruba, Miss Ifeoma Okereke etc.

Aims and Objectives of ACM The Anglican Children Ministry (ACM) aims at catching the little ones for Christ, and

disciplining them under the discipleship, doctrine and traditions of the Anglican Church. It aims

at saving the children and the church as a whole in a pluralistic and multi religious society such

as Nigeria.

The Motto of ACM is:

- Catch them young for Christ;

Vision

- Their vision is: Win the soul of Anglican Children for the Lord.

Aims and Objectives are:

a. The upbringing of children and young people in the fear of the Lord.

b. Helping children and young people to become growing Christians and well disciplined

citizens.

c. Instructing children and young people in the Anglican faith.

d. Guiding them to learn to study and pray daily.

e. In several other acceptable ways, to help them to deepen their spiritual life through

worship.

To Achieve the Above, an ACM Member Pledges: a. To read the Bible daily.

b. To set good examples.

c. To pray daily.

d. To bear witness for Christ.

e. To attend church services regularly.

f. To receive Holy Communion regularly (if confirmed)

g. To Study and to be of good service to the family, the church and the nation (society).

The Relevance of ACM to the Church and Society

When John the Baptist sent his followers to ask Jesus whether he was the Messiah or whether

they were expecting someone else, He asked them to go and tell John what they saw. Actions

speak louder than words. In this vein, the achievements of ACM and from there; inception will

show its relevance to both the church and society. Some of the achievements include:-

a. ACM has been planted in every church in the Diocese.

b. Nsukka Diocesan ACM is fully registered with the national body.

c. Nsukka Diocesan ACM competes favourably with other Diocesan ACMs in Nigeria.

d. Trains teachers and children both at Diocesan and national levels.

e. ACM now has two representatives during the Diocesan Synod as approved by the Bishop

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f. ACM launches both the presidential address as well as for development projects during

the synod.

g. Attends National Conferences and organizes Diocesan conferences where members are

equipped with knowledge – biblically and socially too.

h. Participates actively during special programmes such as Mothering Sunday and

conferences.

i. Purchased an 18 seaters bus used for evangelism. The bus also yielded some financial

dividends as some people hired it for various programmes.

j. ACM has produced ID cards, stickers and vests which also helped in attracting children

to Christ.

k. Many children are converted to Christ during football competitions organized by ACM.

l. During quiz competitions, children are taken through the Bible and this helps in

deepening their faith both in Christ and Anglican Church.

m. Attending conventions has given the ACM the opportunity to interact with other

Dioceses and such interaction creates social awareness especially as they are meant to

understand that in Christ, we are not divided.

The ministry of ACM is very indispensible, if the church which is a living organism should

continue to survive. In ACM, a child‟s foundation of faith is laid and is built upon until he/she

grows to maturity. A solid foundation from this point is capable of taking such a child to greater

heights in the service of God. This is why today many ACM members are becoming priests,

bishops, pastors and evangelists. Those who attend to such heights through ACM are not easily

moved from the biblical truth. There is a transition that takes place in ACM where a well

groomed child getting to the age of 10 – 12 will be required to join the adults or youth service

soon after such a child has been confirmed. This type of grooming is lacking in churches where

there is no ACM and there is no committed teacher who can conduct services for the children

and organize bible studies for them. In such churches adult members have common services

with the children where the children will learn little or nothing. Such a situation has brought

about mass exodus of children who may chance upon preachers in one of their new churches.

There preachers use their oratory powers to confuse such children and thereafter lead them into

their own churches.

Worse still, such children can fall into the hands of cultists who may course them into secret

cults and from there; they may be destroyed forever and may become societal menace. In this

age of ICT (digital age) where so many movies (home videos) and social networks are the order

of the day, ACM through her numerous programmes has been able to draw children back to

God in the church. When the church is good, the society generally will be good. The church

is the last hope of the society. This is because what political night and laws could not achieve,

the church will. A close look at what is happening in the society today calls for worry and

concern by every reasonable citizen.

The society today is inundated by social and moral breakdown due to disobedience,

insubordination, disrespect, assassination, kidnapping, ritual killings lawlessness, which have

become the order of the day. All these factors are the effects of lack of early child care and

training given to the children. Many parents and guidance are too busy to take a close look at

what their children are doing at home after school. Worse still such parents and guidance do not

even find it necessary to go to church. When they do, they go with their children to the adult

church services. These children who are always in charge of the home front when their parents

and guidance have gone out for work or business waste the whole day watching movies, the

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consequences of which we are all witnessing. Cases of immorality abound so much so to an

extent that incest is now a common incidence experienced in different homes.

ACM‟s activities in the various towns and villages have helped to channel the minds of children

to God. The activities of ACM such as Sunday Services, Monday class, bible study, evening

prayers at designated centres, bible quiz, bible clubs, recreation, workshops and conferences, all

help to keep the children busy and draw them away from things that will not help in building

them up spiritually.

The biblical injunction in Prov.22:6 to train up a child in the way he should go and when he is

grown, he/ will not depart from it is what ACM aims to achieve. That we still have young

people who are responsible, respectful, dedicated, committed and reliable is as a result of ACM

the activities. That we have good leadership in some government ministries and parastatals,

colleges of education and technology, universities, secondary schools and in different spheres of

life, is mainly due to the efforts and impact of ACM and other such religious bodies.

Children evangelism demands urgent action because children are vulnerable to any form of trait

(good or bad). It is necessary because it is easier to train a child than to mend a man. A child

was once asked in a class – what would he/she want to be – a doctor, a lawyer or teacher? The

child was said to have responded, “I shall be whatever, or whoever catches me first – and makes

me”. (Oruremu, 2002). One can therefore, rightly conclude that a child has can be manipulated.

Children depend on what we make out of them.

Recommendations ACM is important to both the church and society through training of godly children. ACM

ministry as a living organism should be occupied with lively programmes for the total

development of children – spiritual and physical. Such activities such as sports will add to the

number as well as bring increase in faith. Bearing in mind the importance of these children as

the leaders of tomorrow, both the government and church should invest in their programmes

without counting the cost in order bring them up in the fear of God.

The church should rave Credible people should be made to teach the children as one cannot

give what one has not. If spoilers are employed as ACM teachers, they will produce nothing

less than spoilt children. We should obey unconditionally, the injunction of Jesus by allowing

the little children to come to him.

Conclusion Children are the leaders of tomorrow. Good children of today will assure us of a better

tomorrow. Bearing this in mind, the church and society should do all within their reach to see

that the children are given the unreserved attention they deserve. Both the church and society

through teaching, preaching, seminars, workshops, conferences as well as building recreation

centres, award of scholarships, free education, for young children. Doing this would make the

ACM relevant of the church and society.

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CHAPTER FIFTEEN

THE ROLE OF CHURCH IN GOVERNANCE

By

Hon. Ogbonna N. Idike, Hon. Dame Lydia N Omeje Ogbu & Rev. Dr. Moses C. Omeke

This topic solely deals with the role of the church in governance or the relationship between

government and the church. In considering this, we will look at what governance and the church

are all about and their relationship.

Governance:

Nigeria, as we all know, has been held hostage by the retrogressive forces of arbitrary rule, lack

of respect to rule of law and justice, corruption in public offices, tribalism, god-fatherism and

consequently economic stagnation. Our nation has been characterized by sectionalism,

oppression of the poor, religious intolerance, etc. Every right thinking Nigerian recognizes the

absence of genuine democratic environment in this country and lack of modern civilization.

In its entirety, the issue of governance is not new at all: it is as old as creation, (Genesis 2:15-

18). Most times the church has failed to demonstrate good leadership qualities that will ensure

and promote good governance. We experience great level of injustice, corruption, leadership

struggles, poor representation, tribalism, mismanagement of our resources at all levels, etc. In

spite of the above principles of bad governance in the church, the church itself still has a large

presence of people and commands respect. At times we ask ourselves, are all these who occupy

exalted positions not members of one church or the other? This is a very strong issue we should

ponder about.

The concept of good governance came to lime light in 1989 in the World Bank Report of

Subharan Africa, which characterized the crisis in the region as a “Crisis of governance”. Since

then, governance whether good or bad has become interventions. World Bank defined good

governance as the manner in which power is exercised in the management of the country‟s

economic and social resources for development.

According to Prof. John Wibberlam, Governance means the setting and maintaining of a

standard of law and order. This may apply at family level, but is usually used in the context of

civil society. Good governance is comprehensive as to issues it affects and considers but not

instructive in seeking to control peoples‟ lives in details, as in totalitarian state found both in the

extreme left wing case of communism and the extreme right wing case of dictatorship, by small

oligarchy and this can even reduce to one dominant leader. In considering good governance,

democracy which refers to the quality and essence of government is ultimately attributable to its

democratic content. It extends beyond the capacity of public sector to the rules that create a

legitimate, effective and efficient framework for the conduct of public policy.

On the other hand, bad governance may be seen as a breakdown in the management of

government‟s structures and systems. The government of developing countries, like Nigeria is

often accused of bad governance to the point that donor funds meant for them are often re-

directed to civil society organizations. Bad governance has negative attributes as opposed to the

main thrust of good governance related activities such as public sector management, financial

management, modernization of public administration and the privatization of the state owned

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enterprises in a transparent, accountable, participatory and equitable manner. Governance exists

at family, community, church, institution, regional, local, state, national and global levels. The

church must ensure that the secular institution recognize the spiritual dimension of governance

as without it, we labour in vain.

Governance as we have seen is all about people. It is planned and executed by people

completely. It affects people too. It should be utilized completely to affect better life and create

meaningful transformation in the society, a transformation that recognizes the common good.

The only way we can achieve good governance is to transform people so that in their leadership

positions they may achieve this transformation through good ethical governance, rather than

seeing governance as an opportunity to exploit rules and processes as a means to serving their

own selfish interest or the interest of a small elite group. Governance is all about people. It

involves structures and processes of direction and control, which should bring about common

good and benefits to the entire citizenry. Governance is ultimately about people; humans plan,

implement and monitor government systems and such should be directed to servicing the needs

of the society. If the system fails, it is because those in control have failed and consequently the

adverse effects on the people. Governance, whether public or corporate aims at ensure the

welfare of all interested parties. In the public arena, governance is aimed at benefiting all

citizens, and promoting the public interest. It should be aimed at the advancement of the

common good and ensure the general welfare of the people and ensure that a better life is

guaranteed.

For us to attain good governance, the following indices must exist: Rule of Law, Participation,

Democracy, Independence of the judiciary, Accountability, Transparency, Effectiveness,

Efficiency, Responsiveness, Consensus oriented, Capacity building, Effective communication

and Succession plan.

The Church

The church can be defined as the community in which the Lordship of Jesus is explicitly

acknowledged, and where doing His will and serving His purpose takes precedence over all

other demands.

Implicit in that definition is that when we say the church, we do not mean any denomination,

Roman protestant, Pentecostal churches or what have you. We do not even mean structural

building but a community; a people having common faith and destiny. By the word church, we

mean the ecclesia; meaning a called out people who have followed Jesus Christ in salvation out

of the darkness of this sinful world into his marvelous light.

The church concept was introduced by our Lord himself in Matthew 16: 18…… “Upon this

rock I will build my church and the gate of hell shall not prevail against it” From the day Jesus

introduced the concept of him building a church, Jesus had opposition in mind. Hence the

church is the invading army that will cause the gates of hell to retract in their advancement and

programmes against her. The church is a divine instrument and an institution that will march

powers and be confrontational against Satan‟s activities and the programmes of hell planned to

run to society. The church was presented to be a spiritually militant force and always on the

offensive against any system of this world, including issues with governance that clearly

appears to be under the influence of Satan

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The Church, its Purpose and Mandate The church is running on a 7-fold mandate as reflected in the life and ministry of Jesus Christ as

he declared in Luke 4:18 & 19. It includes:

i. To carry out her operation by the anointing as led and controlled by the spirit of God

upon her

ii. To preach the gospel to the poor

iii. To heal the broken hearted

iv. To preach deliverance to the captive

v. Recovering of sight to the blind

vi. To set at liberty them that are bruised

vii. To preach the acceptable year of the Lord

It is clear from this fold mandates that God‟s vision is not the church but the nation. The

Society‟s well being is the burden of God. The church is just an agent created and instituted by

God to meet this burden and fulfill the mandate of national transformation in any nation where

ever the church is found.

Consequently, the true church of Jesus Christ on earth is actually raised to be the practical

definition of an institution which primarily seeks to promote and protect the common good of

the society, to better the life of people and reconcile society back to God.

The mandate of the church reveals that a true church is one that is not driven by this selfish

survival or self satisfaction philosophy of life. The true church is outwardly looking on the

issues of the nation, the conditions of the society.

Being an institution for changing the society, the church must see her purpose as running

parallel with the government. It is just clear that the church is perhaps one of the strongest

agents of national transformation and good governance created by God. Hence, the church must

rise up in this last hour to take up that banner of the life-saving, society changing and injustice-

confrontational gospel of our Lord Jesus Christ to every nocks and crannies of the nation

The church and the Government derive their mandate from God and are called to serve His

purpose by working for the common good – that is, the conditions that promote human dignity,

responsible stewardship and fairness in human relations.

In Scripture, the state is seen to function through its leaders, and point to the furtherance of a

just society as the main task. “Give the King thy justice, O God, and thy righteousness to the

royal son”. “May he defend the cause of the poor people, give deliverance to the needy and

crush the oppression!” (Psalm 72).

The biblical view is that the state has received its authority from God. Authority is regarded as

social power. The Bible clearly recognizes the need for authority in the social order. It speaks

freely of the authority of priests, Kings, Parents, and masters. When Paul talks of “governing

authorities” in Romans 13, he is recognizing that all human authority is derived from God and

has the nature of “office”, “assignment,” and “task. It has an implicitly limited character. “There

is no authority except from God”. Paul further illustrates that this authority must be exercised

for the welfare of those subject to it. The person in authority is “God‟s servant for your good”

(Romans 13:3).

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In light of this, the state and its authorities exist for the good of the citizenry. Politicians are

office bearers. They are to execute their executive, legislative, judicial or administrative offices

only for the good of the citizenry. This good is public justice. When they conduct themselves in

this manner then the state can be said to be exercising good governance.

The church is the new community brought about by the death and resurrection of Jesus Christ.

She is called to be both a sign of God‟s new rule of Shalom and the instrument of God‟s

purposes of fulfilling that role in the world (Matt 28:16-20, 5:13-16).

The church‟s mission must be seen in the light of God‟s ultimate purpose and plan for mankind

and the universe, as revealed in the life, death and resurrection of Jesus Christ.

God‟s plan is that all, people, supernatural powers, natural forces, institutions and all creation

will work in agreement with God‟s purpose that his sovereignty over all things will be

acknowledged and his reign of peace and justice will be realized. The church is the instrument

for furthering God‟s purposes as revealed in the life, death and resurrection of Jesus Christ.

The life and ministry of Jesus Christ reflect Him as one who proclaimed God‟s righteousness

against the injustices of his day and as one who sought to bring about social renewal on the

basis of God‟s reign. In Luke‟s Gospel (4:18f), Jesus describes his mission as that of bringing

the good news to the poor, release to the captives, healing for the blind, freedom for social

victims and the arrival of the year of Jubilee in which the renewal of society and the

environment as a whole is put into effect (Isaiah 61:1f]

Consequently, Jesus went about healing the sick, liberating many people from the bondage of

dehumanizing powers and restoring to them, their God-given dignity (John 9:1; Luke 8:26f;

Mark 5:21).He disregarded the social and hierarchical barriers of gender or class, ritual

cleanliness or piety which traditionally separated people from each other. Jesus persistently

challenged social and economic injustices; and taught the right attitudes towards wealth and

poverty.

The Church has no other mission apart from that of God as reflected in the life and ministry of

Jesus Christ. The Church is the extension of that mission and ministry. Both the church and

Government are complimentary in their roles. When the state, using its instruments of

governance creates conditions that are enabling for citizens to enjoy their rights and exercise

their responsibilities in peace, such environment is also conducive for the church to preach the

Gospel and uphold a life of dignity for God‟s people. Although, the state through its

government is expected to be accountable to the electorates and the church, both institutions are

ultimately accountable to God.

However, government being an institution managed by human beings is subject to going astray

and failing to fulfill their divine mandate. Right from the biblical times, we read of kings

exercising their authority in a manner that oppressed, exploited and marginalized their subjects.

Since the church is institutionalized by God “to bring the mind of God to bear upon total human

life and contribute the building of value systems upon which a sound society may be built,” it

has a responsibility to call the state to order and remind it of it divine calling (John 23:3; Psalm

45:4-8).

In this case, government must recognize that the church has a divine right from God to possess

and to use all rights of correction and admonition invested in it without threat or interference

from the state. The church deals with the eternal order, our eternal saturation which is to be

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found ultimately in the kingdom of God while governance is a temporal order which is

concerned with, here and now, and the material well being of citizens. God made us material

bodies and immortal spirits. We are incarnate spirits and spirits filled bodies. Both dimensions

of our being must be attended to. The spiritual well being is by far the more important, but we

cannot neglect the material needs of our bodied existence. The church should always be in a

position to explain and prompt various components of a social order and leadership hierarchy

especially to those in governance roles. Whenever the social, political, or economic views and

practice touch the moral orders, then the church should always speak out. Thus, the church

should be the agent of the gospel in Nigeria and engage in promoting democratic values and

good governance. If they are truly to be the voice of the voiceless involved in the work of

Justice and advocacy for democracy can no longer be seen as an optional extra. She should be

seen as a constitutive dimension of the work of evangelization. That is the only way we can be

assured of good governance that will also enhance the quality of life of our people.

The church needs to recognize that it does have a great role in governance. The scripture and

history clearly support the church‟s place in these concerns. Daniel became a leader in Babylon,

Amos and other prophets made useful suggestions on the political and social matters in Israel,

Judah and surrounding nations. Both John the Baptist and Jesus referred to the political

concerns of their days. In both the Old and New Testament, God‟s representatives spoke out

against abuse of political power. It should be reasonably clear that the church‟s role in

governance is an ethical one. We are often partisan, though we concede that individual

Christians belonging to parties of their choice should always apply ethics within the frame work

of their party policies. I consider ethics as an expression of God‟s compassion for humanity;

God‟s desire of the best for creation. It also reflects the “image of God” in humanity. If all those

who engage in governance are made in the image of God, in some ways they are to seek the

best for one another always in their endeavours. It is clear that laws, bills or rights, code of

conduct, constitution, including the Bible cannot guarantee good governance. There has to be a

will to want to act positively. The church has to be prophetic, speaking for God, it needs to

herald the ethical values that enrich a nation. The church has to be bold and further right,

constructive innovative and corrective. The church should always pursue to be “Salt and Light”

in what is so often a corrupt environment to bring light and health.”

As a church, we have to always emphasize the Kingdom value of democracy, and good

governance as rooted in Genesis 1:26-28, 1Corinthians 10:24, James 3:17 through seminars,

trainings, workshops and sermons. The church should not relent in sensitization and

mobilization of its members to vote and be voted for in elections. The church should also

involve in praying for the success of elections and participate in election monitoring too.

Prayers should be organized in the churches and Public places to pray for successful elections

and for those in authority from time to time.

In general, the church must ensure people are encouraged to exercise their rights responsibly,

and to call to account their elected leaders to act ethically in the cause of justice, peace and care

for integrity of creation. Elected leaders from time to time be made to report to the people on

their duties and pledges and realize that the real issues of democracy begins after election.

Realizing good government in any society is a collective effort; no one institution in society can

fulfill it alone, yet each institution by adhering to the principles of good governance contributes

to it.

While it is commendable for the church to cooperate with the state, it is important that the

church is not compromised by promises or actual offers of gifts from the state.

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Conclusion

The church needs to discover herself as a pilgrim community (Hebrew 13:13), as a community

called to live outside the camp, in the wilderness; away from the wings of commitment to the

state or to any political ideology for faction.

The need for empowering the population cannot be over emphasized. Good governance cannot

easily be realized where citizenry are not participants in their governance. The people should be

empowered to meaningfully play their roles in governance. The church in partnership with other

civil society organizations can design programs that aim at raising the level of general

consciousness in the area of human rights and responsible citizenship. Leadership is exercised

at various levels and in different institutions. The quality of leadership at these levels and

institutions has a bearing on the quality of life that citizens enjoy. Poor leadership at family

level, for instance, can nurture children in patterns of behavior which in the long run will have

its impact on the whole country.

In addition, decision making is a very delicate process which needs the guidance of God, the

omniscient. It is for this reason that St. Paul admonished the church, that supplications, prayers,

intercessions, and thanksgiving be made for all men, for kings, and all who are in high

positions, that we may lead a quiet and peaceable life, godly and respectful in every way

(1Timothy2:1,2)

Increasingly, in our society money is becoming the currency of dignity. Consequently abuses of

public offices for direct or indirect personal gain are on the increase. This phenomenon hurts

not only the economy but also in the end hurts the poor and punishes those who choose to live

with integrity. The church should influence lobby government so that legislation is strengthened

to make corruption unprofitable

The church is called to serve the poor – those who have no social and economic or political

rights, those who have lost their human dignity due to the material circumstances they find

themselves in. The common good, the good of the society as a whole requires that the powerless

be specially protected and defended. That is why the degree of development or civilization of a

society is measured and evaluated not by how much material wealth that society has, but by

how that society treats the weak and the powerless in its midst. Often it is not easy for those

suffering marginalization to stand up for themselves. Solidarity with those who suffer

marginalization is one way in which the church can challenge the state to be accountable. The

church must continue to exercise her prophetic role and be the voice of the voiceless, so that

everywhere the human dignity of every individual will be acknowledged and that people will

always be at the centre of all government programmes.

As a society we also struggle with managing our diversities, whether these are religious,

cultural, ethic or political. The current challenge is how to inculcate values of tolerance, and

peaceful resolution of conflicts. The church should play the role of the unifier, shepherding the

flock despite different political orientations, speak the truth about power using its moral

grounding.

The church must ensure that electors should be encouraged to exercise their votes responsibly,

and to call to account their elected leaders to act ethically in the cause of justice, peace and care

for integrity. We must realize that the real issues of democracy begin after election. Effective

strengthening, accountability, rule of law and promotion of participation. Elected leaders should

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address issues of justice, power, politics and democracy with the ultimate aim of reducing

poverty and human suffering.

Finally, there is no doubt that the church has a role to play in Governance. But the first part of

effectively playing this role is for the church to realize that she has that role and obligation to be

committed to the society and governance. Our full participation in fulfilling this role must

therefore begin with the change of mindset of many Christians who imprison the mandate of the

church and limit it within the four walls of a church building. Some Christians even believes

that politics and governance is a role for others to play while they remain religious. It has been

said that politics is a dirty game but these whole insinuations and mindset needs a change.

The church must remain a ground and the pillar of truth placed by God to uphold righteous

values and principles as the salt of the earth. If you remove the church values from governance

and society, you have removed the salt from that government and decay, rottenness, less of taste

and savour is inevitable. It cannot give satisfaction to the citizenry as understood from the fact

that a saltless diet may not be palatable.

For Nigeria to become the great nation that we all dream of, we must uncompromisingly uphold

the true church values because the greatest problem we have with the government of Nigeria in

general is not leadership problem but the problem of corrupt mindset and value system of the

Nigerian people which we must work hard to correct or change. The very day our values

become the value of Christian brotherhood to love the Lord our God and love our neighbours as

ourselves, the real picture of Democracy and good governance will emerge and the church is

primarily the institution to pilot this change. The church must remain the ground and foundation

for upholding values of hard work, integrity, loyalty, selfless service, obedience, duty, personal

courage, honour, righteousness and love. What is destroying our good governance is the erosion

of values and the denuding agents of the indices that would guarantee the attainment of good

governance which once again includes Rule of law, participation, Democracy, Interdependency

of the judiciary, accountability, transparency, effectiveness, efficiency, responsiveness, capacity

building, consensus orientation, effective communication and succession planning. We can‟t

become great as a Nation until we get our value systems right and the church is deeply

responsible to teach, propagate and practice this as a way of setting the example.

The church must remain the training ground for true leaders not the selfish types for the Bible

says in Obadiah 1:21 “And Saviours shall arise out of Zion: Saviours here is in plural, meaning

deliverers, true leaders, men and women who will blaze the trials and will not lack commitment

or compromise their values for ill gotten gains. Sons who will get into the government and be a

blessing to the entire society just as Christ was to the whole world as reflected in our mandate.

So the church must teach and train men who will become for us deliverers due to the kinds of

values the, carry. We must as a church get the saviour vision, get the saviour training and

upbringing so that we can go and carry out the deliverers assignments.

In doing these, we can reclaim a falling society to become great again and foster an enabling

environment that promotes the common good and development of the citizenry and the nation at

large.

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CHAPTER SIXTEEN

DIOCESE OF NSUKKA – CHALLENGES AND PROSPECTS

By

Prof. Emmanuel C. Ibezim, Dr. Edwin Omeje and Dame Dr. Uche Igbokwe

‘We are able to go up and take the country…to possess the land from Jordan to the

sea…Though the giants may be on our way to hinder…God will surely give us victory…‟

(Num 13:30; 14:7-9).

Introduction On Tuesday November 16, 1993, the then Ven. Jonah C. Ilonuba was named Bishop elect of

Nsukka and was, on Thursday 6th

of January 1994, consecrated Bishop of the new diocese,

along with four others by the retired Archbishop of Nigeria, the Most Rev. J.A. Adetiloye at St.

Michael‟s Cathedral Aba. The final act of this very happy episode was played out on Tuesday

11th

January, 1994, when, at St. Paul‟s Cathedral, Nsukka, the new Anglican Diocese of Nsukka

was inaugurated, with the enthronement of Rt. Rev. J. C. Ilonuba as her pioneer Bishop. Rt Rev

Ilonuba served very meritoriously, laying a very solid foundation for the new diocese, before

retiring on the 6th

of July, 2008.

In anticipation of the retirement of Rt. Rev J. C. Ilonuba, the pioneer Bishop, the Standing

Committee of the Church of Nigeria (Anglican Communion), during its meeting which held at

St. Mary‟s Pro-Cathedral, Uruagu, Nnewi, Anambra State on Friday, March 28, 2008, elected a

new Bishop for Nsukka Diocese, in the person of Rt. Rev Aloysius Eze Agbo. He was

consecrated Bishop of Nsukka Diocese at St. James‟ The Great Cathedral, Okebola, Ibadan on

the 14th

of May 2008. The new Bishop was enthroned on the 6th

of July 2008 at St. Paul‟s

Cathedral, Nsukka.

Today, twenty years after inception, the Diocese has indeed grown phenomenally, in leaps and

bounds. It currently has 19 archdeaconries as against 2 at creation, and 79 parishes from 18 at

inception. The number of priests has risen from 20 in 1994 to 112. Infrastructurally,

numerically, and indeed in all facets, the Diocese has so much to appreciate God for.

Challenges

A twenty year old young person, expectedly, will have some teething challenges reminiscent of

his or her age. Nsukka Diocese, at twenty, has some challenges, currently plaguing her. Some of

these challenges, include, but are not restricted to the following:

Infrastructure

To the glory of God, many infrastructural developments have been taking place in the diocese

since her creation. However, there is still need for more. Many Churches in the diocese are still

operating from temporary structures. Even, the ever-growing diocesan Faith Foundation

Mission Hospital is still resident in its temporary structure. The new Cathedral, though at its

advanced stage of completion, still needs finishing touches. The diocese needs a standard water

borehole that will effectively cater for the needs of the Diocesan Bishop‟s Court, the Samah

Water Project and others. Some of our schools still lack standard office buildings, classrooms

and laboratories. The Bishop‟s Court also needs a serious face-lift. Under the able and dynamic

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leadership of our current Bishop, most of these infrastructural needs are being attended to, but

much still needs to be done.

Though the diocese is considerably big, it does not yet have a standard conference and retreat

centre that will fully cater for the conference and retreat needs of the diocese. The EFAC centre

is playing a role in this regard, but its facilities need serious upgrading, so as to be fully

serviceable. A totally different purpose-built Conference/Retreat Centre to complement the

EFAC Centre is imperative. This way, the diocese will be able to host any form of conference

or retreat without much ado.

There is need to properly delineate and secure Church property throughout the diocese. Lands

belonging to churches in the diocese should be properly surveyed and documented with the

relevant land authorities. Church documents, especially as they concern Church property

should be adequately authenticated and secured. The diocese had in the time past, lost some of

her landed property due to negligence in this area.

Finances

Nsukka residents are majorly civil servants, small scale business men and women, petty traders,

farmers and peasants. This has its natural implications as funds do not come in to the coffers of

the diocese, as expected. The place of adequate finances can never be overstressed. This

reduced financial influx is instrumental to some delays and sometimes absence of developments

and advancements. Besides, many people, especially the rural members of the Church, are yet

to fully understand the biblical principles governing giving to the work of God. Many are yet to

come to terms with the age-long truth that giving to God and supporting His work attracts

commensurate blessings and open-doors to the giver. The book of Luke 6:38 states, „Give and it

shall be given to you, good measures, pressed down, shaken together and running over, shall

men give to your bosom‟. The current financial policies of the diocese are designed to

ameliorate the situation. However, more commitment is required to change the financial status

of the Diocese.

There is also need to have properly planned and managed endowment schemes for the diocese

to ensure consistent financial sustenance. More income-yielding investments need to be

established to reduce the financial burden of the diocese. Our schools should be more properly

positioned so as to attract maximal patronage that would translate to more benefits in terms of

finances. The microfinance project, currently being planned for the diocese, though cost

intensive, would prove financially beneficial to the diocese

The Scourge of Heathenism/Traditionalism

Similar to any other typical town in Igbo land, Nsukka is still bedeviled with some shameful

elements of heathenism. A quick trip to the interiors would reveal an unimaginably high level of

idolatry and idolatrous practices. Some ungodly traditional practices like the masquerades (Odo,

Oriokpa, Akatakpa, Omoba etc) are regrettably being foisted on the people and are

monumentally encouraged even by the government and highly placed individuals. This support

from high quarters has helped, in no small way, in perpetuating these practices. This poses a

grave challenge to the Church. On several occasions, our members have been cowed into the

worship of deities in the name of culture. Those who try to dissociate themselves have had to be

ruthlessly dealt with. Some have even lost their lives, while struggling against these ungodly

practices. In remote villages in this diocese, some of our members whose faith is not strong

have been lured into joining non-believers in their fetish activities. In some parts of the land,

wicked traditional beliefs have branded some people and towns as untouchables; hence they

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cannot be married by others. Some of our lovely girls and boys find themselves coming from

these ostracized localities and this is affecting their marriages.

Ancestral Forces

Wicked spiritual forces exist on earth. These elements have tremendous impact on the lives and

existence of a people, until they are spiritually dealt with. Our forebears in Nsukka land

worshipped and were tied to numerous ancestral deities and forces. A lot of sacrifices,

covenants, and agreements were made by them, with forces of darkness. Like spirits they are,

these evil forces do not die, but our forefathers are long gone. These covenants our ancestors

entered into, and sometimes curses they incurred as a result, are still operating, being serviced

by these demonic entities. That is part of why some areas in the land presently repel the gospel.

There are some places in the land where, phenomenally, no Church grows or thrives and no

minister succeeds. There are some places, where ministers or priests almost always have

disasters in their homes or families. These seats of the devil are there because of wicked and

abominable ancestral practices and ties. This is a great challenge to the Church, as the gospel is

meant to be preached and rooted even in these localities. The Church is thus faced with the

urgent need to declare a spiritual state of emergency in those areas and mobilize a spiritual army

for a massive spiritual warfare.

Closely related to the above, are some unhealthy burial and widowhood practices obtainable in

the land. The Diocese has however, started positively to address these issues. Widows including

those in the Church are subjected to very barbaric treatments that are by all means, sub-human.

These widows are so overburdened with the widowhood despicable acts that their loyalty and

commitment to the Church are either hindered or compromised. Similarly, some burial protocol

and legalities are retrogressive and cost demanding, leaving the mourning families or spouses

practically financially incapacitated, after the funerals. Besides, some of the burial processes

have serious heathenish connections that greatly impact negatively on the people‟s faith, beliefs

and commitment. These are obvious challenges to the Church of God at large and the diocese in

particular. However, the Church must march on, and the gates of hell must not prevail against

her.

Fakeness/Modernism

Arising from the inordinate craze for excessive materialism and instant miracles, many religious

sects have sprouted in Nsukka, brandishing very ambitious and enticing claims and maneuvers.

These groups are not interested in winning souls for the kingdom but have as their stock in

trade, the preying on the established sects, for winning their own followers. The Diocese, being

one of the established churches in the land, is also a target of these sects, as some of our

members have also fallen for their antics and are today singing different tones. This is not

totally strange, because the Bible warns that in the last days, such false teachers and prophets

shall arise (Math 24: 11).

The problem of modernism which is fast creeping into the Church, leading to the erosion of

some of our core ancient landmarks and values, also poses a serious challenge in the diocese.

This has reared its ugly head in the area of dressing, appearance, attitude to sin etc, of church

members. The Church, however, has a duty, to strongly build and establish her members,

thoroughly grounding them on the tenets and basics of the faith, so that they will not be easily

drawn away by every wind of doctrine. The Church also has the challenge of providing avenues

for manifesting the power of God, so that those who believe only in signs and wonders will

have their interests sustained. Crusades and divine encounter programs should be maintained,

while the Triumphant Night Programme, which has turned out to be a huge success, should be

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continued and strengthened. Sound teachings should be mounted to emphasize the need for

holiness and sound living in line with 2 Tim 2:19……‟The foundation of the Lord standeth

sure, having this seal - The Lord knows those who are His…Let him that names the name of

Christ, depart from iniquity…‟

Religiosity

It is a fact that some people in the Church were just born into Christian homes and consequently

got accustomed to Christian practices, and have not yet fully understood what it means to be

born again. Consequently, these people only practice religion but do not live the life of Christ.

Such people can be found among men, women, youths, children and even Church workers. It is

a serious problem. People in this category have known all they need to know about the

kingdom, but have not yet internalized these into their lives. They practice religion but deny the

very power of it. They can quote all the passages in the Bible, reel out all the liturgies and

histories of the Church, but the transforming work of Christ has not taken place in their lives.

They are like the proverbial dog in a manger, which cannot enter, yet prevents others from

entering the kingdom of God. The Church has to fashion out a programme to reach these

categories of people.

Menace of Secret Societies/Prayer Houses

It is disheartening, but a known fact that some members of the Church are also members of

some denigrate and accursed societies whose practices are anything but desirable. In these

societies, people are taught the act of transcendental meditation, astral projections and other

occultic acts that are anti-God and anti-Christ. Some of them entered into these secret societies

willingly, whereas others were lured into it, without realizing the full implications. They are

thus bound in this web and do not seem to know how to come out, even when they desire to do

so. Unfortunately, many of these people are highly placed and well respected members of the

society, who are seen by our younger generation as role models. The church is faced with the

challenge of confronting these misguided ones, with the reality, and encouraging them to make

a determined choice to serve the God of heaven, and none other. In a similar vein, some

members of the Church are at the same time, members of candle- and incense- carrying prayer

houses where they engage in non-biblical practices, ritualism and witch-hunting, in the name

of prayers and Christianity.

Religious Attrition

The Church of Jesus Christ is undeniably, one (Jn 17:21). This basic truth however, appears

strange to some sister denominations in the land, who are still seen, trying, albeit clandestinely,

to stifle and marginalize the Anglican Communion. This is seen in many areas where our lands

and other property have been surreptitiously hijacked, our members victimized in their

communities and places of work, and our children marginalized in non-Anglican mission

schools. There have been cases of unwarranted media and even physical persecution and

warfare targeted at our notable and reputable establishments, attributable to religious

sentimentalism. Equally of note, is blatant government marginalization of our schools and other

institutions and outright denial of our rights and entitlements, because of denominational bias.

Promiscuity/Drunkenness

The alarming rate, at which hotels, brothels, drinking spots and free zones are erupting in the

Nsukka, should be a source of concern to Christians. It does appear that the only thriving

industry currently, is the hotels, as they are springing up in every nook and cranny of Nsukka

land. The church does not intend to cast unwarranted aspersions on hotels per se, because they

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equally serve their own veritable purposes, but the establishment of these hospitality centres

should be matched with a similar development in the other commercial ventures and industries.

The free zones at Obollo Afor, 9th

Mile corner and some other places play host to whoredom of

a very high order. Unwanted pregnancy, damage of wombs, promiscuity, drunkenness, reduced

marriages and spread of sexually transmitted diseases including HIV/AIDs are few of the

numerous consequences. Drinking joints have continued to be the hubs of criminal activity, in

addition to serving to wreck, not a few homes, whose bread winners now empty their hard

earned incomes in these relaxation spots, leaving little or no money for the upkeep of their

homes. The husbands, who spend most of their precious time daily at these joints, thereby deny

their families, the luxury of their fatherly presence at home. The youths, also spend the major

part of their useful hours in these spots, drinking themselves to stupor, wasting precious man-

hours. This ultimately impacts negatively on their overall productivity. This situation is a great

challenge to the Church because some of the fathers and youths are members of the Church for

whom God has precious plans. There is need to reach out to them, to see what can be salvaged

from their beleaguered lives. These are precious souls for whom Christ bled on the Cross of

Calvary, and so, should be netted into the kingdom. Adequate programmes (crusades, rescue

missions, awareness campaigns etc) should be mounted by the Church aimed at extricating the

people from the claws of alcoholism, revelry and sensualism.

Illiteracy

The presence of the University of Nigeria Nsukka, undoubtedly, has significantly reduced the

rate of illiteracy in the land. However, a critical study shows that the percentage of educated

citizens is still abysmally low. The import of literacy to any community can never be over-

emphasized. The high level of illiteracy, especially among our teeming youths, is of grave

concern, as there is very limited progress that any society can make if her populace is not highly

or significantly educated. How many of our young ones are actually in the universities and other

higher institutions? What is the ratio of these ones to the innumerable number that ride okadas,

keke and do other menial jobs? How many of our young girls are gainfully employed and what

is the ratio of these to the wagon that are plying their trades in brothels and other loathsome

places?

This low level of literacy has its brunt on the Church too. There is a limit to the expectations

from illiterate members of the Church. They may be zealous, but literacy helps to model and

sharpen people for kingdom advantage. To send out missionaries in this jet and highly

technological age, we need youths that are technologically equipped. Only quality education

can achieve this optimally.

Being a federal university, with the accompanying federal character system, the University of

Nigeria, may not be able to provide all the needed assistance in terms of the education of the

youths of the land. There is need for alternate higher institutions in the town, to bridge this gap.

The Church can equally think up a project in this regard. Such an institution that will solve the

twin purpose of education, provision and moral upliftment would certainly be of great utility.

Numerical Strength

Much as this may not be a very imposing challenge, it is still significant. Compared to other

dioceses, we lack numerical strength. A lot of issues and things are products of number,

including generating of ministers and Church workers. The diocese should strive to increase her

numerical strength by embarking on more radical evangelism, expanding our frontiers and on a

more hilarious note, procreating more. Definitely, the more, the merrier. One beautiful thing

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going for this diocese however is that the few available people are really committed to work, so

much so that the numerical disadvantage is not easily noticeable or not too obvious.

There is also the dire need to generate and maintain a standard data base for the diocese. Such a

facility would provide accurate information at all times, about all church members and church

possessions, for proper policy issues and planning. The official website of the diocese also

needs to be constantly updated and overhauled, in line with current realities and perspectives.

General Insecurity

One cannot totally ignore the negative impact of the general insecurity in the country at large

and Nsukka town in particular. The spates of kidnapping, hired assassinations, armed robbery,

incarceration and other forms of vile, have had their tolls on the Church also. People do not

freely donate to Church work anymore; for fear that they may be attacked the next day. Highly

placed people who used to frequent home, hence bringing them closer home for possible usage

by the Church, rarely come home anymore, for fear of kidnappers. There is a limit to what one

can discuss on the phone; hence a very rare opportunity of meeting with these eligible patrons

of the Diocese is gradually eroding us, leaving us with the only option of visiting them in their

locations.

One cannot ignore the rising incidence of armed robbery even in our churches where dare-devil

men have had the guts to invade church compounds, carting away church money and valuables

and sometimes, beating and maiming priests and other church workers. Such traumatic

experiences have emotionally devastated some ministers, and this obviously impacts on their

ministry and ministrations.

The menace of the dreaded Boko Haram sect is another cause for concern. With attacks on

Christians and churches in Benue and neighbouring cities, the churches in Nsukka are on red

alerts. There was even a rumour of a planned strike in Nsukka that sent jitters to the churches

around. Such high level of human insecurity can ignite fear and weaken the zeal and

commitment of many.

Prospects

In spite of the aforementioned grave challenges confronting the church in Nsukka, there is

serious hope for respite. The church (the Diocese) has quite a lot of things going for her, which

with proper articulation and planning, will further catapult her to the realm of glory and

greatness, help her rise above her challenges and stay afloat. There is a very bright future

awaiting the Anglican Diocese of Nsukka. This is anchored on, but not restricted to the

following factors:

The University Presence

The University of Nigeria Nsukka, based in Nsukka, is unarguably, one of the best in the world.

It has produced several of the best brains in the world and is still doing so. This is a great plus to

us in the Diocese. Some of our clergymen, church workers and prominent members are attached

to this great citadel, as lecturers, as workers or students, and the church is tapping immensely

from their wealth of expertise and their resources. Needless to say that some of these highly

placed professionals have had cause to provide their services at one time or the other, for free to

the Diocese, services that would otherwise, have cost fortunes, when sourced from outside.

Some of the churches in the diocese are being serviced by staff of the university, while students

in our mission schools are often visited and encouraged by Christian students of the University

of Nigeria, Nsukka. The university has equally contributed to our manpower development, as

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some of our Church workers, their spouses and children are either enrolled or have graduated

from the university under in-service schemes. The university is still here, so are we. We have a

lot to benefit from the presence of the university, and we must exploit them.

Willing Workers

As our Lord Bishop would always say, Nsukka Diocese is blessed with committed persons both

as clergy and as laity, who are ready to make sacrifices and put in their best to see that the work

of God is accomplished. Included in this army of willing workers is the ever supportive and

vibrant Evangelical Fellowship in the Anglican Communion (EFAC) that has always helped in

the evangelization of the entire diocese as well as planting and establishment of several

churches. There is also the Diocesan Mission Team that has been actively involved in mission

outreaches within and even without the diocese. With such caliber of persons, the Diocese

stands tall, and can attain any height she dreams of. With proper mobilization and co-ordination,

the sky is indeed our stepping stone.

Dynamic Focused Leadership

Where there is no vision, the people perish…. (Prov 29:18). Nsukka Diocese is blessed with a

very dynamic, purposeful and visionary Bishop. Bishop Agbo‟s acumen is unequalled. He hears

directly from God and moves out with the zeal of an infantry. This has tremendously helped to

push the diocese forward, at a speed that seems incomprehensible. The problem of Nigeria

today is lack of purposeful leadership. Purposeless leadership is the bane of any establishment

or entity. Nsukka Diocese is blessed to have the calibre of Bishop she has, who has achieved so

much within a very short time. This is a great asset, and as long as he continues at this jet speed,

the Diocese is billed for greatness.

Our Schools

In a lot of ways, our mission schools are great assets to the Diocese. Apart from the moral

regeneration they offer to the growing population of youths, based on the high moral standards

in place, they also provide opportunity for the education of these young ones. The schools also

act as image boosters and source of income for the Church. They provide employment

opportunities for the unemployed members of the church, qualified priests and priests‟ wives.

The schools, if properly and purposefully managed, will provide a crop of future leaders both

for the Church and for the nation. These schools, if properly positioned, have the potential to lift

up the diocese to great heights.

Our Missionary Institute, Bethsaida Institute of Leadership and Missions, is a great asset to the

diocese, as it continues to reel out workers into the mission field. Our own priests, church

workers, lay readers and other persons from other dioceses have continued to benefit from the

seasoned training sessions and certificate/degree programmes offered by the institute. With her

current well qualified and suited management team, and given adequate support, the institute is

poised for greater attainments.

Our Hospital

The Faith Foundation Mission Hospital, established in October 2008, is another great

achievement of the diocese. The hospital when properly harnessed has the potential to peak the

diocese. While providing health and succor to our clergy and laity, as well as the general

populace, it would also help in improving the visibility of the diocese. Additionally, the revenue

accruing from the hospital would be useful in running other projects of the diocese. The hospital

will also continue to provide employment openings for our members and a training outfit for

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our medical, pharmaceutical and nursing students. It has the capability to turn into a centre for

medical excellence in the country.

The new Cathedral project

This great feat, which has gulped so much, stands out as one of our greatest landmarks. Over

the years, the diocese has had difficulties hosting very large events as she lacks the facilities to

adequately do so, in the present Cathedral premises. Indeed, some programmes have to be

moved to some distant churches, for this reason. The new cathedral project, when fully

completed, would be an answer to this great need. Apart from the added image it would give the

diocese, it is sure to attract more programmes in the diocese.

Our Other Investments

Other investments by the diocese, including the piggery, farm, bottled/sachet water outfit,

printing press, filling station and microfinance bank, when properly organized and managed

would also go a long way in establishing the diocese on a sound pedestal.

Robust Spirit-Filled Programmes

Arising from the deep spiritual insight of the Bishop and his team of clergy, the diocese has put

in place, standard exciting programs that have helped to beef up the spiritual life and standard of

the people. All the segments of the diocese have been touched including the Christian Fathers,

the women, the youths and indeed everybody. There is presently, a high level of revival in these

various organs of the diocese. When a people seek first the kingdom of God, all other things are

sure to follow.

Conclusion

Nsukka Anglican diocese, a young and growing diocese, is faced with some challenges. These

include among others, limited income, insufficient infrastructure, illiteracy in the land,

unwholesome traditions and customs among the people and religious attrition. These

challenges, though intractable, are not insurmountable, especially given the obvious strengths of

the diocese, including the gifts of a dynamic Bishop, committed followers, robust investment

schemes and adequate spiritual growth programmes.