• This Week's Prayer Guide


    July 26 - For the last week of July, we are praying for the Chinese diaspora in South Korea. Like other nations, the Chinese diaspora came to South Korea seeking an escape from the competitive lifestyle in China. Please pray for their transition as many continue to adjust to life in South Korea.

    July 27 - Many Chinese in South Korea are separated from their immediate families, which is causing a lot of marriage and parenting problems. To complicate matters, some lack legal documentations to move their family members over. Please pray that the local churches in Korea can minister to the relational needs of these immigrants.

    July 28 - Although they are all Chinese, the diaspora community in Korea came from different regions and have different cultural preferences. This can lead to mutual suspicion, disagreements, even open conflicts, both inside and outside the church. Please pray that the Holy Spirit will grant a spirit of unity to the Chinese believers in the church.

    July 29 - Historically, most Chinese believers worshiped in Chinese congregations under a larger Korean church. In recent years, many Chinese pastors recognize the need to become independent and plant their own churches, but they need resources and leaders who share this independent mindset. Pray that God will provide them with believers who are willing to join them in this step of faith.

    July 30 - As Chinese pastors begin to plant more churches in Korea, please pray that Korean pastors and Korean churches will be generous with their resources, so that they can partner with Chinese pastors to reach the Chinese diaspora community among them.

    July 31 - Because of the large number of Chinese university students in Korea, campus ministry and student outreach can be a very effective way to lead people to Christ. Please pray that many of these students can grow in their faith and become future church leaders and pastors.

    August 1 - Please pray for the Chinese pastors and their families in Korea, who in addition to their church work, consistently face economic challenges, visa problems, and language barriers. Pray that God will give them strength and sustenance, and refresh their hearts and souls as they continue to labor in a foreign land.

    7月26日——在7月的最后一周,我们将为在韩国的华人祈祷。与其他国家一样,这些华人为了逃离中国竞争激烈的生活方式而来到韩国。请为他们的适应过程祈祷,因为许多人仍在努力适应在韩国的生活。

    7月27日——许多在韩国的华人与家人分离,导致了许多婚姻和育儿问题。更复杂的是,有些人缺乏身份,没办法接家人来韩国。请为韩国当地教会能满足这些移民在人际关系方面的需求祷告。

    7月28日——尽管他们都是中国人,但旅居韩国的华人自不同地区,有不同的文化偏好。这导致彼此猜疑、意见分歧,甚至在教会内外引发公开冲突。请为教会中的中国信徒祷告,求圣灵赐予他们合一的灵。

    7月29日——过去几十年,大多数中国信徒都在大型韩国教会的中文部里敬拜。近年来,许多中国牧师认识到出来独立植堂的必要,但他们需要资源和拥有这种独立思维的同工。请祷告,求神为他们预备愿意与他们一同踏上这段信心之旅的信徒。

    7月30日——随着华人牧师开始逐渐在韩国植堂,请为韩国牧师和韩国教会能慷慨地分享资源祷告,使他们能够与中国牧师携手合作,向当地的华人群体传福音。

    7月31日——由于在韩中国大学生人数众多,学生事工可以成为引导人们归向基督的一种非常有效的方式。请为这些学生祷告,愿他们中的许多人能在信仰上不断成长,并成为未来的教会领袖和牧师。

    8月1日——请为在韩国的中国牧师及其家人祷告,他们除了要从事教会工作外,还不断面临经济困难、签证问题和语言障碍。求神赐予他们力量和供应,并在他们继续在异国事奉时,使他们的心和灵魂得着更新。


    Join us on Zoom this Thursday from 10:30am-11:00am EST for our weekly prayer call as we pray for Chinese churches in the diaspora.

    Click here to open the Zoom link.

    https://us02web.zoom.us/j/86248059041
    Meeting ID: 862 4805 9041
    Other ways to engage with China Partnership:
    Want to read more about China and the Chinese church? Subscribe to our blog to dive deeper into the work of China Partnership. If you'd like to receive these prayer updates another way, you can also sign up here to receive prayer updates by text, or text "pray4china" to (877) 754-7694.









    This Week's Prayer Guide July 26 - For the last week of July, we are praying for the Chinese diaspora in South Korea. Like other nations, the Chinese diaspora came to South Korea seeking an escape from the competitive lifestyle in China. Please pray for their transition as many continue to adjust to life in South Korea. July 27 - Many Chinese in South Korea are separated from their immediate families, which is causing a lot of marriage and parenting problems. To complicate matters, some lack legal documentations to move their family members over. Please pray that the local churches in Korea can minister to the relational needs of these immigrants. July 28 - Although they are all Chinese, the diaspora community in Korea came from different regions and have different cultural preferences. This can lead to mutual suspicion, disagreements, even open conflicts, both inside and outside the church. Please pray that the Holy Spirit will grant a spirit of unity to the Chinese believers in the church. July 29 - Historically, most Chinese believers worshiped in Chinese congregations under a larger Korean church. In recent years, many Chinese pastors recognize the need to become independent and plant their own churches, but they need resources and leaders who share this independent mindset. Pray that God will provide them with believers who are willing to join them in this step of faith. July 30 - As Chinese pastors begin to plant more churches in Korea, please pray that Korean pastors and Korean churches will be generous with their resources, so that they can partner with Chinese pastors to reach the Chinese diaspora community among them. July 31 - Because of the large number of Chinese university students in Korea, campus ministry and student outreach can be a very effective way to lead people to Christ. Please pray that many of these students can grow in their faith and become future church leaders and pastors. August 1 - Please pray for the Chinese pastors and their families in Korea, who in addition to their church work, consistently face economic challenges, visa problems, and language barriers. Pray that God will give them strength and sustenance, and refresh their hearts and souls as they continue to labor in a foreign land. 7月26日——在7月的最后一周,我们将为在韩国的华人祈祷。与其他国家一样,这些华人为了逃离中国竞争激烈的生活方式而来到韩国。请为他们的适应过程祈祷,因为许多人仍在努力适应在韩国的生活。 7月27日——许多在韩国的华人与家人分离,导致了许多婚姻和育儿问题。更复杂的是,有些人缺乏身份,没办法接家人来韩国。请为韩国当地教会能满足这些移民在人际关系方面的需求祷告。 7月28日——尽管他们都是中国人,但旅居韩国的华人自不同地区,有不同的文化偏好。这导致彼此猜疑、意见分歧,甚至在教会内外引发公开冲突。请为教会中的中国信徒祷告,求圣灵赐予他们合一的灵。 7月29日——过去几十年,大多数中国信徒都在大型韩国教会的中文部里敬拜。近年来,许多中国牧师认识到出来独立植堂的必要,但他们需要资源和拥有这种独立思维的同工。请祷告,求神为他们预备愿意与他们一同踏上这段信心之旅的信徒。 7月30日——随着华人牧师开始逐渐在韩国植堂,请为韩国牧师和韩国教会能慷慨地分享资源祷告,使他们能够与中国牧师携手合作,向当地的华人群体传福音。 7月31日——由于在韩中国大学生人数众多,学生事工可以成为引导人们归向基督的一种非常有效的方式。请为这些学生祷告,愿他们中的许多人能在信仰上不断成长,并成为未来的教会领袖和牧师。 8月1日——请为在韩国的中国牧师及其家人祷告,他们除了要从事教会工作外,还不断面临经济困难、签证问题和语言障碍。求神赐予他们力量和供应,并在他们继续在异国事奉时,使他们的心和灵魂得着更新。 Join us on Zoom this Thursday from 10:30am-11:00am EST for our weekly prayer call as we pray for Chinese churches in the diaspora. Click here to open the Zoom link. https://us02web.zoom.us/j/86248059041 Meeting ID: 862 4805 9041 Other ways to engage with China Partnership: Want to read more about China and the Chinese church? Subscribe to our blog to dive deeper into the work of China Partnership. If you'd like to receive these prayer updates another way, you can also sign up here to receive prayer updates by text, or text "pray4china" to (877) 754-7694.
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  • Editor’s note: This July, we are praying for the Chinese diaspora throughout Asia. This week Ruth, a Chinese missionary in Japan, introduces us to the many Chinese living in Japan. She and her family hope that, as they minister to Chinese, they will also be able to share the hope of the gospel with the Japanese. Today, she tells us about the struggles Chinese face as they seek to establish themselves in Japan.
    Japan: Praying for the Chinese Diaspora
    Meet the Missionaries
    China Partnership: Can you introduce yourself, your family, and your church?

    Lily: Before I married my husband, both of us already had a fairly clear missionary calling. We studied theology, then planted a church in [a northeastern Chinese city]. We hoped we could become missionaries, sent out by our own church. God prepared everything very smoothly. We were successfully sent out by our church as missionaries, and came to Japan a few years ago.

    We have already begun an international church in Japan. So far, our main group is still Mandarin-speaking Chinese, but our goal is not only to serve the Chinese community. Our church has some second-generation bilingual Chinese, and some second-generation Chinese who speak only Japanese. We are also very grateful that a Japanese auntie came to faith among us a month or two ago.

    Waves of Immigration to Japan
    CP: What are the needs of the Chinese community in your city? What struggles and hopes do Chinese in Japan commonly face? And what kind of challenges do they encounter as they adapt cross-culturally?

    Lily: It may be clearer if we briefly review the history of Chinese in Japan. There were three waves: the 1980s, where science and engineering international students came to earn money; the 1990s and 2000s, where many came for tech-related fields and better career opportunities; and then 2015 to the present, where many people brought their families seeking a better education and better life.

    The main struggle of these groups is identity. They know they are Chinese. But living in Japanese society, there is a sense of not quite fitting in.

    Then there are descendants of Chinese in Japan. The children of those first migrants may now be second- or even third-generation. Some were born and raised in Japan, while others spent part of their childhood in China and then came to Japan. The cultural world of first category is basically Japanese, and mainly shaped by Japanese culture. Another group is shaped by both Chinese and Japanese cultures.

    The main struggle of these groups is identity. They know they are Chinese. But living in Japanese society, there is a sense of not quite fitting in. On the surface, they appear to form a stable part of the structure of Japanese society, and would find it hard to return to China. But even so – do they truly belong to Japanese society? This struggle is a major part of their experience.

    Their dreams are not mainly for themselves, but for their descendants. Many Chinese born and raised in Japan choose Japanese citizenship when they grow up, because many basically cannot even speak Chinese. Some hope to migrate again, to what they consider an even better country.

    For those who have not been in Japan very long and have not yet obtained long-term, stable status, the struggle is security and stability. Japan’s immigration policies toward Chinese communities have tightened, which creates great unease. Can people settle down amid a rapidly changing Japanese society and a rapidly changing global economy?

    New immigrants here less than five years have even greater struggles. Language, finances, family, understanding culture and adapting to Japanese society all bring many challenges.

    Identity: Who Am I?
    For [children raised here], identity is a deep struggle: “Who am I? Japanese people look at me and think I am Chinese; Chinese people look at me and think I am Japanese.” They seem to know the gospel, but they have not truly gained a God-given identity from the gospel. They may be a confused generation.

    Although Japan accepts immigrants from many countries, it is still a nation with strong ethnic homogeneity. Its culture is very strong, and is not highly open.

    There are real survival challenges: basic consumption is very high. In Japan, it is even possible to go hungry, because the basic cost of living – rice, flour, cooking oil, food, housing, transportation – is high. These are struggles that would be hard to imagine facing in China.

    For children of Chinese families who were born and raised in Japan, there is this issue: their families keep telling them, “You are Chinese,” but they have never understood China and cannot identify themselves as Chinese.

    One feature of Japanese society that may be more pronounced than in other countries is that Japan is a collectivist society. There is a strong tendency to go along with the crowd; if everyone else is doing something, it is hard not to. Although Japan accepts immigrants from many countries, it is still a nation with strong ethnic homogeneity. Its culture is very strong, and is not highly open. There is something overwhelming about this. If someone does not have an identity rooted in the gospel, it can be very painful.

    The descendants of Chinese in Japan face major challenges in their relationships with their parents. Some Chinese children are Japanese not only in language, but in their way of thinking. Their parents, however, may not even speak Japanese well. This means the generations may be unable to communicate deeply. It’s very common that children become dissatisfied with their parents’ Chinese way of doing things. Parent-child relationships are deeply entangled with language and cultural differences.

    Passing the Faith to the Next Generation
    For Christians, faith transmission is a major issue. Around fourth grade, Chinese children in Japan “must” attend cram school and take entrance exams for private middle schools. Not only does this consume money; more importantly, it consumes time. A lot of these children stop coming to church around this time. In their parents’ choices, the children see their parents’ values: “Oh, God is not that important; worship and commitment to the church are not that important. You tell me to believe in God, but when decisions are made, it’s cram school.” Parents subtly pass on to their children society’s values: faster, higher, stronger, and better.

    This is a very, very big challenge. I met some sisters here who were deeply grieved their children no longer came to church. We reflected together on when their child’s attitude toward faith began to change, and they traced it back to those moments and choices. The important question is: what is your primary identity? Are you seeking identity from Japanese society, or are you living in the identity Christ gives you?

    This becomes more visible in this Japanese social culture, but is a general issue in Christian families’ transmission of faith. If you care about your child’s faith, that concern must be embodied in every daily decision. This is the challenge facing the church: we cannot skip the first generation and directly shepherd the second generation. We can only reach children through the parents; we cannot skip one generation and directly enter the next.

    What is your primary identity? Are you seeking identity from Japanese society, or are you living in the identity Christ gives you?

    It is essential for the church to proclaim the gospel in a contextualized way. Children need to see God’s grace, love, and power in the gospel. They must not simply be pushed into church community or seek Chinese identity in the church community – they must truly come to know God there. In God, they receive a renewed identity. Then, as they live on earth, they can become genuine witnesses of the kingdom of heaven. That is the foundation for a stable identity in the future.

    The most important thing for Chinese Christians is their faith, their relationship with God, their identity in Christ, and whether they can live out that real identity in society. This may also be the biggest challenge.
    Editor’s note: This July, we are praying for the Chinese diaspora throughout Asia. This week Ruth, a Chinese missionary in Japan, introduces us to the many Chinese living in Japan. She and her family hope that, as they minister to Chinese, they will also be able to share the hope of the gospel with the Japanese. Today, she tells us about the struggles Chinese face as they seek to establish themselves in Japan. Japan: Praying for the Chinese Diaspora Meet the Missionaries China Partnership: Can you introduce yourself, your family, and your church? Lily: Before I married my husband, both of us already had a fairly clear missionary calling. We studied theology, then planted a church in [a northeastern Chinese city]. We hoped we could become missionaries, sent out by our own church. God prepared everything very smoothly. We were successfully sent out by our church as missionaries, and came to Japan a few years ago. We have already begun an international church in Japan. So far, our main group is still Mandarin-speaking Chinese, but our goal is not only to serve the Chinese community. Our church has some second-generation bilingual Chinese, and some second-generation Chinese who speak only Japanese. We are also very grateful that a Japanese auntie came to faith among us a month or two ago. Waves of Immigration to Japan CP: What are the needs of the Chinese community in your city? What struggles and hopes do Chinese in Japan commonly face? And what kind of challenges do they encounter as they adapt cross-culturally? Lily: It may be clearer if we briefly review the history of Chinese in Japan. There were three waves: the 1980s, where science and engineering international students came to earn money; the 1990s and 2000s, where many came for tech-related fields and better career opportunities; and then 2015 to the present, where many people brought their families seeking a better education and better life. The main struggle of these groups is identity. They know they are Chinese. But living in Japanese society, there is a sense of not quite fitting in. Then there are descendants of Chinese in Japan. The children of those first migrants may now be second- or even third-generation. Some were born and raised in Japan, while others spent part of their childhood in China and then came to Japan. The cultural world of first category is basically Japanese, and mainly shaped by Japanese culture. Another group is shaped by both Chinese and Japanese cultures. The main struggle of these groups is identity. They know they are Chinese. But living in Japanese society, there is a sense of not quite fitting in. On the surface, they appear to form a stable part of the structure of Japanese society, and would find it hard to return to China. But even so – do they truly belong to Japanese society? This struggle is a major part of their experience. Their dreams are not mainly for themselves, but for their descendants. Many Chinese born and raised in Japan choose Japanese citizenship when they grow up, because many basically cannot even speak Chinese. Some hope to migrate again, to what they consider an even better country. For those who have not been in Japan very long and have not yet obtained long-term, stable status, the struggle is security and stability. Japan’s immigration policies toward Chinese communities have tightened, which creates great unease. Can people settle down amid a rapidly changing Japanese society and a rapidly changing global economy? New immigrants here less than five years have even greater struggles. Language, finances, family, understanding culture and adapting to Japanese society all bring many challenges. Identity: Who Am I? For [children raised here], identity is a deep struggle: “Who am I? Japanese people look at me and think I am Chinese; Chinese people look at me and think I am Japanese.” They seem to know the gospel, but they have not truly gained a God-given identity from the gospel. They may be a confused generation. Although Japan accepts immigrants from many countries, it is still a nation with strong ethnic homogeneity. Its culture is very strong, and is not highly open. There are real survival challenges: basic consumption is very high. In Japan, it is even possible to go hungry, because the basic cost of living – rice, flour, cooking oil, food, housing, transportation – is high. These are struggles that would be hard to imagine facing in China. For children of Chinese families who were born and raised in Japan, there is this issue: their families keep telling them, “You are Chinese,” but they have never understood China and cannot identify themselves as Chinese. One feature of Japanese society that may be more pronounced than in other countries is that Japan is a collectivist society. There is a strong tendency to go along with the crowd; if everyone else is doing something, it is hard not to. Although Japan accepts immigrants from many countries, it is still a nation with strong ethnic homogeneity. Its culture is very strong, and is not highly open. There is something overwhelming about this. If someone does not have an identity rooted in the gospel, it can be very painful. The descendants of Chinese in Japan face major challenges in their relationships with their parents. Some Chinese children are Japanese not only in language, but in their way of thinking. Their parents, however, may not even speak Japanese well. This means the generations may be unable to communicate deeply. It’s very common that children become dissatisfied with their parents’ Chinese way of doing things. Parent-child relationships are deeply entangled with language and cultural differences. Passing the Faith to the Next Generation For Christians, faith transmission is a major issue. Around fourth grade, Chinese children in Japan “must” attend cram school and take entrance exams for private middle schools. Not only does this consume money; more importantly, it consumes time. A lot of these children stop coming to church around this time. In their parents’ choices, the children see their parents’ values: “Oh, God is not that important; worship and commitment to the church are not that important. You tell me to believe in God, but when decisions are made, it’s cram school.” Parents subtly pass on to their children society’s values: faster, higher, stronger, and better. This is a very, very big challenge. I met some sisters here who were deeply grieved their children no longer came to church. We reflected together on when their child’s attitude toward faith began to change, and they traced it back to those moments and choices. The important question is: what is your primary identity? Are you seeking identity from Japanese society, or are you living in the identity Christ gives you? This becomes more visible in this Japanese social culture, but is a general issue in Christian families’ transmission of faith. If you care about your child’s faith, that concern must be embodied in every daily decision. This is the challenge facing the church: we cannot skip the first generation and directly shepherd the second generation. We can only reach children through the parents; we cannot skip one generation and directly enter the next. What is your primary identity? Are you seeking identity from Japanese society, or are you living in the identity Christ gives you? It is essential for the church to proclaim the gospel in a contextualized way. Children need to see God’s grace, love, and power in the gospel. They must not simply be pushed into church community or seek Chinese identity in the church community – they must truly come to know God there. In God, they receive a renewed identity. Then, as they live on earth, they can become genuine witnesses of the kingdom of heaven. That is the foundation for a stable identity in the future. The most important thing for Chinese Christians is their faith, their relationship with God, their identity in Christ, and whether they can live out that real identity in society. This may also be the biggest challenge.
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  • Wherever I am in the world, my heart always carries the nostalgia of home — the memories, my childhood, and those beautiful old days.

    This house is not just a building for me. It holds the memories of my late father. The tall coconut tree standing in the middle of this photo was planted by my late father… along with a little version of me beside him.

    And this land still carries the presence and memories of my mother, sister, grandparents, and generations before them. We walked here, we farmed here, we played here, we laughed here, and we lived our lives here.

    I truly love Melbourne , but no matter where life takes me, this is the one place I will always remain emotionally connected to. Whenever I think about “home,” these memories quietly return and fill my heart with warmth and nostalgia.

    Home, Kerala

    George PALACKALODY


    #Kerala
    #Home
    #Nostalgia
    #Malayali
    #Memories
    #ChildhoodMemories
    #Roots
    #Family
    #Melbourne
    #Diaspora
    #NasraniDiaspora
    #Palackalody
    #GeorgePalackalody
    #KeralaDiaries
    #HomeIsHome
    #LifeJourney
    #EmotionalConnect
    #CoconutTree
    Wherever I am in the world, my heart always carries the nostalgia of home — the memories, my childhood, and those beautiful old days. 💚✨ This house is not just a building for me. It holds the memories of my late father. The tall coconut tree standing in the middle of this photo was planted by my late father… along with a little version of me beside him. 🌱🥥 And this land still carries the presence and memories of my mother, sister, grandparents, and generations before them. We walked here, we farmed here, we played here, we laughed here, and we lived our lives here. I truly love Melbourne 🇦🇺💙, but no matter where life takes me, this is the one place I will always remain emotionally connected to. Whenever I think about “home,” these memories quietly return and fill my heart with warmth and nostalgia. 😌💛🤎 📍 Home, Kerala 🌴🇮🇳 ✒️ George PALACKALODY #Kerala #Home #Nostalgia #Malayali #Memories #ChildhoodMemories #Roots #Family #Melbourne #Diaspora #NasraniDiaspora #Palackalody #GeorgePalackalody #KeralaDiaries #HomeIsHome #LifeJourney #EmotionalConnect #CoconutTree 🌴
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  • *CHURCH OF NIGERIA ( ANGLICAN COMMUNION)*

    *PRAYER BULLETIN FOR MAY 2026*

    *WEEK 2*
    *MONDAY 11TH TO SUNDAY 17TH*

    *GENERAL PRAYER POINTS* (to be taken daily)
    1. *WORSHIP GOD*
    Revelation 3:1,7,14
    [1]“...These are the words of him who holds the seven spirits of God and the seven stars.
    [7]“... him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.
    [14]“... the Amen, the faithful and true witness, the ruler of God’s creation.

    Worship Him!


    2. *BRING REPENTANCE*
    Revelation 2:4-5

    [4]...I hold this against you: You have forsaken the love you had at first.
    [5]Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.
       
    *MONDAY 11/05/26*
    *FOR THE PERSECUTED CHRISTIANS AND CHRISTIAN LEADERSHIP INTERNATIONAL CONFERENCE.*
    Raise a war cry for the brethren facing various levels of persecution in parts of Nigeria.

    Ask God to stand with them as their defender and encourager.

    Pray for the settlement of the displaced brethren and churches.

    Pray that the comfortable brethren and churches may show appropriate and adequate concern.

    Thank God for Bishop Wisdom Budu Ihunwo of Niger Delta North Diocese as he prepares to host this conference in Port Harcourt in few days time.

    Ask God to provide resources for those willing to attend.

    Pray for safety as people travel for the programme.
    Pray for the resource persons to be filled with grace to communicate the will of God in the programme.

    Pray that all the sessions will be inspired by the Holy Spirit to produce enduring fruits.

    *TUESDAY 12/05/26*
    *FOR CHURCH OF NIGERIA PRAYER CONVOCATION*
    Thank God for Bishop Duke Timothy Akamisoko who will be hosting the Church of Nigeria Prayer Convocation from 1st to 5th June, 2026 at Kubwa. Ask God to strengthen him.
    Pray for grace of excellence on the planners.

    Pray for significant mobilization of attendees from all over the country.

    Pray also for divine peace in all parts of this country.

    Pray that the resource persons shall become vessels in God's hand for significant spiritual impact.
    Pray for divine encouragement on Archbishop Sosthenes Ikechukwu Eze, all Regional, Provincial and Diocesan Prayer leaders as they coordinate The Church of Nigeria Prayer Convocation.

    *WEDNESDAY 13/05/26*

    *FOR DIASPORA MISSION AND MISSIONARY DIOCESES*

    Thank God for all ongoing Diaspora Missionary Endeavours especially in Unreached Areas and among hostile communities.

    Pray for all Bishops, Clergy and Lay Workers labouring in the missionary dioceses of the Church of Nigeria.

    Ask God to grant them grace to be focused for speedy and significant impact.

    Pray the successful Diaspora Mission Consultation and Missionary Dioceses Consultation at Agbarha-Otor from 22nd - 26th June.

    Ask God to make it very fruitful.

    Pray for more divine insight on the strategies for engagement.

    *THURSDAY 14/05/26*

    *FOR COMMUNICATORS CONFERENCE*

    Remember the Church of Nigeria Communicators Conference to be hosted by The Diocese on The Niger same date - 22nd - 26th June.

    Pray for Bishop Owen Nwokolo as he shows commitment to the program.
    Ask God to keep him strong always.

    Pray for commitment and faithfulness in the Local Organizing Committee.
    Ask for God's protection over the communicators both in their journeys and stay in Anambra State.
    Pray that the conference will be a huge success.

    *FRIDAY 15/05/26*

    *FOR EPISCOPAL CONSULTATION*
    Pray for our Primate, The Most Rev'd Henry Chukwudum Ndukuba for divine strength and insight.

    Thank God for the arrangements for Episcopal Consultation Conference coming up at Ibru Centre, Agbarha-Otor from 13th - 17th July, 2026.

    Pray for rich engagement with the Church Fathers.

    Pray for resources that would facilitate successful planning.

    *SATURDAY 16/05/26*
    *FOR THIS POLITICAL SEASON IN THE COUNTRY*

    Pray that God's supremacy will be proven in Nigerian political journey towards 2027.

    Ask God to prompt a turnaround in Nigerian political system that would restore the confidence of the electorate.

    Ask God to remove Nigeria from the manipulation and control of her enemies (wether local or international)

    Pray that INEC will operate with conscience and appropriateness.

    *SUNDAY 17/05/26*

    *FOR CHANCELLORS, REGISTRARS AND LEGAL OFFICERS CONFERENCE AND THE GENERAL SYNOD*

    Pray for successful planning of the CHANCELLORS, REGISTRARS AND LEGAL OFFICERS CONFERENCE holding at St. Matthias House, Gudu, Abuja from 3rd - 6th August, 2026.

    Ask God to anoint the legal luminaries in our Church to be His instrument to restore the dignity of the judiciary in Nigeria.

    Pray for Remo Diocese that will be hosting the Church of Nigeria General Synod from 14th - 18th September this year.
    Ask God to give them pleasant surprises and supernatural provisions as they make efforts.
    *CHURCH OF NIGERIA ( ANGLICAN COMMUNION)* *PRAYER BULLETIN FOR MAY 2026* *WEEK 2* *MONDAY 11TH TO SUNDAY 17TH* *GENERAL PRAYER POINTS* (to be taken daily) 1. *WORSHIP GOD* Revelation 3:1,7,14 [1]“...These are the words of him who holds the seven spirits of God and the seven stars. [7]“... him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. [14]“... the Amen, the faithful and true witness, the ruler of God’s creation. Worship Him! 2. *BRING REPENTANCE* Revelation 2:4-5 [4]...I hold this against you: You have forsaken the love you had at first. [5]Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.     *MONDAY 11/05/26* *FOR THE PERSECUTED CHRISTIANS AND CHRISTIAN LEADERSHIP INTERNATIONAL CONFERENCE.* Raise a war cry for the brethren facing various levels of persecution in parts of Nigeria. Ask God to stand with them as their defender and encourager. Pray for the settlement of the displaced brethren and churches. Pray that the comfortable brethren and churches may show appropriate and adequate concern. Thank God for Bishop Wisdom Budu Ihunwo of Niger Delta North Diocese as he prepares to host this conference in Port Harcourt in few days time. Ask God to provide resources for those willing to attend. Pray for safety as people travel for the programme. Pray for the resource persons to be filled with grace to communicate the will of God in the programme. Pray that all the sessions will be inspired by the Holy Spirit to produce enduring fruits. *TUESDAY 12/05/26* *FOR CHURCH OF NIGERIA PRAYER CONVOCATION* Thank God for Bishop Duke Timothy Akamisoko who will be hosting the Church of Nigeria Prayer Convocation from 1st to 5th June, 2026 at Kubwa. Ask God to strengthen him. Pray for grace of excellence on the planners. Pray for significant mobilization of attendees from all over the country. Pray also for divine peace in all parts of this country. Pray that the resource persons shall become vessels in God's hand for significant spiritual impact. Pray for divine encouragement on Archbishop Sosthenes Ikechukwu Eze, all Regional, Provincial and Diocesan Prayer leaders as they coordinate The Church of Nigeria Prayer Convocation. *WEDNESDAY 13/05/26* *FOR DIASPORA MISSION AND MISSIONARY DIOCESES* Thank God for all ongoing Diaspora Missionary Endeavours especially in Unreached Areas and among hostile communities. Pray for all Bishops, Clergy and Lay Workers labouring in the missionary dioceses of the Church of Nigeria. Ask God to grant them grace to be focused for speedy and significant impact. Pray the successful Diaspora Mission Consultation and Missionary Dioceses Consultation at Agbarha-Otor from 22nd - 26th June. Ask God to make it very fruitful. Pray for more divine insight on the strategies for engagement. *THURSDAY 14/05/26* *FOR COMMUNICATORS CONFERENCE* Remember the Church of Nigeria Communicators Conference to be hosted by The Diocese on The Niger same date - 22nd - 26th June. Pray for Bishop Owen Nwokolo as he shows commitment to the program. Ask God to keep him strong always. Pray for commitment and faithfulness in the Local Organizing Committee. Ask for God's protection over the communicators both in their journeys and stay in Anambra State. Pray that the conference will be a huge success. *FRIDAY 15/05/26* *FOR EPISCOPAL CONSULTATION* Pray for our Primate, The Most Rev'd Henry Chukwudum Ndukuba for divine strength and insight. Thank God for the arrangements for Episcopal Consultation Conference coming up at Ibru Centre, Agbarha-Otor from 13th - 17th July, 2026. Pray for rich engagement with the Church Fathers. Pray for resources that would facilitate successful planning. *SATURDAY 16/05/26* *FOR THIS POLITICAL SEASON IN THE COUNTRY* Pray that God's supremacy will be proven in Nigerian political journey towards 2027. Ask God to prompt a turnaround in Nigerian political system that would restore the confidence of the electorate. Ask God to remove Nigeria from the manipulation and control of her enemies (wether local or international) Pray that INEC will operate with conscience and appropriateness. *SUNDAY 17/05/26* *FOR CHANCELLORS, REGISTRARS AND LEGAL OFFICERS CONFERENCE AND THE GENERAL SYNOD* Pray for successful planning of the CHANCELLORS, REGISTRARS AND LEGAL OFFICERS CONFERENCE holding at St. Matthias House, Gudu, Abuja from 3rd - 6th August, 2026. Ask God to anoint the legal luminaries in our Church to be His instrument to restore the dignity of the judiciary in Nigeria. Pray for Remo Diocese that will be hosting the Church of Nigeria General Synod from 14th - 18th September this year. Ask God to give them pleasant surprises and supernatural provisions as they make efforts.
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  • Monthly Prayer Request

    Pray for the work of the gospel among Chinese people in the greater Chinese diaspora. Pray that God will use this mass migration to create opportunities for Chinese people to encounter the gospel and come to know Christ. Pray for his presence and faithfulness to church planters who are trying to start churches outside their own home countries.
    Monthly Prayer Request Pray for the work of the gospel among Chinese people in the greater Chinese diaspora. Pray that God will use this mass migration to create opportunities for Chinese people to encounter the gospel and come to know Christ. Pray for his presence and faithfulness to church planters who are trying to start churches outside their own home countries.
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  • Target Blog News Media Publications

    (Episode 5) The Gatekeeper: The Rise, Resilience, and Reinvention of Gilbert Ramez Chagoury

    (Compiled By) Televangelist HB Morgan Digital Library Publications

    The year is 2004. On a dusty airstrip in Nigeria's remote northeast, officers from the country's anti‑corruption agency lie in wait. Their target: Gilbert Chagoury, a Lebanese‑Nigerian tycoon whose private jet is just touching down. Nuhu Ribadu, the fearless young prosecutor who leads the operation, believes he is moments away from nailing the "kingpin" of the corruption that defined the late dictator Sani Abacha's regime. But before the agents can move, the jet is airborne again—Chagoury has been tipped off, and Ribadu's prize slips away into the humid Nigerian sky. "His great escape," the press will later call it.

    That moment encapsulates a larger truth about Gilbert Chagoury. For five decades, across seven Nigerian heads of state, three republics and two military dictatorships, this "man with no title and no office" has been present wherever power and money converge in Africa's largest nation. He has been convicted of money laundering and celebrated with national honours; he has been chased through the courts on three continents and embraced in the corridors of Washington; he has left in his wake both architectural marvels and communities literally reduced to ashes. His story, as this article will show, is not ultimately about the man himself—it is a mirror reflecting how Nigeria's political economy has functioned for nearly half a century, where access to power, rather than competitive merit, determines who builds the nation.

    I. Sons of the Diaspora: The Making of a Nigerian‑Lebanese Dynasty

    Gilbert Ramez Chagoury was born on 8 January 1946 in Lagos, Nigeria, to Lebanese‑immigrant parents. His father had arrived decades earlier as part of the great Levantine commercial diaspora that settled along West Africa's trade routes, establishing trading posts, importing textiles and exporting agricultural commodities. By the mid‑20th century, Lagos was home to a vibrant Lebanese community—shopkeepers, traders, middlemen—who occupied that liminal space between the British colonial elite and the indigenous population, developing a mercantile culture built on family networks and informal financing.

    Young Gilbert was sent to Lebanon for his education at the prestigious Collège des Frères Chrétiens, a Maronite Christian institution that imbued him with the French language and a cosmopolitan outlook. Yet the pull of Nigeria—where the real commercial opportunities lay—was irresistible. By 1971, he was back in Lagos, and together with his younger brother Ronald (born 1949) he co‑founded the Chagoury Group. What began as a modest construction‑and‑property firm eventually evolved into a sprawling conglomerate spanning flour milling, water bottling, glass manufacturing, insurance, hotels, furniture manufacturing, telecommunications, transportation, IT, catering, and international financing.

    The brothers' early breakthrough arose from a simple reality: post‑civil‑war Nigeria needed to rebuild. The Chagourys' C & C Construction—the forerunner of what would become Hitech and ITB—secured government contracts to build roads, barracks, and public buildings. By the late 1970s, the group had already expanded into flour milling with the Grands Moulins du Bénin, capitalising on Nigeria's growing demand for bread and baked goods. It was the model they would follow for decades: identify where the state was spending, position themselves as indispensable, and deliver—often with exceptional quality, insiders would later note, but always through direct relationships rather than open tenders.

    Yet what truly propelled the Chagoury brothers from successful businessmen to central players in Nigeria's political economy was their ability to forge deep personal ties with those who wielded raw power. And no one wielded more raw power—or would define the darker, more notorious chapter of Gilbert Chagoury's career—than General Sani Abacha.

    II. The Abacha Years: Gatekeeper, Bagman, Confidant

    Nigeria's military dictatorships of the 1990s, and Abacha's rule from 1993 to 1998 in particular, represented a peculiar form of governance: absolute power concentrated in the hands of a single soldier, exercised through a tight circle of family members, security officials, and trusted civilian intermediaries. Gilbert Chagoury positioned himself as the most trusted intermediary of all.

    Philippe Vasset, longtime editor of the influential Africa Energy Intelligence newsletter, described Chagoury's role with precision: "He was the gatekeeper to Abacha's presidency". In Nigeria, Vasset explained, a Western entrepreneur might hand over money to a fixer or middleman, who would then pass it on to a political leader in exchange for support for a business venture. Chagoury was exactly such a figure in the mid‑1990s, when Abacha ruled the country and held the key to much of its oil wealth.

    The gatekeeper's services were in constant demand. In August 1996, U.S. Congressman Bill Richardson (later U.S. Ambassador to the United Nations) met with Abacha in Abuja—and then repaired to Chagoury's private home for further discussions over pizza. The Christian Science Monitor reported that Chagoury and Abacha had together "reputedly generated billions of dollars for themselves in profits and hidden commissions". When a foreign oil company needed a concession, or a Western government needed to send a message to the dictator, the path often led through the Lebanese businessman's living room.

    Nuhu Ribadu, who would later become famous as the fearless head of Nigeria's Economic and Financial Crimes Commission (EFCC), was unequivocal: "You couldn't investigate corruption without looking at Chagoury". Ribadu alleged that Chagoury made it possible for Abacha to steal billions of dollars and lined his own pockets in the process.

    When Abacha died suddenly in June 1998—of a heart attack, reportedly in the company of Indian sex workers—the full scale of the looting began to emerge. Nigeria's government estimated that Abacha had stolen at least $5 billion. Investigators traced complex networks of shell companies and bank accounts stretching from London to Geneva to the Caribbean. At the centre of many of these transactions, they found Chagoury.

    According to court records and investigative reports, Chagoury served as a reference for Abacha's sons at Credit Suisse, helping open accounts through which the stolen funds flowed. He allegedly facilitated the transfer of over $120 million in looted funds to Swiss accounts. When British authorities investigated, Chagoury confessed in a London court in 2001 to assisting the Abacha family in transferring approximately $300 million into foreign bank accounts. Separately, reports indicate that after Abacha's death, Chagoury returned an estimated $300 million to the Nigerian government—a payment that secured his indemnity from possible criminal charges.

    The 1998–2000 period was perhaps the most perilous of Chagoury's life. With Abacha gone and a democratic government under Olusegun Obasanjo determined to investigate the looted billions, Chagoury faced a stark choice: negotiate his way out, or face prosecution. He chose the former—and proved remarkably adept at it.

    III. The Art of the Escape: Swiss Courts, Settlement Deals, and an Aborted Arrest

    The legal reckoning came first in Europe. In 2000, a Geneva court convicted Chagoury of money laundering in connection with the Abacha loot. The conviction could have marked the end of his career—or his liberty. Instead, Chagoury's lawyers negotiated a settlement that has since become a template for how the ultra‑wealthy navigate legal jeopardy: he agreed to pay a fine of approximately one million Swiss francs (about $600,000 at the time) and returned $66 million to the Nigerian government. Critically, under the terms of the deal, his criminal record was expunged after two years. In effect, Chagoury bought his way out of a criminal conviction.

    But the most dramatic escape occurred on Nigerian soil. In July 2004, Nuhu Ribadu—by then head of the EFCC—believed he had finally outmanoeuvred Chagoury. Ribadu indicted Chagoury for relatively minor violations related to his businesses, hoping to use these as a gateway to bring more serious charges relating to the Abacha era. He set a trap: lure Chagoury to a remote airstrip in Nigeria's far northeast on the pretext of a routine matter, then arrest him on arrival.

    The plan nearly worked. Police lay in wait as Chagoury's private jet touched down. But "no sooner had Chagoury's plane hit the ground, than it took off again". Ribadu later concluded that an airport official had tipped Chagoury off via radio. The tycoon's jet disappeared into the sky, and Ribadu's big catch slipped away—literally into thin air.

    The failed arrest became legend. It demonstrated, in the most visceral way, that Chagoury possessed something that transcended money: access. Someone, somewhere in the machinery of state, had been willing to risk detection to warn him. That someone—or more likely, the entire network of relationships Chagoury had cultivated—would prove far more durable than any individual administration.

    For the next several years, Chagoury kept a lower profile in Nigeria: the Obasanjo administration was hostile, and he and his brother Ronald "were pursued out of Nigeria" during this period. But rather than simply retreat, Chagoury began constructing what would become the most important weapon in his arsenal: legitimacy, purchased through philanthropy and carefully cultivated in the corridors of Western power.

    IV. The Rehabilitation Project: Clinton, Washington, and Strategic Philanthropy

    "In recent years," PBS Frontline noted in 2010, Chagoury has "used his money to establish respectability". The observation was precise: respectability was not something Chagoury naturally possessed after the Abacha revelations; it was something he strategically acquired, at considerable expense.

    The primary vehicle was the Clinton Foundation. Chagoury appeared near the top of the Foundation's donor list in 2008 and again in 2009, listed as a contributor in the $1 million to $5 million range. His total donations to Clinton‑linked causes were far larger: he also contributed $460,000 to a Democratic voter‑registration group, and in 2009 he pledged an astonishing $1 billion to the Clinton Global Initiative (CGI) for his Eko Atlantic project. The pledge—whether or not it was ever fully realised—served its purpose: it transformed Chagoury from a convicted money‑launderer into a "philanthropist" and "partner" in global development.

    The quid pro quo, or at least the access that followed, was substantial. Emails released by Judicial Watch in 2016 revealed that longtime Bill Clinton aide Doug Band emailed top Hillary Clinton aides at the State Department—Huma Abedin and Cheryl Mills—asking them to arrange a meeting for Chagoury with "a substance person on Lebanon". Band stressed that the request was "very important" and instructed Abedin to reach out to the donor immediately. Chagoury was treated as a priority contact by Hillary Clinton's inner circle at the State Department, even while she was Secretary of State.

    The Wall Street Journal catalogued the pattern in detail, and the New York Post declared that Hillary had "played favorites with huge number of Clinton Foundation donors," with Chagoury prominently featured. In leaked emails, Band assured Chagoury's representatives that their requests were being handled at the highest levels.

    Yet Chagoury's efforts to purchase influence in Washington were not limited to Democrats. In a striking display of bipartisan strategic positioning, he also navigated Republican circles—and eventually ran afoul of campaign‑finance laws in the process. In 2021, Chagoury signed a deferred prosecution agreement with the U.S. Department of Justice and paid $1.8 million to resolve allegations that he had conspired to violate federal election laws through a "straw donor" scheme. As a foreign national, Chagoury was prohibited from contributing to U.S. political campaigns. To circumvent this, he routed approximately $180,000 to the campaign committees of four U.S. candidates through American intermediaries—"straw donors"—who passed the money off as their own.

    The recipients were all Republicans: the 2012 presidential campaign of Mitt Romney, and the congressional campaigns of Representatives Darrell Issa, Jeff Fortenberry, and Lee Terry. That Chagoury—a major Clinton Foundation donor—was also illegally funding Republican candidates underscores the fundamentally transactional nature of his political engagement: he was not backing ideology; he was buying access, regardless of party.

    The Justice Department's announcement of the deferred prosecution agreement cited, among other factors, Chagoury's "unique assistance to the U.S. government"—a phrase whose meaning was never publicly clarified, but which generated intense speculation about what information a Lebanese‑Nigerian billionaire with decades of experience navigating the intersection of African politics and global finance might have been able to provide.

    Through it all, Chagoury burnished his reputation as a philanthropist and diplomat. He served as Ambassador to the Vatican for the tiny Caribbean nation of St. Lucia, as economic adviser to President Mathieu Kérékou of Benin, and as ambassador to UNESCO. His donation to the Louvre in Paris was large enough for the museum to name a gallery after him and his wife. He funded medical and nursing schools in Lebanon that bear the Chagoury name. He contributed to the Beverly Hills 9/11 Memorial Garden. "He has built a reputation as a giant of global philanthropy," the Los Angeles Times observed in 2016, noting his "high‑level network of friends from Washington to Lebanon to the Vatican".

    But the most audacious—and most tangible—symbol of Chagoury's power was being built not in Paris, Washington, or Rome, but on land reclaimed from the Atlantic Ocean off the coast of Lagos.

    V. Eko Atlantic: A City Rises, a Community Falls

    In 2008, residents of Bar Beach—a sprawling, chaotic, and deeply historic neighbourhood on Lagos's Victoria Island—were given one day's notice. Police arrived in force. What followed was an eviction conducted "with tear gas and fire," according to residents who spoke to the BBC. An estimated 80,000 people were displaced, their plank houses on the water reduced to ashes. Bar Beach, for decades the most popular public beach in Nigeria, a place of Sunday picnics, variety television shows, Pentecostal worship services, and even—in an earlier era—public executions by firing squad, was cleared .

    The land was being prepared for Eko Atlantic City, a private metropolis being built on 10 square kilometres of sand reclaimed from the ocean. The project's master developer: South Energyx Nigeria Limited, a subsidiary of the Chagoury Group. Eko Atlantic was—and remains—an engineering marvel, designed to house 250,000 residents and accommodate 150,000 daily commuters. It features its own power grid, water supply, and sewage system, and is protected by an 8.5‑kilometre‑long "Great Wall of Lagos," designed to shield Victoria Island from the coastal erosion that had already swallowed much of Bar Beach.

    But the gleaming towers rose on contested ground—and, critics argue, on contested legality. The statutory right of occupancy for the land on which Eko Atlantic sits was signed in 2006 by the then‑Governor of Lagos State: Bola Ahmed Tinubu. It was an act of executive discretion that would have profound consequences, cementing a business‑political alliance that would reshape Nigeria decades later.

    VI. The Lagos Don and the Tycoon: The Tinubu Alliance

    The relationship between Gilbert Chagoury and Bola Ahmed Tinubu is arguably the most significant business‑political partnership in contemporary Nigerian history. Its roots stretch back to the late 1990s, when Tinubu was preparing to run for Governor of Lagos State. According to multiple reports, Chagoury was one of the largest financial backers of Tinubu's successful 1999 gubernatorial campaign.

    What followed was a classic Nigerian political‑business symbiosis. As Governor of Lagos (1999–2007), Tinubu oversaw the allocation of land rights, development approvals, and infrastructure contracts. The Chagoury Group, in turn, became the state's most important developer. The signature projects of Tinubu's governorship—Banana Island, the artificial island in Lagos Lagoon built by the Chagoury Group in partnership with the Federal Ministry of Works, and the land grant for Eko Atlantic City—all bear Chagoury's fingerprints.

    But the relationship went beyond contracts. It became familial. Reports have since emerged that Tinubu's son, Seyi Tinubu, sits on the board of one of Chagoury's companies. Leaked corporate documents further revealed that Seyi Tinubu was a majority shareholder in an offshore company registered in the British Virgin Islands alongside Ronald Chagoury Jr., Gilbert's son. The intertwining of the two families was not merely commercial; it was dynastic.

    When Tinubu ascended to the presidency in 2023, the alliance entered a new phase. Whereas previous administrations had kept Chagoury at arm's length—Obasanjo pursued him, Jonathan brought the brothers back, Buhari pursued them again—the Tinubu presidency embraced him openly.

    VII. Confidant of the President: The Zenith of Power

    The most extraordinary symbol of Chagoury's status under Tinubu came in December 2023 at the COP28 climate summit in Dubai. In the official Nigerian delegation list published by the United Nations Framework Convention on Climate Change, Chagoury was listed with a title no other delegate from any of the 198 participating countries possessed: "Confidant of Mr. President". His "organisation" was listed as the Nigerian State House, and the record indicated he was in a "paid relationship/contract with the nominating entity." No other country had a "confidante" of its president in its official delegation.

    The designation was as revealing as it was unprecedented, making explicit what had long been implicit: that Chagoury was not merely a government contractor but an intimate of the head of state, functioning somewhere in the blurry space between official adviser, private associate, and favoured beneficiary.

    The contracts that followed were staggering in scale and process. In 2024, the Tinubu administration awarded the Lagos‑Calabar Coastal Highway project—a 700‑kilometre road running along Nigeria's coastline—to Hitech Construction Company, the Chagoury Group subsidiary. The project's cost was initially pegged at 15 trillion naira (approximately $11 billion at prevailing rates), though subsequent estimates ranged higher.

    The contract provoked immediate controversy, not only for its size—equivalent to the combined annual budgets of all 36 Nigerian states—but for how it was awarded. There was no competitive bidding. Former Vice President Atiku Abubakar, the 2023 presidential candidate of the Peoples Democratic Party, accused the administration of fraud. He noted that Works Minister Dave Umahi had initially claimed the project would be fully funded by Hitech under a Public‑Private Partnership, only to later reveal that the government would provide 15–30% counterpart financing, and that Hitech could raise only 6% of the money for the pilot phase. "This smacks of deceit," Atiku declared.

    Atiku further charged that Tinubu had "re‑awarded the 700km Lagos‑Calabar coastal highway contract to his business partner, Gilbert Chagoury". The former Vice President described the project as "scandalous," noting that the total budget of all 36 states combined was around 14 trillion naira—less than the cost of a single road.

    The coastal highway was not the only mega‑contract. Africa Intelligence reported in 2025 that the contract for the renovation of Lagos ports had been awarded to ITB Nigeria, another Chagoury company, without public tender. Together, the projects represented a concentration of infrastructure spending without modern Nigerian precedent—routed almost entirely through a single conglomerate whose principal had been convicted of money laundering in Switzerland less than a quarter‑century earlier.

    The culmination of this rehabilitation came in January 2026, when President Tinubu conferred on Chagoury the Grand Commander of the Order of the Niger (GCON), Nigeria's second‑highest national honour, to mark his 80th birthday. In the official letter, Tinubu cited Chagoury's "outstanding virtues" and "services to our country".

    The award triggered a fierce backlash. Timi Frank, a prominent political commentator, described the day as "among the saddest days of my life as a Nigerian," recalling the Swiss money‑laundering conviction. "A sitting President shouldn't be in business dealings—directly or indirectly—with close associates while holding office," Frank argued. Another activist, Deji Doherty, called on the National Assembly to investigate the honour.

    But the controversy did nothing to slow the partnership. If anything, it only illuminated how fully the gatekeeper of the Abacha era had been rebranded as the confidant of the Tinubu era.

    VIII. The Man and the System: A Conclusion

    Gilbert Chagoury has outlasted seven Nigerian heads of state: Shehu Shagari, Muhammadu Buhari (in his first, military iteration), Ibrahim Babangida, Sani Abacha, Olusegun Obasanjo, Umaru Musa Yar'Adua, Goodluck Jonathan, and Muhammadu Buhari (in his second, democratic iteration). He has survived criminal conviction, international investigation, and at least one attempted arrest. He has been a "gatekeeper" under a dictator and a "confidant" under a democratically elected president. He has given money to both Democratic and Republican causes in the United States, cultivated relationships from the Vatican to UNESCO, and built a private city on land reclaimed from the sea.

    His net worth, according to various estimates, stands at approximately $4.5 billion, making him one of the wealthiest individuals in Nigeria—even though more than half his income reportedly comes from Nigeria itself.

    Yet the man himself remains strangely elusive. He rarely talks to reporters. In his rare public statements—such as the 2016 response to the Clinton email revelations—his spokesman insisted he "doesn't understand all of the media concern" and that he was merely "passing along his observations and insights about the dire political situation in Lebanon at the time". The image cultivated is of a quiet philanthropist, a diplomat, a man who happens to be present at the highest levels of global power because of his business acumen and charitable work.

    But the documentary record tells a different story, of a man who has repeatedly operated at the very edge of legality—and sometimes beyond it—to maintain his position. It is a story of how, in a political system where competitive bidding is an afterthought and executive discretion is near‑absolute, a single individual can, over decades, accumulate the power to shape the physical and economic landscape of an entire nation.

    The Lagos‑Calabar Coastal Highway is under construction. Eko Atlantic's towers rise higher each year, their glass façades reflecting the Atlantic Ocean that once covered the land on which they stand. On Banana Island, one of Africa's most exclusive addresses, the ultra‑wealthy live in homes built by the Chagoury Group, protected behind high walls from the megacity's turbulent streets. And every morning, somewhere in the world—whether in Lagos, Paris, Geneva, or Washington—an 80‑year‑old Lebanese‑Nigerian billionaire wakes to the reality that he has, once again, survived.

    The question that lingers is not whether Gilbert Chagoury is a hero or a villain. It is why Nigeria—a nation of more than 200 million people, rich in oil, rich in talent, rich in democratic aspiration—has repeatedly produced a system in which a single "man with no title and no office" can hold so many keys. Until that question is answered, the gatekeepers will continue to outlast the presidents.

    Courtesy of: Target Blog News Media Publications
    Target Blog News Media Publications (Episode 5) The Gatekeeper: The Rise, Resilience, and Reinvention of Gilbert Ramez Chagoury (Compiled By) Televangelist HB Morgan Digital Library Publications The year is 2004. On a dusty airstrip in Nigeria's remote northeast, officers from the country's anti‑corruption agency lie in wait. Their target: Gilbert Chagoury, a Lebanese‑Nigerian tycoon whose private jet is just touching down. Nuhu Ribadu, the fearless young prosecutor who leads the operation, believes he is moments away from nailing the "kingpin" of the corruption that defined the late dictator Sani Abacha's regime. But before the agents can move, the jet is airborne again—Chagoury has been tipped off, and Ribadu's prize slips away into the humid Nigerian sky. "His great escape," the press will later call it. That moment encapsulates a larger truth about Gilbert Chagoury. For five decades, across seven Nigerian heads of state, three republics and two military dictatorships, this "man with no title and no office" has been present wherever power and money converge in Africa's largest nation. He has been convicted of money laundering and celebrated with national honours; he has been chased through the courts on three continents and embraced in the corridors of Washington; he has left in his wake both architectural marvels and communities literally reduced to ashes. His story, as this article will show, is not ultimately about the man himself—it is a mirror reflecting how Nigeria's political economy has functioned for nearly half a century, where access to power, rather than competitive merit, determines who builds the nation. I. Sons of the Diaspora: The Making of a Nigerian‑Lebanese Dynasty Gilbert Ramez Chagoury was born on 8 January 1946 in Lagos, Nigeria, to Lebanese‑immigrant parents. His father had arrived decades earlier as part of the great Levantine commercial diaspora that settled along West Africa's trade routes, establishing trading posts, importing textiles and exporting agricultural commodities. By the mid‑20th century, Lagos was home to a vibrant Lebanese community—shopkeepers, traders, middlemen—who occupied that liminal space between the British colonial elite and the indigenous population, developing a mercantile culture built on family networks and informal financing. Young Gilbert was sent to Lebanon for his education at the prestigious Collège des Frères Chrétiens, a Maronite Christian institution that imbued him with the French language and a cosmopolitan outlook. Yet the pull of Nigeria—where the real commercial opportunities lay—was irresistible. By 1971, he was back in Lagos, and together with his younger brother Ronald (born 1949) he co‑founded the Chagoury Group. What began as a modest construction‑and‑property firm eventually evolved into a sprawling conglomerate spanning flour milling, water bottling, glass manufacturing, insurance, hotels, furniture manufacturing, telecommunications, transportation, IT, catering, and international financing. The brothers' early breakthrough arose from a simple reality: post‑civil‑war Nigeria needed to rebuild. The Chagourys' C & C Construction—the forerunner of what would become Hitech and ITB—secured government contracts to build roads, barracks, and public buildings. By the late 1970s, the group had already expanded into flour milling with the Grands Moulins du Bénin, capitalising on Nigeria's growing demand for bread and baked goods. It was the model they would follow for decades: identify where the state was spending, position themselves as indispensable, and deliver—often with exceptional quality, insiders would later note, but always through direct relationships rather than open tenders. Yet what truly propelled the Chagoury brothers from successful businessmen to central players in Nigeria's political economy was their ability to forge deep personal ties with those who wielded raw power. And no one wielded more raw power—or would define the darker, more notorious chapter of Gilbert Chagoury's career—than General Sani Abacha. II. The Abacha Years: Gatekeeper, Bagman, Confidant Nigeria's military dictatorships of the 1990s, and Abacha's rule from 1993 to 1998 in particular, represented a peculiar form of governance: absolute power concentrated in the hands of a single soldier, exercised through a tight circle of family members, security officials, and trusted civilian intermediaries. Gilbert Chagoury positioned himself as the most trusted intermediary of all. Philippe Vasset, longtime editor of the influential Africa Energy Intelligence newsletter, described Chagoury's role with precision: "He was the gatekeeper to Abacha's presidency". In Nigeria, Vasset explained, a Western entrepreneur might hand over money to a fixer or middleman, who would then pass it on to a political leader in exchange for support for a business venture. Chagoury was exactly such a figure in the mid‑1990s, when Abacha ruled the country and held the key to much of its oil wealth. The gatekeeper's services were in constant demand. In August 1996, U.S. Congressman Bill Richardson (later U.S. Ambassador to the United Nations) met with Abacha in Abuja—and then repaired to Chagoury's private home for further discussions over pizza. The Christian Science Monitor reported that Chagoury and Abacha had together "reputedly generated billions of dollars for themselves in profits and hidden commissions". When a foreign oil company needed a concession, or a Western government needed to send a message to the dictator, the path often led through the Lebanese businessman's living room. Nuhu Ribadu, who would later become famous as the fearless head of Nigeria's Economic and Financial Crimes Commission (EFCC), was unequivocal: "You couldn't investigate corruption without looking at Chagoury". Ribadu alleged that Chagoury made it possible for Abacha to steal billions of dollars and lined his own pockets in the process. When Abacha died suddenly in June 1998—of a heart attack, reportedly in the company of Indian sex workers—the full scale of the looting began to emerge. Nigeria's government estimated that Abacha had stolen at least $5 billion. Investigators traced complex networks of shell companies and bank accounts stretching from London to Geneva to the Caribbean. At the centre of many of these transactions, they found Chagoury. According to court records and investigative reports, Chagoury served as a reference for Abacha's sons at Credit Suisse, helping open accounts through which the stolen funds flowed. He allegedly facilitated the transfer of over $120 million in looted funds to Swiss accounts. When British authorities investigated, Chagoury confessed in a London court in 2001 to assisting the Abacha family in transferring approximately $300 million into foreign bank accounts. Separately, reports indicate that after Abacha's death, Chagoury returned an estimated $300 million to the Nigerian government—a payment that secured his indemnity from possible criminal charges. The 1998–2000 period was perhaps the most perilous of Chagoury's life. With Abacha gone and a democratic government under Olusegun Obasanjo determined to investigate the looted billions, Chagoury faced a stark choice: negotiate his way out, or face prosecution. He chose the former—and proved remarkably adept at it. III. The Art of the Escape: Swiss Courts, Settlement Deals, and an Aborted Arrest The legal reckoning came first in Europe. In 2000, a Geneva court convicted Chagoury of money laundering in connection with the Abacha loot. The conviction could have marked the end of his career—or his liberty. Instead, Chagoury's lawyers negotiated a settlement that has since become a template for how the ultra‑wealthy navigate legal jeopardy: he agreed to pay a fine of approximately one million Swiss francs (about $600,000 at the time) and returned $66 million to the Nigerian government. Critically, under the terms of the deal, his criminal record was expunged after two years. In effect, Chagoury bought his way out of a criminal conviction. But the most dramatic escape occurred on Nigerian soil. In July 2004, Nuhu Ribadu—by then head of the EFCC—believed he had finally outmanoeuvred Chagoury. Ribadu indicted Chagoury for relatively minor violations related to his businesses, hoping to use these as a gateway to bring more serious charges relating to the Abacha era. He set a trap: lure Chagoury to a remote airstrip in Nigeria's far northeast on the pretext of a routine matter, then arrest him on arrival. The plan nearly worked. Police lay in wait as Chagoury's private jet touched down. But "no sooner had Chagoury's plane hit the ground, than it took off again". Ribadu later concluded that an airport official had tipped Chagoury off via radio. The tycoon's jet disappeared into the sky, and Ribadu's big catch slipped away—literally into thin air. The failed arrest became legend. It demonstrated, in the most visceral way, that Chagoury possessed something that transcended money: access. Someone, somewhere in the machinery of state, had been willing to risk detection to warn him. That someone—or more likely, the entire network of relationships Chagoury had cultivated—would prove far more durable than any individual administration. For the next several years, Chagoury kept a lower profile in Nigeria: the Obasanjo administration was hostile, and he and his brother Ronald "were pursued out of Nigeria" during this period. But rather than simply retreat, Chagoury began constructing what would become the most important weapon in his arsenal: legitimacy, purchased through philanthropy and carefully cultivated in the corridors of Western power. IV. The Rehabilitation Project: Clinton, Washington, and Strategic Philanthropy "In recent years," PBS Frontline noted in 2010, Chagoury has "used his money to establish respectability". The observation was precise: respectability was not something Chagoury naturally possessed after the Abacha revelations; it was something he strategically acquired, at considerable expense. The primary vehicle was the Clinton Foundation. Chagoury appeared near the top of the Foundation's donor list in 2008 and again in 2009, listed as a contributor in the $1 million to $5 million range. His total donations to Clinton‑linked causes were far larger: he also contributed $460,000 to a Democratic voter‑registration group, and in 2009 he pledged an astonishing $1 billion to the Clinton Global Initiative (CGI) for his Eko Atlantic project. The pledge—whether or not it was ever fully realised—served its purpose: it transformed Chagoury from a convicted money‑launderer into a "philanthropist" and "partner" in global development. The quid pro quo, or at least the access that followed, was substantial. Emails released by Judicial Watch in 2016 revealed that longtime Bill Clinton aide Doug Band emailed top Hillary Clinton aides at the State Department—Huma Abedin and Cheryl Mills—asking them to arrange a meeting for Chagoury with "a substance person on Lebanon". Band stressed that the request was "very important" and instructed Abedin to reach out to the donor immediately. Chagoury was treated as a priority contact by Hillary Clinton's inner circle at the State Department, even while she was Secretary of State. The Wall Street Journal catalogued the pattern in detail, and the New York Post declared that Hillary had "played favorites with huge number of Clinton Foundation donors," with Chagoury prominently featured. In leaked emails, Band assured Chagoury's representatives that their requests were being handled at the highest levels. Yet Chagoury's efforts to purchase influence in Washington were not limited to Democrats. In a striking display of bipartisan strategic positioning, he also navigated Republican circles—and eventually ran afoul of campaign‑finance laws in the process. In 2021, Chagoury signed a deferred prosecution agreement with the U.S. Department of Justice and paid $1.8 million to resolve allegations that he had conspired to violate federal election laws through a "straw donor" scheme. As a foreign national, Chagoury was prohibited from contributing to U.S. political campaigns. To circumvent this, he routed approximately $180,000 to the campaign committees of four U.S. candidates through American intermediaries—"straw donors"—who passed the money off as their own. The recipients were all Republicans: the 2012 presidential campaign of Mitt Romney, and the congressional campaigns of Representatives Darrell Issa, Jeff Fortenberry, and Lee Terry. That Chagoury—a major Clinton Foundation donor—was also illegally funding Republican candidates underscores the fundamentally transactional nature of his political engagement: he was not backing ideology; he was buying access, regardless of party. The Justice Department's announcement of the deferred prosecution agreement cited, among other factors, Chagoury's "unique assistance to the U.S. government"—a phrase whose meaning was never publicly clarified, but which generated intense speculation about what information a Lebanese‑Nigerian billionaire with decades of experience navigating the intersection of African politics and global finance might have been able to provide. Through it all, Chagoury burnished his reputation as a philanthropist and diplomat. He served as Ambassador to the Vatican for the tiny Caribbean nation of St. Lucia, as economic adviser to President Mathieu Kérékou of Benin, and as ambassador to UNESCO. His donation to the Louvre in Paris was large enough for the museum to name a gallery after him and his wife. He funded medical and nursing schools in Lebanon that bear the Chagoury name. He contributed to the Beverly Hills 9/11 Memorial Garden. "He has built a reputation as a giant of global philanthropy," the Los Angeles Times observed in 2016, noting his "high‑level network of friends from Washington to Lebanon to the Vatican". But the most audacious—and most tangible—symbol of Chagoury's power was being built not in Paris, Washington, or Rome, but on land reclaimed from the Atlantic Ocean off the coast of Lagos. V. Eko Atlantic: A City Rises, a Community Falls In 2008, residents of Bar Beach—a sprawling, chaotic, and deeply historic neighbourhood on Lagos's Victoria Island—were given one day's notice. Police arrived in force. What followed was an eviction conducted "with tear gas and fire," according to residents who spoke to the BBC. An estimated 80,000 people were displaced, their plank houses on the water reduced to ashes. Bar Beach, for decades the most popular public beach in Nigeria, a place of Sunday picnics, variety television shows, Pentecostal worship services, and even—in an earlier era—public executions by firing squad, was cleared . The land was being prepared for Eko Atlantic City, a private metropolis being built on 10 square kilometres of sand reclaimed from the ocean. The project's master developer: South Energyx Nigeria Limited, a subsidiary of the Chagoury Group. Eko Atlantic was—and remains—an engineering marvel, designed to house 250,000 residents and accommodate 150,000 daily commuters. It features its own power grid, water supply, and sewage system, and is protected by an 8.5‑kilometre‑long "Great Wall of Lagos," designed to shield Victoria Island from the coastal erosion that had already swallowed much of Bar Beach. But the gleaming towers rose on contested ground—and, critics argue, on contested legality. The statutory right of occupancy for the land on which Eko Atlantic sits was signed in 2006 by the then‑Governor of Lagos State: Bola Ahmed Tinubu. It was an act of executive discretion that would have profound consequences, cementing a business‑political alliance that would reshape Nigeria decades later. VI. The Lagos Don and the Tycoon: The Tinubu Alliance The relationship between Gilbert Chagoury and Bola Ahmed Tinubu is arguably the most significant business‑political partnership in contemporary Nigerian history. Its roots stretch back to the late 1990s, when Tinubu was preparing to run for Governor of Lagos State. According to multiple reports, Chagoury was one of the largest financial backers of Tinubu's successful 1999 gubernatorial campaign. What followed was a classic Nigerian political‑business symbiosis. As Governor of Lagos (1999–2007), Tinubu oversaw the allocation of land rights, development approvals, and infrastructure contracts. The Chagoury Group, in turn, became the state's most important developer. The signature projects of Tinubu's governorship—Banana Island, the artificial island in Lagos Lagoon built by the Chagoury Group in partnership with the Federal Ministry of Works, and the land grant for Eko Atlantic City—all bear Chagoury's fingerprints. But the relationship went beyond contracts. It became familial. Reports have since emerged that Tinubu's son, Seyi Tinubu, sits on the board of one of Chagoury's companies. Leaked corporate documents further revealed that Seyi Tinubu was a majority shareholder in an offshore company registered in the British Virgin Islands alongside Ronald Chagoury Jr., Gilbert's son. The intertwining of the two families was not merely commercial; it was dynastic. When Tinubu ascended to the presidency in 2023, the alliance entered a new phase. Whereas previous administrations had kept Chagoury at arm's length—Obasanjo pursued him, Jonathan brought the brothers back, Buhari pursued them again—the Tinubu presidency embraced him openly. VII. Confidant of the President: The Zenith of Power The most extraordinary symbol of Chagoury's status under Tinubu came in December 2023 at the COP28 climate summit in Dubai. In the official Nigerian delegation list published by the United Nations Framework Convention on Climate Change, Chagoury was listed with a title no other delegate from any of the 198 participating countries possessed: "Confidant of Mr. President". His "organisation" was listed as the Nigerian State House, and the record indicated he was in a "paid relationship/contract with the nominating entity." No other country had a "confidante" of its president in its official delegation. The designation was as revealing as it was unprecedented, making explicit what had long been implicit: that Chagoury was not merely a government contractor but an intimate of the head of state, functioning somewhere in the blurry space between official adviser, private associate, and favoured beneficiary. The contracts that followed were staggering in scale and process. In 2024, the Tinubu administration awarded the Lagos‑Calabar Coastal Highway project—a 700‑kilometre road running along Nigeria's coastline—to Hitech Construction Company, the Chagoury Group subsidiary. The project's cost was initially pegged at 15 trillion naira (approximately $11 billion at prevailing rates), though subsequent estimates ranged higher. The contract provoked immediate controversy, not only for its size—equivalent to the combined annual budgets of all 36 Nigerian states—but for how it was awarded. There was no competitive bidding. Former Vice President Atiku Abubakar, the 2023 presidential candidate of the Peoples Democratic Party, accused the administration of fraud. He noted that Works Minister Dave Umahi had initially claimed the project would be fully funded by Hitech under a Public‑Private Partnership, only to later reveal that the government would provide 15–30% counterpart financing, and that Hitech could raise only 6% of the money for the pilot phase. "This smacks of deceit," Atiku declared. Atiku further charged that Tinubu had "re‑awarded the 700km Lagos‑Calabar coastal highway contract to his business partner, Gilbert Chagoury". The former Vice President described the project as "scandalous," noting that the total budget of all 36 states combined was around 14 trillion naira—less than the cost of a single road. The coastal highway was not the only mega‑contract. Africa Intelligence reported in 2025 that the contract for the renovation of Lagos ports had been awarded to ITB Nigeria, another Chagoury company, without public tender. Together, the projects represented a concentration of infrastructure spending without modern Nigerian precedent—routed almost entirely through a single conglomerate whose principal had been convicted of money laundering in Switzerland less than a quarter‑century earlier. The culmination of this rehabilitation came in January 2026, when President Tinubu conferred on Chagoury the Grand Commander of the Order of the Niger (GCON), Nigeria's second‑highest national honour, to mark his 80th birthday. In the official letter, Tinubu cited Chagoury's "outstanding virtues" and "services to our country". The award triggered a fierce backlash. Timi Frank, a prominent political commentator, described the day as "among the saddest days of my life as a Nigerian," recalling the Swiss money‑laundering conviction. "A sitting President shouldn't be in business dealings—directly or indirectly—with close associates while holding office," Frank argued. Another activist, Deji Doherty, called on the National Assembly to investigate the honour. But the controversy did nothing to slow the partnership. If anything, it only illuminated how fully the gatekeeper of the Abacha era had been rebranded as the confidant of the Tinubu era. VIII. The Man and the System: A Conclusion Gilbert Chagoury has outlasted seven Nigerian heads of state: Shehu Shagari, Muhammadu Buhari (in his first, military iteration), Ibrahim Babangida, Sani Abacha, Olusegun Obasanjo, Umaru Musa Yar'Adua, Goodluck Jonathan, and Muhammadu Buhari (in his second, democratic iteration). He has survived criminal conviction, international investigation, and at least one attempted arrest. He has been a "gatekeeper" under a dictator and a "confidant" under a democratically elected president. He has given money to both Democratic and Republican causes in the United States, cultivated relationships from the Vatican to UNESCO, and built a private city on land reclaimed from the sea. His net worth, according to various estimates, stands at approximately $4.5 billion, making him one of the wealthiest individuals in Nigeria—even though more than half his income reportedly comes from Nigeria itself. Yet the man himself remains strangely elusive. He rarely talks to reporters. In his rare public statements—such as the 2016 response to the Clinton email revelations—his spokesman insisted he "doesn't understand all of the media concern" and that he was merely "passing along his observations and insights about the dire political situation in Lebanon at the time". The image cultivated is of a quiet philanthropist, a diplomat, a man who happens to be present at the highest levels of global power because of his business acumen and charitable work. But the documentary record tells a different story, of a man who has repeatedly operated at the very edge of legality—and sometimes beyond it—to maintain his position. It is a story of how, in a political system where competitive bidding is an afterthought and executive discretion is near‑absolute, a single individual can, over decades, accumulate the power to shape the physical and economic landscape of an entire nation. The Lagos‑Calabar Coastal Highway is under construction. Eko Atlantic's towers rise higher each year, their glass façades reflecting the Atlantic Ocean that once covered the land on which they stand. On Banana Island, one of Africa's most exclusive addresses, the ultra‑wealthy live in homes built by the Chagoury Group, protected behind high walls from the megacity's turbulent streets. And every morning, somewhere in the world—whether in Lagos, Paris, Geneva, or Washington—an 80‑year‑old Lebanese‑Nigerian billionaire wakes to the reality that he has, once again, survived. The question that lingers is not whether Gilbert Chagoury is a hero or a villain. It is why Nigeria—a nation of more than 200 million people, rich in oil, rich in talent, rich in democratic aspiration—has repeatedly produced a system in which a single "man with no title and no office" can hold so many keys. Until that question is answered, the gatekeepers will continue to outlast the presidents. Courtesy of: Target Blog News Media Publications
    0 Commentaires 0 Parts 36 Vue
  • ASSEMBLIES OF GOD NIGERIA OFFICIAL ANNOUNCEMENT

    MARCH 2026 SPIRITUAL EMPHASIS IN THE CHURCH

    THEME: BREAKING BARRIERS TO REVIVAL & SPIRITUAL GROWTH

    The General Council of Assemblies of God Nigeria, under the leadership of Rev. Abel Amadi PhD (General Superintendent), Rev. Godwin Amawoh PhD (General Secretary), Rev. Ogba Onyeije PhD (Assistant General Superintendent), and Rev. Gabriel Michael PhD (General Treasurer), hereby announces the March 2026 Spiritual Emphasis Program for all Assemblies of God Churches in Nigeria and the Diaspora.

    PROGRAM SCHEDULE: ALL SUNDAYS IN MARCH 2026

    SUNDAY TOPIC:

    • 1st Sunday: The Need for Revival
    • 2nd Sunday: Seeking for Individual Revival
    • 3rd Sunday: Biblical Pattern for Revival
    • 4th Sunday: The Dividends of Revival
    • 5th Sunday: Prayer for Manifest Revival

    DIRECTIVES

    • All Unit Heads are hereby instructed to drive this program with all seriousness and vigour.
    • All Pastors and Ministers must prepare their teaching messages strictly according to the outlined topics for each of the five Sundays.
    • No other message or teaching should be conducted apart from the listed topics.

    For further enquiries,
    contact the Office of the Director of Corporate Ministries and Planning, Rev. Emmanuel Kemka PhD.
    ASSEMBLIES OF GOD NIGERIA OFFICIAL ANNOUNCEMENT MARCH 2026 SPIRITUAL EMPHASIS IN THE CHURCH THEME: BREAKING BARRIERS TO REVIVAL & SPIRITUAL GROWTH The General Council of Assemblies of God Nigeria, under the leadership of Rev. Abel Amadi PhD (General Superintendent), Rev. Godwin Amawoh PhD (General Secretary), Rev. Ogba Onyeije PhD (Assistant General Superintendent), and Rev. Gabriel Michael PhD (General Treasurer), hereby announces the March 2026 Spiritual Emphasis Program for all Assemblies of God Churches in Nigeria and the Diaspora. PROGRAM SCHEDULE: ALL SUNDAYS IN MARCH 2026 SUNDAY TOPIC: • 1st Sunday: The Need for Revival • 2nd Sunday: Seeking for Individual Revival • 3rd Sunday: Biblical Pattern for Revival • 4th Sunday: The Dividends of Revival • 5th Sunday: Prayer for Manifest Revival DIRECTIVES • All Unit Heads are hereby instructed to drive this program with all seriousness and vigour. • All Pastors and Ministers must prepare their teaching messages strictly according to the outlined topics for each of the five Sundays. • No other message or teaching should be conducted apart from the listed topics. For further enquiries, contact the Office of the Director of Corporate Ministries and Planning, Rev. Emmanuel Kemka PhD.
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    0 Commentaires 0 Parts 16 Vue
  • La St. Barnabas Society, con un gesto ecumenicamente scorretto, pubblica i dati del clero anglicano che, nel corso degli ultimi 30 anni, è passato dall’anglicanesimo alla chiesa cattolica romana. Leggendo i dati con calma e cognizione di causa, tuttavia, emerge altro, e cioè che l’emorragia da Canterbury a Roma si è ormai conclusa nel lontano 2011; il che significa che oggi il dissenso anglicano di stampo conservatore non si orienta più verso il cattolicesimo romano, ma trova sponda nella Gafcon, ed in altre realtà tradizionali che orbitano esclusivamente nel campo vasto della diaspora anglicana.

    The St. Barnabas Society, in an ecumenically incorrect move, publishes data on the Anglican clergy who, over the past 30 years, have converted from Anglicanism to the Roman Catholic Church. A careful and informed reading of the data, however, reveals something else: namely, that the hemorrhage from Canterbury to Rome ended way back in 2011. This means that today, conservative Anglican dissent is no longer oriented toward Roman Catholicism, but finds support in Gafcon and other traditional groups that orbit exclusively within the broader Anglican diaspora.
    La St. Barnabas Society, con un gesto ecumenicamente scorretto, pubblica i dati del clero anglicano che, nel corso degli ultimi 30 anni, è passato dall’anglicanesimo alla chiesa cattolica romana. Leggendo i dati con calma e cognizione di causa, tuttavia, emerge altro, e cioè che l’emorragia da Canterbury a Roma si è ormai conclusa nel lontano 2011; il che significa che oggi il dissenso anglicano di stampo conservatore non si orienta più verso il cattolicesimo romano, ma trova sponda nella Gafcon, ed in altre realtà tradizionali che orbitano esclusivamente nel campo vasto della diaspora anglicana. The St. Barnabas Society, in an ecumenically incorrect move, publishes data on the Anglican clergy who, over the past 30 years, have converted from Anglicanism to the Roman Catholic Church. A careful and informed reading of the data, however, reveals something else: namely, that the hemorrhage from Canterbury to Rome ended way back in 2011. This means that today, conservative Anglican dissent is no longer oriented toward Roman Catholicism, but finds support in Gafcon and other traditional groups that orbit exclusively within the broader Anglican diaspora.
    WWW.SETTIMANANEWS.IT
    Sulle "conversioni" del clero anglicano al cattolicesimo - SettimanaNews
    Sarebbero circa 700 i sacerdoti e religiosi della Chiesa anglicana in Inghilterra, Galles e Scozia accolti e ordinati nella Chiesa cattolica dal 1992.
    0 Commentaires 0 Parts 19 Vue
  • STUDY OF THE EPISTLE OF JAMES

    2. Who is the target audience?
    Among the New Testament epistles, James is regarded as the oldest. The epistle doesn't go beyond Acts 9. The recipients of the persecution described in Acts 8:1-4 seem to be the dispersed Jewish believers (Jam 1:1). In particular, Jews who reside outside of Palestine are the target audience for the letter, which is addressed to the twelve tribes of Israel (Jam 1:1). According to Acts 26:6-7, the Jewish people are also known as the "twelve tribes." Many Jews were dispersed throughout several countries following the Assyrian and Babylonian captivities (Acts 2:5–11). James addressed his message to messianic Jews. He refers to them as *"brethren"* at least nineteen times. It is clear that these were brethren "in the Lord" rather than merely brethren "in the flesh" (Jam 2:1).

    Being Jews, they would often be rejected by Gentiles. Being Christian Jews, they would also be rejected by many of their own countrymen. The letter indicates that most of these believers were poor, and some were being oppressed by the rich (Jam 2:6-7). The most likely references to this persecution are seen in Acts 8:1-4.

    The epistle was probably written before the Gentile congregations became common. The word “scattered” is actually the diaspora. This is the noun form of _diaspeiro_ , which means “to sow as seed,” and is the word used in Acts 8:1, 4, and 11:19. God sows the Church through persecution, and the Church sows the Gospel.
    STUDY OF THE EPISTLE OF JAMES 2. Who is the target audience? Among the New Testament epistles, James is regarded as the oldest. The epistle doesn't go beyond Acts 9. The recipients of the persecution described in Acts 8:1-4 seem to be the dispersed Jewish believers (Jam 1:1). In particular, Jews who reside outside of Palestine are the target audience for the letter, which is addressed to the twelve tribes of Israel (Jam 1:1). According to Acts 26:6-7, the Jewish people are also known as the "twelve tribes." Many Jews were dispersed throughout several countries following the Assyrian and Babylonian captivities (Acts 2:5–11). James addressed his message to messianic Jews. He refers to them as *"brethren"* at least nineteen times. It is clear that these were brethren "in the Lord" rather than merely brethren "in the flesh" (Jam 2:1). Being Jews, they would often be rejected by Gentiles. Being Christian Jews, they would also be rejected by many of their own countrymen. The letter indicates that most of these believers were poor, and some were being oppressed by the rich (Jam 2:6-7). The most likely references to this persecution are seen in Acts 8:1-4. The epistle was probably written before the Gentile congregations became common. The word “scattered” is actually the diaspora. This is the noun form of _diaspeiro_ , which means “to sow as seed,” and is the word used in Acts 8:1, 4, and 11:19. God sows the Church through persecution, and the Church sows the Gospel.
    0 Commentaires 0 Parts 7 Vue
  • Christians in Nigeria: Between Persecution Claims and Official Denial

    Compiled By Televangelist HB Morgan

    A controversial video titled “Christians Are Being Hunted And Murdered In Nigeria” has sparked renewed debate over religious violence in Nigeria, prompting reactions from U.S. political figures, Nigerian authorities, and observers worldwide. The video paints a dire picture: that radical Islamist groups are relentlessly targeting Christians across Nigeria, while the government fails to protect them. This narrative, when overlaid with recent diplomatic maneuvers, raises deep questions about religious conflict, political influence, and the complexity of violence in Nigeria.

    The Claim: Systematic Targeting of Christians
    At the heart of the video’s message is an urgent alarm: Christians in Nigeria are being hunted, murdered, and persecuted with little intervention from the state. According to the presentation, the violence is not random but deliberate—an orchestrated attempt to suppress and eradicate Christian communities. The video asserts that millions of Christians across the country are under threat, with radicals specifically choosing Christian individuals, communities, places of worship, and faith leaders as their targets.

    It draws upon broader reports indicating that, over years, tens of thousands of Christians have died as a result of Islamist militancy, ethnic violence, and communal conflicts. It also emphasizes how displacement, loss of property, forced migration, and suppression of religious rights accompany the killings.

    The U.S. Response: Designation and Accusation
    In response to such claims, former U.S. President Donald Trump publicly declared that Christianity in Nigeria is facing an “existential threat.” He accused “radical Islamists” of orchestrating a mass slaughter of Christians and announced he would designate Nigeria as a “Country of Particular Concern” under the U.S. framework for religious freedom violations.

    This designation, under the International Religious Freedom Act, could open the door to U.S. sanctions, including suspension of non-humanitarian aid. However, designation alone does not guarantee sanctions—it empowers the U.S. to do so should it choose. Trump also urged Congressional investigations into the matter and asked U.S. Representatives and the House Appropriations Committee to examine the extent of the alleged persecution.

    Nigeria Pushes Back: Official Denial and Call for Nuance
    Nigeria’s government, led by President Bola Ahmed Tinubu, has forcefully rejected the portrayal of Christians under existential threat. The president reaffirmed that religious freedom is embedded in Nigeria’s identity and constitution—that no group is privileged or persecuted by the state. He and other officials argue that the claims selectively frame reality, ignoring how Muslims, especially in the country’s northern regions, are often the targets of violence as well.

    The Nigerian authorities also point to the multiplicity of factors fueling violence—militancy (such as Boko Haram and ISWAP), farmer-herder clashes, ethnic rivalries, land disputes, and secessionist movements—as evidence that the country’s security challenges cannot be reduced to a single religious lens.

    Further, analysts and local observers caution that, while Christian communities have certainly suffered, the broader statistics do not support the label of genocide. A detailed investigation by AP News found that between January 2020 and September 2025, recorded attacks on Christians numbered 385 (with 317 deaths), while attacks on Muslims numbered 196 (with 417 deaths)—a breakdown that challenges claims of a one-sided slaughter. The violence is unevenly distributed, especially across Nigeria’s northern states, where the majority of victims are Muslims.

    Portraits from the Ground: Massacres, Displacement, and Human Toll
    Several high-profile attacks illustrate the severity and brutality of violence in Nigeria:
    * In June 2025, in the village of Yelwata, gunmen massacred between 100 and 200 people—many of them Christian internally displaced persons sheltered at a Catholic mission—and displaced around 3,000 more.
    * In prior years, attacks such as the Owo church massacre in 2022 illustrate how places of worship are not immune. In that incident, gunmen stormed a Catholic church during Mass, killing dozens and injuring many.
    * Historic episodes like the Izghe massacre in Borno State (2014) saw over 100 people slaughtered, with Boko Haram suspected to be the perpetrators.

    Beyond the raw numbers, the personal stories are harrowing. Christian communities in regions like the Middle Belt and parts of the north have reported being forced to flee, losing homes, farms, and livelihoods. Displaced persons often live in precarious conditions, reliant on aid, separated from their ancestral lands, and vulnerable to further violence.

    According to the International Society for Civil Liberties and Rule of Law, between July 2009 and April 2023, over 52,000 Christians are recorded to have been killed in Nigeria in various attacks. Some observers refer to this phenomenon as a “silent genocide.”

    The Debate: Genocide, Rhetoric, and Responsibility
    The most contentious issue is whether the scale and pattern of violence amount to genocide—that is, acts committed with intent to destroy, in whole or in part, a religious group. Advocates for the Christian persecution narrative argue that the selective targeting of Christian communities, along with the scale of displacement and the lack of redress, supports the characterization.

    But critics and analysts caution against oversimplification. They argue that:
    1. Intent is difficult to prove. Violence across Nigeria often has multiple motives—economic, ethnic, political—that transcend pure religious animus.
    2. Statistical parity: In some years, Muslims have suffered more fatalities than Christians in conflict zones.
    3. Political amplification: U.S. lawmakers like Senator Ted Cruz have echoed the persecution narrative, demanding Nigeria be labeled a top violator of religious freedom. However, their claims sometimes outpace the data, raising concerns of geopolitical or domestic political motives.
    4. Narrative harm: Overstating Christian victimhood may exacerbate communal tensions, mislead international policy, or overshadow the suffering of other communities.

    In line with this, during a recent probe, the data did not support the claim of a widespread Christian genocide, though it confirmed that religiously-motivated attacks have occurred on both sides.

    What Lies Ahead: Policy, Protection, and Reconciliation
    The U.S. declaration and possible revival of sanctions could intensify diplomatic pressure on Nigeria. But whether that translates into effective policy change, security reform, or better protection for vulnerable communities remains uncertain.

    For Nigeria, the challenge is complex. The government must simultaneously:
    * Strengthen intelligence and security infrastructure in affected regions;
    * Address root causes such as land disputes, poverty, ethnic rivalry, and governance gaps;
    * Ensure equitable protection for all religious and ethnic communities;
    * Promote interfaith dialogue to counter narrative polarization.

    Meanwhile, international observers and human rights organizations must tread carefully. They need to ensure advocacy is grounded in accurate data and holistic understanding, rather than ideological framing.

    Conclusion: Between Fear and Fact

    The claim that Christians in Nigeria are being hunted and murdered in a systematic campaign resonates powerfully, especially in religious and diaspora communities. The video’s message, amplified by political figures and media outlets, has pushed the issue into the international spotlight.

    Yet the full truth is more nuanced. Violence in Nigeria is multifaceted, affecting Muslims and Christians alike, driven by a web of motives beyond religion. While Christian communities have undeniably borne severe losses, the evidence does not conclusively support a genocide claim across the country.

    That said, regardless of labels or classifications, the human toll is real. Lives have been lost, families displaced, and faith communities traumatized. At the heart of this crisis is a moral imperative: to protect the vulnerable, hold perpetrators accountable, and build a Nigeria where all citizens—regardless of faith—can live in safety and dignity.

    The CCWN TV Network Website is Exclusively LIVE on Patreon via Click on LINK below:

    https://patreon.com/ccwntvnetworkintl

    Courtesy of: Christian Church World News CCWN Television Network Digital Library™
    Christians in Nigeria: Between Persecution Claims and Official Denial Compiled By Televangelist HB Morgan A controversial video titled “Christians Are Being Hunted And Murdered In Nigeria” has sparked renewed debate over religious violence in Nigeria, prompting reactions from U.S. political figures, Nigerian authorities, and observers worldwide. The video paints a dire picture: that radical Islamist groups are relentlessly targeting Christians across Nigeria, while the government fails to protect them. This narrative, when overlaid with recent diplomatic maneuvers, raises deep questions about religious conflict, political influence, and the complexity of violence in Nigeria. The Claim: Systematic Targeting of Christians At the heart of the video’s message is an urgent alarm: Christians in Nigeria are being hunted, murdered, and persecuted with little intervention from the state. According to the presentation, the violence is not random but deliberate—an orchestrated attempt to suppress and eradicate Christian communities. The video asserts that millions of Christians across the country are under threat, with radicals specifically choosing Christian individuals, communities, places of worship, and faith leaders as their targets. It draws upon broader reports indicating that, over years, tens of thousands of Christians have died as a result of Islamist militancy, ethnic violence, and communal conflicts. It also emphasizes how displacement, loss of property, forced migration, and suppression of religious rights accompany the killings. The U.S. Response: Designation and Accusation In response to such claims, former U.S. President Donald Trump publicly declared that Christianity in Nigeria is facing an “existential threat.” He accused “radical Islamists” of orchestrating a mass slaughter of Christians and announced he would designate Nigeria as a “Country of Particular Concern” under the U.S. framework for religious freedom violations. This designation, under the International Religious Freedom Act, could open the door to U.S. sanctions, including suspension of non-humanitarian aid. However, designation alone does not guarantee sanctions—it empowers the U.S. to do so should it choose. Trump also urged Congressional investigations into the matter and asked U.S. Representatives and the House Appropriations Committee to examine the extent of the alleged persecution. Nigeria Pushes Back: Official Denial and Call for Nuance Nigeria’s government, led by President Bola Ahmed Tinubu, has forcefully rejected the portrayal of Christians under existential threat. The president reaffirmed that religious freedom is embedded in Nigeria’s identity and constitution—that no group is privileged or persecuted by the state. He and other officials argue that the claims selectively frame reality, ignoring how Muslims, especially in the country’s northern regions, are often the targets of violence as well. The Nigerian authorities also point to the multiplicity of factors fueling violence—militancy (such as Boko Haram and ISWAP), farmer-herder clashes, ethnic rivalries, land disputes, and secessionist movements—as evidence that the country’s security challenges cannot be reduced to a single religious lens. Further, analysts and local observers caution that, while Christian communities have certainly suffered, the broader statistics do not support the label of genocide. A detailed investigation by AP News found that between January 2020 and September 2025, recorded attacks on Christians numbered 385 (with 317 deaths), while attacks on Muslims numbered 196 (with 417 deaths)—a breakdown that challenges claims of a one-sided slaughter. The violence is unevenly distributed, especially across Nigeria’s northern states, where the majority of victims are Muslims. Portraits from the Ground: Massacres, Displacement, and Human Toll Several high-profile attacks illustrate the severity and brutality of violence in Nigeria: * In June 2025, in the village of Yelwata, gunmen massacred between 100 and 200 people—many of them Christian internally displaced persons sheltered at a Catholic mission—and displaced around 3,000 more. * In prior years, attacks such as the Owo church massacre in 2022 illustrate how places of worship are not immune. In that incident, gunmen stormed a Catholic church during Mass, killing dozens and injuring many. * Historic episodes like the Izghe massacre in Borno State (2014) saw over 100 people slaughtered, with Boko Haram suspected to be the perpetrators. Beyond the raw numbers, the personal stories are harrowing. Christian communities in regions like the Middle Belt and parts of the north have reported being forced to flee, losing homes, farms, and livelihoods. Displaced persons often live in precarious conditions, reliant on aid, separated from their ancestral lands, and vulnerable to further violence. According to the International Society for Civil Liberties and Rule of Law, between July 2009 and April 2023, over 52,000 Christians are recorded to have been killed in Nigeria in various attacks. Some observers refer to this phenomenon as a “silent genocide.” The Debate: Genocide, Rhetoric, and Responsibility The most contentious issue is whether the scale and pattern of violence amount to genocide—that is, acts committed with intent to destroy, in whole or in part, a religious group. Advocates for the Christian persecution narrative argue that the selective targeting of Christian communities, along with the scale of displacement and the lack of redress, supports the characterization. But critics and analysts caution against oversimplification. They argue that: 1. Intent is difficult to prove. Violence across Nigeria often has multiple motives—economic, ethnic, political—that transcend pure religious animus. 2. Statistical parity: In some years, Muslims have suffered more fatalities than Christians in conflict zones. 3. Political amplification: U.S. lawmakers like Senator Ted Cruz have echoed the persecution narrative, demanding Nigeria be labeled a top violator of religious freedom. However, their claims sometimes outpace the data, raising concerns of geopolitical or domestic political motives. 4. Narrative harm: Overstating Christian victimhood may exacerbate communal tensions, mislead international policy, or overshadow the suffering of other communities. In line with this, during a recent probe, the data did not support the claim of a widespread Christian genocide, though it confirmed that religiously-motivated attacks have occurred on both sides. What Lies Ahead: Policy, Protection, and Reconciliation The U.S. declaration and possible revival of sanctions could intensify diplomatic pressure on Nigeria. But whether that translates into effective policy change, security reform, or better protection for vulnerable communities remains uncertain. For Nigeria, the challenge is complex. The government must simultaneously: * Strengthen intelligence and security infrastructure in affected regions; * Address root causes such as land disputes, poverty, ethnic rivalry, and governance gaps; * Ensure equitable protection for all religious and ethnic communities; * Promote interfaith dialogue to counter narrative polarization. Meanwhile, international observers and human rights organizations must tread carefully. They need to ensure advocacy is grounded in accurate data and holistic understanding, rather than ideological framing. Conclusion: Between Fear and Fact The claim that Christians in Nigeria are being hunted and murdered in a systematic campaign resonates powerfully, especially in religious and diaspora communities. The video’s message, amplified by political figures and media outlets, has pushed the issue into the international spotlight. Yet the full truth is more nuanced. Violence in Nigeria is multifaceted, affecting Muslims and Christians alike, driven by a web of motives beyond religion. While Christian communities have undeniably borne severe losses, the evidence does not conclusively support a genocide claim across the country. That said, regardless of labels or classifications, the human toll is real. Lives have been lost, families displaced, and faith communities traumatized. At the heart of this crisis is a moral imperative: to protect the vulnerable, hold perpetrators accountable, and build a Nigeria where all citizens—regardless of faith—can live in safety and dignity. The CCWN TV Network Website is Exclusively LIVE on Patreon via Click on LINK below: https://patreon.com/ccwntvnetworkintl Courtesy of: Christian Church World News CCWN Television Network Digital Library™
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