What does the reordering of the Anglican Communion actually mean for Christians in the Australian Church? 

Archbishop of Sydney Kanishka Raffel on what it means for Anglican churches, clergy and church members in Australia.

We explore what ‘principled disengagement’ from the Canterbury Instruments will mean for Australian leaders and other Global Anglican Communion leaders. 

Plus an update on implementing the Sydney Diocean goal of seeing five percent saved through conversion growth each year.  

And Archbishop Raffel responds to criticism over his comments on Pauline Hanson, ‘We must reject hateful words and threats of violence.’ 

Watch it all.

A senior adviser to the Nigerian president has rejected claims that Christians are being specifically targeted in violence across Nigeria, insisting the country is facing a broader security crisis rather than religious persecution.

Bayo Onanuga, special adviser for information and strategy to President Bola Tinubu, made the comments to Premier Christian News as he began a state visit to the UK, the first by a Nigerian leader in almost four decades.

The visit comes amid growing international scrutiny over attacks on Christians in Nigeria. More than 200 MPs have urged Keir Starmer to raise concerns about religious freedom when he meets President Tinubu in Downing Street on Thursday.

Last month, a US government report described Nigeria as the most dangerous place in the world to practise the Christian faith, warning that jihadist networks exploit weak enforcement and limited accountability to carry out sustained violence.

Meanwhile, the persecution watchdog Open Doors says nearly 3,500 Christians were killed in Nigeria last year, out of the 4,849 killed around the world.

However, Onanuga strongly rejected the idea that violence is targeted specifically at Christians.

Read it all.

In many ways, the Global Anglican Communion now finds itself at the beginning of a similar kind of process. GAFCON and the Global Anglican Communion are only at the early stages of what will likely be a long period of development as a reordered Anglican Communion takes shape.

Having just attended the G26 gathering in Abuja, Nigeria, I was struck by how much the moment felt like the Second Continental Congress, where the early structures of American governance began to take form. One of the most significant developments was the decision to dissolve GAFCON’s previous governing body, the Primates’ Council, and establish a new Global Anglican Council. In that way, the Global Anglican Communion becomes more like a representative democracy, which gives a voice to disciples of Jesus from every level of the Church!

It truly is a new day. What is emerging is a Global Anglican Communion no longer dependent on the structures tied to the theological trajectory of The Episcopal Church and the See of Canterbury. Instead, we are seeing the beginnings of a reordered, biblically faithful Anglicanism that many believers have prayed and longed for over many years.

At the same time, it would not surprise me if further adjustments are needed as this new structure takes shape. There are still questions about how the Global Anglican Council will function and how the life of this newly reordered Communion will develop. Just as the founders of the United States worked for many years to refine their system of government, the Global Anglican Communion will likely continue working through the details of its new structures. After all, reordering a 500-year-old communion cannot be fast, easy, or perfect from the start. Major historical shifts rarely are. Change of this magnitude takes time.

Read it all.

So thankful to have been at @gafconference G26! Read Cn. Mark's summary of this momentous week. For our US readers, what can we learn from the founding of our nation, or even of @The_ACNA, when it comes to the Global Anglican Communion? https://t.co/TaV1QQS4V9

— American Anglican (@AnglicanCouncil) March 7, 2026

In a stirring call to arms delivered at the Cathedral of the Advent here this evening, Archbishop Laurent Mbanda of Rwanda urged global orthodox Anglicans to reject the false gods of cultural accommodation and institutional self-preservation. Speaking at the close of the GAFCON G26 bishops’ conference on 6 March 2026 the new chairman of the Global Anglican Council declared “the future has arrived” for biblical Anglicanism, as delegates affirmed a conciliar leadership structure to guide the emerging Global Anglican Communion.

Archbishop Mbanda rooted his sermon in Joshua 24:15 — “Choose this day whom you will serve” — G26’s theme — weaving in his own story as a child refugee in Burundi who survived famine and war to lead Rwanda’s church. “A little refugee boy … big tummy and almost red hair … (signs of beriberi) … How can I turn against God? How can I put His Word aside?”, he proclaimed, challenging delegates to recall God’s faithfulness amid GAFCON’s 18-year journey.

He recounted the movement’s milestones: the 2008 Jerusalem Declaration that reset Anglicanism after Lambeth 1998’s Resolution 1.10 was undermined; Nairobi 2013’s formation of the Global Fellowship of Confessing Anglicans; Jerusalem 2018’s insistence that “the gospel church is in the future above any earthly seat of power”; and Kigali 2023’s commitment to discipleship unbowed by revisionism.

Like Joshua before Israel, Mbanda catalogued the idols on offer today: “the god of cultural approval… the idol of institutional preservation at any cost… the temptation to reinterpret Scripture to fit the age… [and] the central elevation of human reasoning above the revelation of God.” He contrasted Psalm 119’s “lamp to my feet” with 2 Timothy’s sufficient Scripture, asking: “What else do we look for?”

Read it all.

https://t.co/Yxecjqx7Va

— George Conger (@GeorgeConger8) March 6, 2026

The statement from Abuja makes clear that the leaders gathered here believe the Anglican Communion has reached a point where reordering is necessary. For more than two decades, GAFCON leaders and other orthodox Anglicans called for repentance from provinces and leaders who departed from historic Anglican teaching, particularly on matters of biblical authority and human sexuality. The communiqué argues that those appeals did not result in meaningful discipline or correction within the Communion’s historic structures.

According to the statement, the problem lies not only in the theological disagreements themselves but in the inability, or unwillingness, of the Canterbury-centered “Instruments of Communion” to maintain doctrinal accountability. The Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council, and the Primates’ Meeting are described as having failed to guard the faith once delivered to the saints. Rather than confronting false teaching, the communiqué argues, these structures increasingly sought to preserve institutional unity through the language of “walking together” despite deep theological disagreement.

In response to this perceived failure, the statement outlines what it calls a “reordering” of the Anglican Communion around a confessional foundation. The key theological principle underlying this vision is that true communion among churches must be grounded in shared doctrine rather than merely shared institutional affiliation or historical connection. In this view, communion exists where churches confess the same faith, particularly as expressed in the Jerusalem Declaration and the historic formularies of Anglicanism, including the Thirty-Nine Articles and the 1662 Book of Common Prayer.

From this perspective, the communiqué suggests that the current crisis within Anglicanism reflects not the existence of two separate communions but rather two competing definitions of communion. One definition is confessional, grounded in shared doctrine and submission to the authority of Scripture. The other is institutional, centered on historical structures that attempt to hold together provinces with fundamentally incompatible theological commitments.

The leaders gathered in Abuja argue that a confessional understanding of communion is not an innovation but a recovery of the historic Anglican vision. The communiqué points to the first Lambeth Conference in 1867, when Archbishop Charles Longley described the Anglican Communion as a fellowship of churches bound together by shared faith and common formularies rather than by centralized authority.

Against this backdrop, the G26 statement formally affirms the emergence of what it calls the Global Anglican Communion. According to the communiqué, this is not intended to be a breakaway body or a rival communion, but rather a reordering of Anglican life around the historic doctrinal commitments that originally defined Anglican fellowship. 

Read it all.

A Commentary on the Abuja Statement from @gafconference G26: https://t.co/cL0Od8JdkQ

— American Anglican (@AnglicanCouncil) March 6, 2026

The Bible at the Heart of the Communion

The Church’s one foundation is Jesus Christ her Lord. The communion is a fellowship of churches who submit to the Lordship of Jesus Christ, whose life and teaching is revealed in the Scriptures. We understand the Bible is to be ‘translated, read, preached, taught and obeyed in its plain and canonical sense, respectful of the church’s historic and consensual reading’ (Jerusalem Declaration, Article II), which reflects Article VI of the Thirty-nine Articles of Religion.
The Bible is God’s Word written (Article XX). It was breathed out by him and written for us by faithful messengers. It carries God’s own authority and is its own interpreter – it is clear, sufficient and true for all times. God’s Word is the final authority in the church and in the life of discipleship.

The Canterbury Instruments have compromised the authority of the Scriptures by normalising hermeneutical pluralism, elevating cultural capitulation, and reframing the rejection of Scripture’s authority and clarity as “good disagreement”, and not what it really is – false teaching.

The Failure of the Canterbury Instruments

We “reject the so-called Instruments of Communion, namely the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council (ACC), and the Primates’ Meeting, which have failed to uphold the doctrine and discipline of the Anglican Communion.” (MDS)
Recent Archbishops of Canterbury have failed to guard the faith by inviting bishops to Lambeth who have embraced or promoted practices contrary to Scripture. The former Archbishop of Canterbury welcomed the provision of liturgical resources for the Church of England to bless people who had entered same-sex civil marriages. The current Archbishop of Canterbury led the “Living in Love and Faith” project that produced these liturgical resources for the Church of England. The moral and spiritual authority of the Seat of Augustine has been severely compromised by this.

Notwithstanding the unequivocal rejection of “homosexual practice as incompatible with Scripture” as expressed in Resolution I.10 of the 1998 Lambeth Conference, contrary teaching has continued to gain a foothold in some Anglican provinces. At Lambeth 2022 it was treated as a matter over which Christians could disagree but remain in fellowship. Archbishop Justin Welby affirmed both a “traditional teaching” and a “different teaching”, the latter held by those who are “not careless about Scripture. They do not reject Christ. But they have come to a different view on sexuality after long prayer, deep study and reflection on understandings of human nature”. This is unambiguously contrary to Anglican doctrine as it has been received.

The ACC and the Primates’ Meetings have likewise failed to uphold the doctrine and discipline of the Anglican Communion, notwithstanding the repeated recommendations of various reports, for example the 2004 Windsor Report. They have neither restrained nor challenged false teaching and instead have called for the acceptance of false teachers as fellow members of the Communion.

A Confessional Communion

True communion is confessional, rather than defined by a shared history or institutional structures.

The Jerusalem Declaration, which includes the Reformation Formularies, expresses our common confession of the Biblical truth, shared faith, and communal conviction. We are in fellowship with all who assent to the Jerusalem Declaration.

However, there is, and will continue to be, an institution that calls itself the Anglican Communion, which defines communion on an institutional basis. This body has recognised that its current institutional rules have failed to maintain genuine communion and is currently exploring the Nairobi-Cairo Proposals to change its institutional rules. But these proposals are based on a commitment to “walk together to the maximum possible degree” despite fundamental disagreement on the Bible’s teaching. This cannot lead to true communion.

Read it all.

"The Global Anglican Communion is not a new Communion, but the historic Anglican Communion reordered from within."

Read the full Abuja affirmation:https://t.co/ADJLXsLofx

— The Diocese of Western Anglicans (@westernanglican) March 6, 2026

Dear Brothers and Sisters in Christ,

As we develop new structures for the Global Anglican Communion, the Gafcon Primates have dissolved the Gafcon Primates Council, which has faithfully led and served the Gafcon movement since 2008.

In a world where most organizations and individuals are concerned about keeping power and authority, the Gafcon Primates Council has made an unprecedented decision to share its stewardship of the Global Anglican Communion by creating the Global Anglican Council which includes primates, advisors, and guarantors, which will include bishops, clergy, and lay members each with full voting privileges.

This expanded Council reflects the willingness of the Primates to share their authority with a wider group of global Anglican leaders, both lay and clergy. While the Chairman of the Council will be a Primate, he will not be primus inter pares (first amongst equals).

Believing that the current Instruments of Communion no longer meet the needs of the majority of Anglicans around the world, the Global Anglican Communion is to be led by a conciliar structure.

Read it all.

A council to lead the future. https://t.co/CPJDc5LRqv

— GAFCON (@gafconference) March 5, 2026

The future shape of the Global Anglican Communion is being debated this week in Abuja, Nigeria. At the GAFCON conference, more than 400 bishops and global leaders are working through the logic of the proposal that could lead to a new Global Anglican Communion — a fellowship grounded in the authority of Scripture and historic Anglican doctrine.

On Day 2 of the conference, Dominic Steele speaks with key leaders including Vaughan Roberts (Oxford), Julian Dobbs (ACNA), and Richard Condie (Tasmania), along with presenters from Uganda, Brazil and Nigeria.

They discuss: • The implications of the Church of England’s current trajectory • The logic behind a reordered global communion

• The mission opportunity for global Anglicans • What this could mean for churches in the UK, North America and Australia

Watch and listen to it all.

As bishops, clergy, and lay leaders processed into the sanctuary for the Opening Eucharist of G26 in Abuja, the congregation rose to sing Stand Up for Jesus. The hymn did not feel incidental. It set the tone for a gathering convened at a moment of decision for the Global Anglican Communion. The words echoed through the hall as both prayer and declaration, summoning the Church to renewed fidelity to the Lord who is confessed in the Scriptures, proclaimed in the creeds, and worshiped as Father, Son, and Holy Spirit.

The 2026 Council differs from the regular GAFCON assemblies that have taken place at five-year intervals since 2008. This is a meeting of bishops and primates called to discern the future shape of the Global Anglican Communion in light of significant developments within the historic structures of Anglicanism, particularly following the appointment of a progressive Archbishop of Canterbury and the continued theological trajectory of the Church of England. Questions of identity, authority, and communion that have been discussed for years now require decisive articulation.

The Scripture readings framed the moment with clarity. From Joshua 24 came the familiar declaration, “As for me and my house, we will serve the Lord.” The Epistle reading from 2 Corinthians 6 warned against being unequally yoked, while the Gospel from Matthew 6 reminded the congregation that one cannot serve both God and mammon. The coherence of these texts left little ambiguity. Allegiance lies at the heart of the Church’s present challenge.

Archbishop Henry Ndukuba, Primate of the Church of Nigeria, preached from the book of Joshua, highlighting the mercy of God in leading his people into the promised land and the necessity of faithfulness once there. 

Read it all.

Our opening report from Nigera, in case you're not on our newsletter! Excited to be here at @gafconference G26 and to see what will happen. Stay tuned! https://t.co/jeHEWJXSeC

— American Anglican (@AnglicanCouncil) March 4, 2026

The BBC article also implies that the GAFCON movement is reacting primarily to the appointment of Dame Sarah Mullally as Archbishop of Canterbury. Anyone actually present in Abuja would know otherwise. This council was scheduled long before her appointment. On the second day of the gathering, GAFCON General Secretary, the Rt. Rev. Paul Donison, made the point plainly: the issue is not the archbishop’s gender, but the theological direction of the Church of England and other Western provinces that have departed from historic Anglican teaching.

If the BBC genuinely believes this moment is about the gender of the Archbishop of Canterbury, it suggests either a serious misunderstanding of the situation or a refusal to listen to what leaders here have repeatedly said.

The article also quotes Diarmaid MacCulloch, Emeritus Professor of Church History at Oxford, who describes the gathering as “a set of leaders, all male, going to a conference in Africa to assert an identity which no longer satisfies many Anglican churches.” That claim raises an obvious question: which Anglican churches, exactly?

The reality is that many of the churches represented in Abuja, particularly in Africa, Asia, and the Global South, make up the overwhelming majority of the Anglican Communion’s membership. If anyone is speaking for “many Anglican churches,” it is the bishops gathered here. The recurring Western media portrayal of GAFCON as a fringe movement “coming to Africa” ignores a simple fact: it is in Africa because Africa is where the majority of Anglicans live.

The BBC also notes that GAFCON “says it speaks for the majority of the world’s Anglicans, although that is contested.” By whom, exactly? The demographic numbers are not difficult to examine. The provinces represented in GAFCON, many of which also belong to the Global South Fellowship of Anglicans, account for the clear majority of practicing Anglicans worldwide. Calling this movement “fringe” does not change that reality.

Professor MacCulloch further describes GAFCON’s actions as “very aggressive.” But in some Western circles, any refusal to conform to the theological innovations of Western church leadership is labeled “aggressive.” Those present in Abuja would struggle to recognize that description. The atmosphere here is marked far more by conviction and confidence than by hostility. The leaders gathered believe they are continuing the Anglican faith as they received it, ironically from the very Western churches now dismissing them.

Read it all.

The @BBCNews was reporting on @gafconference but unfortunately, one of the articles was less than accurate, to be charitable. The majority of the @AnglicanWorld is represented here whether they like that or not. https://t.co/DaYrR4qfe0

— American Anglican (@AnglicanCouncil) March 5, 2026

As bishops and church leaders gather in Abuja, Nigeria for the 2026 Gafcon Council, another conversation about the future of the Anglican Communion is unfolding at the same time. The Anglican Consultative Council (ACC) announced that it will consider revised versions of the Nairobi–Cairo proposals later this year, structural reforms intended to rethink how the Communion is organized and how authority is exercised across its global fellowship of provinces.

The timing is striking. While Gafcon leaders meet to reaffirm their vision for Anglican unity and identity, the Communion’s official institutions are considering their own attempt to address the fractures that have defined Anglican life for nearly two decades. Whether these efforts represent parallel responses to the same crisis, or competing visions of Anglicanism’s future, remains an open question, but we suspect a purposeful step to undermine Gafcon’s G26 conference. We’ve seen this before in the Church of England, and that battle is moving onto the world stage.

At the first press briefing of the gathering in Abuja, the Rev. Canon Justin Murff, Communications Director for Gafcon, addressed a question that followed the movement since its founding in 2008: whether it represents a break from the Anglican Communion. “The goal is not to break apart the Communion,” Murff said. “This is a claim to continuum.” Murff emphasized that the movement continues to define itself through the Jerusalem Declaration, the theological statement adopted at the first Gafcon gathering in Jerusalem. Far from being merely a protest against developments in the Western churches, he said, the declaration was intended to articulate what unites Anglicans who believe the Communion must remain rooted in the authority of Scripture. “We will be reaffirming and upholding the Jerusalem Declaration,” Murff said. “It is not designed to show what we oppose but what unites Gafcon.”

For many within the movement, the declaration has increasingly functioned as a theological centre of gravity for Anglicans who believe the Communion has struggled to address doctrinal divisions that have widened in recent decades. “It has become a basis of communion across boundaries,” Murff said, noting that it provides theological grounding for cooperation, and, at times, cross-provincial oversight, among churches that share the same doctrinal commitments. Murff insisted that Gafcon does not see itself as creating a new church. Instead, he suggested that many within the movement believe they are preserving the historic faith of Anglicanism even as the Communion’s institutional structures struggle to respond to theological conflict. “We are the Anglican Communion,” he said, describing the movement as committed to “defending the faith as the Word of God has taught and commanded.”

Read it all.

While we wait for Gafcon to announce a new leader of the Global Anglican Communion, we take a look at the alternatives. https://t.co/T8P6kpxpLQ

— Anglican Futures (@AnglicanFutures) March 5, 2026

Choose this day whom to serve. (Joshua 24)

This is the clarion call of God to the people of the scriptures and of the power of the scriptures – and the power of God – to save through faith in Jesus Christ and to transform lives of individuals and of our society. And these invoke God’s judgment as we see in Romans chapter 1:18-32.

In the face of this, it was necessary that the primates of GAFCON needed to meet to prayerfully consider and coordinate their response. {Citing Article 19 of the 39 Articles of Religion, Of the Church} [The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ’s ordinance] in all those things that of necessity are requisite to the same. As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.

It was in response to this that the Martyrs’ Day statement of October 16 was issued affirming that that GAFCON had been saying, and actually praying, that there will be a turnaround from these leaders of the Anglican Communion and their instruments [The Lambeth Conference, the Primates Council, the Anglican Consultative Council and the Archbishop of Canterbury]. 

But having failed, and following the decisions and statements of GAFCON, we are declaring that the future has arrived. Amen. [Applause]

The church of God will continue to march on. Not built on institutions of Canterbury or on the personality of the Archbishop of Canterbury. Rather we are returning back, bringing back the word of God, the Holy Scriptures to be the center of our life, our teaching and our practices.

In the face of this, the giants of compromise and indeed the Babylonian spirit of this age [which] will hold the kingdoms and leadership of this world in bondage, holding them in immorality, idolatry, and wickedness. Even when they are prospering materially, they have turned away from the living God. This brothers and sisters is nothing but the rebellion of the people, especially the leadership against God and the authority of this world of the authority of his word. GAFCON in this gathering dares to stand for God and for his word as the sure foundation for orthodoxy of doctrine and of living.

The lordship of Jesus Christ over the church of God, which he has possessed with his precious blood, cannot be contested. His glory shall not be given to any idol. Obedience to the authority of the word of God in all matters of faith and doctrine and practice and living cannot be substituted.

What we see is the determination and the arrogance of the revisionist to impose their error on the whole church. They engage you in endless debates, dialogue, contentions and meetings while driving and spreading their erroneous teachings. 

Read it all.

https://t.co/JrQ0NkUq30

— George Conger (@GeorgeConger8) March 3, 2026

As bishops, clergy, and delegates processed into the sanctuary in Abuja for the Opening Eucharist of G26, the congregation rose to sing Stand Up for Jesus. The hymn was familiar to many, but in this setting it carried unusual weight. It felt less like routine liturgy and more like a declaration of intent. The Global Anglican Communion has arrived at a moment of decision, and the language of allegiance is no longer theoretical.

This 2026 gathering is not one of the regular five-year GAFCON assemblies. It is a council of bishops and primates convened to consider the future shape of global Anglicanism in light of recent developments within the Church of England and the wider Communion. Structures which have historically centered on the Archbishop of Canterbury. For years, questions of authority, doctrine, and communion have simmered beneath the surface of this global fellowship. With the appointment of Archbishop Sarah Mullally as Archbishop of Canterbury, and with the continuing trajectory of Living in Love and Faith (LLF), those questions are now unavoidable. Though LLF has been re-badged, there are no real illusions that the CoE is ready to backtrack on their revisionist trajectory.

The Scripture readings framed the day with striking clarity. Joshua 24 recounted the faithfulness of God to Israel and Joshua’s decisive words, “As for me and my house, we will serve the Lord.” The Epistle from 2 Corinthians warned against being unequally yoked, and the Gospel from Matthew 6 reminded the congregation that one cannot serve both God and mammon. Together, they set before the assembly a stark contrast between divided allegiance and covenant fidelity.

Archbishop Henry Ndukuba, Primate of the Church of Nigeria, preached from Joshua. He emphasized that the promised land was not an empty inheritance but territory already occupied by rival nations and rival loyalties. Israel’s task was not to blend with surrounding cultures but to remain faithful to the Lord who had redeemed them. Victory, he said, comes through trust in God and obedience to his Word.

Read it all.

Our first report from Abuja.
"For English Anglicans who remain committed to biblical orthodoxy, this is a bittersweet moment. It involves grief over what was lost and uncertainty about what lies ahead. Yet it also brings clarity."https://t.co/HCsEuFBDjx

G26 @gafconference

— Anglican Futures (@AnglicanFutures) March 4, 2026

About 100 US military personnel have arrived in Nigeria as Washington scales up an operation to target Islamist insurgents, a Nigerian defence spokesperson said.

US President Donald Trump has accused Nigeria of failing to protect Christians from Islamist militants in the northwest.

Nigeria denies discriminating against any religion, saying its security forces target armed groups that attack both Christians and Muslims.

Nigeria says 100 more U.S. military personnel arrive to tackle Islamists https://t.co/FWHI11SmzI https://t.co/FWHI11SmzI

At least 200 displaced people believed to be Christians were killed in Nigeria’s troubled Middle Belt last week. The premeditated attack on Friday night was described by a senior Anglican cleric as the work of “a well-trained, well-equipped and well-funded” Fulani Islamist militia group.

The Ven. Dr Hassan John, Director of Research for the Church of Nigeria, said that attackers approached three villages in Benue state, including Yelwata, which they surrounded before opening fire. “Those that tried to flee were either shot or cut down with machetes,” he said. He explained that the initial death toll of more than 100 rose as more bodies were discovered and others, who had been gravely injured, died later.

Dr John told the Church Times that the violence in central states such as Benue should not be understood as a “fight for scarce grazing land” by Fulani Muslim herders driven south by climate change, as it is sometimes termed by some foreign media and governments. “The perpetrators and their sponsors are known and their agenda, under the guise of fighting over grazing land, has been to strategically wipe out villages, particularly Christian villages, leaving out Muslims in the villages, even if they reside side by side with Christians,” he said.

Read it all.

At least 200 displaced people believed to be Christians were killed in Nigeria’s troubled Middle Belt last week https://t.co/FoqcsReaho

— Church Times (@ChurchTimes) June 19, 2025

The forced displacement and killing of Christians in Nigeria is not the product of climate change, or clashes between farmers and herders, but religiously motivated persecution, a bishop there said this week.

The RC Bishop of Makurdi, Dr Wilfred Anagbe, whose diocese is in the Middle Belt state of Benue, said on Tuesday that the international community needed to acquire a “clear narrative of what is going on. Previously it has been said it was based on climate change and farmers and herders clashing. . . That is not the reason.”

He spoke of a “clear, orchestrated agenda or plan of Islam to take over the territories” of people who were “predominantly Christian”. In some parts of Nigeria, villages were being given new Islamic names. “It is about the conquest and occupation of the land.”

Climate change was occurring in other countries, without simultaneous forced displacement, he said. Benue State was 99 per cent Christian; its economy was not based on rearing cattle.

Read it all.

The forced displacement and killing of Christians in Nigeria is not the product of climate change, or clashes between farmers and herders, but religiously motivated persecution, a bishop there said this week.https://t.co/Qmiq0Lh1aE

— Church Times (@ChurchTimes) March 28, 2025

Nearly four years ago, the Biden administration removed Nigeria from a list of countries whose threats to religious freedom are of “particular concern,” but continued attacks on Christians and other religious groups by Islamist militias have prompted calls from local faith leaders and members of the US Congress for the designation to be restored.

In Africa’s most populous nation, a deadly cycle of violence has unfolded for several years, with Christian clergy and laypeople as well as moderate Muslims falling victim to murder and kidnapping. The Christian nonprofit Open Doors recently reported that in 2024 some 3,100 Christians were killed and more than 2,000 kidnapped in Nigeria.

Last week, US Rep. Chris Smith of New Jersey, chairman of the House Foreign Affairs Subcommittee on Africa, held a hearing on religious freedom violations in Nigeria that included testimony from Catholic Bishop Wilfred Anagbe of the Diocese of Makurdi, in central Nigeria, and Family Research Council President Tony Perkins, a former US Commission on International Religious Freedom commissioner.

Read it all.

After thousands of deaths and kidnappings, Nigerian Christians call on the US to recognize their persecution.

“We live in fear, because at any point it can be our turn to be killed.”https://t.co/ciqtVMB2Ls

— Christianity Today (@CTmagazine) March 24, 2025

In recent years, Nigeria has seen a surge in kidnappings and violent attacks. Christians living in the country’s five southeast states of Abia, Anambra, Ebonyi, Enugu and Imo have said violence has affected their religious lives.

“Insecurity in the southeast affects religious activities. In some places in Imo State, especially in Orsu and some parts of Orlu, [most people] don’t attend church services on Sundays,” said Obi Ugochukwu, a Christian based in Imo State. “Even vigils are like things of the past because movement during the nighttime is not advisable.”

Experts said there are different groups responsible for the violence in the region.

“There are over 20 groups perpetrating violence in the southeast. We have Fulani herdsmen and street criminal entities,” said Emeka Umeagbalasi, founder of the International Society for Civil Liberties and the Rule of Law (Intersociety), a human rights and democracy advocacy organization.

Read it all.

In recent years, Nigeria has seen a surge in kidnappings and violent attacks. Christians living in the country’s five southeast states of Abia, Anambra, Ebonyi, Enugu and Imo have said violence has affected their religious lives.https://t.co/CMHR4s513b

— Religion Unplugged (@ReligionMag) March 19, 2025

Four years on, the data has astonished us – and reinforced our fears.

Our findings:  Boko Haram and ISWAP (the local ISIS group) carry out only a fraction of civilian killings:  just 10%.

A terror group unrecognised outside the country murders far more people

The Fulani Ethnic Militia (FEM) – a loose network of Fulani Islamist militias – are behind at least 39% of all civilian killings, and probably more.  Christian farmers are their special target.  ‘Land-based attacks’ – planned invasions of selected villages or homes, and occupation of the land  –  are their strategy.  Communities are chosen;  this is jihadist violence.

Overall, 2.7 Christians were killed for every Muslim killed in the data period.  Notably, Muslims are also terribly affected by the violence.  In states where the attacks occur, proportional loss to Christian communities is far higher.  In terms of local populations, 6.5 times as many Christians were murdered as Muslims.   As the charity Open Doors notes, a vast flight of poor Nigerians is now underway.

Read it all.

Clarity from chaos: does the truth of Nigeria’s mass murders lie in data? @FdnLeah @Lord_Collins @AndrewmitchMP @USCIRF @RFInstitute https://t.co/r1u4IpkXPj

— Lord (David) Alton (@DavidAltonHL) October 2, 2024

Nigeria is facing its worst economic crisis in decades, with skyrocketing inflation, a national currency in free-fall and millions of people struggling to buy food. Only two years ago Africa’s biggest economy, Nigeria is projected to drop to fourth place this year.

The pain is widespread. Unions strike to protest salaries of around $20 a month. People die in stampedes, desperate for free sacks of rice. Hospitals are overrun with women wracked by spasms from calcium deficiencies.

The crisis is largely believed to be rooted in two major changes implemented by a president elected 15 months ago: the partial removal of fuel subsidies and the floating of the currency, which together have caused major price rises.

A nation of entrepreneurs, Nigeria’s more than 200 million citizens are skilled at managing in tough circumstances, without the services states usually provide. They generate their own electricity and source their own water. They take up arms and defend their communities when the armed forces cannot. They negotiate with kidnappers when family members are abducted.

Nigeria Confronts Its Worst Economic Crisis in a Generation , with skyrocketing inflation, a national currency in free-fall and millions of people struggling to buy food https://t.co/umLRRrmPTv

— Xavier Delcourt (@x_delcourt) June 12, 2024

Gunmen in Nigeria opened the New Year 2024 by killing 14 Christians on their way home from a midnight church service. The attack rocked the country’s Christian community, still reeling from a Christmas Eve massacre that claimed the lives of 130 believers. These attacks are just the latest in a disturbing trend of increasing violence against Christians in Nigeria, which some are calling a genocide.

Since the year 2000, 62,000 Christians have been murdered in Nigeria, prompting President Trump to place Nigeria on its list of violators of religious freedom. Biden removed Nigeria from the list, and last year alone, more than 8,000 Christians were killed.

In a report by the International Society for Civil Liberties and Rule of Law, between January 2022 and January 2023, 8,400 Christians were abducted, 840 of whom never returned alive from captivity. Many of these abductions have been attributed to the military and the police, some to Islamic Terror Jihadists, while others have been attributed to Fulani militias, who are also accused of having killed 600 captives. Priests and seminarians have been abducted, churches destroyed, Christian communities have been sacked, and millions of Christians and targeted Muslims have been displaced, either becoming internally displaced people (IDPs) or crossing international borders to become refugees.

Read it all.

Violence in Nigeria against Christians by groups like Boko Haram is continuing unabated. @Brooklynmonk https://t.co/hoRvPzBTcg

— Providence (@ProvMagazine) March 21, 2024

“In the past 10 years we have seen more than 17 mass kidnappings. It’s a bad record for any country and government, a total breakdown of the social contract,” regional security expert David Otto told CBS News over the weekend about the situation in Nigeria. “Most of the victims are women in these attacks, and when you attack women you have attacked society. The attacks of the last week — when 200-plus people are just taken — show after two decades of fighting insurgency, the government is still unable to protect society from terrorist groups.”

Otto spoke as the parents of more than 280 children voiced their anger over a mass abduction in Nigeria’s northern Kaduna state. The students, boys and girls between the ages of 8 and 15, were seized by armed men from the elementary and secondary schools in the town of Kuriga on Thursday.

The parents told local media outlets that bandits, as kidnap gangs in the region are commonly called, had taken their children and they implored Nigeria’s government to pay any ransom being demanded to secure their safe return.

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The figures for the persecution of Christians in Nigeria have reached unprecedented heights.

The organisation Open Doors reports 4,565 murders in 2023 alone, covering practically all of the 4,998 people who were killed worldwide for their faith in Christ last year. However, are “the absolute lowest of what could happen”, they said.

Now, the International Society for Liberties and Rule of Law (known as Intersociety) states that the number of Christians killed in Nigeria in 2023 exceeds 8,000.

“The combined forces of the government protected Islamic Jihadists and the country’s Security Forces are directly and vicariously accountable for hacking to death of no fewer than 8,222 defenseless Christians, from January 2023 to January 2024”, says the report of the entity based in Onitsha, Eastern Nigeria.

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Nigeria: “There is an effort of the jihad and the Fulani to scare Christians out of their land and stop gospel preaching” https://t.co/iMhK1RKOIM

— വൈശാഖ് (@yshaq) March 1, 2024

(Moved back from tomorrow–KSH).

Almighty God, who didst rescue Samuel Ajayi Crowther from slavery, sent him to preach the Good News of Jesus Christ to his people in Nigeria, and made him the first bishop from the people of West Africa: Grant that those who follow in his steps may reap what he has sown and find abundant help for the harvest; through him who took upon himself the form of a slave that we might be free, the same Jesus Christ; who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.

Our Baba,

The Most Reverend Samuel Ajayi Crowther, Doctor of Divinity, Oxford.

Born circa 1809-
31 December 1891, died 130 years ago last night just before the new year rolled in. pic.twitter.com/lGITQ2M3DM

— Yoruba History – by NNP (@YorubaHistory) January 1, 2021

Pendjari and two adjacent national parks comprise West Africa’s largest surviving protected wilderness—4.2 million acres spread across remote areas of Benin, Niger and Burkina Faso. The expanse of emerald-green savannah, jagged cliffs and stands of ancient baobab trees has also become the latest battlefield pitting the U.S. and its allies against al Qaeda and Islamic State fighters.

Militants carried out 71 killings, kidnappings and other attacks in Benin in the first half of this year, compared with five in 2021, according to the Armed Conflict Location & Event Data Project, a U.S.-based nonprofit monitoring service, and the Pentagon’s Africa Center for Strategic Studies. Most of the violence took place inside the parks or nearby.

Washington is increasingly worried the Islamist insurgency that has engulfed Mali, Burkina Faso and Niger will undermine Benin and other relatively prosperous, pro-Western states along the Gulf of Guinea. U.S. Special Forces are stationed in Benin to gather intelligence and advise the local military on counterinsurgency operations.

U.S. concerns are geopolitical—the prospect of weakened Western influence, growing militant strength and Russian inroads—as well as environmental. If the wilderness areas are lost to militants, “then forget conservation in West Africa,” said Hugues Akpona, an operations manager for Johannesburg-based African Parks, a nonprofit that runs the Pendjari and W national parks for Benin.

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West Africa's national parks have elephants, lions and rare cheetahs. Islamist militants have now moved in and are using the parks to launch attacks on neighboring countries https://t.co/XFlGCnsSY5 https://t.co/XFlGCnsSY5

— The Wall Street Journal (@WSJ) November 19, 2023

Attacks on Christian communities in parts of Nigeria are now relentless, as men, women, and children are killed and churches are burned, the Director of Mission Operations in the Anglican diocese of Jos, the Ven. Mark Mukan, has reported.

He spoke at Holy Trinity, Eastbourne, on a “Day of the Christian Martyr” event last month. It was part of “Out of the Ashes”: a three-month campaign of events in the UK organised by the charity Release International to highlight the suffering of Christians in Nigeria (News, 9 June).

Archdeacon Mukan described a campaign of murder and arson, with houses, churches, hospitals, and farmland “burned to ashes”, in the north-east of Nigeria.

Many of the Christians in the north — most of whom belong to the Church of the Brethren — had been killed or displaced, including at least eight of their pastors, he said, and the denomination had been almost wiped out.

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Nigerian Christians ‘under relentless attack’ https://t.co/b6cYDUrOmd

— Church Times (@ChurchTimes) July 14, 2023

Vote counting is under way in Nigeria’s tightest presidential election since military rule ended in 1999.

Voting was marred by long delays as polling stations failed to open on time in some areas because of logistical problems and security incidents.

Turnout appeared to be high, with many young, first-time voters arriving before dawn to cast their ballots.

The elections are the biggest democratic exercise in Africa, with 87 million people eligible to vote.

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Andy Vermaut shares:Nigeria election 2023: Votes are counted but final results may take days: The elections are the biggest democratic exercise in Africa, with 87 million people eligible to vote. https://t.co/qQSps3iuLV Thank you pic.twitter.com/LGYkf4uUFT

— Andy Vermaut (@AndyVermaut) February 25, 2023

The posters lining the roads of Lagos show the face of a smiling, bespectacled 70-year-old above a slogan promising renewed hope. Vote for Bola Ahmed Tinubu, pedestrians and drivers negotiating the chaos of the Nigerian commercial capital are told. Vote for peace, justice, unity.

On Saturday, the 6 million inhabitants of Lagos who have collected their voting cards will have to decide whether Tinubu and his ruling All Progressives Congress might fulfil any of these promises. So too will another estimated 81 million voters among the 220 million inhabitants of Africa’s most populous country. Their collective decision will determine the result of Nigeria’s seventh presidential elections since the end of military rule in 1999.

Few doubt the importance of the poll. Analysts speak of a crucial turning point after several years of worsening insecurity and acute economic troubles. Many see a credible poll and progress in tackling the country’s multiple problems as key to stability across a swath of Africa.

“It’s a really very important election and one that will be watched very keenly by people outside Nigeria,” said Murithi Mutiga, the International Crisis Group’s programme director for Africa.

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‘Godfather of Lagos’ is the man to beat in pivotal Nigerian election https://t.co/EU5Xjghcv4

— Guardian news (@guardiannews) February 24, 2023

Africa’s largest economy, Nigeria, is in the process of introducing new banknotes for the first time in more than 20 years. The move is an attempt to reignite confidence in the currency, the naira, which is under severe pressure. With inflation at more than 20%, people are struggling to cope with the rising cost of living. It is leading to the largest exodus of young professionals in years.

“Imagine going to the grocery store one day, and everything has tripled in price? How do you even cope? You have a family at home. What do you cut out of the budget?” Oroma Cookey Gam tells me by Zoom, her face incredulous.

The fashion designer left Nigeria’s biggest city, Lagos, with her young family a year ago for the UK capital, London. Her husband and business partner Osione, an artist, was granted a Global Talent visa, which enables leaders in academia, arts and culture, as well as digital technology to work in the UK.

She says it had become too expensive to raise their young family in Lagos. “Our money was buying us less and less. We weren’t able to pay our bills, we weren’t able to do normal things that we were doing.”

Oroma studied law at the UK’s University of Northumbria and moved back to Nigeria almost 20 years ago, keen to use her degree to help develop her country. Along with Osione, she eventually set up This Is Us, a sustainable fashion and lifestyle brand that uses local materials and artisans, including cotton grown and dyed in northern Nigeria.

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Important piece.

“Despite having one of the largest health workforces on the continent, Nigeria's skilled health workforce density is only 1.95/1,000 population, well below the recommended benchmark”.

On brain drain @MayeniJones https://t.co/O9banuAPIw

— Ashis Basu (@BasuAshis) January 31, 2023

Once again, we see a phenomenon that I have written about many times here at GetReligion.

This kind of international story, in the context of America’s niche-media realities, is now seen as a merely religious, Catholic or even “conservative” story. Click here to see a Google News file illustrating this, in the case of the murder of this particular priest. There are the major, trend-defining newsrooms in this picture? That is, of course, the question.

But you can find more details (#DUH) in Catholic media. What you will read at The Pillar — “Nigerian priest killed in Sunday attack; another in critical condition” — shows that this bloody, fiery dark-of-night attack isn’t all that unusual.

The second priest, Fr. Collins Omeh, is the parish’s parochial vicar. He was shot several times as he tried to escape the scene, and is now hospitalized. From the hospital, Omeh has described the violence to priests in the Diocese of Minna, in messages shared with The Pillar.

According to Omeh: “The bandits, who were about 15 in number, came fully armed and shooting sporadically in the air shouting ‘Allahu Akbar’ [God is great].”

Read it all.

Why Is the Biden Administration Ignoring Religious Persecution in Nigeria? https://t.co/uPasIiQXSo

— Newsweek Opinion (@NewsweekOpinion) January 23, 2023