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A trusted voice for Anglicanism, offering teaching, documentaries, interviews, stories, and church news, rooted in historic faith and engaging the Church in a digital age.

Thank you for being part of this community. I genuinely enjoy creating content that informs, inspires, and adds value to...
11/06/2026

Thank you for being part of this community. I genuinely enjoy creating content that informs, inspires, and adds value to your knowledge. Anglicanism or nothing.

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11/06/2026

As an Anglican minister, what digital skills are you learning in 2026?

11/06/2026

Is this a free money or what? Oga Maark wants to reward me. 😂

WHY DO ANGLICANS CHANT "VENI, CREATOR SPIRITUS" AT ORDINATIONS?Have you ever wondered why the solemn chant Veni, Creator...
11/06/2026

WHY DO ANGLICANS CHANT "VENI, CREATOR SPIRITUS" AT ORDINATIONS?

Have you ever wondered why the solemn chant Veni, Creator Spiritus echoes through Anglican cathedrals whenever deacons, priests, or bishops are ordained, or when candidates kneel before the bishop at confirmation? Why has this ancient hymn remained such a treasured part of these services across generations?

The answer lies deep in the history of the Christian Church. The chant is the ancient hymn Veni, Creator Spiritus ("Come, Creator Spirit"), traditionally attributed to Rabanus Maurus, a ninth century Benedictine monk who became Archbishop of Mainz. For over a thousand years, Christians have sung this hymn when seeking the guidance, power, and presence of the Holy Spirit at significant moments in the life of the Church.

Ordination is one of those moments. From the earliest centuries, the Church understood that ministry is not merely a human appointment but a divine calling empowered by the Holy Spirit. Just as the Holy Spirit descended upon the Apostles at Pentecost, the Church prays that the same Spirit will equip those being ordained for their sacred responsibilities. The same conviction shapes the service of confirmation, where the bishop lays hands on candidates and prays for the strengthening gift of the Holy Spirit. It is therefore fitting that the same chant accompanies both moments.

During these services, the chanting of Veni Creator Spiritus serves as a prayerful invocation of the Holy Spirit immediately before the laying on of hands by the bishop. It reminds the ordinands, the candidates, and the whole congregation that the authority and grace for ministry and Christian living come not from academic qualifications, human ability, or ecclesiastical office, but from God Himself.

This usage came down to us through the medieval Western Church. At the English Reformation, Archbishop Thomas Cranmer personally translated the hymn into English and included it in the first Ordinal of 1550, recognising its profound theological significance. Cranmer's rendering, "Come, Holy Ghost, eternal God, proceeding from above," was faithful but read more like one of his prose collects than a hymn.

In 1627, Bishop John Cosin made a fresh and freer translation for the coronation of King Charles I, condensing the Latin stanzas into the tighter, more singable form we know today: "Come, Holy Ghost, our souls inspire, and lighten with celestial fire." It was Cosin's version that the 1662 Book of Common Prayer adopted, and it remains the wording Anglicans sing to this day. So while the theology and substance remain those of the ninth century original, the English poetry on our lips is Cosin's. Where the Latin is sung, of course, the ancient text continues unchanged.

Interestingly, the historic 1662 Ordinal appointed the hymn only for the ordering of priests and the consecration of bishops; its use at the making of deacons and at confirmation grew in later Anglican practice, a sign of how deeply the Church came to cherish this prayer for every moment of spiritual commissioning.

As Anglicanism spread across the world, the custom travelled with it and became a beloved feature of ordination and confirmation liturgies in many provinces, including our own Church of Nigeria.

Today, when Anglicans hear the haunting and reverent notes of Veni, Creator Spiritus, they are participating in a tradition that stretches back more than a millennium. The chant connects modern ordinands and confirmands with countless generations of the faithful who have knelt before God's altar, seeking the same divine empowerment.

It is therefore much more than a song. It is the Church's ancient prayer that the Holy Spirit, who called, equipped, and sustained the Apostles, will continue to raise up faithful ministers and strengthen all Christ's people for His Church.

11/06/2026

We can build a web application for your diocesan or parish. Diocesan or parish portal.

11/06/2026

We are launching an utility vending platform. You can get airtime, internet data, electricity tokens, tv subscriptions, WAEC and JAMB PINs and airtime ePINs from the portal.

Confirmation and Admissions at St. Paul's Church, Oba (Diocese on the Niger)This is Church Growth.Christianity came to O...
10/06/2026

Confirmation and Admissions at St. Paul's Church, Oba (Diocese on the Niger)

This is Church Growth.

Christianity came to Oba in 1892, about 134 years ago. Today, Oba remains one of the strongest Anglican communities in Nigeria. It is estimated that about 99% of the indigenous people of Oba are Anglicans. The town has produced over 250 Anglican priests and two Anglican bishops. All the Igwes of Oba, past and present, have been Anglicans, while about 99% of members of the Igwe's cabinet are also Anglican.

I was confirmed in 1994 at St. Paul's District, Oba (under Rev. Canon Ufele) by Archbishop Jonathan Arinzechukwu Onyemelukwe. Today, the congregation is known as St. Paul's Parish, Oba, and serves as the headquarters of Oba Archdeaconry.

Baptism, Confirmation, and Admission into the Anglican Church are clear indicators of a church that is focused on evangelism, mission, discipleship, pastoral care, and church growth. These are important statistics that are reported annually at Synod because they reflect the Church's effectiveness in fulfilling her mission.

The Church in Oba continues to flourish. The Church is growing stronger, and God continues to add to His people.

WHY A DIOCESAN EMBLEM MAY BE APPROPRIATE ON A PREACHING SCARF (TIPPET) BUT NOT NECESSARILY ON A STOLEIs it incorrect for...
10/06/2026

WHY A DIOCESAN EMBLEM MAY BE APPROPRIATE ON A PREACHING SCARF (TIPPET) BUT NOT NECESSARILY ON A STOLE

Is it incorrect for an Anglican clergyman to wear a preaching scarf (tippet) bearing several diocesan, institutional, academic, missionary, or chaplaincy emblems?

Some have argued that a tippet adorned with numerous badges, crests, and insignia, perhaps even ten, fifteen, or twenty, appears excessive.

However, a careful study of Anglican history and vestural tradition suggests otherwise. The question is not how many emblems appear on a tippet, but whether the garment itself is one on which such insignia have historically been permitted.

The preaching scarf, properly known as the tippet, is not a sacramental vestment. Rather, it forms part of the choir dress of Anglican clergy, worn over the surplice and academic hood.

Historically, it developed after the English Reformation and became associated with the clerical office, preaching ministry, and the recitation of the Daily Offices. Because the tippet functions as a badge of office rather than a sacramental symbol, Anglican tradition has generally allowed it to display institutional affiliations and honours.

Throughout Anglican history, cathedral canons, military chaplains, university chaplains, theological college staff, missionaries, and clergy attached to various ecclesiastical institutions have worn tippets bearing coats of arms, crests, badges, and other embroidered insignia. In such cases, the tippet became a visible record of the institutions with which the cleric was connected.

Therefore, the presence of multiple emblems on a tippet is not necessarily a departure from tradition. Indeed, one could argue that the very purpose of such embroidery is to signify affiliations, offices, honours, ministries, and responsibilities.

The stole, however, belongs to a different category altogether. It is one of the Church's ancient liturgical vestments and serves as a symbol of ordained ministry. Worn during the administration of the sacraments and other priestly functions, the stole points beyond the individual minister to the ministry of Christ entrusted to His Church. For this reason, its ornamentation has traditionally consisted of crosses and other Christian and liturgical symbols like cross, IHS, Agnus Dei, PX, Fish, etc rather than institutional branding or personal affiliations.

This distinction explains why many liturgists and church historians are comfortable with diocesan crests appearing on preaching scarves while expressing reservations about their use on stoles.

The tippet represents ecclesiastical office and institutional affiliation; the stole represents sacramental ministry and the universal priesthood of the Church.

Historically, plain black tippets were common throughout the Anglican Communion. Yet embroidered insignia were never unknown. Cathedral arms, seminary crests, military chaplaincy badges, missionary society emblems, and other institutional symbols have all appeared on tippets at various times. While it may be true that ordinary parish clergy in England did not commonly wear tippets crowded with numerous emblems, the principle that the tippet could bear such insignia has long been established.

Consequently, the argument against a tippet simply because it carries many badges is not particularly strong from a historical standpoint. If the tippet is understood as a garment that signifies ecclesiastical office, institutional association, and ministerial service, then multiple emblems merely reflect the various bodies, ministries, and responsibilities connected with the wearer.

Therefore, from both a historical and liturgical perspective, there is a far stronger precedent for placing diocesan crests, institutional badges, and other emblems on a preaching scarf than on a stole. The former serves as a sign of office and affiliation; the latter serves as a sign of sacred ministry.

Understanding this distinction helps preserve the rich symbolism embedded in Anglican vesture and teaches us that not every garment worn by the clergy carries the same meaning or purpose.

What are your thoughts?

Awesome work. AYF Nigeria through Nsukka Diocese called and we answered loudly and delivered boldly.I successfully desig...
09/06/2026

Awesome work.

AYF Nigeria through Nsukka Diocese called and we answered loudly and delivered boldly.

I successfully designed, developed and deployed the Registration Portal for the AYF, Nigeria 2026 Annual National Bible Study Conference, powered by the Anglican Diocese of Nsukka.

We delivered! 😊

———

We can actually develop a diocesan portal for your diocese or parish portal for your parish.

It will have some awesome features baked into it. For instance, you can send sms or email or WhatsApp to all the clergy in your diocese. When the bishop's itinerary is ready, it's sent to the clergy immediately. Each clergy or pastor gets an sms or email on his birthday or wedding anniversary or ordination anniversary. Retiring clergy gets an email 1 year or 6 months before his retirement due date.

Churches and parishes can make payment from the portal to the Diocesan account.

Let's talk

Archbishop Benjamin Kwashi as Bishop of Chad: 18 Things Anglicans Need to KnowThe recent enthronement of Most Revd Dr Be...
08/06/2026

Archbishop Benjamin Kwashi as Bishop of Chad: 18 Things Anglicans Need to Know

The recent enthronement of Most Revd Dr Benjamin Kwashi, retired Archbishop of the Ecclesiastical Province of Jos, and Bishop of Jos, as the Bishop of the Diocese of Chad in the Province of Alexandria, has prompted understandable questions across Anglican circles. It is unusual, but it is not without Anglican precedent.

Here are eighteen things clergy and laity should understand.


1. Retirement in one province does not automatically prevent service in another.

Retirement rules are provincial regulations, not universal Anglican laws. A bishop who retires in one province may be eligible to serve elsewhere if the receiving province permits it.


2. Each Anglican province is autonomous.

The Church of Nigeria and the Province of Alexandria govern their affairs independently. The retirement age in Nigeria does not bind the Province of Alexandria.


3. A bishop remains a bishop for life.

In Anglican theology, episcopal ordination is permanent and indelible. Retirement ends administrative responsibilities and jurisdiction, not episcopal identity or orders.


4. Archbishop Kwashi is not being re-consecrated.

Since he is already a validly consecrated bishop, no new consecration is required. He is being canonically appointed, confirmed, and enthroned in a new see.


5. This is an example of translation.

Historically, moving a bishop from one diocese to another is called translation. Anglican history contains many examples of bishops serving in multiple sees during their lifetime, going back to the early centuries of the undivided Church.


6. The Diocese of Chad sought experienced leadership.

Provinces facing missionary, political, security, or developmental challenges often benefit from seasoned bishops with substantial pastoral and administrative experience. Chad is a hard mission field, and the Anglican presence there is small. A bishop with Archbishop Kwashi experiences in Jos and Northern Nigeria will be extremely relevant in providing episcopal leadership in the tough terrains of Chad.


7. This reflects growing cooperation between African Anglican provinces.

African provinces increasingly work together in mission, theological education, church planting, and episcopal ministry. The deployment of senior leaders across provincial boundaries is part of that pattern.


8. The appointment demonstrates the missionary nature of episcopal ministry.

Bishops are called to serve the wider Church of God, not merely a geographical territory or national church. The episcopate is, by its nature, an office of the whole Church.


9. Retirement ages differ across provinces, and in some provinces they can be extended.

Some Anglican provinces require retirement at sixty-five, others at sixty-eight, seventy, or seventy-two. The Church of England's retirement age for bishops is seventy under the Ecclesiastical Offices (Age Limit) Measure 1975, but the Sovereign may, on the advice of the Prime Minister, authorise a bishop to continue in office beyond seventy. This has been applied historically to Archbishops of Canterbury where the Crown judged it in the interests of the Church. The Church of Nigeria's mandatory age of seventy operates without such a mechanism, but the wider Communion shows that retirement rules vary and are sometimes flexible at the highest levels.


10. His experience in Jos is particularly relevant to Chad.

Having ministered for decades in areas affected by conflict, religious tension, and significant missionary challenges, he brings directly transferable experience to a neighbouring region of the Sahel.


11. This does not reverse his retirement in Nigeria.He remains retired from the Church of Nigeria and does not resume authority over any Diocese in Nigeria. His jurisdiction is now in Chad, and only in Chad.


12. The receiving province has formally approved the appointment.

Such appointments require canonical processes, including nomination, election or appointment, confirmation, and enthronement, according to the constitution of the receiving province.


13. This highlights the catholicity of the Anglican Church.

While provinces are autonomous, Anglicans recognise one another's ministries across provincial boundaries. The orders he received in Nigeria are received in Alexandria, just as they would be in ACNA, Sydney, or Kampala.


14. Retired bishops serving as diocesans is rarer than other forms of post-retirement ministry, but it is legitimate.

Throughout Anglican history, retired bishops have most commonly served as assistant bishops, honorary assistant bishops, missionary bishops, or interim bishops covering vacant sees. It is far less common for a retired bishop to be appointed as a full diocesan in another province, but it is not without precedent and is canonically valid where the receiving province's constitution permits it. The unusual feature of the Chad appointment is the diocesan status, not the post-retirement service itself.


15. The Province of Alexandria has authority over its own dioceses.

The decision rests with the ecclesiastical structures of the Province of Alexandria under Archbishop Samy Fawzy, not with the Church of Nigeria. Once enthroned, Bishop Kwashi sits in the House of Bishops of Alexandria, not of Nigeria.


16. The move strengthens Anglican witness in North and Central Africa.

The Province of Alexandria covers Egypt, North Africa, the Horn of Africa, Algeria, Tunisia, Libya, Chad, Mauritania, Djibouti, Somalia, Ethiopia, and Eritrea. Deploying experienced leaders to such strategic mission fields demonstrates serious intent about the Church's witness in some of the most difficult contexts in the world.


17. The ministry of a bishop extends beyond administration.

Teaching, pastoral oversight, evangelism, mentoring of clergy, and representation of the Church remain central responsibilities regardless of age. A bishop's work is not exhausted by the management of structures.


18. The appointment is a reminder that vocation does not end at retirement.

Anglican retirement generally marks the end of a particular office under a province's canons, not the end of active ministry. Many retired bishops continue to serve the Church in various capacities, and some, like Archbishop Kwashi, return to full diocesan ministry where another province calls upon their gifts.


A final Anglican observation...

The key principle is that retirement is from a particular office under a province's canons, not from the episcopate itself. Archbishop Kwashi's enthronement in Chad does not mean he has ceased to be retired from the Church of Nigeria. It means that another Anglican province has called upon his gifts and experience to serve as a diocesan bishop under its own constitutional and canonical authority. This illustrates both the autonomy of Anglican provinces and the lifelong nature of episcopal ministry.


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