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May 29, 2025

Ciwa Comweek 2025: A Vatican In Miniature, A Continent In Concert

Port Harcourt Nigeria, May 29, 2025|Fr. Okhueleigbe Osemhantie Ã, PhD

It has been five days since the curtain rose on ComWeek 2025, and the Catholic Institute of West Africa (CIWA) has since blossomed into a veritable sanctum of intellectual fire and liturgical splendour, its every corridor echoing with the cadence of theological insight and cultural symphony. Like a cathedral newly awakened to the chant of Pentecost, CIWA has turned into a beehive of exhilarating engagements, transcending mere festivity to become a lived encounter with the very soul of communication.

The inaugural moment came not with fanfare, but with incense and solemn intonation—a High Mass that bore the solemn gravity of ecclesiastical tradition, celebrated by the distinguished Rev. Fr. Dr. Okhueleigbe Osemhantie Amos of Communication Department. It was no regular liturgy; it was a plunge into the deep waters of the sacred, where the Canon of the Mass was not merely recited but reverently enacted, echoing with gradiour that seemed to have leapt from the Vatican loggia itself. The atmosphere trembled with mystery and awe, and Fr. John Effiong’s homily did not only preach as pierce—it was a homily that bled truth, delivered with the candour of a prophet and the cadence of a bard. As if summoned from the threshold of glory, CIWA Choir rendered melodies that thinned the veil between time and eternity, making it seem that angels had borrowed the lips of men.

Barely had the echoes faded when the venerable Very Rev. Fr. Prof. Anthony Umoren, in less than 24 hours, transformed CIWA into a radiant Francophone agora. That day, language was no barrier; it was the bridge. French became not a foreign tongue, but a sacred instrument of unity. The Mass recalled the majesty of Notre Dame de Paris, not in stone, but in spirit. And at its epicentre stood Fr. JohnPeter Bebeley of Sierra Leone, whose homily did not merely translate languages, but transfigured them, forging a spiritual congress between Anglophone and Francophone, where hearts beat in unison and tongues danced in harmony.

That evening, CIWA lifted her gaze beyond her immediate horizons to Rome, to the Pope, to the world. It was the moment of the World Communications Day Message, and Fr. William Ozuluonye delivered it with such eloquence that even silence seemed to applaud. His words carved a Nigerian visage onto a global message, birthing a contextual theology of media that was both local and universal. But the narrative didn’t end there. Sr. Apollonia Budzee from Cameroon ascended the podium and embroidered the moment with a Cameroonian textile so textured in authenticity that one could smell the red soil of Yaoundé and hear the ancient drums beneath her cadence. And then came Fr. Bebeley again, this time refracting Papal message through the prism of Sierra Leone. His voice, gentle yet weighty, affirmed with unflinching clarity that the Church speaks not to a continent or colony but to the whole world.

If the earlier days were studded with ecclesial and academic gems, Tuesday erupted into a lively clash of intellect and charisma. After an evening Mass presided over by Fr. Dr. Samuel Peter Gwimi and made luminous by the lucid and lyrical homily of Fr. Livinus Okafor, the day spiraled into a tournament of minds. It was not a symposium, it was a symposium ablaze—a debate where the departments of Mass Communication, Philosophy, and Religious Studies met in dignified contest. Every argument unfurled like a well-inked parchment, every rebuttal struck with the force of a monk’s quill dipped in truth. The hall overflowed with audience, their breaths held, their eyes bright, their minds alight. Time itself seemed reluctant to move forward. The Master of Ceremonies gestured to the clock, but even time deferred to the brilliance on display. The final decision? That, perhaps, resides in the sacred silence of the jury, led with unerring discernment by the ever-discerning Sr. Dr. Maria Natalia Ajayi.

Wednesday at CIWA is usually a quiet sanctuary reserved for a Noon Community Mass. But this Wednesday defied predictability. What took place was not only Eucharistic, but a liturgical renaissance. In defiance of uniformity, there was a deeper unity: students and staff adorned in charming "old-school" attire, their sartorial homage to memory and tradition. At the altar stood Fr. Prof. Luke Ijezie, who summoned Latin not as a dead tongue but as a living river of praise. The entire Mass, flowing in the mother tongue of the Church, was a sonic echo of the First African Synod, a re-living of that Roman moment when Pope St. John Paul II convened the continent into ecclesial relevance. One did not need to fly to Rome to taste the majesty of a Vatican rite; CIWA had brought Rome home. The choir, by then polyglot and transcendent, rendered Gregorian chant and vernacular hymns with astonishing fluidity, creating a celestial bridge between memory and mission.

Then came Thursday—the Solemnity of the Lord’s Ascension—when CIWA once again appeared to have developed its own ritual gravity. Celebrated in English by the erudite Fr. Dr. Peter Onwuka of Biblical Theology Department, the Mass was as luminous as the mystery it re-enacted. The preacher, Revd Fr. Joseph Aghulu, stretched the metaphor of ascension beyond the clouds; he made it touch our very spines. His words breathed mission, rebuked apathy, and reawakened the discipleship dormant in pews. The Mass was sung from start to finish, not as performance but as a poured-out oblation of joy. It was rich, sumptuous, and intoxicating in its depth—new praises sprang up like roses beneath the feet of the ascended Christ.

But CIWA is not a cloister. It is a lighthouse. This afternoon, students and staff journeyed beyond their intellectual citadel to the towns of Umorie and Obehie, where they bore not only gifts of choicest words but presence—spreading the gospel of gentle and responsible communication, both online and offline, through the currency of human contact. It was evangelization in praxis, a mission in motion.

And yet, the week is still unfinished. What remains lies hidden in the womb of providence and the designs of the planning committee. But this much is certain: to miss what is unfolding at CIWA in this sacred week is to miss a rare confluence of the sacred, the scholarly, and the celebratory. So let this be your clarion call: race to CIWA, and drink deep of the chalice of ComWeek 2025—before the incense fades and the final Ite missa est is proclaimed.

May 24, 2025

Insight Into 2025 Comweek In Ciwa, Port Harcourt, Nigria

Fr. Okhueleigbe Osemhantie Amos

From the very heart of the Catholic Institute of West Africa—CIWA—where ideas are brewed with precision, dialogue is midwifed with care, and the pulse of global and African communication beats in harmony, we raise the curtains on something not merely organized, but orchestrated. ComWeek 2025 is not an event—it’s an atmosphere, an encounter, an irresistible pull into the soul of meaningful engagement.

This year, CIWA becomes a multi-lingual temple of daily reflection—Italian whispers, French elegance, Latin clarity, Igbo depth, and English expressiveness will color the mornings with hope and purpose. The air is different here; something electric, something sacred. A daily cadence of languages as diverse as our dreams, all harmonizing into one message: gentleness in communication is strength.

And there’s more than reflection; there's a daring plunge into relevance. Pope’s 2025 Communication Message is not left hanging in abstraction—it’s contextualized, Africanized, and made palpable. From the bustling streets of Lagos to the heart of Yaoundé, from the vibrant rhythms of Freetown, the message is dressed in our fabric, spoken in our voice, and lived in our reality.

Expect not silence, but spirited debates—philosophers, theologians, media theorists all in a rare, soul-stirring exchange on the virtue of gentleness in a noisy world. CIWA’s lecture halls and sacred corridors shall swell with laughter and argument, memory and meaning. Don’t be the one hearing it from others—be there when minds light up and hearts beat together.

We dance into nostalgia with old-school events, but not without forward-thinking workshops on the gadgets that now shape how we live and speak. We move beyond the walls too. On Thursday, we step gently into the classrooms of our neighboring secondary schools, not with noise, but with a quiet revolution—a message of gentle, firm, and wise communication for an increasingly volatile world.

As the week matures, voices converge at a landmark colloquium where eleven departments from the full spectrum of CIWA’s intellectual power bring their insights to one table—no department silent, no voice unheard.

And then, the spirit moves. Saturday ushers us into the streets—an emblem of presence, a road walk with banners not just of cloth, but of conviction. And from the road to the pitch: the two CIWA campuses lock horns, not in war but in celebration, as football becomes a metaphor for strategic engagement and team spirit.

Then comes the crescendo. A grand finale, yes, but not in the ordinary sense. More like the last scene of a gripping drama, where all emotions peak. On Sunday, June 1, at the RES 4 Classroom, CIWA Obehie Campus will become a living mosaic of song, prayer, drama, art, laughter, wisdom, and thanksgiving. Not mere segments, but flowing moments: anthems rising like incense, cultural showcases weaving heritage and modernity, contests that sparkle with fun, awards that crown dedication, and short drama screenings that leave tears and reflection in their wake.

Every second of ComWeek 2025 is a brushstroke on the canvas of gentleness, of hope, of creative communion. This is not just a celebration—it is a movement. Be here. Be part of it. Let the world hear you say, I was at CIWA when it happened & then say with me "I rejoiced when I heard them say, let us go to CIWA and now, our feet are standing....

May 19, 2025

Ciwa Communication Week 2025

CIWA Communication Week 2025

May 09, 2025

White Smoke Rises: Cardinal Robert Francis Prevost Elected As New Pope, Takes The Name Pope Leo Xiv

Port Harcourt, Nigeria | May 2025 | Fr. Okhueleigbe Osemhantie Amos

In a moment of historic solemnity and global jubilation, Cardinal Robert Francis Prevost, 69 years old, from the United States of America, has been elected as the 267th Supreme Pontiff of the Roman Catholic Church. Emerging from the conclave held in the Sistine Chapel, he has taken the papal name Pope Leo XIV, succeeding Pope Francis and becoming the spiritual leader of over 1.4 billion Catholics

worldwide.

As white smoke ascended from the chimney of the Sistine Chapel at 5:08 PM, throngs gathered in St. Peter’s Square erupted in jubilant applause—waving banners, praying rosaries, and chanting “Viva il Papa!” Moments later, the Cardinal Protodeacon, Dominique Mamberti, stepped onto the central balcony of St. Peter’s Basilica and proclaimed the historic words: “Habemus Papam!”

Born on September 14, 1955, in Chicago, Illinois, USA, Cardinal Prevost is an Augustinian friar who served as Prefect of the Dicastery for Bishops prior to his election. A canon lawyer and seasoned pastor, he previously ministered extensively in Peru and served as Prior General of the Order of St. Augustine. Known for his pastoral depth, *administrative acumen, and *commitment to missionary discipleship, he was made a cardinal by Pope Francis in 2023.

His election arrives at a time when the Church must navigate the waters of ecclesial reform, clerical credibility, global migration, and the moral challenges of secular modernity. Observers suggest that Pope Leo XIV may walk a balanced path, anchoring doctrinal fidelity while encouraging ecclesial renewal and synodality.

Clad in the traditional white papal attire and greeted by a sea of pilgrims, *Pope Leo XIV* gave his first Urbi et Orbi blessing and addressed the faithful with fatherly warmth

From the hills of Peru* to the chapels of Africa, from *Holy Cross Cathedral in Benin City to St. Patrick’s Cathedral in New York*, the Church universal rejoiced—with bells, hymns, Eucharistic adoration, and thanksgiving Masses.

Pope Leo XIV is the first Augustinian Pope in centuries and the first Pope from the United States. His election symbolizes a continued shift toward the global reality of Catholicism, recognizing the contributions of missionary and religious orders to the Church's life and governance.

As the bells of St. Peter’s echo across the Eternal City and millions raise their hearts in prayer, Pope Leo XIV begins his Petrine ministry—bearing the keys of the Kingdom into a new chapter, where timeless truth meets the urgent call of the present.

April 12, 2025

Carnival Of Cultures And Theology: The Grand Closing Of Ciwa Theology Conference Week

Port Harcourt, Nigeria. April 11, 2025 / Fr. Okhueleigbe Osemhantie Ã

April 11, 2025, shall remain an indelible imprint upon the annals of memory for all who had the rare privilege of witnessing the crescendo of the Theology Conference Week at the Catholic Institute of West Africa, Port Harcourt. From the blush of dawn to the eventide’s embrace, the air pulsed with the majestic rhythm of Africa’s splendour—her theological riches, cultural profundity, and ancestral elegance.

On this climactic day, the soil of CIWA bore the footprints of many nations—Nigeria, Ghana, Liberia, Sierra Leone, Cameroon, and the dazzling Cote d'Ivoire. These diverse tribes did not merely gather; they converged in a sacred symposium of harmony, weaving an ares of tradition that was as rich as it was refined, as vibrant as it was venerable.

The Chapel of Our Lady of the Holy Rosary stood resplendent, a beacon of sacred artistry and architectural grace, now fully electrified and exuding not merely light, but an ethereal glow—a divine effulgence of worshippers cloaked in reverence. The Mass was a solemn blend of voices, the choir resounding with the polyphonic heartbeat of Mother Africa, a continent groaning with grace and grooved in glory.

Presiding at the Mass was the Rt Revd Monsignor Emmanuel Maru, representing the Apostolic Administrator of Port Harcourt Diocese, His Lordship Most Revd Patrick Eluke. The homily, delivered by the Registrar, Revd Fr Wilson Akhigbe, did not merely echo—it soared. It soared like an eagle of revelation, capturing the hearts of the gathered with its eloquent exegesis and spiritual fire. And when the venerable Rector, Very Rev'd Fr. Prof. Jude Abidemi Asanbe, came for his final remarks and the rite of closure, his words were not mere statements—they were benedictions, stamping divine finality upon the sacred scroll of the week’s solemn proceedings.

But the story did not end there.

What followed was a cultural fiesta of such sublime magnificence that even angels, one suspects, must have paused their heavenly choirs in reverent admiration. This was no mere performance—it was a grand transplantation of civilizations, a ritual of rhythm and radiance. The BEDY Cultural Group—an illustrious union of Bayelsa, Edo, Delta, and Yoruba traditions—invaded the stage with ancestral swagger and theatrical majesty. Their dance was not choreography alone—it was an embodied history, a living archive of communal memory spun in movement and drumbeats that roared like thunder and whispered like incense.

Then came the Ndigbo. Their entrance was not just dramatic—it was seismic. They shook the soul of the arena with a force that was as ancestral as it was awe-inspiring. Yet, amidst this tremor of tribal power, there lay a bedrock of unity, a binding thread of shared identity. The North-Middle Belt ensemble followed, and in their procession, one could have sworn that the revered Ata of Idah had descended in full regalia. The BEDY had invoked the Oba; the North-Middle Belt summoned the elders of the hills.

And then came AKUACRIB—the very soul of CIWA’s home culture. In their display was not just the familiar, but the transcendent—a fragrance of the known, exalted in liturgical finesse and cultural pride.

The International Communities crowned the day, robed in kaleidoscopic garments of inculturation, each group a living epistle of global Catholicism meeting African heritage. Their dances sparkled like fire that purifies rather than consumes. When they offered their baskets and bowls of aromatic cuisines to the Rector and his team, it was no longer mere tradition—it had ascended to the realm of momentary "sacrament". It was a covenantal exchange, a communion of cultures, a poetic affirmation that theology and tradition can dance in dignified union. One imagines that even Queen Elizabeth, in all her imperial poise, would have found this moment magnificently irresistible.

Indeed, every group carried not just costumes, but legacies. They bore with them sacred stories, ancestral dreams, and tribal visions. The sequence—seamless, synchronized, splendid—testified that Africa is not merely the cradle of civilization but the cathedral of divine artistry, and CIWA stands as its hallowed altar of inculturation.

And anchoring this grand procession of grace and grandeur was the inimitable Master of Ceremonies, Fr. Okhueleigbe Osemhantie Ãmös. With a voice like velvet thunder and a presence that conducted the atmosphere like a maestro, he shepherded the flow with eloquence, humour, and unflinching composure. He did not merely guide the programme—he embodied its rhythm.

Though the sun had long set, the hearts of all present continued to blaze with the fire of the day’s joy. And as the Rector, with a countenance alight with hope, declared that this festival of faith and culture would not be a solitary spectacle but a perennial pilgrimage, the cheers of the audience crowned the day with jubilation.

To all who missed this sacred spectacle: mark your calendars. April 2026 beckons. And to those who were present—carry its light, its laughter, its lessons. For what we witnessed was not just a celebration. It was a revelation.

April 12, 2025

Communique: Theology, Artificial Intelligence, And Hope For Humanity

THEOLOGY, ARTIFICIAL INTELLIGENCE, AND HOPE FOR HUMANITY
A Communiqué Issued by the Catholic Institute of West Africa (CIWA), Port Harcourt, Nigeria, at the Conclusion of Its 34th Theology Conference Week on the Theme: ‘Theology, Artificial Intelligence and Hope for Humanity,’ Held from 7th – 11th April, 2025.

1. Preamble: The Catholic Institute of West Africa (CIWA), Port Harcourt, successfully organized and hosted its 34th Theology Conference Week on the theme “Theology, Artificial Intelligence, and Hope for Humanity” from Monday, April 7 to Friday, April 11, 2025. The conference gathered bishops, theologians, clergy, consecrated persons, lay scholars, students, researchers, and technocrats from across the region and beyond. After prayerful deliberations, we now issue the following communiqué:

2. Gratitude: We give thanks to Almighty God, the eternal source of all intelligence—both human and artificial—for granting us the grace to gather at this pivotal moment in human history, when artificial intelligence raises profound questions about the nature of hope and the dignity of the human person

3. The Relevance of Theology in a Digital Age: In an era marked by unprecedented technological transformation, theology risks being seen as outdated or irrelevant. We firmly affirm that theology remains the lumen fidei (light of faith), capable of interpreting and illuminating human experiences across every age. In the face of these advancements, theology must be dynamic, dialogical, and discerning. Accordingly, we resolve that CIWA and other ecclesiastical institutions in Africa should continue to deepen research into artificial intelligence from theological, philosophical, and pastoral perspectives. We encourage interdisciplinary collaboration and contextual African reflections. Furthermore, CIWA shall promote engagement with platforms such as MagisteriumAI and VulgateAI, which uphold the orthodoxy, integrity, and integrality of Catholic faith and morals, thereby fostering sound theological formation and faithful ecclesial scholarship.

4. Artificial Intelligence as a Human Creation: There is a growing tendency to idolize artificial intelligence or view it as a quasi-divine force. We clarify that AI, as a product of human ingenuity (imago humanis), is not inherently evil. When properly oriented toward the common good, it can enhance human dignity, improve education, advance healthcare, and support pastoral outreach. However, we caution against its deification or uncritical glorification, which undermines the sovereignty of God and the uniqueness of the human person made in the imago Dei (image of God). Therefore, we call on Catholic communication experts to intensify digital media literacy programmes that will help the faithful navigate AI’s promises and perils with critical thinking, responsible use, and alignment with Catholic moral principles.

5. On the Ethical and Moral Dimensions of AI: AI development and deployment often operate within ethical grey zones, lacking sufficient spiritual and moral guidance. Theology must not respond with fear, but with the harmonious integration of fides et ratio (faith and reason). We thus urge the Church in Africa to engage governmental and international bodies in advocating for AI policies that uphold ethical norms and protect the dignity and rights of the human person—especially the vulnerable, such as those in conflict zones, refugee camps, and marginalized communities.

6. On Hope for Humanity: Modern reliance on technology increasingly risks displacing divine providence with mechanical efficiency. True hope (spes) cannot be placed in machines or algorithms but in the redeeming love of Christ, the Alpha and the Omega. Amid the uncertainties of technological progress, we affirm that Christian hope endures, rooted in the Resurrection—our assurance of life over death, meaning over absurdity, and communion over isolation. We therefore call on ecclesiastical institutions throughout the West African subregion to prepare themselves to offer theological responses to the existential and eschatological questions posed by AI. In so doing, we present Christ as the enduring and unshakable foundation of hope.

7. Evangelization and the Digital Apostolate: The Church has yet to fully harness the immense opportunities presented by AI and digital platforms for evangelization. The digital space is a real mission territory, and the Church must boldly proclaim the Gospel therein. Pastoral agents must be both digitally literate and theologically grounded. AI can assist in missiology, catechesis, interfaith dialogue, and theological education—provided it remains a servant of the Gospel. We therefore encourage dioceses to train communication directors who are digitally savvy and empower them to lead digital pastoral initiatives. These should especially focus on engaging youth, digital natives, and online faith communities while ensuring doctrinal integrity and authentic spiritual nourishment.

8. Theological Formation and Seminary Education: Theological and priestly formation today must be holistic and responsive to the digital age. We recognize the concerted efforts of Rectors of Major Seminaries and their teams in preparing future priests to confront modern digital realities. We affirm that future priests and religious must be equipped to engage AI with faith, reason, and pastoral sensitivity, if this has not been done already. We recommend a reconfiguration of seminary curricula to include subjects such as digital anthropology, AI ethics, cyber theology, and digital pastoral praxis. In this way, seminarians will be well-prepared to minister effectively in a digitalized world—while maintaining their contemplative and prayerful identity.

9. Conclusion: In the spirit of Gaudium et Spes (GS 3, 33, 53, 57, 59), and in fidelity to Pope Francis’s teachings in Laudato Si’ (LS 102, 105, 112–114, 136) and Laudate Deum (LD 2, 21, 23, 43), we call upon all the faithful—especially theologians and ecclesiastical institutions—not to relate to artificial intelligence as passive recipients, uncritical consumers, or fearful skeptics. Rather, we must become proactive shapers of a future full of hope. Let us dare to build a civilization of love, where technology serves truth, and humanity flourishes in communion with God and neighbour.

We commend the Church in West Africa to the intercession of Our Lady, Seat of Wisdom, and invoke the guidance of the Holy Spirit upon the Church in Africa and across the globe as we navigate the uncharted waters of technological evolution.

Issued this 11th Day of April, in the Year of Our Lord 2025,
at the Catholic Institute of West Africa, Port Harcourt, Nigeria.

Rev. Fr. Wilson U. Akhigbe
Registrar, Catholic Institute of West Africa, Port Harcourt, Nigeria

Very Rev’d Fr. Prof. Jude Abidemi Asanbe
Rector, Catholic Institute of West Africa, Port Harcourt, Nigeria

April 12, 2025

Great News: Fr. Okhueleigbe Advocates For An Ai That Demarginalizes And Not One That Marginalizes

Port Harcourt, Nigeria, April 10, 2025/Lilian Idungafa & Promise Dickson

In an epoch where the digital winds blow with cyclonic intensity and algorithms inscribe the fate of billions, one voice—gentle yet thundering with prophetic resonance—rises to proclaim a message of hope, healing, and human dignity. That voice belongs to Dr. Okhueleigbe Osemhantie Amos, whose recent scholarly work, “Illuminating Hope Through Artificial Intelligence and Communicative Anthropology,” constitutes a landmark treatise on the ethical reawakening of technology for the benefit of the marginalized.

With the elegance of a seasoned journalist, the discernment of an anthropologist, and the moral clarity of a prophet, Dr. Okhueleigbe extends an invitation to the global Church, academia, and policymakers: to view Artificial Intelligence (AI) not as a cold mechanistic marvel but as a sacramental conduit—a vessel of grace through which the forgotten can be remembered, and the voiceless can sing once more.

“True AI,” writes Okhueleigbe, “is not simply artificial—it is affective, affirming, and anthropocentric. It is hope, coded into the future

What Dr. Okhueleigbe offers is not mere analysis but a scientific theology of inclusion, where AI and Communicative Anthropology are braided into a luminous path that leads from exclusion to embrace, from digital silence to dialogical solidarity. Echoing the Catholic Social Tradition, the study proclaims that technology must be a servant of justice, not a sceptre of domination.

Rooted in Knowledge Gap Theory, the piece unearths a paradox: AI has the dual potential to either widen chasms or bridge them with compassion. This paradox is met not with despair but with discernment. Dr. Okhueleigbe calls for an ethically baptized AI—a participatory framework where the margins are not merely heard but are co-creators in the digital renaissance.

“To exclude the poor from the design table,” the study warns, “is to programme their perpetual silence.”

In ecclesiastical tones reminiscent of Laudato Si’ and Fratelli Tutti, the work exhorts the global Church to move beyond theoretical assent to incarnational action. Digital literacy, grassroots inclusion, and ethically grounded AI systems are no longer luxuries but moral imperatives—sacred duties that reflect the Church’s preferential option for the poor in the 21st century.

Through the lens of Communicative Anthropology, Dr. Okhueleigbe unearths the structures of language, culture, and power that shape human perception. The message is clear: when people are silenced linguistically or digitally, they are exiled existentially. In AI, therefore, lies not only a technological but a theological decision—one that asks: Will this tool reflect the Logos, or will it erase it?

This work sings not only to scholars and developers but to catechists, bishops, NGOs, and every soul concerned with the salvific dignity of the human person. The Church is summoned to baptize code with compassion, to infuse data with dignity, and to ensure that the algorithms of tomorrow are sculpted by the Beatitudes of today.

With characteristic pastoral brilliance, Dr. Okhueleigbe invokes a “theology of hope”—a pneumatology of progress—where every AI policy, every technological deployment, is scrutinized by the question: “Does this glorify God by honoring His image in the poor?”

“We stand,” he writes, “not at the gates of Babylon, but at the edge of a new Jerusalem—where silicon and spirit are reconciled for the flourishing of all.”

Indeed, this magisterial synthesis is not a mere academic endeavour—it is an epiclesis of innovation. It calls down the Holy Spirit upon the field of artificial intelligence, and with the boldness of Vatican II’s Gaudium et Spes, insists that _the joys and hopes, the griefs and anxieties of the poor in a digital age must become the joys and hopes, the griefs and the anxieties of the Church.

This is theology as prophecy. Anthropology as empathy. AI as advocacy. The paper concludes with a luminous exhortation: to forge communities of communion where no one is left behind, and where hope becomes not only a theological virtue but a digital architecture.

In an age dominated by profit margins and processing speeds, Dr. Okhueleigbe’s work is a Eucharistic pause—a breaking of bread that nourishes the soul of civilization. It is a homily for the hacker, a catechesis for the coder, a psalm for the policy-maker.

This is not just great news—it is glorious news. It is not just research—it is revelation.

April 10, 2025

Quantum Ai In Quantum Revelation: Mgsr Ekpenyog & Engr Edet Okon Shake Ciwa Conference With The Physics Of The Euchariast

Port Harcourt, Nigeria – April 10, 2025/Fr. Okhueleigbe Osemhantie Ã

In a session that left the walls of the Catholic Institute of West Africa (CIWA) reverberating with awe and wonder, Msgr. Michael Otto Ekpenyong and Engr. Dr. Paul E. Okon delivered a joint paper titled “Quantum-AI for Understanding Divine Revelation,” ushering in a bold theological paradigm that seeks to interpret the Mystery of God through the lens of Quantum Intelligence and Artificial Intelligence (AI).

This presentation, delivered on the third day of the 34th CIWA Theology Week themed “Theology, Artificial Intelligence and Hope for Humanity”, was described by scholars in attendance as “a luminous leap in Catholic theological imagination.”

“We live in a universe of mystery, connectivity, and spirit. Quantum science is not opposed to faith—it leads us deeper into it,” declared Msgr. Ekpenyong, to thunderous applause.

At the heart of the paper lies a breathtaking thesis: that the mysteries of Quantum Mechanics—entanglement, complementarity, superposition, and energy transformation—provide metaphors and models that can deepen theological understanding of the Incarnation, Transubstantiation, and Divine Presence.

From the altar of consecration to the quantum field of energy, Msgr. Ekpenyong invited his audience to contemplate the Eucharist not only as sacrament but as a divine field of entanglement, in which the consecrated bread is more than symbol—it is spiritual energy, matter transformed, the body of Christ truly and wholly present.

“Matter equals energy, and energy is spirit. In this, quantum science affirms what theology has long known by faith,” he explained.

Quoting St. John Chrysostom and St. Thomas Aquinas, the paper reverently affirmed that it is Christ Himself, not the priest, who causes the bread and wine to become the Body and Blood of the Lord—a divine transformation far more mysterious and profound than any algorithm could replicate.

The second part of the paper, led by Engr. Dr. Paul Okon, explored Quantum Artificial Intelligence (QAI) not as a replacement for human or divine intelligence, but as a tool that may contribute to deeper theological understanding, scriptural analysis, and even peacebuilding.

The speakers emphasized that Quantum-AI, when rightly understood and ethically harnessed, can serve as a “hermeneutical lens”—a digital servant to theology—opening new pathways for biblical interpretation, theological data modeling, and catechesis in the digital age.

“QAI cannot replicate the soul. But it can help theologians and scientists converse in a common language, where mystery is not dismissed but digitally mirrored,” said Dr. Okon.

The presentation ended with a bold challenge to CIWA and Catholic institutions worldwide:

Establish AI-QAI research hubs within theological faculties, Launch inter-disciplinary websites for AI-theology dialogue, Train seminarians and researchers in coding, data analytics, and theological quantum hermeneutics

“CIWA must not only profess the faith—it must live it as a research community of mystery and meaning,” Msgr. Ekpenyong concluded. “This is a Kairos moment. Let us take the quantum leap.”

April 10, 2025

From Galileo Galilei To Ai, Doubts Have Never Been Absent — Yet We Are *imago Dei, Not Imago Algorithmi, Says Prof. Egere Of Ciwa

Port Harcourt, Nigeria – April 9, 2025 / Fr. Okhueleigbe Osemhantie Ã

At a moment when the world teeters between awe and anxiety over the ascendancy of Artificial Intelligence (AI), Revd Fr. Prof. Inaku K. Egere of the Catholic Institute of West Africa (CIWA) has issued a rousing theological and anthropological response — a bold summons to the Church, the academy, and society at large to recover the foundational dignity of the human person, created imago Dei, in the face of mechanized modernity.

Presenting a landmark paper at the 34th CIWA Theology Conference Week, themed “Theology, Artificial Intelligence and Hope for Humanity,” Prof. Egere titled his address:

“Anthropological and Theological Investigations of Artificial Intelligence, Posthumanist Perspectives, and the Dignity of Human Labour.”

What emerged was no less than a magisterial confrontation with the digital zeitgeist — an intellectual and spiritual reaffirmation that while AI stands as a monument to human creativity, it must always remain servant, not sovereign, in a world fashioned by God and entrusted to beings endowed with soul and conscience.

⁠“Artificial Intelligence is not imago Dei. It is imago humanis — a reflection of our labour, not our soul,” Egere declared, riveting his audience in profound stillness.

Drawing extensively from Joseph Ratzinger (Pope Benedict XVI), Pope Francis, and magisterial documents ranging from Gaudium et Spes to Caritas in Veritate, Egere shattered the presumed opposition between theology and technology. Rather than rivals, he cast them as “Siamese twins” — distinct yet destined for synergy, not schism. Echoing Ratzinger’s conviction that the rational structure of the universe points to the divine Logos, Egere reminded all:

⁠“The world is intelligible because it is the fruit of the Logos.”

In a masterstroke of theological vision, Egere anthropomorphized AI not as a threat, but as a mirror of humanity’s God-given vocation to co-create — grounding his insights in Genesis 1:28 and Pope John Paul II’s Laborem Exercens. Yet he offered a grave warning: the seductive currents of posthumanism and transhumanism threaten to distort the Christian vision, reducing the human person to a self-optimizing machine, or worse, a disposable upgrade in the algorithmic chain of evolution.

⁠“We are not machines aspiring to consciousness. We are souls summoned to communion,” he insisted.

Egere sharply critiqued the emergence of secular anthropologies propagated by AI platforms like ChatGPT — descriptions of humanity increasingly void of soul, moral depth, or divine origin. This, he warned, signals not progress but peril: the substitution of mystery with mechanism, and conscience with code.

Anchored in the philosophical and theological foundations of St. Augustine, St. Thomas Aquinas, Boethius, and Karl Rahner, Egere reasserted the perennial truth of the Church’s anthropology: man is the only creature on earth that God has willed for its own sake. Therefore, human work — including the creation of AI — finds its meaning only in service to the integral dignity of the person and the common good.

Rather than demonize AI, Egere called for a liturgical, ethical, and pastoral discernment of its place in society — especially in labour, economics, and culture. Citing Dignitas Infinita and Fratelli Tutti, he urged that ethics must not trail behind technological advancement, and that no algorithm can supplant the sacred human need for encounter, meaning, and solidarity.

⁠“Our future must not be coded by data alone, but shaped by conscience,” he remarked, with prophetic urgency.

He drew attention to the growing global concern over AI’s role in deskilling the poor, perpetuating digital colonization, and weaponizing misinformation. In response, he called for justice-driven policies and robust ecclesial advocacy to ensure that the human person — not the machine — remains the measure of all progress.

Prof. Egere’s lecture is already being hailed as one of the most comprehensive and compelling Catholic reflections on Artificial Intelligence in contemporary African theological scholarship. With intellectual dexterity, he fused biblical theology, technological insight, moral reasoning, and sociocultural analysis into a single compelling vision.

In his final plea, Egere exhorted the Church and society to resist an AI-driven future that forgets the spiritual grandeur of the human being.

⁠“We must resist any AI future that forgets that humans are not tools — we are temples,” he concluded to sustained and heartfelt applause.

April 10, 2025

Ciwa 2025: Ciwa Scholar, Ddr. Anagwo, Reveals The Mystical Algorithm In Liturgy

Port Harcourt, Nigeria — April 9, 2025/Fr. Okhueleigbe Osemhantie Ã.

In a landmark moment for African theological discourse, Rev. Fr. DDr. Emmanuel Chinedu Anagwo, liturgy scholar and academia at the Department of Sacred Liturgy, Catholic Institute of West Africa (CIWA), presented a daring and erudite paper that boldly interrogates the interface between Artificial Intelligence (AI) and Catholic liturgical celebrations in Africa. Titled "The Question of Liturgical Celebrations and Artificial Intelligence (AI) in Africa Today: Strange Bedfellows?", the paper was delivered during the 34th Theology Conference Week under the theme: "Theology, Artificial Intelligence and Hope for Humanity."

Bringing the full weight of centuries-old Catholic liturgical tradition into conversation with the dizzying momentum of contemporary digital innovation, Anagwo’s presentation captivated conference participants with its rare blend of liturgical orthodoxy, theological rigour, and digital acumen.

AI is neither messiah nor monster,” Anagwo asserts. “It is a tool — potent, promising, and potentially perilous if not integrated with care, reverence, and fidelity to liturgical norms

Anagwo’s intervention is timely in an age where digital media and AI-powered platforms are infiltrating every aspect of human experience — including worship. With poetic clarity and theological precision, he affirms the unique nature of Catholic liturgy as “the action of Christ the Priest and of His Body the Church — a sacred action surpassing all others.”

The paper argues vigorously against reducing the Eucharistic celebration into a spectacle dominated by mechanical precision and algorithmic simulations. The physical presence, ritual symbolism, and communal engagement — all pillars of authentic liturgical participation — risk being diluted in a digital age where virtual assistants, robot sacristans, e-choirs, and AI homilists are becoming increasingly feasible.

The paper did not merely lament — it educates, critiques, and proposes. Anagwo identifies Africa's teeming youth population as digital natives who could be drawn more deeply into the mysteries of the faith through judicious AI integration. However, he warns against AI’s tendency to create "spectators rather than worshippers," urging the Church in Africa to rise to the task of liturgical media literacy.

Quoting St. John Paul II’s famous Ad Limina address, he echoes a prophetic appeal to the Church: "The young are summoning the whole Church to take the next step in implementing the vision of worship..."

Anagwo insists that the Church’s mission must not be overwhelmed by novelty. Citing the General Instruction of the Roman Missal, he argues that digital devices — no matter how sophisticated — cannot replace the "worthy, dignified, and beautiful" liturgical books which serve as symbols of heavenly realities.

There is a mystical algorithm more potent than any code — it is the grace at work in every true liturgical celebration he writes with rhetorical force

Far from a technophobic manifesto, the paper advocates for “responsible AI,” urging the Church to study and harness its potential — not discard it. The call is not to vilify technology but to sanctify it through informed discernment.

In his conclusion, Anagwo reminds us that the liturgy opens a "cyberspace" where the natural and supernatural converge, declaring with audacity that AI and liturgical celebration “need not be strange bedfellows — but cautious companions.”

As the conference draws to a close, it is clear that Anagwo’s paper will not soon be forgotten. It has sparked dialogue, provoked questions, and set a new benchmark for theological engagement with technology on the African continent — and possibly, the global Church.

“In an era of artificial minds, let us not forget the necessity of authentic hearts,” Anagwo concluded to a standing ovation.

With this paper, CIWA once again affirms its place as a crucible of intellectual brilliance, theological depth, and prophetic scholarship in Africa.

April 08, 2025

From Eve To Ai: A Bold Challenge Of The Creator

Port Harcourt, Nigeria, April 2/ Okhueleigbe Osemhantie Ã

At the 34th Annual Theology Conference of the Catholic Institute of West Africa (CIWA), a groundbreaking presentation by Sr. Associate Professor Gisela Nneka Uzoukwu of Nasarawa State University electrified the intellectual and spiritual community. Her paper, titled "Sexuality, Artificial Intelligence, and the Creative Frontiers of Theology in the Global South", tackled one of the most pressing, yet underexplored, intersections of our time: the convergence of femininity, artificial intelligence (AI), and Christian theology in the digital age.

Her thesis was bold: AI, far from being a neutral technological frontier, is entangled with the age-old biases that have historically marginalized women—especially those from the Global South. Yet, it is precisely in this paradoxical space of oppression and innovation that Uzoukwu sees a wellspring of theological reimagination and empowerment.

Drawing from feminist techno-critical frameworks, Professor Uzoukwu highlighted how digital assistants—from Siri to Alexa—are often given female voices, subordinated roles, and programmed personalities that reflect archaic gender norms. These digital constructs, she argues, are not just functional artifacts but coded extensions of patriarchal ideologies.

“AI technologies have become digital replays of our worst social stereotypes,” she declared. “They are not only biased by design but are deployed within a global economy that capitalizes on femininity while systematically excluding real women—especially from the Global South—from the decision-making table.”

Her presentation struck at the heart of theological and ethical discourse by triangulating AI, gender, and faith. She warned that the digital realm is not just a neutral space of bytes and codes but a battleground of ideological constructs where theology must engage critically.

One of the most provocative parts of Uzoukwu’s presentation was her reinterpretation of theological archetypes. She likened AI to Eve—not in the reductive patriarchal sense of transgression—but as a creation designed to assist, challenge, and ultimately reflect human aspirations and limitations.

“Like Eve,” she said, “AI is crafted by its ‘creator’ to assist and complement. But just as Eve’s autonomy led to theological debate, AI too is now asserting independence in ways that challenge its human architects.”

In a theological masterstroke, Uzoukwu paralleled AI’s knowledge systems to the biblical Sophia—wisdom personified as feminine. Citing Francesca Ferrando, she traced how ancient goddesses such as Inanna and Asherah—once celebrated as life-givers—were systematically displaced by patriarchal theologies that subordinated the feminine to roles like that of the Virgin Mary.

“Today, AI becomes the digital heir to Sophia, embodying knowledge and autonomy, yet still confined by the androcentric frameworks that define her,” she noted.

She further referenced the robot Sophia—granted citizenship by Saudi Arabia—as a potent symbol of how femininity is being redefined in the digital age, yet still trapped in the paradox of representation without power.

But all is not bleak. According to Uzoukwu, theology in the Global South is undergoing a silent revolution—one rooted in grassroots praxis, embodied spirituality, and liberative dialogues with technology. Women theologians, community leaders, and faith-based innovators are creating new narratives of resistance and reimagination.

“These women are not mere victims of digital patriarchy; they are co-creators of theological futures,” Uzoukwu declared to thunderous applause.

She called for a deliberate effort to reposition theology to amplify female voices, promote ethical AI development, and build inclusive digital ecosystems grounded in justice, wisdom, and spiritual insight.

As the world grapples with the ethical implications of AI, Uzoukwu’s presentation is both a warning and a roadmap. It urges theologians, technologists, and policy-makers to confront the silent biases coded into machines and to craft new theological languages that speak life, wisdom, and equality.

“Christian theology must not merely catch up with AI,” she concluded. “It must engage it prophetically—amplifying the voices of women who, like digital Eves, are ready to step beyond the shadows and shape the moral compass of our technological age.”

As participants left the CIWA conference hall, there was a palpable sense that theology had just stepped onto new terrain—where silicon meets scripture, and where Eve might just lead the way.

For further updates from the CIWA Theology Conference 2025, stay tuned to your favorite ecclesiastical journalist.

April 07, 2025

Very Rev. Fr. Prof. Jude Abidemi Asanbe Officially Declares Open The 34th Ciwa Theological Conference

Port Harcourt, Nigeria, April 7, 2025/Fr. Okhueleigbe Osemhantie Ã– In a solemn and intellectually charged atmosphere, the 34th edition of the CIWA Theological Conference was formally declared open by the Very Rev. Fr. Prof. Jude Abidemi Asanbe, immediately following the Eucharistic celebration that inaugurated the conference proceedings.

Delivering his opening address, Prof. Asanbe reaffirmed that Theology Week is not merely an annual academic fixture but an intrinsic tradition that bears the intellectual spirit and ecclesial identity of the Catholic Institute of West Africa (CIWA). He emphasized that CIWA does not engage in theology as an abstract or detached discipline; rather, it undertakes theological reflection that is deeply contextual, pastorally responsive, and academically robust.

“In fidelity to our mandate as a centre of theological excellence, we have chosen a theme that speaks urgently to the contemporary human condition,” he declared, as reported by Promise Dickson. “While the topic may appear novel in our local content, it is long-standing in global discourses. At the heart of this year’s deliberations is the critical and enduring theme: Hope for Humanity.”

He noted that theology, far from being an esoteric exercise, is the animating soul of the Church, which in turn is called to be the soul of the world. “Theology breathes life into the Church, and the Church, ever faithful to her mission, radiates life to humanity. Theology, therefore, must be undertaken not as sterile ritualism but as a living, intelligent, and liberative discourse,” he said.

Prof. Asanbe underscored the essential interplay between faith and reason, noting that theological reflection must be illumined by human intelligence and inspired by the Spirit. “The Church is a community of meaningful ritual, not an enclave of empty ritualism. Our liturgical and theological acts must carry the weight of sense and substance,” he observed.

He challenged participants—presenters, respondents, and auditors alike—to approach the sessions with intellectual humility and openness to constructive critique. “We have not come merely to speak, but to listen; not simply to assert, but to engage. The Church must continue to be both magistra (teacher) and discipula (learner).”

With a subtle but firm call to action, Fr. Asanbe warned against the tendency of letting academic output become static or archival. “Let our papers not end up as dust-laden documents confined to library shelves. Instead, let them serve as templates for ecclesial renewal, missiological action, and theological advancement.”

He concluded by drawing attention to the pressing ethical and doctrinal questions posed by emergent technologies, particularly Artificial Intelligence. “As theologians and pastors, we must proactively engage with the challenges and opportunities of AI, ensuring that our responses are faithful to the deposit of faith and consonant with moral tradition. How do we set a theological agenda that safeguards the integrity of Christian doctrine in a digital age?”

With these profound and penetrating reflections, Very Rev. Fr. Prof. Jude Abidemi Asanbe solemnly declared the 34th CIWA Theological Conference officially open, invoking the customary ecclesiastical formula.

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