Latest News

Stay updated with our lastest news & Annoucement.

June 03, 2025

Ciwa Comweek 2025: A Week Draped In Grandeur, Symbolism And Spirit

June 2, 2025|Fr. Okhueleigbe Osemhantie Ã, Ph.D

Port Harcourt— The Catholic Institute of West Africa (CIWA) witnessed a historic unfolding of colours, intellect, culture, and spirituality as the 2025 Communication Week—popularly known as ComWeek—was marked with breathtaking splendour, a rhythmic blend of solemnity and festivity, and a communion of cultures that turned the sacred academic grounds into a symphony of nations.

From its inception on Sunday, May 25, through Monday to its awe-inspiring grand finale on Sunday, June 1, the week-long celebration—anchored by the Communication Department—etched itself into the annals of CIWA's living memory. It was not merely an event. It was a declaration of identity. A proclamation of heritage. A celebration of divine creativity expressed through human communication.

A Textile of Activities: From Symposium to Spirit

The curtain rose on the week with a continental Symposium that convened students native of Nigeria, Sierra Leone, and Cameroon, under the hallowed halls of academic inquiry. Minds clashed and ideas danced as themes of media, mission, and meaning were explored with verve and clarity.

This was followed by a tri-departmental Debate involving the Departments of Communication, Philosophy, and Religious Studies—where rhetoric met reason and argumentation soared to classical heights. Then came the Old School Day, where tradition strutted in vintage style, echoing nostalgia, and earning thunderous ovation.

Midweek, the campus stretched its limbs into the community with the landmark ComWeek Outreach to schools in Obehie and Umorie, an act that blended mission with service and left lasting imprints on both hearts and chalkboards.

The Colloquium that followed became a melting pot of intellectual grace, with ten departments weaving together their visions and voices. Then came the historic Road-Walk, where students and staff processed with books in hand, scriptures in heart, and message in step, from CIWA gates to the community square—a public testament that knowledge still walks the earth.

The tempo rose with the friendly football match between Obehie Campus and the main CIWA Campus, where the ball became a language of brotherhood and the field, a space of fellowship. Dance exhibitions crowned the rhythm of the week—an explosion of movement that testified to the cultural pulse of a truly African institute.

A Chapel Drenched in Tongues and Symbols

At the spiritual core of the celebration, CIWA Chapel transformed into what could only be described as a Pentecostal mosaic—a community of many tongues yet one Spirit. The Holy Mass was celebrated in French, English, Italian, Latin, and Igbo. The Choir rendered hymns in languages as diverse as Zairean Lingala, Congolese, Swahili and many Nigerian languages, bringing a global embrace to the Eucharistic celebration.

Each homily was a classical composition—thoughtfully preached by both staff and students and guided daily by the CSN COMWEEK outline. The altar burned with symbolism, and the incense curled heavenward like ancient prayers reborn.

A Grand Finale that Made Heaven Blink

Sundday's grand finale was nothing short of celestial. The Holy Mass, presided over by Fr. Dr. Anthony Abel, was a festival of liturgical brilliance. Twenty-two priests graced the sanctuary, with the Rector, Very Rev. Fr. Prof. Jude Abidemi Asanbe, present in full dignity.

In a deeply symbolic Prayer of the Faithful, each intercessor approached the altar not with empty hands but with signs—tangible offerings, speaking louder than words.

The second act of the day unfolded in the social arena: Sign language performances, drama, comedy, and cultural dances electrified the audience. Awards were given to deserving students, whose joy became the crescendo of the week. The auditorium resonated with laughter, applause, and a sense of belonging.

In his address, the Rector Very Rev. Fr. Prof. Jude Abidemi Asanbe beamed with gratitude. “This ComWeek is not just an event; it is now CIWA tradition. Let us continue to communicate with gentleness and be a people of good hope in this Jubilee Year of Hope,” he declared, igniting a roar of approval. He praised the *Communication Department for their leadership and thanked the entire CIWA family for their “cooperation, creativity, and character.”

Voices of Gratitude and a Legacy Sealed

Staff, students, and visitors alike commended the Institute for an unforgettable week. From the outreach to the schools, to the football match, and the road walk, many testified that CIWA had not only commemorated but incarnated Communication as mission, as art, and as life.

The Chairman of ComWeek 2025, Rev. Fr. Dr. Chijioke Azuawusiefe, SJ, expressed heartfelt appreciation to the Rector for his great support. “To entrust is to believe,” he said, “and the Rector’s belief in this project gave it wings.”

As the event drew to a close, students were treated to a special movie screening, and the lingering joy of the week refused to fade. With a solemn declaration, the Rector officially closed the ComWeek, just as he had opened it—bookending a saga of brilliance with the blessing of leadership.

CIWA 2025 ComWeek: A Narrative Etched in Excellence

In a world where communication is often reduced to noise, CIWA has reminded us that true communication is a sacred encounter—a meeting of minds, hearts, cultures, and spirit. The 2025 ComWeek was not just an institutional event; it was a pilgrimage of purpose, a feast of intellect, and a festival of identity*.

And thus, the Catholic Institute of West Africa didn’t just mark a week. It wrote a chapter. A matchless one.

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.

April 07, 2025

Bishop Christopher Naseri Urges Ciwa To Storm The Frontiers Of Artificial Intelligence With The Gospel

Port Harcourt, Nigeria, April 7, 2025/Fr. Okhueleigbe Osemhantie Ã In a compelling keynote address delivered at the 34th CIWA Theological Conference, the Most Rev. Christopher Naseri, Auxiliary Bishop of the Catholic Diocese of Calabar, issued a prophetic challenge to the Catholic Institute of West Africa (CIWA): to take the mission of evangelizing Artificial Intelligence by storm.

Reaffirming the urgency and enduring relevance of the conference theme Theology, Artificial Intelligence, and Hope for Humanity Bishop Naseri described the theme as a bold theological venture into one of the most decisive frontiers of the modern world. "Remove God from man, and what remains is artificial," the bishop declared. “Hope for humanity endures because God remains sovereign over creation.”

He emphasized that genuine hope is not passive optimism but an act of prudence—a deliberate and intelligent participation in God's ongoing work in the world. “Theology,” he stated, “is humanity’s articulate response to the innate longing for God. It is the mirror through which we discover our true nature and evaluate our existential agenda.”

Bishop Naseri called on CIWA to embrace the challenges and potentials of Artificial Intelligence through critical engagement, pastoral attentiveness, and theological creativity. He recommended the adoption of tools such as Magisterium AI and Vulgate AI—digital platforms that facilitate doctrinal clarity and scriptural interpretation in the age of intelligent machines.

"The human desire to know is what draws us into communion—first with each other, and ultimately with God,” he noted. “Artificial Intelligence may be programmed to perform tasks with astonishing precision, but it cannot think in the true, spiritual sense. It cannot contemplate, it cannot pray, it cannot love. And so, we must evangelize AI—not by baptizing algorithms, but by ensuring that our use and development of AI is guided by Gospel values.”

Bishop Naseri encouraged CIWA community to engage in prayerful reflection and discernment in their interface with AI, even suggesting the praying of a Litany for Faithful Engagement with AI as a spiritual posture toward technological advancement. He referenced Antiqua et Novae (nn. 116–117), reminding the audience that no self-destructive effort of humanity will succeed in effacing the enduring Word of God.

“Human intelligence,” he concluded, “is but a shadow of Divine Intelligence. Let us ensure that our scientific progress remains in the light of that eternal wisdom.”

The bishop's thought-provoking address set a deep theological tone for the conference, inspiring participants to contemplate the intersections of faith, technology, and the future of the human person.

April 07, 2025

Breaking: Bishop Camillus Umoh Hails Ciwa's Theology Week Theme As Timely And Transformative

Port Harcourt, Nigeria, April 7, 2025|Fr. Okhueleigbe Osemhantie À – The Catholic Institute of West Africa (CIWA) today inaugurated the 34th edition of its prestigious Theology Week with a solemn opening Mass, drawing an impressive assembly of over 70 priests and eminent Church dignitaries. The event, held at CIWA Chapel, was graced by the presence of the Bishop of Ikot Ekpene, Most Rev. Camillus Umoh, who presided at the liturgy, flanked by Auxiliary Bishop of Port Harcourt, Most Rev. Patrick Eluke, and Auxiliary Bishop of Calabar, Most Rev. Christopher Naseri.

In a liturgical gathering marked by solemnity and splendour, the Rector of CIWA, Very Rev. Fr. Prof. Jude Abidemi Asanbe, welcomed the prelates and all participants with heartfelt enthusiasm. His address, laden with gratitude and vision, reaffirmed CIWA’s steadfast commitment to theological scholarship, ecclesial service, and intellectual engagement with contemporary realities.

Delivering a homily rich in theological depth and cultural insight, Bishop Umoh commended CIWA for its consistency in organizing the Theology Week — now in its 34th iteration — and for selecting a theme of profound relevance. He warned against a theology devoid of reflection, describing it as vulnerable to manipulation and appropriation by individuals or ideologies that distort its essence.

“Any theology not deeply thought through becomes everything to everyone — even to those who seek to bend it to serve their own narratives,” the Bishop declared.

Reflecting on the poignant story of Susanna from the Book of Daniel, he challenged the faithful to resist the tyranny of mob judgment and the oversimplification of complex truths. “Beware the danger of a single story,” he said, urging Christians to listen to the full narrative before forming conclusions.

In a striking contemporary application, Bishop Umoh praised CIWA lecturers for their fidelity to the institute’s mission, boldly describing their intellectual labour as “the evangelization of Artificial Intelligence.” He noted that AI loses its dignity and direction if it fails to uphold and promote the intelligence and integrity of the human person.

The ceremony also featured the official opening of the conference by members of CIWA’s Governing Council and a host of dignitaries from academia, Church, and society. According to our reporter Promise Okon,"with robust participation and a forward-looking theme, the 2025 Theology Week is poised to be one of the most consequential in CIWA’s rich history".

April 05, 2025

Ciwa Set To Host 34th Theological Conference On Theology, Artificial Intelligence And The Future Of Humanity

PORT HARCOURT, NIGERIA, April 4, 2025/By Okhueleigbe Osemhantie Ã.

The Catholic Institute of West Africa (CIWA), a premier centre for theological and allied disciplinary inquiry in Africa, is set to host its 34th Theological Conference, bringing together scholars, clergy, and thought leaders to explore the intersection of Theology, Artificial Intelligence, and the Hope for Humanity.

Scheduled to take place from Monday, April 7, to Friday, April 11, 2025, at CIWA, Port Harcourt, the conference will provide a platform for rigorous intellectual engagement on the ethical, spiritual, and societal implications of artificial intelligence in today’s world.

Delivering the keynote addresses at the event are two distinguished figures:

•⁠ ⁠Most Rev. Christopher Naseri, Auxiliary Bishop of Calabar Archdiocese

•⁠ ⁠Rev. Fr. Dr. Michael Umon, National Director of Social Communications

The conference will be hosted by Very Rev. Fr. Prof. Jude Abidemi Asanbe (the Rector of CIWA), while the Organizing Committee is chaired by Rev. Fr. Dr. Paul Jatau. The chief hosts include the Catholic Bishops of Port Harcourt and Aba Dioceses, alongside the Sole Administrator of Rivers State.

With sessions commencing daily at 10:00a.m, the event is expected to attract a wide range of participants, including theologians, ethicists, policymakers, and tech experts, all eager to engage in forward-thinking discussions on how artificial intelligence aligns with faith and human dignity.

As artificial intelligence continues to redefine global realities, CIWA’s theological inquiry seeks to bridge the gap between faith and technology, ensuring that advancements in AI uphold the ethical and moral values that underpin human existence.

The conference is open to all, and interested participants are encouraged to attend or join virtually.

For further inquiries, contact: 0803301354.

*CIWA –SEMPER AGENS, SEMPER QUIETUS

April 01, 2025

Ciwa And Ibadan Archdiocese Mourn A Scholarly Priest: Revd. Fr. Dr. Anthony Oyedamola Akinwowo

CIWA-Port Harcourt, March 30, 2025 – By: Okhueleigbe Osemhantie Ã

Mors est semper novissima et inexspectata. Death, ever enigmatic in its grandeur, has once again cast its inescapable shadow upon us. In a sorrowful twist of fate, the grim reaper has claimed a luminous star from the firmament of the Nigerian Catholic Church—Reverend Father Dr. Anthony Oyedamola Akinwowo, esteemed Director of Social Communications for the Archdiocese and Ecclesiastical Province of Ibadan.

The Archdiocese of Ibadan conveyed the heartbreaking news in a statement:

Dear Monsignori and Reverend Fathers,

It is with profound sorrow that I announce the passing of our beloved brother priest, Reverend Father Anthony Oyedamola Akinwowo, who departed this mortal life today.

Let us unite in prayer, imploring the intercession of the Blessed Virgin Mary and all the saints, that Fr. Akinwowo’s soul may be welcomed into the heavenly kingdom.

Though weighty in its solemn nature, the announcement was met with an undercurrent of disquiet. Many lamented the absence of the official Archdiocesan letterhead, a detail that some see as symptomatic of a growing informality in ecclesiastical communications—a concern similarly raised following the obituary of the late Bishop Ayo-Maria Atoyebi.

A native of Ondo State and ordained in 2007 for the Catholic Archdiocese of Ibadan, Fr. Akinwowo was a man of prodigious intellect and theological depth. In June 2022, he successfully defended his doctoral thesis in Communication Studies, specializing in Educational Communication. Until his passing, he served as the Communication Director of both the Catholic Ecclesiastical Province of Ibadan and the Catholic Archdiocese of Ibadan. He was also the parish priest of St. John the Baptist Parish, Airport, Ibadan. His scholarly rigour, pastoral zeal, and passionate commitment to the Church made him a formidable force in ecclesiastical discourse.

Catholic Institute of West Africa (CIWA) received the tragic news from the Coordinator of the Staff Welfare Committee and Head of the Department of Spiritual Theology, Very Revd. Fr. Dr. Andrew Otu. The revelation sent shockwaves through the academic and clerical communities alike.

The Rector of CIWA, Very Revd Fr. Prof. Jude Abidemi Asanbe, voiced his profound grief:

OMG! What a great loss! Condolences to Your Grace, the presbyterium, and the entire faithful of Ibadan Archdiocese. I was still hoping that he would join CIWA Staff one day. May he rest in perfect peace. Amen.

Similarly, Fr. Prof. Egere, who moderated Fr. Akinwowo’s thesis and serves as Dean of the Faculty of Arts and Social Sciences, expressed his sorrow:

Fr. Akinwowo, why so soon? Difficult to say goodnight at the prime of your life. CESACC is saddened by your unceremonious, painful exit. Fr. Tony, what will happen to our grand plans to celebrate CESACC at 25? May the angels welcome you to paradise as you rest on.

Reverend Father Dr. Chijioke Azuawusiefe, SJ, the head of Communication Department, was deeply shaken:

What?! What shocking news! What a great loss! Eternal rest grant unto him, O Lord, and let Your perpetual light shine upon him. May God console his family, the Archdiocese of Ibadan, and the CIWA community.

Fr. Isaiah Isaiah Patrick, CIWA alumnus and contemporary of the deceased, struggled to grasp the reality of the loss:

I spoke with you a few days back, and you never mentioned you were sick. You answered my call, and we agreed I would come to Ibadan for a week to finalize editing. So, is this how you wanted me to come? This is unbearably painful.

Fr. Martin Obasi lamented the fleeting nature of life:

Nothing dey this life, period! Friends, let us pray for the repose of his soul. He was a vibrant, intelligent, and capable young man. The Archdiocese of Ibadan has lost a rare gem. A treasure has returned to his Creator. So painful. I traveled with you to Ekiti last year; it was a long ride filled with laughter and camaraderie. Hmm… Rest on, brother.

Fr. Sylvester Jalo, a recent CIWA graduate, was equally stunned:

This is unbelievable and deeply tragic. I remember seeing his PhD defense clip circulating just yesterday. Kaiiii! This life is but a fleeting vapor. May his gentle soul find eternal rest in the bosom of the Lord.

Fr. Akinwowo was more than an academic; he was a beacon of wisdom, generosity, and relentless commitment to the Church’s mission. He sought knowledge not for himself, but for the enlightenment of others. His heart beat for service, his mind for discovery, and his soul for faith.

In the words of St. Paul: “Mors, ubi est victoria tua? Ubi est, mors, stimulus tuus?” (1 Corinthians 15:55). Though death has laid claim to his mortal frame, his legacy shall endure in the annals of the Church and in the hearts of all who had the privilege of knowing him.

Requiem aeternam dona ei, Domine, et lux perpetua luceat ei. Amen.

March 25, 2025

Crisis, Constitution & Conscience: Catholic Church’s Perspective On The Declaration Of State Of Emergency

With the declaration of a state of emergency in Rivers State by President Bola Ahmed Tinubu, many have begun to ask: what is the Catholic Church’s perspective on the use of emergency powers by a democratically elected government? While this marks approximately the twentieth instance of such a declaration in Nigeria since 1966, the question remains pertinent, especially for the country’s Catholic population, who seek to understand the Church’s stance on matters that affect their social and political lives. Indeed, the Church holds that:

⁠“The joys and the hopes, the griefs and the anxieties of the men [woemn, and children] of this age, especially those who are poor or in any way afflicted—these are the joys and hopes, the griefs and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts” (Gaudium et Spes, no. 1).

In the corridors of history—where power meets principle—the invocation of a state of emergency has often been a defining test of governance. It is a moment when the gavel of law trembles before the hammer of crisis, when democracy must balance order and freedom, and when leaders are summoned to wield authority not as a weapon but as a shield. The Catholic Church, ever the guardian of moral order, has spoken with depth, nuance, and unwavering ethical clarity on the necessity, limits, and responsibilities of emergency governance. Her voice, echoed through pontifical documents, conciliar teachings, and the wisdom of saints, resounds with a singular message: power must serve the common good, and law must remain the servant—not the master—of human dignity.

The Catholic Church recognizes the duty of governments to maintain order, protect citizens, and respond decisively to emergencies. In Pacem in Terris (1963), Pope John XXIII affirms that:

⁠“Authority is required by the moral order itself and must act within the limits of that order” (no. 47).

Thus, a state of emergency cannot be an arbitrary imposition of state power but a measure conditioned by justice, necessity, and proportionality. Even in times of crisis, governments remain bound to the principles of subsidiarity and the common good.

Yet, history reveals that states of emergency often become instruments of autocracy rather than bulwarks of protection. The spectre of Julius Caesar’s perpetual dictatorship, the Napoleonic expansion of executive decrees, and the tragedies of 20th-century fascism illustrate the thin line between emergency governance and authoritarian entrenchment. Pope Pius XI, in Mit Brennender Sorge (1937), condemned the use of emergency laws by totalitarian regimes that

⁠“subvert the very moral law they claim to defend.”

This historical awareness informs the Church’s insistence that any extraordinary use of power must remain bound to moral and constitutional norms.

At the heart of Catholic social teaching is the inviolable dignity of the human person. Gaudium et Spes (1965) proclaims that:

⁠“The dignity of man demands that he act according to a knowing and free choice, not under blind internal impulse nor by mere external constraint” (no. 17).

If improperly exercised, a state of emergency risks subordinating this dignity to the dictates of an unchecked executive. The restriction of civil liberties, the suspension of legal protections, and the militarization of public spaces—common features of emergency rule—can easily become an affront to human rights rather than a safeguard of public safety.

Pope St. John Paul II, in Centesimus Annus (1991), explicitly warns against the overreach of state authority in times of crisis, noting that:

⁠“Even in exceptional situations, the state cannot dispose of persons as mere instruments of security or policy” (no. 44).

This teaching is particularly relevant where emergency declarations serve as pretexts for political persecution, suppression of opposition, or indefinite centralization of power.

The principle of subsidiarity, a cornerstone of Catholic social doctrine, insists that governance must be exercised at the most immediate and appropriate level. Pope Pius XI, in Quadragesimo Anno (1931), articulates that:

⁠“It is an injustice, a grave evil, and a disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do” (no. 79).

This principle directly challenges the abuse of emergency powers that strip local governments of autonomy or render the judiciary impotent in holding the executive accountable.

In democratic societies, the rule of law remains the fundamental safeguard against the descent into perpetual emergency. The Catechism of the Catholic Church (no. 1904) emphasizes that:

⁠“It is preferable that each power be balanced by other powers and by other spheres of responsibility which keep it within proper bounds.”

This theological insight aligns with constitutional jurisprudence, where emergency powers must be subject to legislative oversight, judicial review, and periodic reevaluation. The Church’s teaching demands that governments not merely declare an emergency but justify it continuously, ensuring that such measures do not erode the very freedoms they seek to protect.

A legitimate state of emergency must ultimately serve the common good—a concept deeply embedded in Catholic thought. The Compendium of the Social Doctrine of the Church (no. 164) defines the common good as:

⁠“The sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.”

Thus, emergency measures must not only be necessary but also oriented toward the restoration of normalcy. A government that declares emergencies without clear exit strategies or that benefits politically from prolonged instability violates this fundamental moral obligation.

Pope Benedict XVI, in Caritas in Veritate (2009), warns against the manipulation of crises for ideological or economic gain, stating that:

⁠“Crises must be opportunities for discernment and new planning, not for the consolidation of unjust privileges” (no. 21).

This insight is crucial in assessing the legitimacy of emergency declarations—whether they are genuine responses to crises or tools of political maneuvering.

The Catholic Church does not oppose the use of emergency powers in governance; rather, she demands that they be exercised with prudence, justice, and a commitment to human dignity. A constitutional government, entrusted with safeguarding order, must resist the temptation to wield emergency rule as a permanent instrument of control. As Pope Francis reminds us in Evangelii Gaudium (2013):

⁠“Authentic power is service” (no. 104).

True leadership in times of crisis is not marked by the ability to seize more power but by the wisdom to relinquish it when order is restored.

Fr. Okhueleigbe Osemhantie Ã., PhD

March 20, 2025

Ciwa Hosts Groundbreaking Theological Colloquium

Port Harcourt, Nigeria, March 18, 2025 – Fr. Okhueleigbe Osemhantie, PhD

In a rare intellectual spectacle, the Catholic Institute of West Africa (CIWA) became the epicenter of an extraordinary theological engagement as professors from the Faculty of Theology converged for a high-stakes colloquium on theological methodology. With the theme Doing Theology in Various Disciplinary Contexts, the event organized by Fr. Prof. Luke Ijezie, Dean of the Faculty of Theology—brought together some of the finest theological minds in the region to interrogate and refine the methods that shape contemporary theological thought. It was an occasion where scholarship met precision, and where the depth of theological inquiry found new heights in a riveting exchange of ideas.

The colloquium opened with an electrifying presentation by Fr. Prof. Ferdinand Nwigbo, a foremost authority in Systematic Theology, whose 67-page treatise* meticulously dissected the methodological framework of the discipline. His thesis illuminated systematic theology as an organic whole, where each doctrinal system functions harmoniously for the greater integrity of Christian teaching. He expounded on the eclectic methodology, an approach that synthesizes diverse theological sources—biblical, conciliar, credal, magisterial, patristic, philosophical, scientific, and cultural traditions*—to ensure doctrinal coherence. Using the Trinity as a case study, he demonstrated how a systematic theologian must engage multiple traditions, interrogating each through a rigorous theological lens to present a holistic understanding of faith.

Following this, Fr. Prof. Anthony Umoren, MSP, a celebrated biblical scholar, took the discourse into the realm of scriptural theology, where he asserted the primacy of biblical exegesis in theological methodology. With an impressive command of ancient biblical languages and historical-critical methods, he outlined the necessity of engaging linguistic, literary, archaeological, social, and historical resources to uncover the inspired meaning of Scripture. Beyond textual analysis, he emphasized that theology itself must be a hermeneutical exercise, wherein Scripture becomes the foundation upon which every theological discipline—dogma, spirituality, liturgy, moral theology, and ecclesiology—draws its meaning. With incisive clarity, he posed the fundamental question: How does the revealed Word, once subjected to rigorous exegetical scrutiny, illuminate contemporary theological, cultural, and existential realities?

Crowning the discourse was the intervention of Rev. Fr. DDr. Emmanuel Anagwo, a double doctoral holder and Dean of Students Affairs, who presented a compelling synthesis of liturgical theology as a methodological cornerstone. Advocating for a historical-liturgical approach, he reinforced the idea that liturgy is the home of theology, the sacred space where doctrine finds its fullest expression. He outlined the methodological structures that guide pastoral and spiritual theology, particularly the Pastoral Spiral Circle Method (PSCM) and the Spiritual Spiral Circle Method (SSCM), while introducing liturgical textual criticism as a tool for sacramental theology. Drawing from the Second Vatican Council, he affirmed that the study of Sacred Liturgy must integrate theological, historical, spiritual, pastoral, and juridical dimensions, ensuring that theology remains rooted in the Church’s living tradition.

The colloquium, hailed as a landmark event in CIWA’s intellectual tradition, generated vibrant discussions, with faculty and students engaging in high-level theological interrogation. Many regarded it as a revival of a lost intellectual culture, a moment that rekindled the spirit of critical theological discourse. With the weight of its impact still reverberating through the institution, the Dean of the Faculty of Theology assured that this initiative will not only continue but will become a defining feature of CIWA’s academic excellence, ensuring that the institute remains a beacon of theological scholarship in Africa and beyond.

March 18, 2025

Ciwa Mass/pastoral Communication Students Showcase Industrial Training Triumphs

Port Harcourt, Nigeria – March 17, 2025/By Fr. Okhueleigbe Osemhantie Ã

The Department of Mass Communication and Pastoral Communication at the Catholic Institute of West Africa (CIWA) came alive today as students presented their Industrial Training (IT) reports, offering firsthand accounts of their experiences in media houses across Nigeria and beyond. With over a score of students taking the podium, the event was a showcase of journalistic rigour, field exposure, and industry adaptability, reinforcing CIWA’s reputation as a powerhouse for media education.

The session began with postgraduate students setting the pace. Abai Peter Cletus, who completed his internship in Kafanchan, Kaduna State, opened the floor, detailing the demands of reporting in Nigeria media setting. He was followed by John Effiong, who shared his experience from Akwa Ibom State, and Victor Akaegbusi, who worked in Abuja, Nigeria’s media nerve centre. Moses Ojim gave an account of his work with Sounds Smith FM 90.9 in Gboko, Benue State, highlighting the technical and editorial challenges of broadcast journalism.

Among the standout reports was Patricia Daaor’s investigative work in Makurdi, where she engaged market women on the struggles of small-scale businesses in Nigeria. Innocent Agida, who interned at Sparkling FM 92.3 in Calabar, provided insights into newsroom operations, while Magdalen Udo, stationed at a television house in Ghana, brought an international dimension to the discourse. The undergraduate presentations matched the intensity, with Lilian Idungafa reflecting on her experience at Rivers State Television, Port Harcourt, and Famgba Precious detailing her time at Radio Benue, Makurdi. Interestingly, while both students worked in the same state, their assignments were distinct, a parallel that mirrored Victor Akaegbusi and Beatrice Acholike, who unexpectedly reunited at Catholic Television of Nigeria, Abuja, where they contributed significantly to content production.

Other students took the audience through their experiences in various broadcast and print media outlets. Obialor Chiamaka worked at Radio 101.1 FM Owerri, refining her news reporting skills. Adara Benedict interned at Plateau Radio and Television Corporation, Jos, while Bedebe Sarah gained experience at Cross River Broadcasting Corporation. Their roles varied widely, with students functioning as news anchors, field reporters, television producers, investigative journalists, scriptwriters, social media managers, camera operators, digital content creators, broadcast technicians, media researchers, advertising executives, and public relations strategists. The breadth of assignments demonstrated their versatility and adaptability in different media environments.

A high point of the presentations was Sr. Dr. Elizabeth Titilayo Aduloju, SSMA, a Lecturer in the Department, who undertook an advanced internship at the Vatican, working within one of the most structured media environments in the world. She highlighted the meticulous categorization of news in the Vatican—focusing on the Pope, the Church, global affairs, and internal ecclesiastical matters—giving a rare glimpse into high-level Catholic media operations. Her experience underscored the contrast between media practice in Nigeria and the Vatican’s methodical approach to news dissemination.

The students’ presentations were assessed on five criteria: artifacts (content produced during IT), depth of experience, presentation style, knowledge gained, and professional appearance. Their performances were met with high praise from the Head of Department, Fr. Dr. Chijioke Azuawusiefe, SJ, who commended them for applying themselves to the discipline and excelling in their various postings. He noted that their ability to translate theoretical knowledge into practical competence was a mark of CIWA’s high academic standards.

The Dean of the Faculty of Arts and Social Sciences, Fr. Prof. Inaku Egere, reinforced this sentiment, emphasizing that CIWA remains committed to producing highly skilled communication professionals. He urged the students to maintain their passion and discipline, reminding them that the media industry demands credibility, accuracy, and professionalism.

As the event concluded, the consensus was clear: CIWA’s Mass Communication students had not only distinguished themselves in their various IT placements but had also proven that they are ready to take on the evolving challenges of the global media landscape.

March 10, 2025

Ciwa’s Holds 2025 Lenten Retreat: A Spiritual Confluence Of Intellect And Faith

By Fr. Okhueleigbe Osemhantie, PhD

Port Harcourt, March 7, 2025

In a reaffirmation of its heritage as an epicentre of Catholic intellectualism and spiritual depth, the Catholic Institute of West Africa (CIWA), Port Harcourt, has once again demonstrated its unrelenting commitment to holistic education. Against the solemn backdrop of Lent and on the feast of the Holy Martyrs, Perpetua and Felicity, the institution hosted a deeply immersive Lenten retreat, a moment of soul-searching, spiritual recalibration, and ecclesiastical fortification.

CIWA, whose motto Semper Agens, Semper Quietus—Always Active, Always Quiet—remains a lodestar for theological and allied disciplinary inquiry, structured the retreat in a manner that mirrored the wisdom of St. Francis de Sales: “Every vocation must find its own path to holiness.” With this in mind, the retreat unfolded in a tripartite manner, catering distinctly to students, non-academic staff, and the academic faculty, ensuring that each cadre encountered God within the rhythms of their respective callings.

The students in Obehie Campus, steered by Fr. Francis Lucky, a licentiate scholar in the Department of Spiritual Theology, were led through an intricate spiritual journey tailored to the unique struggles of intellectual pursuit within the halls of academia. The Postgraduate Students in Port Harcourt Campus had Fr. William Ozuluonye, a priest of Awka Diocese and researcher in Communication Department as their retreat moderator. The non-academic staff, often the unsung custodians of institutional stability, were guided by Fr. William Peter Cletus Abai, a priest of the Diocese of Kanfachan and a Master's student Communication Studies Department, who animated their retreat with profound insights on faith in the workplace. Meanwhile, the academic staff, immersed in the contemplative depths of theological engagement, found themselves under the tutelage of Very Rev. Fr. Emmanuel Okogwa of the Diocese of Uromi, a revered authority in Catholic Social Doctrine. With the theme “Humbling Working with Christ”, anchored on Pope St. John Paul II’s *Laborem Exercens, the retreat examined the intersection between labour and divine vocation, urging scholars to perceive their work as an extension of the sacred. Work, he said, though a difficult good, is a vocation of service to God and humanity.

The spiritual exercise reached its crescendo in an atmosphere thick with prayer, punctuated by prolonged meditation, a penitential service, Euchariastic Adoration, the Stations of the Cross, and the Holy Mass. At the sharing moment, the Rector, Very Rev. Fr. Prof. Jude Abidemi Asanbe, made a remark that echoed beyond the walls of CIWA, affirming that “the fruits of this retreat will continue to manifest in the life and apostolates of the retreatants.” His words echoed with an urgency that underscored the transformative power of authentic spiritual reflection.

Yet, as one spiritual engagement concluded, the intellectual machinery of CIWA surged forward. Final-year students are now bracing for the rigors of Pre-Field Defenses and while other students gravitate toward Industrial Training (I.T.) Report presentations, particularly those in Mass Communication, reinforcing the institute’s unyielding academic standards.

Meanwhile, the anticipation is palpable as CIWA prepares to coalesce with the University of Calabar for the 2025 Convocation Ceremonies, even as meticulous groundwork is being laid for one of the institution’s most awaited annual events—Theology Week, slated for April 7–11, 2025. This year’s theme, “Theology, Artificial Intelligence, and Human Hope,” is poised to spark high-calibre discourse on the intricate dance between cutting-edge technology and theological anthropology. The conclave will once again assemble an ensemble of distinguished scholars, theologians, and thought leaders from within and beyond Africa, converging in an intellectual symphony that CIWA has perfected over the years.

As has become tradition, the grand finale will be nothing short of a cultural mosaic, showcasing the vast and vibrant heritage of West Africa through an exhibition of traditional attires, cuisines, and artistic expressions. To be absent from this event is not just to miss a gathering but to forgo an experience of rare intellectual and cultural synthesis.

CIWA, ever the beacon of scholarship and sanctity, continues to stand at the intersection where the town meets the gown, and the gown ascends towards the crown.

March 06, 2025

Ciwa Marks 43rd Ash Wednesday

By Fr. Okhueleigbe Osemhantie

*Port Harcourt, March 5, 2025* – The Catholic Institute of West Africa (CIWA), Port Harcourt, joined the universal Church in marking the sacred beginning of Lent with the solemn observance of Ash Wednesday. At the Obehie Campus, the Eucharistic celebration was presided over by Fr. George Ashigame, a student priest of the Archdiocese of Abuja, with an impressive sanctuary presence of over twenty-six concelebrating priests. The Ash Wednesday Mass, by its unique character, defers the Penitential Rite until the distribution of ashes, setting a reflective tone for the season.

In his homily, Very Rev. Fr. Dr. Paul Kankai of Kafanchan Diocese expounded on the Gospel reading, presenting Christ as the new Moses, the definitive teacher of divine law. He challenged the faithful to go beyond conventional Lenten sacrifices of food and pleasure, calling instead for a renunciation of destructive habits and attitudes that erode Christian virtue.

At the distribution of ashes, the CIWA chapel, renowned for its strictly Catholic identity, saw an influx of Christian faithful from various denominations, drawn by the penitential significance of the rite. Meanwhile, Very Rev. Fr. Andrew Otu, Head of the Department of Spiritual Theology and priest of Lokoja diocese, reminded all of the forthcoming Lenten retreat for students, academic, and non-academic staff, scheduled for Friday, March 7, 2025, on CIWA Port Harcourt and Obehie campuses. This will be the second retreat in the 2024/2025 academic session, following the one held in September 2024.

In Uromi Diocese, the Month’s Mind Mass for the late Very Rev. Fr. Prof. Cosmas Aluede Ojemen was held on March 3, 2025, in honour of the distinguished academic and priest. In the same diocese, Rev. Fr. Francis Agbeboaye, chairman of the Jubilee Planning Committee, has announced the Eucharistic Congress for the Jubilee Year of Pilgrims of Hope, to be held at the Seminary of All Saints from March 14 to March 15, 2025, beginning at 3:00 PM daily. The seminary, which recently hosted the Nigeria All Seminaries Festival of Arts and Cultures, is set to welcome clergy, seminarians, and the lay faithful for this significant ecclesiastical gathering.

However, amid these sacred observances, Ash Wednesday brought a pall of grief to the Diocese of Kafanchan with the tragic news of the murder of Rev. Fr. Sylvester Okechukwu. The Parish Priest of St. Mary Catholic Church, Tachira, Kaura LGA, Kaduna State, was abducted from his residence on March 4, 2025, and killed in the early hours of March 5. Born on December 11, 1980, and ordained on February 11, 2021, Fr. Okechukwu's untimely death casts a somber shadow over the Lenten season.

In Auchi Diocese, anxiety continues to mount over the abduction of Fr. Philip Ekweli and a seminarian, who were taken from their residence on the night of March 4, 2025. As of this report, no contact has been made with the abductors, and the diocese has called for fervent prayers for their safe return.

Meanwhile, in Vatican City, the Holy See Press Office confirmed that despite ongoing health concerns, Pope Francis reached out to the Catholic parish in Gaza on Ash Wednesday, offering words of solace and encouragement. The Pontiff's clinical condition remains stable, with no new respiratory episodes reported. Despite his ailments, the Holy Father has continued his pastoral and administrative duties, embodying steadfast commitment to the Church.

February 18, 2025

Ciwa Students Finally Chant "uhuru"

PORT HARCOURT, FEB. 16, 2025

_By Fr. Okhueleigbe Osemhantie, PhD

For students of the Catholic Institute of West Africa (CIWA), the past two weeks have been a whirlwind of academic rigour, sleepless nights, and unrelenting mental exertion. From the moment the Institute’s Examination Officer, Rev. Fr. Dr. Abel Anthony, famously remarked, "After the reggae comes the blues," it became evident that the first-semester examinations would be no ordinary academic exercise.

For returning students, who started the transition, beginning from last academic session, to NUC Core Curriculum and Minimum Academic Standards (CCMAS), that too was a mild challenge. Some new courses, Masterfully handled by lecturers, and an evolving academic landscape demanded rapid adaptation on the part of students. The recruitment of additional faculty members meant students had to adjust not only to pedagogical styles but also to heightened academic expectations.

For the fresh intakes, the experience was even more daunting. The intricacies of

Benchmark Minimum Academic Standards (BMAS)

and the Core Curriculum Minimum Academic Standards (CCMAS)

were the least of their concerns, as they grappled with the pressure of rigorous coursework, voluminous note-taking, and an institutional zero-tolerance policy on examination malpractice. The equation was simple: excel or risk academic peril.

Each examination day presented fresh hurdles. Students juggling multiple papers on consecutive days had no respite. For Mass Communication students, practical courses and statistics loomed large like academic goliaths. Religious Studies scholars wrestled with the complexities of Hebrew and Greek. Philosophy students, on the other hand, braced themselves for the intellectual storms of Symbolic Logic, Critical Thinking, and the enigmatic Philosophy of Mathematics.

Amidst the academic turbulence, students shared their experiences, reflecting a spectrum of emotions—from relief to resilience.

Janefrancis Chinemezu Enwerem, a first-year Philosophy student, expressed gratitude:

"I'm happy for the opportunity to write the exams. Initially, I was apprehensive, but I found the questions to be fair and aligned with what we had been taught in class. I deeply appreciate the efforts of our lecturers and the examination board."

For John Nsikan-Abasi Joseph, a third-year Philosophy student, the experience was mixed:

"The exams were generally fine, but Philosophy of Science was particularly tough for me."

Promise Dickson, a first-year Mass Communication student, echoed similar sentiments:

"The exams went well, but the GST courses were more challenging than I anticipated."

This too was the sentiment of Mary Obande his coursemate.

With the examinations now behind them, students eagerly anticipate the inter-semester break, which will not only provide much-needed rest but also opportunities for extracurricular activities and fieldwork, especially for those gathering data for research projects.

While addressing the students at the conclusion of the exams, Rev. Fr. Dr. Abel Anthony commended them for their discipline and commitment. However, he left them with a resonant reminder:

"A true student is never on vacation from learning."

His words struck a chord with the students, who responded with resounding applause. And as they dispersed, their collective voice rose in a triumphant chant:

"To God be the glory, great things He has done!"

February 14, 2025

Ciwa Applauds The Diocese Of Uromi For An Exemplary Funeral Liturgy

CIWA-Port Harcourt, Feb 12, 2025.

Fr. Okhueleigbe Osemhantie Ã

In the early hours of Monday, February 10, 2025, a delegation from the Catholic Institute of West Africa (CIWA)—comprising management, staff, and students—embarked on a solemn journey to honour the passing of a distinguished scholar, Fr. Prof. Ojemen. The long and arduous road trip, which culminated in their late-evening arrival in the Diocese of Uromi, was a demonstration of their commitment to paying their last respects to a timeless intellectual giant.

Yet, the exhaustion of the journey was swiftly replaced by a sense of warmth and belonging upon their arrival. The Diocese of Uromi, known for its meticulous adherence to time and order, provided a reception so gracious that fatigue gave way to admiration.

As the delegation departed St. Anselm Catholic Church, Irrua, where the vigil was held, two striking impressions lingered in their minds: the Diocese's unflinching punctuality—evident from previous encounters, such as the 10th Episcopal Anniversary of Bishop Ogun, OSA.—and the breathtaking architectural beauty of St. Anselm. So magnificent was the edifice that Jesuit scholar, Fr. Dr. Chijioke Azuawusiefe, SJ, Head of the Department of Pastoral/ Communication Studies at CIWA, momentarily mistook it for the Cathedral. Speaaking about punctuality, the Rector of CIWA, Revd Fr Prof Jude Abidemi Asanbe told the contingents for the funeral Mass, we all must be there 30 mins ahead of time, as they keep strictly to time here

Their next stop, Brother Roman Catechetical and Renewal Centre, Ekpoma, opened another chapter of awe. Under the skillful coordination of Sr. Martha Osagie, RJM and dynamic Sr. Mercy Agaga, RJM, the hospitality extended to CIWA delegation was nothing short of exceptional

Impeccable accommodations, delectable meals, and an ambiance of serene spirituality transformed the centre into more than just a lodging space—it became a sanctuary. Reflecting on the experience, Fr. Dr. Victor Jammah Usman, CIWA’s Director of Academic Planning, remarked, “Some of us who have been seeking a tranquil environment for retreat have just found one. It truly felt like home.”

The funeral liturgy itself was a masterpiece of liturgical excellence and organizational brilliance. Every element—from the solemnity of the rituals to the flawless sound system and the sacred artistry of the rites—was organically performed.

The most awe-inspiring moment was the solemn procession from St. Gregory the Great Catholic Church, Ekpoma, to Brother Roman Catechetical and Renewal Centre. As the sacred cortege moved with graceful reverence, a deep sense of eschatological reflection enveloped the faithful. It was a sight to behold: a long file of priests, religious, and lay faithful of all ranks following in reverent and cultured praying of the rosary, bearing the profound reality of mortality and the Christian hope in the resurrection. Mr. Chidi, a member of the delegation, aptly described the spectacle as pontifical in character—deeply prayerful and profoundly moving.

Now back to base, CIWA contingents continue to cherish the memories of this befitting farewell for a scholar of towering repute. However, they hope that their next visit to Uromi Diocese will be one of celebration rather than bereavement. Meanwhile, the final rite of passage for Fr. Prof. Ojemen will culminate in a Month’s Mind Mass at 10:00 a.m. on March 3, 2025, at St. Anselm Catholic Church, Irrua.

Adieu, Fr. Prof. Ojemen!Your legacy lives on

See more news >>

Catholic Institute of West Africa

Latest News

Latest News

Stay updated with our lastest news & Annoucement.

Prospective Student

Current Student

Useful Links

Resources