Languages   |   Education   |   Training   |   Ministry History   |   Questions

 

LANGUAGES

English

 

EDUCATION

School

Degree

End (mm/yy)

 

Wesley Theological Seminary, Washington D.C.	Doctor of Ministry (D.Min)	May 2014
ECWA Theological Seminary	Master of Theology Degree in Church Administration	December 2009
ECWA Theological Seminary	Bachelor’s degree in Pastoral/Administration	June 1994
Theological College of Northern Nigeria	Diploma in Christian Ministry	June 1989

 

TRAINING

Course

End (mm/yy)

 

• Conflict Resolution and Ecclesiastical Mediation. November, 2001 • Ministerial origination and Ecclesiastical certification within the Methodist tradition. June, 2000 • Led theological and Ministerial formation. June, 2005 • Supervised training for Pastors and Church leaders June 2015

November, 2001 .June, 2000 .November, 2001.June, 2000. June, 2005

 

CERTIFICATIONS

Certification

End (mm/yy)

 

• Conflict Resolution and Ecclesiastical Mediation. • Ministerial origination and Ecclesiastical certification within the Methodist tradition. • Led theological and Ministerial formation.

November, 2001. June, 2005. June.

 

• Ministerial origination and Ecclesiastical certification within the Methodist tradition

June 2000

 

• Led theological and Ministerial formation.

November 2005

 

MINISTRY HISTORY

Church/Organization

Position

Begin (mm/yy)

 

Intrime Bishop (Global Methodist Church) Presiding Bishop: 2004-date (a) Northeast Nigeria Annual Conference (b) South Nigeria Annual Conference (c) Malawi Annual Conference (d) Zimbabwe (e) Annual Conference (f) Grain Coast, Liberia Annual Conference (g) North Georgia Annual Conference (h)   Central Russia Annual Conference (Global Methodist Church) Presiding Bishop: 2004-date (a) Northeast Nigeria Annual Conference (b) South Nigeria Annual Conference (c) Malawi Annual Conference (d) Zimbabwe (e) Annual Conference (f) Grain Coast, Liberia Annual Conference (g) North Georgia Annual Conference (h)   Central Russia Annual Conference

Intrime Bishop

November ,2024 -date

 

UMC- Board of Ordain Ministry. UMC(   (d)   Youth Director   (e)   Associate Pastor

(a)   Board of ordain Ministry: Central Nigeria Annual Conference .(b)   District Superintendent   . Senior Pastor

January2012.

 

UMC

District suprintendent

January2008

 

UMCN

Senior Pastor

January 2004

 

UMC

Youth Pastor

January 1989

 

UMC

Associate Pastor

June 1989

 

MINISTRY HIGHLIGHTS

MINISTRY HIGHLIGHT AND OUTCOME: I served in various Pastoral Capacities, offering preaching, teaching, and spiritual guidance.   When I was serving in educational ministry ,teaching and coaching mistinistrial candidates I realised that I was teaching the future Church leaders. I was then very careful to whom I invest knowledge to be the leaders of the church.

  My task and calling now   as an episcopal leader is to serve in a supervisory role over the areas to which I was appointed by the General Episcopacy Committee.   All the ministries participating in this event have been successful. From the Annual Conference to my present calling as an episcopal leader has been graceful. The outcomes of this ministries   has   been positive, as reflected in the 2025 episcopal evaluation: observers recorded an average score of 6.5, while the combined Bishop/Observer average score was 6.6. And various recommendation I have recieve,but this not mean that there was not pitfalls but the grace of God help me to be successful.

QUESTIONS

 

1. Gospel: What is the gospel?

It is the message that God’s kingdom has arrived, delivering humanity from sin and death through grace. Good news is a divine message coming from God intending to saving love for humanity through Jesus Christ. Good News proclaims that although human beings are separated from God by sin, God, in His mercy, has acted to restore that relationship through Grace. And this happen when man is restored through life, death, and resurrection of Jesus Christ, who reveals God’s character and provides the way for forgiveness and new life.

The gospel is not only a message to be believed but a reality to be experienced.   Good News is a call to repentance—turning away from sin—and to faith in Christ, trusting in His grace rather than our own efforts. Through this, believers receive salvation, reconciliation with God, and the gift of eternal life.

 

2. Trinity: How would you articulate the doctrine of the Trinity and why it matters?

Doctrine of trinity defines as one God, three co-equal-eternal and distinct persons. The father, the son and the Holy spirit. This means the three share one divine essence.   The spirit living, active divine presence who participates in creation, revelation, and redemption.

In Scripture, the Holy Spirit is seen at work from the beginning, hovering over creation (Genesis 1:2), inspiring the prophets, and empowering God’s people. In the New Testament, the Spirit is revealed more fully through Jesus Christ, who promises the Spirit as Comforter, Teacher, and Guide (John 14:16–17). At Pentecost (Acts 2), the Spirit is poured out upon the Church, marking the beginning of its mission in power.

This matters because the work of the Holy Spirit is to convict the world of sin, righteousness, and judgment, leading individuals to repentance and faith. The Spirit regenerates the believer, bringing new birth, and indwells, making them temples of God.

 

3. Jesus: In what sense did Jesus die for our sins, and how does it impact your understanding of the Church’s mission?

Jesus died for our sins in the sense of atonement. He offered Himself as a sacrificial substitute (Lamb), bearing the consequences of human sin and reconciling humanity to God. His death satisfies divine justice while revealing God’s love and mercy to humanity. Through His crucifixion and resurrection, sin’s power is broken and forgiveness is made available to all who believe.

The death of Jesus Change and shapes the mission of the Church profoundly. Jesus came to proclaim the mission and that is the good news for the world.

  It also calls the Church to embody Christ’s sacrificial love through service, justice, and compassion. As recipients of grace, believers become witnesses, living out repentance, holiness, and reconciliation in the world. Thus, mission is both proclamation and practice—sharing the message of the cross and demonstrating its transforming power in everyday life.

 

4. Holy Spirit: How does the ministry of the Holy Spirit relate to your understanding of the Church?

The ministry of the Holy Spirit is central to my understanding of the Church. The Church is not merely a human organization but the Spirit-empowered body of Christ, called, guided, and sustained by the Holy Spirit. It is the Spirit who brings new birth, unites believers into one body, and distributes spiritual gifts for the edification and mission of the Church. Indeed, the coming of the Holy Spirit is what has shaped the Church into what it is today.

In my teaching and ministry experience, I recognize that true effectiveness in teaching and discipleship comes only through the empowerment of the Holy Spirit. I see the Holy Spirit as the ultimate teacher, guiding what I do and how I minister. The Spirit enables my teaching to be relevant and transformative, bringing conviction, understanding, spiritual growth, and lasting change in the lives of those I serve

 

5. Sanctification: Do you affirm the doctrine of entire sanctification, and how would you explain it to someone who has not encountered it before?

Sanctification is an ongoing transformation of heart and life. While salvation brings forgiveness, acceptance, and justification—changing our identity and standing before God—it does not immediately remove sin. Though declared holy, believers still experience the presence of sin, even as its power is broken. Sanctifying grace works progressively, as God is not satisfied to leave us in a sinful condition but continues to shape us into holiness.

Spiritual growth involves intentional practices such as developing biblical literacy and deepening theological understanding, which God uses as tools for transformation. Humility and openness to others are also essential, as God often works through people to reveal areas needing growth. However, sanctification is not achieved by human effort alone. It is the work of God’s grace, active through daily means, accomplishing what we cannot do ourselves. Through this process, believers are continually transformed into the likeness of Christ.

 

6. Holiness: How do you understand holiness as it relates to human flourishing?

Holiness, in my understanding, is not merely moral perfection or separation from sin, but a life fully aligned with God’s character—marked by love, humility, purity, justice, and mercy. It reflects the biblical meaning of being “set apart” and consecrated to God, drawn from the Hebrew qadowsh and Greek hagios, signifying both God’s perfect nature and a life dedicated to His service.

Holiness is closely connected to human flourishing, as it restores people to their true purpose: communion with God and right relationship with others. From a Wesleyan perspective, holiness is expressed as “perfect love” of God and neighbor. When individuals and communities embody this love, relationships are healed, dignity is affirmed, and injustice is challenged. In contrast, sin distorts human nature and leads to brokenness.

Therefore, holiness is not restrictive but liberating, shaping people into Christlike living that promotes peace, compassion, justice, and true flourishing under God’s reign.

 

7. Sacraments: What is your understanding of the Sacraments and their role in the life of the Church?

A sacrament is a Christian rite instituted by Jesus Christ, serving as an outward and visible sign of inward and spiritual grace. It is a means through which God communicates His presence, strengthens faith, and marks important moments in the believer’s spiritual journey. In the Wesleyan and Methodist traditions, sacraments are not merely symbolic but are “means of grace” through which the Holy Spirit works to transform and assure believers. Methodists recognize two sacraments: Baptism and Holy Communion. These acts signify both God’s love and the believer’s profession of faith. In the life of the Church, sacraments nurture spiritual growth, deepen communal identity, and shape worship and mission, reminding believers of the gospel and forming them into a faithful, witnessing community

 

8. Scripture: What is your understanding of scripture’s inspiration, authority, truthfulness, and sufficiency?

Scripture is the foundational witness to God’s self-revelation in Jesus Christ and is inspired by the Holy Spirit. It is the canon contain the 66 Books, written by human authors but guided divine inspiration

In terms of authority, Scripture is the primary and final norm for Christian faith and practice. It stands above tradition, experience, and reason, and serves as the standard by which all teachings, doctrines of the Church are measured. In other word, Scripture is    inspired, inerrant 'God-breathed' Word.

Regarding truthfulness, I affirm that Scripture is trustworthy and reliable in all it intends to affirm. Its truth is not limited to scientific or historical precision alone but is ultimately theological and salvific—revealing God’s truth for salvation, faith, and holy living.

On sufficiency, I believe Scripture contains all things necessary for salvation. It is complete in its purpose, equipping the believer and the Church for faith, holiness, and mission

 

9. Human Sexuality: What is your understanding of human sexuality expressed in terms of human flourishing?

Human sexuality is understood as a sacred gift defined by biblical teachings, intended for a covenantal union between a man and a woman. Scripture affirms that humanity is created male and female and that sexual intimacy is ordained for marriage, with holiness in body and spirit made possible through the grace of Jesus Christ. When misused, sexuality grieves God and the Holy Spirit. It is not merely biological or emotional but deeply relational and spiritual, reflecting God’s design for intimacy, unity, and life-giving love. Properly expressed, it promotes human flourishing by fostering dignity, wholeness, and committed relationships, providing a foundation for love, mutual care, and family life. However, when separated from its moral framework, sexuality can lead to brokenness and harm. Therefore, Christian ethics emphasizes integrity, self-control, and honoring the body, guiding sexuality toward faithful love and true flourishing under God’s grace.

 

10. Human Beings: How does the biblical vision of human beings made in the image of God form your attitude toward the dignity of human life at every stage from conception to death?

The biblical teaching that human beings are created in the image of God (Genesis 1:26–27) shapes my conviction that every person has inherent dignity and worth. This value is not based on ability, status, age, or usefulness, but on God’s creative act and love. Humans, as the pinnacle of creation, are relational beings—body, soul, and spirit—designed for fellowship with God, though affected by sin and in need of grace. From conception, human life carries sacred value and must be respected and protected. This dignity does not diminish with vulnerability, disability, or suffering, but remains constant throughout life. Therefore, at every stage—from conception to death—each person reflects God’s image and deserves honor, care, and moral consideration. This belief compels a consistent respect for human life in all circumstances.

 

11. Wesleyan/Methodist Contribution: What is the Wesleyan/Methodist contribution to the Church universal?

The Wesleyan/Methodist tradition contributes to the Church universal through its strong emphasis on God’s grace, holy living, and the integration of personal faith with social transformation. Central is the doctrine of prevenient, justifying, and sanctifying grace, affirming that God’s grace is active before human response, available to all, and transformative in leading believers toward holiness. Another key contribution is the teaching of entire sanctification or Christian perfection, understood as perfect love of God and neighbor empowered by the Holy Spirit, uniting personal piety with social holiness. Wesleyanism also emphasizes a practical, experiential faith nurtured through spiritual disciplines, small group accountability, and the means of grace such as Scripture, prayer, and the Sacraments. Additionally, its historic commitment to social holiness addresses justice, poverty, education, and human dignity, offering a vision of faith that is both deeply personal and actively transformative in the world.

 

12. Global Methodist Church: What is your vision for the GMC?

My vision for the Global Methodist Church (GMC) Church will be   faithful, Christ-centered, and missionally vibrant expression of historic Methodism, rooted in Scripture and empowered by the Holy Spirit, with a continued emphasis on holiness. I envision a Church grounded in biblical authority and orthodox doctrine, alive in worship, prayer, and sacramental life, where holiness is visibly lived out. The GMC should function as a global missionary movement, engaging diverse cultures, planting churches, training leaders, and equipping laity for ministry.

Its structure should support mission through flexibility, accountability, and strong leadership. I also see a Church marked by integrity, transparency, and unity in essentials, while allowing contextual freedom in non-essentials. It should extend grace, form disciples, and bring hope to the marginalized. Ultimately, the GMC should recover the Wesleyan spirit, combining personal holiness with bold witness for God’s glory.

 

13. Evangelism: What is evangelism and how have you practiced it effectively in your ministry?

Evangelism is the sharing of the Christian gospel—the good news of Jesus Christ’s life, death, and resurrection—with the aim of inviting people into a restored relationship with God through faith. It involves both proclamation and demonstration, calling individuals to repentance, new life, and transformation through the Holy Spirit. In the Wesleyan tradition, evangelism is closely connected to discipleship, emphasizing not only conversion but also growth in holiness of heart and life. It is expressed through preaching, teaching, personal relationships, and acts of love and service. In my ministry, I practice evangelism through Christ-centered preaching that highlights God’s saving grace and invites a response of faith. I also engage relationally through pastoral care, including visitation, counseling, and community presence, building trust and creating opportunities for meaningful spiritual conversations that lead others toward faith and deeper commitment to Christ.

 

14. Discipleship: What is a disciple, and how have you effectively made disciples in your ministry?

A disciple is a committed follower of Jesus Christ who learns His teachings, lives by His example, and participates in His mission. Discipleship involves spiritual formation, obedience, and multiplication—raising others who will also follow Christ faithfully.

In my ministry, I have made disciples effectively by using African contextual methods that emphasize community, relationship, and oral learning. Small fellowship groups and class meetings provide spaces for accountability, prayer, and Bible study. I have also used storytelling, testimonies, and songs—methods deeply rooted in African culture—to communicate the gospel in ways people easily understand and remember. Mentorship is central; I walk closely with emerging leaders, guiding them spiritually and practically.

Additionally, I engage families and community leaders, recognizing the communal nature of African society. Discipleship is not individualistic but shared within the community. By equipping lay leaders and empowering local believers, the process becomes sustainable, culturally relevant, and transformative.

 

15. Local Engagement: How have you led congregations to engage their local contexts with the gospel?

Local engagement is the intentional effort to connect the gospel with the real needs and cultural context of the community. I have led the congregation to engage our local context by emphasizing holistic ministry—addressing both spiritual and social needs. In the African setting, where community life is central, we engage through outreach to families, support for the vulnerable, and participation in communal events.

We use culturally relevant approaches such as storytelling, music, and local languages in evangelism. We also partner with community leaders to promote peace, justice, and development. By equipping members to live out their faith daily, the gospel becomes visible, practical, and transformative within the community. This makes the gospel more contextualized. I also equip the future emerging leaders, especially the lay people and empower those who are called to full time ministry.

 

16. Unreached People Groups: How do you understand the mission of the GMC in relation to unreached and unengaged people groups?

The mission of the Global Methodist Church (GMC) is to make disciples and spread scriptural holiness across the world. In relation to reaching and engaging unreached people, I understand this mission as a call to intentional, Spirit-led outreach that crosses cultural, social, and geographical barriers. The GMC is committed to proclaiming the gospel faithfully while remaining sensitive to local contexts.

This involves going beyond the church walls to meet people where they are—through community engagement, compassionate service, and relational evangelism. In many African settings, this means addressing practical needs such as education, healthcare, and peacebuilding alongside sharing the message of Christ.

Engagement also requires equipping believers to become disciple-makers, using culturally relevant methods like storytelling, local languages, and communal gatherings. Ultimately, the mission is not only to reach the unreached but to nurture them into mature disciples who will, in turn, reach others

 

17. Global Missions: What is the local church’s role in global missions? How will you equip local churches for that role?

The local church is the primary agent of God’s mission. It is the place where believers are nurtured, equipped, and sent to participate in God’s redemptive work both locally and globally. The church serves as a witness to Christ through worship, discipleship, evangelism, and compassionate service. In global mission, the local church is not merely a recipient but a sender—raising missionaries, supporting mission efforts, and engaging cross-cultural outreach.

To equip local churches for this role, I will focus on intentional teachings about mission as a biblical mandate. I train leaders and members in evangelism, discipleship, and cross-cultural evangelism. I also encourage prayer for the nations and create mission partnerships that expose members to global needs. Using contextual African methods, I empower lay leaders to take ownership of mission work. By strengthening spiritual formation and fostering a missional mindset, the local church becomes active, self-sustaining, and effective in advancing the gospel.

 

18. Christian Unity: What is your understanding of Christian unity? How will you lead the Church toward greater unity in Christ and the Spirit both within the GMC and in relation to other ecclesial bodies?

Christian unity is the spiritual oneness of all believers in Jesus Christ through the work of the Holy Spirit, rooted in shared faith in the Lordship of Christ, the authority of Scripture, and the mission of the Church. It does not necessarily mean uniformity in structure or practice, but a shared commitment to love, truth, holiness, and mission under Christ.

In the Nigerian context, I will lead the church toward greater unity by promoting reconciliation, mutual respect, and open dialogue within the GMC. I will strengthen teachings, emphasizing that divisions should not destroy our shared calling. Within GMC, I will encourage collaborative leadership, accountability, and shared mission and emphasize holiness.

In relation to other ecclesial bodies, I will pursue peaceful coexistence, cooperation in social and community development, joint witness where possible, without compromising doctrinal convictions. Through prayer, humility, and Spirit-led leadership, unity in Christ can be expressed even amid diversity.

 

19. Bishop's Work: What is your understanding of the work of a bishop?

The work of a bishop is a sacred calling that combines pastoral care, leadership, and administration to provide spiritual oversight and unity within the Church. As chief shepherd, the bishop ensures the faithful proclamation of the Gospel and upholds the Church’s foundation in Scripture, doctrine, and mission. This includes ordaining clergy, appointing leaders, and supervising both spiritual and administrative life. The bishop also serves as a guardian of unity, promoting peace, reconciliation, and order across congregations, especially during conflict or transition, requiring wisdom, humility, and discernment. In addition, the bishop is a missional leader who encourages evangelism, discipleship, and service. Representing the Church in ecumenical and societal contexts, the bishop advocates for justice and compassion. Ultimately, the role models Christ-like leadership marked by integrity, love, faithfulness, and a commitment to serving others with humility.

 

20. Your Qualifications: What qualifies you for the office of bishop?

I am qualified for the office of bishop by God’s   grace, affirmed through years of faithful service in pastoral ministry, leadership, and church administration. I have demonstrated commitment to Scripture, Wesleyan doctrine, and the mission of making disciples of Jesus Christ. My experience includes overseeing congregations, resolving conflicts, equipping clergy and laity, and advancing evangelism and discipleship in diverse contexts. I have also shown integrity, pastoral sensitivity, and resilience in times of challenge. Through prayer, theological training, and practical leadership experience, I have developed the spiritual maturity, vision, and relational skills necessary to provide episcopal oversight and guide the Church faithfully. And because I accepted to nurture and grow the Church of God by devoting my time to the calling of to serve as an episcopal leader.

 

21. Assembly of Bishops: What do you see as the role of the Assembly of Bishops?

The Assembly of Bishops functions as a collective body entrusted with spiritual oversight, unity, and shared leadership within the Church. Its primary responsibility is to offer episcopal guidance in matters of doctrine, mission, discipline, and pastoral care, ensuring that the Church remains faithful to Scripture and its theological heritage. It serves as a guardian of unity across episcopal areas by fostering accountability, collaboration, and coordinated decision-making on issues affecting the whole connection.

In addition, the Assembly provides a vital space for mutual support, where bishops gather to pray, discern God’s direction, and share wisdom for effective leadership. Through this shared life, the Assembly strengthens the ministry of each bishop and promotes coherence in the Church’s witness. It also interprets the needs of both the global and local Church, helping to align mission priorities with emerging challenges and opportunities, so that the Church may faithfully fulfill its calling.

 

22. Fellow Bishops: How do you envision working together with fellow bishops?

I envision working with fellow bishops in a spirit of humility, mutual respect, and shared accountability under the Lordship of Jesus Christ. Episcopal leadership is not individualistic but collegial, requiring collaboration in prayer, discernment, and decision-making for the good of the whole Church.

I would seek to build strong relationships grounded in trust, open communication, and a commitment to Scripture and Wesleyan tradition. Together, we would address challenges facing the Church through collective wisdom rather than isolated action, ensuring unity in doctrine, mission, and pastoral care.

I envision regular consultation, joint planning for mission, and support for one another in difficult pastoral and administrative responsibilities. Differences in perspective would be handled with grace, dialogue, and a commitment to reconciliation.

 

23. Conference Superintendents: How do you envision working together with and supervising conference superintendents?

I envision working with and supervising conference superintendents through a relationship of spiritual partnership, clear accountability, and shared mission. As a bishop, I would see superintendents as key extension leaders who represent episcopal oversight in the districts and conferences, and therefore deserving of trust, respect, and consistent support.

My approach would begin with clear communication of vision, doctrine, and mission priorities so that superintendents are fully aligned with the direction of the Church. I would maintain regular consultation, visitation, and reporting structures that encourage transparency and mutual learning rather than fear or control.

Supervision would be both pastoral and administrative—providing guidance, correction when necessary, and encouragement for effective ministry. I would also invest in their leadership development through mentoring, training, and spiritual formation.

Above all, I would foster a collaborative environment where superintendents feel empowered, yet accountable, serving together as co-laborers in advancing evangelism, discipleship, and church growth.

 

24. Handling Concerns: If laity or clergy bring concerns directly to you bypassing their presiding elders and/or conference superintendent, would you include the applicable conference superintendent and/or presiding elder in the conversation? If so, how would you empower your conference superintendents and/or presiding elders in the discussion?

Yes, I would include the applicable Conference Superintendent and/or Presiding Elder in such conversations, except in rare situations where immediate pastoral sensitivity, confidentiality, or conflict-of-interest concerns require temporary discretion. In normal circumstances, I believe it is essential to honor the established connectional and episcopal order of the Church.

When concerns are brought directly to me, I would first listen carefully and pastorally, ensuring that the person feels heard and respected. However, I would then intentionally involve the appropriate superintendent or presiding elder so that the matter is addressed within the proper structure. This approach promotes transparency, unity, and accountability while preventing the weakening of ordained leadership roles.

I would empower Conference Superintendents and Presiding Elders by keeping them fully informed and actively engaged in the discernment and resolution process. I would not bypass their authority but rather strengthen it by affirming their responsibility to provide pastoral oversight.

 

25. Laity Leadership: How do you envision incorporating laity into the leadership of the church and into your leadership team?

Because laity are important in the church they are to be given a place to led.   Incorporating laity into the leadership of the Church by affirming their biblical calling as co-workers in God’s mission. The Church became strong when clergy and laity serve together in shared ministry. I will intentionally include laity in decision-making bodies, strategic planning, and mission implementation at all levels of the Church.

In my leadership team, I will ensure that qualified lay members are represented in advisory councils, boards, and committees. I will also invest in their training and spiritual training that bring humility, so they are equipped for effective leadership. By empowering laity, I will foster ownership, accountability, and vibrant participation in the life and mission of the Church. We have many lay people when given a rightful place in the ministry of the church   they will greatly.

 

26. GMC Challenges: What do you see as the top three challenges facing the GMC today? How would you address them?

First, on unity and reconciliation, I would prioritize sustained dialogue, pastoral listening, and structured mediation processes grounded in Christian love and truth. Healing requires transparency, forgiveness, and clear communication, alongside consistent teaching on the unity of the Body of Christ.

Second, regarding leadership development, I would strengthen training for clergy and laity through theological education, mentoring systems, and continuous leadership formation. This ensures competent, spiritually grounded leaders at every level of the Church.

Third, on legal and property disputes, I would promote a peaceful, law-abiding approach, encouraging the Church to pursue legitimate legal processes while avoiding escalation. At the same time, I would work toward negotiated settlements where possible, ensuring that mission and worship continue without disruption.

Together, these approaches foster stability, growth, and faithful witness in Nigeria.

 

27. Devotional Life: How would you characterize your devotional life?

I characterize my devotional life as a disciplined yet by grace-dependent walk with God, shaped by Scripture, prayer, and continual reliance on the Holy Spirit. It is not perfect, but it is continuing    and growing through daily commitment to God’s presence. I begin my day with prayer and reflection on Scripture, seeking guidance, strength, and spiritual renewal for my ministry and personal life.

My devotional life is also sustained through meditation, fasting at times, and listening attentively to God in silence and worship. In moments of weakness and pressure, I depend on God’s grace rather than my own strength.

Over time, I have learned that devotional life is not only private devotion but also a source of spiritual authority and pastoral effectiveness. It continually shapes my character, deepens my humility, and strengthens my commitment to serve God faithfully in the Church and in all areas of life and ministry.

 

28. Theological Resources: What are the top five authors or theological resources to which you turn for research and learning and why?

First is John Wesley, whose sermons and writings provide the foundation of Methodist theology, especially his teachings on grace, holiness, and practical discipleship. His work grounds my ministry in biblical faithfulness and sanctification.

Second, is Jurgen Moltmann, whose theology of hope enriches my understanding of suffering, mission, and God’s future for the Church.

From the African context, I draw deeply from John S. Mbiti, whose work on African theology and communal spirituality helps me engage Christianity within African worldviews. I also learn from Kwame Bediako, who articulates Christianity as authentically African and culturally rooted. Additionally, Ogbu Kalu provides valuable insight into African Pentecostal and ecclesial movements, helping me understand contemporary African Christianity.

Together, these authors shape my Biblical theology by integrating Scripture, global scholarship, and African lived experience for effective ministry and leadership.

 

29. Failures: Describe one time you failed; what did you learn from that failure?

One time I experienced failure was in a pastoral situation where I acted too quickly in resolving a conflict without giving enough time to full listening and reconciliation among the parties involved. My intention was to bring peace, but the approach created further misunderstanding because the emotions were not fully heard before a decision was encouraged.

From that experience, I learned the importance of patient listening, discernment, and inclusive dialogue in conflict resolution. I also learned that effective pastoral leadership requires not only good intentions but also careful timing and process. Rushing to solve problems can sometimes deepen divisions rather than heal them.

This failure taught me to depend more deeply on prayerful reflection and collaborative decision-making, especially involving key leaders. Since then, I have become more intentional about slowing down, seeking wisdom from others, and ensuring that all sides are heard before guiding the Church toward resolution and peace.

 

30. Leadership Style: How would you describe your leadership style?

I describe my leadership style as servant leadership rooted in humility, modeled after Jesus Christ. I see leadership not as domination or control, but as service to God’s people, where the leader goes before others in sacrifice, compassion, and obedience to God’s will. Humility guides my approach, enabling me to listen carefully, value others, and recognize that leadership is a sacred trust rather than a personal achievement.

In practice, this style means I prioritize teamwork, shared decision-making, and empowering both clergy and laity to use their gifts effectively. I strive to lead by example, especially in prayer, integrity, and commitment to Scripture. When challenges arise, I seek reconciliation rather than escalation, and I value dialogue over imposition.

Following the example of Jesus, who washed the feet of His disciples, I believe true leadership is expressed in service, not status.

 

31. Decision Making: Give an example of a time when you had to make a difficult decision as a leader and how you made that decision.

A difficult decision I faced as a leader involved addressing a serious internal conflict within the Church that threatened unity among clergy and members. The situation required careful discernment because different groups had strong opposing views and emotions were high. Everyone is was looking at self-benefit and the growth of the body of Christ.

I made the decision by first engaging in prayer and seeking biblical guidance. I then consulted key leaders, listened to all parties involved, and carefully reviewed available facts. After weighing the spiritual, pastoral, and organizational implications, I chose a path that prioritized peace, accountability, and the long-term unity of the Church. Although the decision was not accepted by everyone, it helped stabilize the situation and provided a foundation for continued dialogue and healing within the community.

 

32. Confrontation: Give an example of a time when you had to confront an employee or colleague over behavior or beliefs contrary to those agreed upon and how you handled it.

In one instance, I had to address a colleague whose actions and public communications were not aligned with the agreed doctrinal and administrative standards of the Church. The behavior was beginning to create misunderstanding and tension within the ministry context.

I first approached the matter privately and respectfully, following the biblical principle of personal correction. I listened to his perspective carefully to ensure I fully understood his concerns and motivations. After that, I clearly explained the agreed expectations, the implications of the behavior, and how it affected unity and trust within the Church.

I encouraged reflection, repentance, and alignment with our shared commitments, emphasizing restoration rather than punishment. When necessary, I am involved in appropriate leadership structures to ensure accountability. The goal was not confrontation for its own sake, but reconciliation, correction in love, and preservation of unity within the body of Christ.

 

33. Teaching: What experience do you have in a teaching role? How has your teaching style evolved during your ministry?

I have extensive experience in a teaching role through pastoral ministry, leadership training, Bible studies, discipleship classes, and theological education within the Church. I have taught both clergy and laity in formal and informal settings, including seminars, conferences, and small group fellowships. My teaching has focused on Scripture, Wesleyan theology, discipleship, leadership development, and practical Christian living.

Over the years, my teaching style has evolved significantly. Initially, I relied more on structured lectures and doctrinal instruction. However, with experience, I have shifted toward a more interactive and contextual approach. I now incorporate storytelling, discussion, questions, and real-life application, especially using African cultural methods such as oral tradition and communal learning.

This evolution has made my teaching more engaging, relatable, and transformative. I also emphasize discipleship-centered teachings. My goal is not only to impart knowledge but to form Christlike character and equip believers for effective ministry and mission.