HISTORY OF HOLY TRINITY (ANGLICAN) CHURCH, UFUMA.

BEHOLD UFUMA:

Ufuma is a blessed town. Located at the heart of Orumba,it occupies a vast area of land and accounts for a high proportion of the entire population of Orumba. It shares boundary with such towns as Awa, Akpugoeze, Inyi, Awlaw, Ogbunka, Nawfijah, Akpu, Mgbom and Omogho. As an agrarian society, the prime occupation of her citizens is farming (food and commercial crops). Ufuma towers high as a food basket in respect of yams, cassava, rice, palm products and palm wine production. This is not by chance for Uvume-Egbe-na-Diji, our progenitor was and is still acclaimed for his prowess as a cultivator of yams. He loved farming. He liked yams in particular and he excelled and made name as a cultivator of yams: Diji.

Made up of nine villages, Ufuma is united under one traditional institution, the Diji-ship. Her political and developmental goals are pursued under one town union platform, initially Ufuma General Assembly but now known and called Ufuma Development Union (UDU). At the base of the town union is the council of ward leaders.

Educationally, Ufuma is the home of numerous primary schools, almost one per village not counting the now blossoming privately owned outfits. Ufuma also has two secondary schools (down from initial three), Community Secondary School, Ufuma having given way to a higher institution. Ufuma campus of Federal Polytechnic Oko has a thriving campus at Ufuma.

In terms of commerce, Ufuma has been resilient in her dominant role. Afor Ufuma market has been a centre of commerce drawing its clientele from far and near. During the Nigerian Civil war, Afor Ufuma was the one stop shop as the Biafra enclave shrank by day. Infrastructure wise, Ufuma is not fairing badly. All season roads, electricity and potable water (even if by way of boreholes) have reached all hooks and crannies of the community. Industries available are of small and medium size; block making, sachet water production, timber saw milling, metal fabrications, tailoring and mechanic workshops etc. This is modern day Ufuma. The developmental trends are replete with evidences of modernization.

UFUMA BEFORE CHRISTIANITY:

Before the arrival of Christianity, Ufuma like any other Igbo society was largely traditional: unexplored, unexploited, conservative. Mode of habitation was cluster type. Each cluster was made up of nuclear families (Umunne) and extended families (Umunna). Internal cohesion was strong while external relationships were at best with deep suspicion. Families lived in huddled huts. Dressings were scanty (nwigba for men) and skimpy (jigida for women). There was strong attachment to idols and deities around which their lives revolved. Rituals, rites, festivals and ceremonies which formed the routines of their lives were all tied to one deity or the other. Each family had its own deity to which they ran for safety and must daily appeased. To these deities they went for intervention and help in times of drought for rain, infertility for children and sickness for healing. They believed so much in ancestral worship and re-incarnation and in constant communion between the dead and the living. It is this belief that underscored many of their rituals and festivals.

ARRIVAL OF CHRISTIANITY:

Church Missionary Society (CMS) arrived Nigeria 1842 with the establishment of the first church in Nigeria at Badagry, Lagos. The mission arrived Onitsha 1857. The prevailing situation then; malarial infestation, poor road network and hostility from the natives did much to slow down the spread of the gospel.

Colonial rule in Nigeria took its root from the cession of Lagos to British in 1861 by King Dosumu. Especially at the beginning, the primary interest of the colonialists was to create conditions that will give them unhindered access to the hinterland for their trade and exploitation of abundant resources available. Use of force and autocratic methods were freely utilized. Even when natives were used as agents of governance, the mentality of such agents did not differ much from those of their masters.

At the turn of the century and with amalgamation of Southern and Northern protectorates to form a united Nigeria, the colonialists structured their administrative structure to revolve around their governors, residents and district officers who wielded both administrative and judicial authorities over their subjects. These administrators were usually resident in the cities but, as earlier stated, had agents among the people through whom they carried out certain duties. Unlike the colonial administrators and their agents, the missionaries were more gentle, kind and accommodating of the weaknesses of the natives.

About 1907, the local Administration Authorities appointed some nominal Sanitary Inspectors to ensure that the indigenes lived in and maintained clean environment. Such Sanitary Inspectors whose jurisdiction covered Umunebonato area of Ufuma, among other places, were mostly indigenes of Awka, and Nibo, namely Mr. Nwabuonu of Awka, Mr. Nwajiobi of Nibo and Mr. Uzo Ejinwu of Awka. These men carried out their function so ruthlessly that the indigenes were in panic whenever and wherever they came to the village. Any one found defeacating in the bush, was fined ‘afia n’eli’, that is an equivalent of ten shillings (10/-) currently one hundred naira (#100.00) approximately.

Because the said Sanitary Inspectors enjoyed the glamour and weight of authority attached to their office, they often hid in the bush to catch defaulters, and dealt with them accordingly. These Sanitary Inspectors would also raid the community without notice and charge them to court where the fines mentioned awaited them.

Umuenebu people were particularly harassed and molested because they had no Chief and so nobody acted as a leader to protect them. All other villages in Umunebonato had Chiefs and Elders recognized at their own levels by Native Administration, but Umuenebu had none because their sparse population did not qualify them to have one. Thus, the Sanitary Inspectors and other oppressors had a field day in dealing with Umuenebu indigenes as they liked. Umuenebu was accordingly placed under the chiefdom of Chief Nwajagu of Umunebo.

When the molestation became unbearable, some young men who thought that they could be caught as the next victims at any time, decided to run away from the village and to settle elsewhere, where they would not run foul of the arbitrary powers of the Sanitary Inspectors. Such people who fled the village were Messrs Aaron Okeke, Isaiah Nwangwu, Samuel Nwafor and Hezekaiah Okoli among others. Aaron Okeke ran to Onitsha to stay with one Madam Azifuaku of Onitsha. Indeed all of them took refuge in Onitsha before Aaron later went to stay with Amodo Enu.

While staying in Onitsha the refuges told the pathetic stories of their molestations to their kind hosts. The refuges also lamented that they were being singled out for such harsh treatment because they had no Chief or leader of their own to protect them. Their hosts then asked them if the gospel had reached their town and also whether they had a church; and they replied that they had never heard of anything like church, or gospel. Their hosts then promised that they would give them (the refuges) something better, stronger and more influential than a Chief. The refugees were very delighted at the expectation that they would soon have something greater than a Chief. Their hosts took the refuges to Archdeacon Smith and Mr. Cheethan, the Missionary Accountant both of them whitemen at the Anglican Missionary Headquarters, Ozalla in Onitsha who gave them a letter with which to meet the Principal of the Awka Training College, Revd. G.T Basden.

Instead of going straight to meet with Revd. Basden as directed by Archdeacon Smith, the refuges rushed home to meet with their kinsmen. They summoned their Umuenebu people to a meeting at the compound of Obuekwe,where they usually gathered for “Mmanya Eke”and announced with great excitement that they were expecting what was greater than a Chief in the community. Umuenebu people were excited about this information, and so selected people like Onyekwena to accompany the refuges to deliver the letter from Archdeacon Smith to Revd. G.T Basden.

After reading the letter from Archdeacon Smith, Reved, Basden asked them from where they came and they answered Ufuma. He asked them if they knew Ndikelionwu and they answered in the affirmative. Revd. Basden then wrote a letter to one Mr. Jacob Izuegbu, an Ogbunike man who was already posted and serving at Ndikelionwu as a Church teacher. That was in 1910. After reading the letter, Mr. Izuegbu fixed a date when he would come to Ufuma.

Meanwhile, the natives had returned to prepare and await the arrival of Mr. Izuegbu and his team. It was decided that they would be received at Obu Okonkwo Nwanyi now the Okonkwo’s compound of Umuenebu because the family was considered peaceful and level headed. Jacob Izuegbu and his group arrival in Ufuma on Afor market day and they were enthusiastically received. He was accompanied by Messers Mark Okoli, William Okafor and Thomas Ajulu, all Ndikelionwu people. As was previously agreed, they were received at “Obu” which later served as a Church building throughout 1910 and 1911.

SPREAD OF THE CHURCH TO OTHER PARTS OF UFUMA:

Whereas it is true that the gospel gained foothold in a place like Enugwuabo Ufuma about the same time that the Ndike team arrived at Umunebonato area of Ufuma,the two missions were entirely different.

Even though it did not take too long for people from other villages in Umunebonato to join in the worship and in other church activities at Umuenebu, they did not all join it at the same time. The first set of people to join, were those people from Ozegu who were attracted by the activities taking place at Obu Okoronkwo Nwanyi along Uzo Nwogba as they passed to the market on Afor days. What was peculiar to Ozegu people then was that they acted in unison; they would attend the church activities almost en masse and would likewise withdraw en masse at the slightest provocation or displeasure.

The next set of people that came in substantial number, were from Umuagu. As a matter of fact, John Agwunta from Umuagu, after whom Otu Agwunta was so named , played a key role in bringing the gospel to Umuenbu.It was said that the missionaries from Ndike were his friends and had regular stopovers in his house on their way to Umuenebu. Some of the early converts from Umuagu were Joseph Nwankwo, Emmanuel Anuka, George Ebido, Joshua Uchendu, Peter Unoji and Paul Okonkwo. Many of them changed their denomination and indeed helped to bring the Roman Catholic Church to Umuagu for reasons to be explained later in this discourse.

People from Umunebo were the last to join the Church at Umuenebu. This is quite understandable. With Chief Nwajagu ,whose word was law in those days, in power at Umunebo, it needed strong conviction and lots of guts to disobey him, and to join the Church which the Chief never hid his contempt for. Those who challenged his authority at first were therefore those who were away from his control. These were Alfred Nwankwo, Johnson Okeke, Samuel Onwuaju Okeke, his younger brother Godffrey N. Okeke of Umu-Okpara- na Agu, Umunebo in addition to Madu families of Agunwaja-Umunebo. Eleazer Nwokolo and Simon Nwajagu, the son of the Chief, were later to break away from his control and joined the church.

EARLY TEMPTATIONS AND PERSECUTIONS:

One of the earliest problems faced by the Anglican Church mission on arrival at Umenebu was the crisis sparked off by the resolution of the authorities to stop their members from participating in some heathen activities like masquerading. The authorities considered masquerading a pagan activity, and the idea a slight to the Christian faith. They were determined to make their members comply with this policy. Particularly disturbed by this law were members from Umuagu who were known at that time for their great attachment to and love for masquerading. Naturally, many members from Umuagu fell foul of this new law. When confronted some of them showed remorse, served the punishment and were re-absorbed into the church. Many however chose to drop out of the church and, in fact, went a step further by inviting the Roman Catholic Mission to establish Umuagu. It was really a trying period and required great tact to handle. Onyekwena,who was a pillar in the church then, played an enormous role in bringing some members back. Chief Onyekwena wielded great economic power and those who were related to him by marriage like Joshua Uchenna or those he took on his trading missions like Moses Mba had cause to come back to the church.

Another difficulty faced by the early convert was their occasional brushes with chief Nwajagu of Umunebo. As has been mentioned earlier, Chief Nwajagu was not convinced by the message of the missionaries and did nothing to encourage his people to join the church. Instead, he sometimes created obstacles for them. Josaiah Orabasili, Mathew Nwangwu and Daniel Ire were said to have been severally dealt with by him for failing to attend road work organize by him on a Sunday. Perhaps, the most sensational of his brushes with the converts was the 1915 case in which some of the converts like Isaiah Nwangwu, Daniel Ike, Mathew Nwangwu,James Okeke, Sam Nwafor ,Marthias Okek, Peter Unoji, Paul Okonkwo and Nwankwo were accused by him of violating custom of the land by going to the church and sending their children to school. These people were taken to the native court at Ajalli, where the accused were caned, fined and imprisoned. By coincidence, the building being used by the converts as a church at that time was hit by a tornado and was destroyed. These series of events depressed many of the converts who fled and took refuge at Ogidi, Abagana and Onitsha. Eventually report reached the C.M.S authorities at Awka who summoned the court clerk at Ajalli then, named, Mr Lazarus Nzegwu for questioning. It was discovered that no record of proceedings was made in the judgment book about the case. It required a lot of pleadings from court clerk before he was allowed home on the undertaken that he would see to it that the church building destroyed by the tornado is rebuilt within a month. This, the court clerk ensured by sharing out the work to all the towns in Ufesiodo, who took turns to perform their own assignment. Chief Nwajagu, himself was also whisked away to Awka. What his detractors wanted, however, did not take place as he came back after questioning. The aftermath of this encounter, was the emergence of Mathias Okeke as a Chief in Umuagu to counter the influence of Chief Nwajagu who was strongly supported by the converts as well as the Anglican Church authorities.

Chief Nwajagu himself never accepted the gospel before his death, but his son, Simon grew up to become a devoted Christian. It was also said of Chief Nwajagu that, despite his negative disposition to the gospel, he and his family never missed the annual harvest organized by the early converts, though strictly on invitation.

DEVELOPMENTAL MILESTONES:

Functional Development

As has been mentioned, the first missionaries and teacher for CMS Church in Ufuma came from Ndike. Holy Trinity (Anglican) Church, Ufuma, itself got its name very early and that was at the suggestion of Revd. G.T Basden, who predicated his choice on the vision that the church would serve the three villages in Umenebonato area of Ufuma. It may be mentioned in passing that the name, Holy Cross, Ufuma, which the nearby Rome Catholic mission answers is a reflection of derivation of its prime converts from Holy Trinity Church. Again Holy Trinity Church Inyi derived its name from Holy Trinity church Ufuma for it was from Ufuma that John Anya took the gospel to Enugu- Inyi.

The first set of people to be baptized in Holy Trinity Church Ufuma were, naturally, those who received the gospel first namely, Aaron Okeke, Isaiah Nwangwu, Hezekaiah Okoli and his mother Sara Okoli.

The first marriage was that between Isaac Okonkwo of Ugwu- Umuagu and his wife, Ijeaku in 1915. This was follow by those of Isaiah Nwangwu and Paul Okonkwo. It must be noted that those early marriages were conducted either at Awka or Agulu, before Holy Trinity Church Ufuma was granted marriage license on the arrival of Revd. Meme in 1928.

The first church Teacher namely Mr. Jeremiah Osakwe came in 1913. It was Mr Osakwe who suggested that the church be shifted to the present site so as to be near the major road that was being constructed then.

Initially, Ufuma was under Awka. Later with the creation of what was known as Ufesiodo District, Holy Trinity Church came under the jurisdiction of Agulu. In 1928, Holy Trinity Church Ufuma was elevated to a parish status and Revd.C.O Meme was the first vicar.

It is noteworthy to state that Mr. Joshua Tabansi Uchendu was the first carpenter in Ufuma. He constructed and donated the first wooden pulpit and four pews to Holy Trinity church Ufuma.

In 1950, Holy Trinity Church Ufuma became the Headquarters of what was then called Ufuma district comprising all the churches in existence then in the area making up the present Orumba . Since then many of those churches have grown enough to become their own Districts.

At present, Holy Trinity (Anglican) Church, Ufuma is the Headquarters of Holy Trinity Parish as well as the headquarters of Ufuma Archdeaconry

Holy Trinity Ufuma Parish which is made up of five other churches namely: St. James churches I and II, Umuonyiuka and St. Philips Church Umuogem. St John Umueji and St Michael and All Angels Akpu which used to be part of the parish have since become their own Parishes.

Ufuma Archdeaconry is made up of St Lukes Parish Awa, St James Parish Enuguabor-Ufuma, Emmanuel Church Parish Akpugoeze , St Johns Parish Umueji Ufuma and St Micheal and All Angels Parish Akpu

Structural Development of Holy Trinity:

Today, Holy Trinity Church building stands as a modern and imposing structure to the Glory of God. This however is the end result of many shifts in location and expansions of the original place of worship. The first place of worship of the early converts was at ‘Obu Okonkwo Nwanyi’, then situated along the “Uzo Nwogba”. This was to last from 1910 to 1911. Later, converts thought it necessary to shift the House of God away from a personal compound. They then found a place between the compounds of Enwerenta, Okonkwo and Nwankwo-eje, father of David Nwankwo. This was about 1913. It was here that Mr. Jeremaiah Osakwe, the first church Teacher, who lived in Ufuma, organised the various church activities and then left.

About that time, the government was constructing the major road, which was subsequently tarred. Mr. Osakwe thought it necessary for his missionary work that the church be located where it will be seen by all those passing through and along the road. The choice of the present location of our church was made by him. The various people who owned parcels of land in the area, called Ugwueke, agreed to give out their land, freely and perpetually. One of those who did that was Obia Egbuene Amakor from Maduagugbuo Family of Umuagu. It is not clearly remembered whether he later embraced Christianity and belonged to the church before he died but his wife, Elizabeth was a member and was buried by the church at her death. It is not settled who ,of Nwankwo family of Umuenebu, that gave the other portion of the land; whether it was Onyi , the father of Nwankwo Onyi and Nwankwo Ekeigwe or Nwankwo Ekeigwe who gave part of his own inheritance from Onyi. The entire land given to the church was however handed over to the church at a ceremony jointly carried out by, among others, Chief Nwajagu of Umunebo, Nwafor Orji of Umuagu and Nwankwo Ikodi of Ozegu.

The first building of mud blocks and thatched roofs was the one that was blown down about 1915 by tornado and was rebuilt through the combined efforts of all the towns in Orumba.

The former Church stone building was commenced in 1950 under Revd. S.N,Okoli, an indigene of Akokwa. The building was completed during the stay of Revd. L.M.Uzodike who later became Bishop on the Niger. The idea to build the house of stone at that time was put forward by Mr. David Nwankwo who, as a synod delegate, had been to and was fascinated by the beauty of similar churches in Abagana and Enugwu Ukwu. There were others who argued that to allow for easy completion the building should be made of ordinary cement blocks. Mr. David Nwankwo, however,was enthusiastically supported by such members as Mr. Sampson Orah and Mr.Reuben Ezeanuna. In the end, they all agreed that if others glorify God with what they possessed, there was no reason they too should not do so with what they had in abundance at that time. The stones were collected from the land of Mr.David Nwankwo of Umufu- Umunebo Ufuma. These stones were carried on the head, to the site, with enthusiasm, by the men, some of whom were Mr.Sampson Orah, Sir Ephraim Ede, Mr. Eleazer Nwokolo, Mr.Micheal Nwankwo, Mr.Eleazer Okonkwo and a host of others. Not to be left out were the women who carried the sand and drums of water needed for the work. Help also came from outsiders particulary, neighbouring towns like Akpugo Eze and even some Roman Catholics who were fascinated by such display of faith.

The building was constructed under the supervision of the Church committee of which Mr. Joseph Oye was the treasurer. Eventually, the building was completed in 1960 during the stay of Revd.M.O. Ikeonwu and was dedicated to the glory of God by Bishop C.J.Patterson.

PRESENT CHURCH BUILDING:

Many still remember with a high close of nostalgia, the beauty and splendor of the old “rock house” where we worshipped till 2001. Despite the beauty, age was, expectedly, setting in. The roof had begun to leak. Space was becoming a problem. The Mens’ Christian Fellowship under the leadership of Prof. B S Okeke had taken it upon them to take necessary action to renovate the Church. Engr. Ernest Onyekwena had volunteered to take the lead and necessary consultations with Diocesan officials had begun. Suddenly, something dramatic happened. Dr. B.A. Madu arrived the meeting place of a sitting of the Parochial Church Committee one evening April 2001 to seek for their permission to do some renovation work on the building. The church committee gave instant approval. And so, work began. Initially planned to involve re-roofing and ceiling alone, the scope had expanded to include redesigning of the building, block works, new electrical fittings and new set of furniture; pews, marble font, marble pulpit, marble reading desk etc. In the end, it became a practical demonstration of the glory of a new temple being greater than that of the old one. The new building was dedicated to the glory of God on 31^st December,2005 by Most Rev. MSC Anikwenwa,Bishop of Awka Diocese to which we belonged then.

OUR ONE STORY VICARAGE:

The decision to embark on the building of a new Vicarage was based initially on the need to move with time as well as repositioning for greater things ahead. Chief E.F.C. Obi was very instrumental to the production of the plan and choice of the site. Unfortunately, he did not live long enough thereafter to see to the advancement of the project. Establishment of St Mary the Virgin Convent added urgency to the need as the old Vicarage fell within the fenced compound of the school. The Home and Abroad Women meeting took up the challenge and set themselves to the work. Not too long after, other groups and individuals rallied round to lend helping hands to the women. When the road became tough and tiredness began to set in,Madam Sophy Nwokolo mobilized her retinue of friends to see that the building was roofed. Onitsha branch provided the ceiling fans. Lagos branch provided the furniture. Obiageli [nee] Uchendu provided the curtains. Prof and Hon (Mrs).B.S.Okeke installed the electrical fittings while chief S.A.Uchendu initiated the plumbing work. It was really a case of each one do one. At the end an imposing one storey building stands as our Vicarage having been dedicated by Rt. Rev.C O Efobi , the Bishop of Aguata

INSTITUTIONS PIONEERD BY HOLY TRINITY CHURCH.

It is recorded that in 1924, a Health Institution was established at Holy Trinity Compound as an outpost to Iyi-Enu Hospital which attracted very high patronage at its inception. It was manned by some expatriate nurses namely Miss Martin, Miss Yetman and others; as well as a cripple, remembered as James, an indigene of Nnewi. This cripple taught music to the converts in the church. It is uncertain what led the authorities to close the hospital but those in a position to know agreed that it was at the request of the workers due to one grievance or the other against the indigenes. One remarkable thing for which the hospital was known while it lasted in Ufuma was the role it played in looking after twins abandoned by their mothers or rescued from “bad” bushes, where they were thrown into.

At the closure of the hospital, a hostel was opened for the training of young females about to get married. This hostel was run by a woman named Abigail Okpala, an indigene of Ogbunka. Some of those who benefited from such pre-marital training were Malinda Onyekwena, Joana Ezeanuna and Mrs. Nora Ibe. It was from this Hostel that these young females were led straight to the altar for Holy Matrimony. The Hotel however, did not last long, as its activities were transferred to Ama-Nwanyi in Agulu.

Perhaps the institution for which the church will ever be proud of was the Ufuma Central School, one of the oldest primary schools in Ufesiodo. The school not only served all parts of Ufuma but was also the place to be for many communities around as many of them either did not have a primary school of their own or did not have one that had up to primary six level.

There is a vast expanse of land referred to as ‘Ikpa College” in Umuagu –Ufuma. Part of it hosts the present Ufuma Campus of Federal Polytechnic , Oko. The younger generation may not know why it is so named. It was on this parcel of land that the early missionaries planned to establish a Secondary School. The Community willingly gave the land. The legendary Stephen Onyekwena paid, on behalf of the Community, the required Twenty Pounds Deposit. That was about 1956. Two years later, he passed on. It was Geoffrey Onyekwena, himself a Dengramite, who used his connection and influence to get students of DMGS Onitsha to come and clear the site. Why the idea did not come to fruition is unclear but some attribute it to high wire politics which the community could not cope with especially with the exit of Onyekwena. It is to the glory of God that, in the eighties, the Community was able to establish on the same parcel of land, a Secondary School for young girls .Growth of the school , structure wise and academically, was quite phenomenal. It did not take long for the government to recognize its location, size and facilities that made it a clear choice for a Campus of then Anambra State Polytechnic Oko, now Federal Polytechnic Oko.

During the Nigerian Civil war, it is on record that Holy Trinity Church hosted one of the remaining secondary schools in the enclave.

We shall ever remain grateful to His Grace, Most Reverend M.S.C. Anikwena, J.P, recently retired Archbishop of the Province of the Niger, Bishop of Awka Diocese and Dean, Church of Nigeria for siting St. Mary the Virgin Convent in Ufuma in September 1992. The convent was the female counterpart of Bishop Crowther Seminary, Awka. It is now under the control of Aguata Diocese. Well staffed and well equipped, it is approved by Anambra State government Ministry of Education. The first Principal of the school was Mr. Ernest Obidiegwu followed by Lady Maudline Adimora, an indigene of Nanka. Successive Principals have been.At present, Mrs.Chinyere Clinton-Osinachi is the Principal, The School is noted for high academic performance in both Junior and Senior School Certificate Examinations, as well as discipline and excellent performance in sporting activities. One of our own, Dr Johnson Nwajagu, is the current Chairman of the School’s Management Committee.

THE ROLE OF THE WOMEN:

The women of Umunebonato were not late in joining the church at its inception. Indeed, Mrs. Sera Okoli, mother of Mr. Hezekiah Okoli was among those who were baptized on arrival of the church in Umuenebu. The women will be remembered, particularly, for their role in collecting the numerous trips of sand as well as the drums of water needed for the construction of our now renovated house of rock church building.

The women of Holy Trinity have been playing very significant and prominent roles in the affairs of the church. They no doubt outnumber the men and we know the strength that is in numbers and in unity. They are, with due respect, more organized than the men, very industrious and firmer in their application of rules and order. No wonder they, many times, are the initiators of projects and programmes which the Church later adopt as its own.

The Primary grouping of the women is their division into Prayer groups. Initially, these were named after some of the pioneer members of the church such as Isaiah Nwangwu, Stephen Oneykwena, Aaron Okeke and John Agwunta .We thus had such women groups as Otu Nwangwu, Otu Onyekwena, Otu Okeke and Otu Agwunta. These groups engaged and still engage in rotational hosting of prayer meetings at which they also discuss the progress of the Church. They take turns to do Saturday Compound Cleaning and engage each other in healthy competitions at Harvests and other occasions to the benefit of the Church.

Based on new guidelines from Church authorities the goups were renamed Otu Udo, Otu Okwukwe, Otu Anulika and Otu Ifunanya.

The women, at a higher level, are also grouped into Women’s guild and mothers Union; the later being for all women of the church while the former is for those who are wedded and met other necessary requirements. Nothing stops one from belonging to both. For those at home, the Women’s Guild and the Mothers’ Union come together to form the “Ochirigwe”Meeting. Some secretaries of the Mothers Union in the past have been Gladys Ibe, Charity Enemuo, Eliza Orah and Mabel Oye while some Secretaries of Women’s Guild have been Patricia Ibegbunam, Phoebe Okeke, Angelina Orji and Chizoba Ike who has been in office from 2006 till date.

For “Ochiri-Igwe”, their Chairladies over the years have been Mercy Okeke, Comfort Onyinanya, Constance Nwajagu, Edith Onuenyenwa, Beatrice Nwajagu and Blessing Orah, the current chairlady. The Secretaries have been Phoebe Eze and Phoebe Okeke who held office for 9 years each. Others have been Eucharia Okeke ably assisted by Florence Onuenyenwa.

The umbrella organization for the women over the years has been the Womens’ Home and Abroad meeting. Founded in 1955,it has been ably led, over the years by such capable and dynamic women as Priscilla Okonkwo, Janet Onyekwena, Sophy Nwokolo, Abigail Obi , Pauline Nwankwo, and Mrs Peace Orah and in that order. The present Chairlady is Mrs Mary-Basil Orji .The Womens’ Secretaries over the years, have been Selina Nwajagu for twenty three years, Ruth Oguejiofor , Grace N Okeke. Nkiru Onyekwena and Joyce Ilo, the incumbent.

At church services, Mabel Obi, Constance Nwankwo, Phoebe Eze, Gladys Adibe and Jessie Nwankwo have, at various times, served as side wardens. Listing the names of women who have played distinguished rules in Holy Trinity Church Ufuma will be cumbersome if not an impossible task but it will be an ingratitude if women like Lucy Orah ( a long time synod delegate),Priscilla Okeke, Gladys Uchendu, Mercy Okeke, Esther Madu, Ego Okeke, Racheal Okonkwo, Margaret Ede, Charity Ede, Pauline Igwegbe,Comfort Onyinanya and Cecelia Onyinanya are left out.

Mrs.Fidelia Nwafor who served as a member of the Diocesan board on Adult education, deserves recognition. The new vicarage and the ancillary building were initiated by the women.

The story of our women will be incomplete without a mention of their award winning MARCHING BAND organized by and during the tenure of Mrs Blessing Chukwuma, our then Vicars Wife.

THE ROLE OF MEN :

As expected, many men have played very significant roles in the life of the Church. The list will start with those who received the gospel first. These will include such men as John Agwunta of Obuagu-Umuagu, Aaron Okeke, Alfred Nwankwo of Umunebo,Isaiah Nwangwu, Stephen Onyekwena, Eleazer Nwokolo, Eleazer Okonkwo, Sir Eric F C Obi, Sir Ephraim Ede, Chief S.A Uchendu,Nwafor Nwangwu, Ernest Okeke, Felix Ngwu, Obinnakwere Nwankwo, Robinson Onyekwena Obumneme Okonkwo,Engr.Joe Ebido, Eleazer Ike, Anene Onyebuchi,Engr.Ernest Onyekwena, Sir(Barr) Jekwu Madu, Dr B.A. Madu, Professor B.S. Okeke,Dr. Afam Onyekwena, ,Isreal Orabasili, Eugene Enemuo, Caleb Okeke and others too numerous to mention.

The men have been in the lead of developmental progress of the Church. As elders, Committee members and leaders in various fields, they have brought their various talents, dispositions and resources to bear on the progress of the church.

The roles of the founding fathers of the church have been noted. The stabilizing role of the legendary Stephen Onyekwena during the first crisis faced by the church over the ban on masquerading by members has also been noted. David Nwankwo, one of the earliest Synod delegates was able to influence other Church members into building the first modern church building with stone instead of cement blocks. Many other men have followed the good paths of these icons.

Chief E F C Obi was really a light in the Church. The church bore the imprints of his education, wealth, industry and vision. He was in the forefront of the effort to build a new Vicarage and helped immensely to attract St Mary the Virgin Convent to our Church.

Eleazer Okonkwo was a devoted member of the church. He was a long standing synod delegate, lay reader and church committee member. His literacy found great use in the compilation of our church history.

Elaezer Nwokolo,a retired catechist was a long standing committee member and a faithful treasurer of the church.

Luke Okoli will for long be remembered as for his role as the church treasurer and pastors warden

Mr.D.S.C. Okeke was away from home for most of his adult life. On return at retirement, he brought to bear on the church his enlightened views, commitment and sincerity. He knew no intrigues or deceits.

Dr Ephraim Ede, the widely acclaimed traditional bone setter lived and breathed Holy Trinity. A long time Pastor’s Warden, his wit and wisdom was legendary. He was knighted before his transition. His love and commitment to Holy Trinity infected and made great impact on Sunday and Ogbonnia, his children.

Chief S A Uchendu will for long be remembered for his generosity, great wisdom and stabilizing influence. Always ready to lend a helping hand, it is to his credit that he piloted the 1992 Synod Planning Committee to a successful outing .He was again on hand to help out when completion of our new Vicarage became difficult.

Nwabuikwu Ebido of blessed memory was an epitome of humility. He was a long standing church sexton/yardman, totally devoted to his job. His zeal and commitment was picked up by his son Isreal. Unfortunately, Isreal went down too early.

Ernest Okeke a long standing committee member and church warden could be described as a man in whom there was no guile. Together with the wife they ensured the entire family remained committed to church till date.

Robinson Onyekwena would be remembered as the longest serving auctioneer of the Church. He knew how and was ever ready to do the job. His massive frame was never a disadvantage in this call to duty.

Chief Henry Nwajagu was a born leader. He put his eloquence and organizational ability to the use of the church.

Caleb Okeke, the quintessential teacher, was devoted to the church. He was a local church helper and will be remembered for his efforts in mobilizing children for church compound work and choir activities.

Nwafor Nwangwu ( later Chukwunwejim) was an ardent and committed member, a stickler for details and a great apostle of transparency.

Our ever shining alter cross is a 1968 thanksgiving offering by Alexander Nwajagu. The cross was made by Mr Robinson Egbuche of Onitsha.

Eric Adibe committed himself to different activities of the church. He was a local helper, church treasurer, works committee member and had good knowledge of our church history and properties.

Dr. Afam Onyekwena was the Chairman of the building committee that saw to the building our new vicarage. He was also the pioneer Pastors warden of the English Service section when it began.

One of the greatest hangovers of the days of the locust was accumulation of debts by the church especially as it concerns payment of our assessment arears. Mr Obumneme Okonkwo has ,on more than, one occasion come to our rescue by offsetting the debts that run into millions. Similarly, the ever near and caring Engr ( Dr ) Ernest Onyekwena picked up the bills and offset all our indebtedness when it became one of the cardinal requirements for our elevation to the rank of Archdeaconry Headquarters.

It is actually a herculean task to remember and note all the men that have been of great assistance to our church. Yet we cannot close this section without making mention of such great choristers as Dennis Nwankwo and the Late Emma Nwankwo (Onowu) as well as long standing leaders as Geoffrey Ike, Eleazer Ike and Jason Nwajagu.Not to be forgotten from Ozegu end are such early converts as David Enemuo, Alfred Eke, and Jacob Nwafor. Erasmus Ilo was a long serving Warden while Geoffrey Nwosu, father of Rev. Canon Basil Orji, also served the church as peoples warden.

HONOURS AND INVESTITURES:

Appointments to positions, elevations in Status and ranks as well as awards of honours to deserving individuals are ways and means organizations use to appreciate peoples’ worth, tap from their talents and hold them out for people to see and emulate. Holy Trinity Church has not been lacking in this front.

Knights

Many of our members have benefited in this way both internally and externally. Those that have been admitted into sacred order of Knighthood in this church are Sir & Lady Eric F.C Obi, Sir Ephraim Ede, Sir & Lady (Prof) B.S Okeke, Sir and Lady Isreal Orabasili and Sir and Lady (Eng) IK. Obi. The first two were admitted into the order by Most Rev MSC Anikwenwa while we were still under Awka Diocese while the rest were admitted into the Knighthood by Rt. Rev. C.O Efobi, Bishop of Aguata Diocese. Some other members of our church have been knighted outside our Diocese. Sir and Lady(Dr).Johnson Nwajagu were admitted into the knighthood order of St. Christopher by the Bishop of Ihiala Missionary Diocese, Rt. Rev R.C Okafor. Not too long ago, Sir and Lady Osita Orji were knighted by Most Rev. MSC Anikwenwa.The latest on the roll is Sir and Lady Jaja Nwankwo knighted by the Bishop of Umunneochi Missionary Diocese, Rt Rev. Chukwuka.

Lay Readers

Records are available of those who have been lay readers in the Church. These include Eleazer Okonkwo,Mr Gibson Eze, Mr. Iloekwe, Mr. Unoji, Eugene Enemuo, Stephen Ezeanuna, Chiebonam Ezeanuna, Dr. Johnson Nwajagu, Mrs.Lois Obiesie and Mrs Phoebe Okeke.Two events that have drawn great attendance of recent have been award and investitures of Ezinne, Nne Okwukwe and Nnediugwu titles on deserving elderly women of the Church as well the titles of Eziada to much younger daughters of Holy Trinity. The former investiture was done 24^th December 2006 under the guidance of the then Vicar’s wife Mrs. Ngozi B. Chukwuma and women leadership of Mrs. Paulina O. Nwankwo. It was a highly successful event through which the women raised a lot of money for the benefit of the church. Those who received titles on the day were as follows.

(a) Nnediugwu – Hon (Mrs.) Ego Grace Okeke

– Mrs. Edith Onuenyenwa

(b) Nne Okwukwe – Madam Rosaline Onyekwena

– Mrs. Malinda Nwosu

– Mrs. Livena Nwafor

– Mrs. Clara Ike

– Mrs. Regina Nnabuife

– Madam Priscilla Okeke

– Mrs. Josephine Nwafor

– Mrs. Paulina Nwankwo

– Lady. Abigail Obi

– Mrs. Gladys Adibe

– Mrs. Irene Ngwu

– Mrs. Phoebe Eze

– Mrs. Bernice Orabasili

– Mrs. Mabel Orjiekwe

– Mama Philomina, Nnabuife

– Mrs. Kezaiah Okoli

– Mrs. Patricia Okeke

– Mrs. Claris Onyekwena,

The conferment of the award of Eziada title held 26^th December 2009 under the women leadership of Mrs. Mary – Basil Orji. Those honoured on the occasion included Bar. (Mrs.)Nkolika Awa (nee Obi) Mrs. Nkiru Meludu (nee Onyekwena) Mrs. Stella Anyabolu (nee Nwankwo), Mrs. Ebere Anucha (nee Nwafor), Mrs. Elizabeth Orah (nee Oye), Mrs. Ifeoma Eyo Essien (nee Ebe).

THE CHOIR :

The choir could be said to be as old as the church even while it was still at the mud house stage. It is recorded that a cripple that worked with the Health Post located in the church then taught music to the early converts even while they were still at the Mud building church hall. The choir, in performing its role as the lead singers at church services, require regular practice. Before the handover of schools to government, attendance at choir practice was ensured by the teachers at the school who took off defaulting pupils and meted out appropriate punishment. Not to be forgotten in this regard are such teachers as Moses Nnebe and Caleb Okeke. With the introduction of singing competitions, Holy Trinity Church, Ufuma in 1972 won silver cup at the Niger Diocesans singing competition. Great choirmasters that have assisted the church particularly during singing competitions included such masters of music as Mr Sam Chukwura, Mr Felix Nwuba, Mr Obadike, Mr Ndukwe, Mr Caleb Okeke, Lay Reader Eugene Enemuo, Mr Emma Orah and Mr Tochukwu Nzelu. Mr. Ifeanyi Nwajagu, Uzochukwu Obi and Chiebonam Ezeanuna will long be remembered for their dexterity on the organ. Nwanagor Kene(nee Nwosu), Lois Obiesie, Esther Onyeagba, Alex Nwafor, Eugene Enemuo and wife, Caleb Okeke,Emma Orah will long be remembered for their roles in the choir. One of the greatest uplifts of the choir took place during the tenure of Rev Canon T N Nzelu. The Canon loved music. His son, Tochukwu, was a master of music. The youth responded in droves. The result was that our choir soared in number and quality. The unfortunate part of the story was that the momentum was not maintained after the exit of the Canon and his son.

With the creation of Ufuma Archdeaconry, our choir came first in the inaugural Archdeaconry Singing Competition and third at the Diocesan level.

BOYS AND GIRLS BRIGADE:

The first attempt and successful formation of Boys and Girls Brigade took place about 1973 under the leadership of Mr. Ifeacho, our then Catechist and Mrs. Jessie Nwankwo. This was not sustained after the transfer of the Catechist.

In 1992, there was a resuscitation of the Brigades under the leadership of Mrs. Regina Nnabuife assisted by Obiora Nwankwo. Over 150 Girls and 20 boys have been inducted into the Brigades in 5 enrollements. The 6^th enrollement is due in February 2011. Chukwudebelu Onah and Sussana Okoli have been effectively assisting Regina Nnabuife in handling the Brigades. The overall leader, Regina Nnabuife, has risen to the rank of an Adjutant in charge of Umunze Area group sub district.

The first time members our Brigade joined other companies at Brigade Campus was in 1992 and have once won a trophy for their performance in Camp. The present patrons of the Brigades are Sunday Ike, Emma Onah, Beatrice Nwajagu, Eugene Enemuo, Charity Enemuo, Ezinne Matilda Nwosu and Dr. J. Nwajagu .

Some prominent members have been very helpful to the Brigades at different periods. The roles of Revd. Canon G.C Odelugo and Revd.D.C Ezeobi in this regard will not be forgotten easily It is remembered that the Brigade presently owns a set of Brass Band donated by Sir Jekwu Madu which adds colour to our church services whenever they feature.

ANGLICAN CHILDREN’S MINISTRY (ACM) :

The Children’s ministry began as APA in 1999. At inception, the idea was that the children will be gathered and trained at various locations in the three villages of Umuagu, Umunebo and Umuenebu. Mrs. Irene Ngwu and Charity Enemuo were to organize Ozegu group, Mrs. Vicky Nwankwo to lead Umuenebu group while Mrs. Selina Nwajagu was to organize Umuagu group. The duty of organizing Umunebo group was assigned to Phoebe Okeke, Christiana Nwankwo and Comfort Onyinanya. These groups achieved different degrees of success in their assignments. On the long run it was only the Umunebo group that stood for a long time. A time was when the Umunebo group represented the Church, and even the parish, as the only functional APA group. With time, APF was renamed ACM. Grace Obasi and Mr.Fidelis Nwafor later joined Irene Ngwu and Charity Enemuo to revive the Ozegu group of the ACM. Initially, the two groups ( Ozegu and Umunebo) operated separately as if there was no relationship. It was Mrs. Phoebe Okeke and Grace Obasi who saw the need and worked towards merger of the two groups to form Holy Trinity ACM with Phoebe Okeke as the overall Leader.

Volunteers for the leadership of the ACM have not been in short supply. Chidinma Aguigwo, Gloria Ibe, Chizoba Ike, Grace Okoli and her daughter, Chinwe Okoli as well as Ngozi Ibe have been ready volunteers to lead and organize the children.

The leadership of the ACM have been up and doing, attending Diocesan and National Conferences. In 2005, Constance Orah and Phoebe Okeke attended Lagos National Conference. In 2006, Phoebe Okeke, Chizoba, Ike and Abuchi Orakwe attended PH National Conference. In 2007, Phoebe Okeke attended Jos National Conference. They were unable to attend Ondo National Conference. These trips usually involve a lot of money for which the Church and the patrons have been very helpful. The Patrons are Mrs. Onyinye Aguigwo and Dr. J. Nwajagu. It is on record that it was the exemplary performance of Master Abuchi Orakwe as an ACM member that recommended him to become the present Alter Boy of the Church.

OUR GIFTS TO THE ANGLICAN COMMUNION:

Just as others brought the gospel and helped to propagate it in Ufuma, we also have our own sons who took the gospel to other climes and helped to make it grow.Some were Eveangelists. Some were Catechists. Some were Church teachers. Such men include Hezekaiah Okoli, Michael Nwankwo, Eleazer Nwokolo, Angus Nwokolo, Alexander Nwajagu, Ephraim Okeke, Eugene Enemuo and Ikenna Nwankwo. Particular mention is made of Mr.Hezekaiah Okoli. He was among the first baptized members and helped in organizing church activities in some parts of Ufuma like Enugu-abor and Umueji. Current crop of catechists/Church teachers from our parish serving in other places include Enoch Iyiegbu, Ikenna Nwankwo, Onyeka Nwafor, Arthur Okonkwo , Chukwuka Orah, Ifeanyi Onyiuke and Richmond Ejikeme

INDIGENOUS PRIESTS:

It is not only in the cadre of lay readers, church teachers and catechists that our church has sent workers into the field. We have produced reasonable number of ordained Clergy. Blazing the trail was Reverend Chibueze Okonkwo. After him came others; Reverend Basil Orji, Reverend Basil Orah, Reverend Edmund Madu and Rev. Obioma Onwuzurumba, not necessarily in that order.

Rev. Okonkwo is now in USA. Rev. Orji is now a Canon. Rev Orah is now a Venerable on a special evegelistic mission to Ghana. Rev Onwuzurumba is presently a Venerable, Aso Rock Chaplain and Administrative Assistant to the Primate, Church Of Nigeria. Rev. Madu is of blessed memory. These indigenous priests have helped spread the gospel in such far flung areas as Kano, Port Harcourt, Ghana, USA and Abuja.

PERIOD OF RETROGRESSION: THE YEARS OF LOCUSTS

Hard as we may try, we can neither forget nor wish away the fact and the consequences of the turmoil into which our dear old Holy Trinity was thrown between the years 1978 and 1988.

It was not as if before then all was rosy and smooth. Far from it. But we still remember the cohesion in action, the enthusiasm for evangelism and the display of love and affection that existed between members prior to those dark days. The crisis arrived and snapped the cord that bound the members together.

The root of the crisis was the implementation of the resolution of Awka Diocese (to which we belonged then), that all Anglican church members, who belonged to religious groups that were not in communion with Anglican church, be excommunicated from the church.

Ufuma was and is the seat of All Christian Practical Praying Band ( ACPPB), originally known as “Ekpere Ufuma” or closer still “Ekpere be Madam”.The founders of the prayer house (now of blessed memory) were strong members of our church. The man, Eleazer Nwokolo, a retired Anglican catechist, was a long time parochial committee member, and in particular, the church treasurer for several years, a roll which he performed creditably. The woman, Sophy Nwokolo, like the husband, has been very active in the church and for a time Chairlady of Home and Abroad Women General meeting. Madam Nwokolo’s largeness of heart to the church and the community was legendary. In addition to all these, our people remember with nostalgia how the numerous people from all over the world who visit the Ekpere Ufuma Chapel, at the prodding of Madam Nwokolo, have been very supportive of our occasions and projects. Above all, many members of our church, as in many other communities, were already members of the Prayer house, which the church did not condemn at inception, and, indeed, tacitly supported.

The new policy of the Diocese was a shock to members of our church. Many of our people could not understand the reason for this new policy and were particularly irked by the implications of its implementation in our church. As a matter of fact there were many who believed that that the policy was targeted at our church. There were those however who believed that the mark of a good church member is to be loyal to the decisions of the leadership. Daggers were drawn and the church broke into two camps. The priests in charge of our church at that time handled it their own way. These were Rev.AC. Igboanugo, Rev.G B C Okoye Rev. C.C Otubelu. Those who supported the directive of the church leadership were a very small minority compared with those who were opposed to it. As it was, the minority was on the side of the establishment. Implementation of this resolution threw Holy Trinity into a period no one would wish to witness again. Brother became enemy to brother. Progress suffered. The church could no longer meet her financial obligations and hence debts accumulated. Oddities took place at services. Pulpits were violated. Impunity took over. The minority sat in front and threw jibes at those seated at the back. The back seated majority would walk out of the church once it was time for sermon and church collection. It was that bad. The greatest thing that happened to the church then, from which it suffers till date, is that the period opened the doors for the arrival of new generation churches into Umunebonato who drew their first membership from disillusioned and disappointed members of Holy Trinity.

The road to reconciliation was like a dream and started through a dream. Two daughters of Umunebonato married in Enuguabor-Ufuma had dreamt, separately but on same night, horrible things that awaited our people if the crisis did not end. One of them woke up the next morning and headed to the home of the other to recount her dream to her. Behold, the other was also on her way to the house of the first to relate the same dream she also had same night. They both agreed it was really serious and initiated reconciliation steps. This process was given a fillip by the efforts of Sam Onyinanya and Mr Sam Okafor, a Roman Catholic from Enuguabor .Several meetings, discussions and pleadings led to a sheathing of the sword by both sides.

Normalcy did not return immediately. Time, tact and wisdom gradually took care of the situation. Subsequent priest, perhaps following shifts in official position, enlisted all members previously deleted from the nominal roll leaving out Mrs Sophy Nwokolo,the man having died during the time of the crisis. It may be said that the crisis actually came to an end with the creation of Aguata Diocese and arrival of a new Bishop.

The years of locust have gone but somehow some of the effects are still there. Many have left the church. New generation churches have gained strong foothold. The gap created between the church leadership and the Holy Trinity congregation has not fully been narrowed. The feeling that the church leadership does not really think it matters to have our opinion before decisions are taken or even how those decisions affect us have not totally gone. It is possible that there are some who still remember on which divide each one stood at that period and so relate with them from that prism. Many things that happened within the period were really mind dampening. The church has not fully recovered from this.

There were, of course, lessons learnt from all these. “War no good”, a popular saying among our people found a great expression in the crisis. Some of the developmental milestones that were missed by our Church cannot be totally divorced from this. Progress can only take place in a state of peace. It is informative to state that the failure of Holy Trinity Church Ufuma to be the headquarters of the Archdeaconry carved out of Aguata, and that carved out of Umunze Archdeaconry, was, partly, the result of the prevailing circumstances, altercation, fractionalization and schism that Holy Trinity (Anglican) church Ufuma was at that time. This made her too weak to compete favorably with Umunze and Ajalli respectively. These missed opportunities were, literally speaking, bitter pills to swallow. The only good that came out of the crisis or rather its resolution is that is that God is ever faithful. His word is that it “if my people who are called by my name shall humble themselves, turn from their wickedness and call upon me, I shall listen from heaven, forgive their sins and heal their land. We know it that our land has been healed for He is not a man that will say a thing and not do it.

IMPORTANT EVENTS IN THE HISTORY OF TRINITY CHURCH UFUMA

In addition to Episcopal visits of our past Bishops, namely Right Revd. C.J. Pastterson, Right Revd. L. M. Uzodike, Right Revd. J.A Onyemelukwe and our Archbishop Most Revd. M.S.C Anikwenwa, Holy Trinity Church Ufuma, has hosted important events relevant to her history and the history of larger Anglican Communion.

Inauguration of Enugu Diocese:

Enugu Diocese under the leadership of Rt. Rev. (Dr) E.O Chukwuma celebrated her 40^th Anniversary not too long ago. Holy Trinity Church Ufuma was not represented at the event. This may not be totally unconnected with the fact that many people do not seem to fully appreciate the relationship between our dear old Holy Trinity Church and the greater Enugu Diocese. By greater Enugu Diocese, we refer to the old Enugu Diocese under Rt. Rev. Gideon Nweke Otubelu (of blessed memory) which included not only the present (lesser) Enugu Diocese but also such areas now under Dioceses of Awgu/Aninri, Enugu North, Nike, Abakaliki, Ikwo, Oji River etc.

Bishop G. N. Otubelu was consecrated on the feast of St. Peter (26^th June) 1969 at Sierra Leone. On 12^th August 1969, it was at Holy Trinity church Ufuma that he was enthroned Bishop of Enugu Diocese. The first Diocesan Council of Enugu Diocese was also hosted by Holy Trinity Church Ufuma.

b.Hosting of Synod ’92 of Awka Diocese:

Hosting of the third session, second synod of Awka Diocese was a joint project of Holy Trinity Parish and St James Enuguabor Parish. Under Holy Trinity Parish swere St Philip Umuogem, St Johns Umueji, St James Umuonyiuka, St John Umuaguosibe and St Micheals and All Angels Akpu. The Vicar in charge of Holy Trinity Parish was Rev C. C Otubelu while Rev B .C Unoka was at St James Parish, a one church Parish.

Hosting of a Synod has always been a great project for any host church. Ours was not different. A lot of preparations were needed. Renovations, new constructions, accommodation, music, publications, mobilization, feeding etc all come to the front burner.

Being a joint project between two parishes, committees were set up at joint level and church levels. The joint committee (between the two parishes) was headed by Mr Allison A. Onyeji with Ugochukwu Okoli ( of blessed memory ) as Secretary. Chief S . A Uchendu was the treasurer with Dr Johnson Nwajagu as chairman of Publicity and Publications committee. Each church sent in representatives to the committee. Dr A.E Mba and his wife, Carol, were very active members of the Committee.

The main task for the committee was to co-ordinate the synod service that was to hold at St James Enuguabor and the sittings that would take place at Holy Trinity Church including the feeding and publicity. Each parish was to arrange accommodation for delegates to be hosted by them.

At Holy Trinity Church level, the synod committee was headed by Chief S A Uchendu with Dr J .Nwajagu as secretary .

Mobilizing funds for the synod was initially very difficult. Messages to abroad members and trips to cities yielded very little. It took a mini-launching organized by Chief S.A Uchendu, Mr C.O.C Ikpa ( then a cathechist at Holy Trinity ) and Dr J. Nwajagu for appreciable funds to come in. Both men and women prayer groups made contributions at the launching while the main launchers were Chief (Engr) Ernest Onyekwena, ( who chaired the occasion ) David Onyekwena ( whose rousing speech touched the hearts of many ), Paul Ogbogu Okeke, Obumneme Okonkwo and Engr Joe Ebido and Anene Onyebuchi. Money raised at the launch really helped to get things going.

The major problem that faced Holy Trinity Church with regard to the synod was getting a hall for feeding, sourcing a chief launcher for Bishops Address, setting up of a Synod clinic, accommodation and souvenirs for the delegates.

We had hoped on making use of the hall under construction at the St Mary the Virgin Convent. When it was realized this was not going to be possible, tension gripped members of the committee on what to do. Thanks the Mr Ugochukwu Okoli who was then the Education Secretary of Orumba North Local Govt . He approached Chief C.O. Okechukwu, then chairman of the Local Government who gave his consent that we make use of the primary school hall as well as three=day holidays to pupils of the school so we could freely make use of the school compound.

While many enthusiastically welcomed synod delegates to their homes, some, for some reasons, were not too enthusiastic to do so. There were in fact those who openly rejected the duty and at least in one instance, the person concerned committed it in writing. These were some of the challenges that faced the synod planning committee. It was good news though that there were willing helpers. Mr. Victor Nwankwo of Ajalli offered the Church some products of his Essential foods Agro-Allied industry to augment our gifts to delegates.

It thus came to be that between 10^th June to 14^th June 1992, the third session, second synod of Awka Diocese held at Ufuma.The theme of the synod was “ It matters : partnering with Christ ” The synod service was held at St James Church Enuguabor. Back to Holy Trinity from the next day, the synod sat for 3 days. The synod motion was moved by Dr ( now prof ) Obikeze of Awa. High point of his delivery that day was his answer to a question that was put to him by one of the delegates as regards the synod theme. The questioner wanted to know how we, as mere mortals, could ever arrogate to ourselves the position of being partners with Christ, the Holy one. To this Dr Obikeze replied that perhaps the reason the questioner felt that way was because he forget that not “all partnerships are fifty-fifty”. It could well be 99 to 1.What mattered was that we are in the same business of reaching the unreached. This drew a resourcing ovation from the audience.

The delivery of Bishops charge was witnessed by among others, the then governor of Anambra State: Dr Chukwuemeka Ezeife and the local government Chairman, Chief Christopher Okechukwu. It was there the governor announced the takeover of Anambra State University of Technology by the Federal Government and it’s renaming to Nnamdi Azikiwe University. Engr Ernest Onyekwena bailed us out at the occasion by accepting to be the Chief launcher of the Bishops address. It should be recorded that, at the request of Chief S.A Uchendu (to whom the honour was given ), Chief Paul Ogbogu Okeke and his wife Norah Okeke , hosted the Bishop in their home throughout the period of his stay for the synod.

The role of the women in the planning and hosting of the Synod cannot be forgotten in a hurry. Apart from performing their traditional roles as masters of the kitchen, their fasting and prayer sessions before the event helped ensure the event went smoothly and was not disrupted by rain. Mrs Paulina Nwankwo and the wife of Dr A. E. Mba, Carol, were really wonderful in their organizational ability.

In the years following the hosting of the Synod, the major problem faced by the Church was how to offset the Assessment debts that accumulated in the years of the locusts. Obumneme Okonkwo and Dr. B.A. Madu have on different occasions and in different years, single handedly, cleared the debts only for them to re-accumulate this time, through no fault of ours, but by the inability (at times bordering on refusal) of other partners in our Parish to do their own part.

10^th Anniversary Celebration of Awka Diocese:

Awka Diocese was inaugurated in 1987.She therefore turned ten in 1997. Holy Trinity Church Ufuma was one of the focal points of major activities during the celebration of 10^thyear Anniversary.

Retreat for Clergy wives:

In December 2001, Holy Trinity Church Ufuma hosted the Awka Diocesan Clergy Wives Association under the presidency of Mrs. Blessing Anikwenwa (Nne di ogo) , wife of the Bishop.

ARCHDEACONRY STATUS FOR HOLY TRINITY:

The inauguration of Ufuma Archdeaconry on Thursday 21^st day of December 2006 with Holy Trinity church Ufuma as headquarters was like a fairly tale. God bless Rt. Rev. C.O Efobi and Canon C.A Chukwuma.

It came when it was least expected, when many had given up hope and when enthusiasm was at low ebb.

It was not a heartwarming story to tell that Holy Trinity church which achieved parish status 1928 took almost eight (8) decades to move one step higher. This is more so when stations previously under her administratively had since achieved that status. As a matter of fact, the inauguration of ST Marks Ajalli as Archdeaconry Headquarters ahead of HTC Ufuma was a hard and painful pill for many of our members. That act by the authorities was really very difficult for members to understand for it was taken without our prior knowledge, without our input and perhaps without concern as to how we might feel and indeed felt.

The hint that we may be elevated to Archdeaconry status was first dropped by Rev Can T.N Nzelu as he prepared for his transfer to Nanka. We saw nothing on the ground to support that. The arrival of Rev Can C. A Chukwuma came with lots of information and actions that lent credence to the story. We got to know through him that our dear Rt. Rev. C. O. Efobi had opened a window of opportunity for us to plug in if we desired to be part of his new vision for the baby Diocese of Aguata. Many were skeptical especially when they got to know later that some other stations had earlier been nominated and informed. Thanks to the Almighty that there were those who keyed in into the project body and soul to see our dream come through.

Rev. Canan C.A Chukwuma seemed divinely appointed for the project. With benefit of hindsight we can say that it required a man of such wisdom, patience, transparency and understanding which he had in abundance to navigate us through the project. The Archdeaconry comprises of four parishes namely Holy Trinity church (which also serves as headquarters), St James church, Enuguabor Ufuma, Immanuel church Akpugoeze and ST Lukes Awa. It was gladdening that he Vicars in charge of these parishes were very supportive of the project. These Vicars were Rev E.C. Mbachu of Enugubor, Rev. Davidson Uba of Akpugoeze and Rev. C.O.C. Ikpa of Awa. Incidentally, Rev. C.O.C Ikpa is now the supervising priest of the Archdeaconry. At the inaugural meeting of the Archdeaconry planning committee, a formal request was drafted and sent to the Diocesan.

The planning committee required Holy Trinity Church which was to serve as Seat of the Archdeaconry to take the lead in all arrangements and preparations for the Archdeaconry. With Gods guidance, Holy Trinity members did not disappoint.

As expected, the existence of a befitting place of worship was a cardinal requirement. With great thanks to the Almighty, Holy Trinity had met this ahead of time as Dr B. A. Madu (God bless his soul) had, single handedly renovated and refurnished our church building and in the process provided bigger, more comfortable and more beautiful temple for us .As a matter of fact it was this singular action that gave us the leverage to be on the staring block for the venture.

The next requirement was provision of an Archdeaconry office. The Women of the church rose to the occasion. With blocks molded from proceeds of the highly successful 2003 Harvest season, erection of an Archdeaconry Hall began in earnest. It was not as easy as was envisaged. With wisdom, our Vicar Rev. Canon C.A Chukwuma advised that we shift attention to furnishing the ground floor of our Vicarage to serve as temporary office instead of continuing with the construction. This was done and that requirement fulfilled.

It was also required of us to clear all outstanding debts which our Parish owed to both the Diocese and to Ajalli Archdeaconry from which we were taking our exit. The amount was in millions. What was more difficult to bear concerning the debts was that a significantly high proportion of it was due to nonpayment of their own quota by other churches under our Parish. The way forward seemed bleak but God was on the throne and in command. It was like a dream when Engr. Ernest Onyekwena stepped forward to bell the cat. He picked the greater part of the bill running into millions of naira. The rest was offset by contributions from such other good spirited members as Prof. B.S Okeke, Obumneme Onuenyenwa, Engr. Ik. Obi, Dr R.C. Obieri and a host of others. The last requirement was the purchase of an Archdeaconry Car. Engr. Chibuzor Obi bankrolled the purchase with support for miscellaneous expenses given by Dr Johnson Nwajagu.

And so to the glory of God and extension of His kingdom, Ufuma Archdeaconry was inaugurated at an impressive ceremony officiated by Rt. Rev. C.O Efobi on 21^st day of December 2006.

EFFICACY OF PRAYERS:

The great and highly significant place of prayers in the life of the Christian can never be overemphasized. When Christians gather to pray together, it assumes even greater importance and efficacy.

Recounting answered prayers in our church is herculean and may in fact sound odd. We shall not attempt it. Yet we cannot easily gloss over some of such that bear eloquent testimony that the fervent prayers of the righteous availeth much.

That the crisis of the locust years was brought to an end was no doubt the end product of series of fasting and prayer sessions of by the participants in the peace process. What many yearned for but thought impossible became possible with God’s intervention.

Many are wont believe that more serious Wednesday prayers and end of year Revival/Crusades embarked upon by church members led by Rev. Can Basil Orah , Ogbonnia Ede and Onitsha branch prayer warriors really opened the windows of Heaven for God’s blessings to shower upon the church. Things that were hitherto lacking in the church are now struggling for space on the church compound. Before then, we had no back-up plant in case of failure of public power source. Now we have three donated by Chief S.A. Uchendu, Mr. Ireh and Mr Arinze Okoli. The icing on the cake in this regard was the 45KVA Perkins generator donated by Mr. Obumneme Onuenyenwa. Public address system is now a settled issue in the church whiles our “Bid daddy” Organ, ravaged by rodents, now has a replacement in computerized piano donated by Engr. Chukwuma Uchendu.

The rehabilitation and refurbishing of our church building undertaken by Dr. B.A. Madu also followed intensification of our prayer life in the church.

Special mention may need to be made of Engr. and Mrs. Ik Obi , now Knight and Lady with regard to the efficacy of prayers in the life of our church. They were the first instruments God used in attracting and showering His blessings upon the Church as Chairman of our General Harvest. His mobilization effort towards the Harvest was dizzying and highly glorifying to God.

PRIESTS WHO HAVE SERVED IN THE MISSION ARE AS FOLLOWS:

1.Revd. C.O. Meme Akwa-Ukwu 1928-1933

2.Revd. H.O. Orji Oba 1933-1938

3.Revd. D.O. Osadebe Onitsha 1939-1941

4.Revd. S.O. Ebie Agbor 1942-1943

5.Revd. S.B. Jumbo Opobo 1944-1948

6.Revd. L.M. Uzodike Nnewi 1949-1950

7.Revd. S.N. Okoli Akokwa 1950-1954

8.Revd. M.O. Ikeonwu Ogbunike 1955-1961

9.Revd. R.C. Ukadike Oraifite 1962-1966

10.Revd. P.O. Egolum Nri 1967-1970

11.Revd. W.C. Ifemeludike Nnobi 1971-1972

12.Revd. A.C. Igboanugo Oba 1973-1981

13.Revd. G.B.C. Okoye Nnewi 1982-1988

14.Revd. C.C.Otubelu Ukpo 1989-1994

15.Revd.P.O.Okoye Ukpo 1995-1998

16 Revd.D.O. OkpalaOnonuju( Curate) Uga

Revd.E. Ifeanaocho (Curate) Ogbunka
Revd.Canon G.C Odeluga Abatete 2003
Revd.D.C. Ezeobi (Curate) Nanka

20.Revd.B.N. Emendu (Curate) Oba 2003-2004

Revd.Canon E.C. Ezeaku Ukpo 2004
Revd.Canon T.N.Nzelu Ojoto 2005

23.. Revd. S.E Okereke -Ajalli 2005

Rev. Can C A Chukwuma Ozubulu 2006

25.Rev Can S N Okereke Arochukwu 2007-2010

Rev E Iheanacho Ogbunka 2007

27.Rev. S N Chijioke Uga 2007-2009

Rev Godwin Okoye Amawbia 2009-date
Rev Canon C O C Ikpa Umunze 2010 -date

THE FOLLOWING CHURCH TEACHERS /CATECHISTS HAVE SERVED THE CHURCH:

Mr. Jeremaiah Osakwe 1913-1914
Mr.Timothy Ibegbu 1915
Mr.Joseph Anyaeji 1916-1917
Mr.John Iba 1918-1919
Mr.Issac Okafor 1920-1921
Mr.Elijah Uzuagwam 1922-1923
Mr.Joseph Ndu 1924-1925
Mr.Thomas Okonkwo 1926-1927
Mr.Simon Adi 1928-1929
Mr.John Obi 1930-1931
Mr.Stehpen Okeke 1935
Mr.Josaiah Jideani 1936-1938
Mr.Micheal Okonkwo 1939-1941
Mr.M.I.Ezukwu 1942-1945
Mr.J.Ifemaguba 1946-1948
Mr.Anowai 1949-1951
Mr.Caleb Eze 1952-1954
Mr.C.I Oputa 1955-1956
Mr.I.E Okoli 1957-1959
Mr.J.E Onyedika 1960-1961 June
Mr.Stephen Nwafor 1961 June- Dec. 1961
Mr. R. N Esione 1962-1966
Mr.A.O.Oguchi Later Ven. 1967-1971
Mr.R.O.Ifeacho 1972-1975
Mr. Jeremaiah Obi 1976 September
Mr.Eugene Enemuo 1976 -October 1985
Mr.Dan. Onwuka- Later Revd. 1985-1998
Mr.M.Onyeanuna 1989
Mr.H.U.Dilinnyelu 1990
Mr.C.O.C Ikpa- Later Revd . 1991-1992
Mr. Samuel Ezeonu- Later Revd 1995-1996
Mr.J.E. Obi 2001-2002

WE AND CHURCH WORKERS POSTED TO US :

It could be said without fear of contradiction that the relationship between the church and a vast majority of workers posted to us have been most cordial. A vast majority of them left with good memories of the congregation leaving behind great legacies. Indeed, very many of them left here to assume higher positions in the Church hierarchy. Examples of such are Rev Uzodike who left to became a Bishop later. Some others were Rev Ukadike , Rev P.O Egolum and Mr A O Oguchi who later became Archdeacons. Some of them attained new status while with us. This will include Rev Can. E.C Ezeaka and Rev S.N Okereke who were elevated to Archedeacon and collated as Archdeacon respectively while with our Church. Rev G.C. Odeluga and S.E Okereke became Canons while serving here. It was also here that Rev Ezeobi and Rev. Chijioke wedded their wives.

There were, however, some insignificant few, whose dispositions and actions caused friction with the church membership. Some of these cases ended at the table of higher authorities. In all cases, a lot of merit was found with our complaints.

OUR CHALLENGES:

The Crisis in the church which spanned over the period 1978 to 1988 left a deep scare on the psyche and cohesion of our church members. Many of the things that happened within the period left many disillusioned and down spirited. There has been recovery but it has been extremely slow and yet incomplete. The enthusiasm, zeal and singleness of purpose prevalent before the period seem to be very slow in returning.

The crisis opened the flanks of the church for poaching by the new generation churches and them made great use of it .This no doubt affected our membership base.

For those left, the skipping of our church as the seat during the creation of Ajalli Archdeaconry further dampened their spirit.

Some of the workers also posted here have not helped matters much. Their leadership style and human relationship have been less than inspiring. This has contributed in no small measure to the fluctuating fortunes of the church.

Increasing financial burden of the church and on the members without doubt is a challenge to many. The financial demands are not altogether misplaced but when viewed against the strength of the church; numerically and financially, it ruffles some minds. A vast majority of readily available home members lack the financial muscle to carry the financial load. Abroad members, who, at least in theory, are more financially robust, are slack in responding to distress calls from home. The overall effect is that debts keep on mounting to the distress and worry of church workers and their concerned church leadership.

Yes, there is diminished membership when compared with what it was before. Even then, greater interest and commitment by those remaining especially abroad members will surely help the church to carry out her basic functions.

CENTENARY CELEBRATION

Centenary anniversary celebration is a developmental milestone and a once in a life time event. Only very few (if any) of those who were there at the beginning are around to celebrate while only very few of those who celebrate it will be around to celebrate the next one. It is thus very special, needing to be heralded in and celebrated enthusiastically.

The preparation for the celebration of our centenary anniversary started late. Ideally, a centenary Anniversary celebration should be a yearlong event. Our celebration should have kick-started beginning of the year 2010. In fairness, it could be said that we did but the event that took place first Sunday 2010 was not a product of a co-ordinated series of events. Rather it was a determined effort of a few concerned individuals to see that the opportunity provided by the usually crowded first Sunday in the year did not go unutilized in the mobilization effort for the celebration.

On the 4^th of January, being the first Sunday of Year 2010, centenary flags were presented to branch representatives to help mobilize their members and create necessary awareness. This event was co-ordinated by Canon Basil Orji, Dr. J. Nwajagu and Mr. Emma Orah with the Archdeacon in charge Ven S.N Okereke providing the platform. Those who received the flags for their branch on that day were as follows:Christian Ebido (Lagos), Sunday Nwafor, Paulina Nwankwo (Onitsha), Richard Ogu (Onitsha), Felix Onyekwena (Aba), Francis Orah ( Abuja), Mrs Kate Onyekwena( Abuja), Lena Okeke, Dr J Nwajagu, Ifeyinwa Ilo( Awka) and Emma Nwankwo.It would seem the presentation of the flags marked the beginning and the end of that mobilization strategy.

The late and uncoordinated start of the centenary celebration planning could in great part be attributed to the troubling and uninspiring state of affairs in the Church at that time. It is to the glory of God, that the situation did not last longer.

The arrival of Rev. Can. C.O.C. Ikpa as Vicar/Supervising Priest mid –March, 2010, brought back focus and spark into the arrangement. A centenary planning committee was inaugurated with many subcommittees. Membership of the Committees and subcommittees were as follows:

Centenary Planning Committee:
Rev Canon Basil Orji-Chairman
Venerable Obioma Onwuzurumba-1^st Vice Chairman
Prof. Sir B S okeke-2^nd Vice Chairman
G N Oguejiofor-Secretary
Mr Osita Orji-Member
Mr Augustine Okoli-Member
Mr Dan Nwankwo-Member
Rev. Godwin Okoye-Curate
Rev. Canon C O C Ikpa-Vicar / Supervising Priest.

Fund-Raising Subcommittee :
Prof B S Okeke –Chairman
Chukwudi Okonkwo-Secretary
Works Subcommittee :
Eng Joe Ebido ( Chairman)

2.Alex EGbochukwu-Member

Entertainment Committee:
Felix Ngwu-Chairman
Mrs Lena Okeke-Secretary
Mobilization and Sensitization SubCommittee:
Emma Orah-Chaiman

Women Subcommittee:
Mrs Mary-Basil Orji-Chairlady Home and Abroad Women Meeting
Lady Uche Obi-Member
Lady Bernice Orabasili-Member
Mrs Onyinye Aguigwo

Publicity and Documentation Subcommittee:
Dr J N Nwajagu-Chairman
Sir Isreal Orabasili-Secretary
Mr Sam Onyinanya-Member
Mr G N Oguejiofor-Member
Mr Stephen Ezeanuna-Member
Mr Eugene Enemuo-Member

The biggest challenge faced by the committee at inception and throughout its sitting was lack of funds. Those who could, however, rose to the occasion to provide immediate even if small assistance required for takeoff. The supervisory priest Rev Canon C.O.C Ikpa, Mr. G. N. Oguejiofor, Rev. Canon Basil Orji, Emma Orah, Chukwudi Okonkwo, Prof. B.S. Okereke were very helpful in this regard. In the search for funds, Mr. Chukwudi Okonkwo, Rev Canon Basil Orji, Rev Canon C.O.C Ikpa and Dr. J N. Nwajagu have had to undergo search trips at their own expense for the progress of the work of the planning Committee.

Mobilization efforts, headed by Mr Emma Orah, were boosted by the printing and donation of 1000 customised door labels and 10,000 flyers in full colour separation by Dr Nwajagu as part of his contribution in that early period. Rev.Canon Basil Orji and Osita Orji offset the expenses for additions made to the flyers when detected.

Placing deposit payment for the printing of centenary cloth was yet another difficult hurdle to cross for members of the planning committee. The Home and Abroad Women, ably led by Mrs. Mary- Basil Orji, had virtually emptied their purse into the planning committee account. Yet the fund was not enough. We give God the glory for those who rose to the occasion and bailed us out.

It will be incomplete to have a centenary celebration without the dedication of any project. The prospect was really troubling for our supervisory priest Rev. Canon C O C Ikpa. Many projects were mooted as ideal for the occasion. At the end, the consensus was to complete the office complex presently under construction as the Centenary Project. The Home Abroad Women, who have been handling the project, had given all they had to the planning committee towards the centenary cloth printing. What to do? Once again men of vision and courage came to the rescue. At a meeting of the planning committee where this was really knotty, Sir (Prof.) B.S. Okeke, volunteered to roof the house and do the ceiling. This, as it were, opened the deluge of contributions towards the completion of the office complex. Rev. Canon Basil Orji immediately volunteered to provide all the cement for plastering and flooring while Alex Nwabu Egbochukwu promised to supply all the water that would be needed for the job. And so work began. Rev Can Basil Orji again organized for the construction and supply of all the windows on the understanding that some kind individuals will help to offset the cost. We trust in God.

Eng. Joe Ebido stepped in to provide the technical know-how, advice and supervision at no cost.

There have been others who have been making contributions towards a successful centenary celebration. Arc. Sunday Nwajagu sent down from USA, a mowing machine to keep the church compound tidy. Mr. Dan Nwankwo has purchased a brand new Centenary Bell to remind us, once again, of the good old days when Mr. Wilfred Aguigwo of blessed memory, dutifully and diligently ,summoned members to church activities as the Bell Ringer. Significant monetary contributions also came from Alexander Nwankwo, Augustine Okoli and Venerable Obioma Onwuzurumba.

Centenary events

As part of the centenary celebration, series of events were scheduled to hold at intervals to ginger people into action. Some of these were singing competition, Quiz competition and football competition. Thanks to untiring effects of Emma Orah, ably assisted by our Catechist, Chukwujekwu Udu, these events held successfully.

Slated for the main Centenary week are such events as Carnival for Christ, Open Air Crusade, Colloquium, Music Festival, Cultural Fiesta, Dedication of Centenary Projects and the grand Finale on 31^st Day of December, Centenary Thanksgiving Service and Fundraising.

Winners were as follows:

Singing Competition.

1^st .St Augustine Zone

2^nd .St Phillips Zone

3^rd. All Saints Zone

Quiz. Competition .

1^st . St Lukes Zone

2^nd .All Saints Zone

St Micheal Zone
St Philips Zone
St Chrisopher Zone

Football Competition.

This is ongoing and will end in the week of Centenary Celebration proper.

ACKNOWLEDGEMENT.

In compiling this updated history of the church, great reliance has been placed on the last work done during the 1992 synod. The principal source of information then was Mr. Eleazer Okonkwo who displayed great intellect and remarkable memory. He liberally referred to his notes and private records to the delight of his interviewer Dr.J.Nwajagu.

During the rededication of our Church, after renovation by Dr B A Madu, Mr Onochie Okeke who anchored a revision of the history added a lot of flesh to the story.

For this Centenary Edition, a Publicity and Documentation Committee was set up. The Subcommittee is made up of the following: Dr J N Nwajagu (chairman), Sir Isreal Orabasili( Secretary), Mr G N Oguejiofor, Mr Sam Onyinanya and Mr Stephen Ezeanuna. What you have now in your hand is a product of their effort.

Mrs Phobe Okeke, Mr Eugene Enemuo, Mrs Eliza Orah, Mrs Regina Orji, Mrs Victoria Nwankwo, Mrs Regina Nnabuife, Mrs Chizoba Ike, Mr Christian Nwankwo, Mr Emma Orah, Sir Osita Orji and Mr Enoch Iyiegbu made very useful contributions to the work of the Committee.

Dr.Sir .Johnson Nwajagu anchored the story.

The first time members our Brigade joined other companies at Brigade Campus was in 1992 and have once won a trophy for their performance in Camp. The present patrons of the Brigades are Sunday Ike, Emma Onah, Beatrice Nwajagu, Eugene Enemuo, Charity Enemuo, Ezinne Matilda Nwosu and Dr. J. Nwajagu .

ANGLICAN CHILDREN’S MINISTRY (ACM) :

Volunteers for the leadership of the ACM have not been in short supply. Chidinma Aguigwo, Gloria Ibe, Chizoba Ike, Grace Okoli and her daughter, Chinwe Okoli as well as Ngozi Ibe have been ready volunteers to lead and organize the children.

CENTENARY CELEBRATION

Please Share This Share this content

You Might Also Like

The History Of Ufuma

About Ufuma.Org

The Ufuma Festivals

Share this content