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31, July 2026

53 days and counting: where is Paul Biya? ⁰

A record 53-day absence by the world’s oldest head of state has renewed speculation in his native Cameroon about whether he is dead or alive, even though discussing his health is illegal in the country.

On 7 June, 93-year-old Paul Biya left for Switzerland for what officials described as a “brief private stay” alongside his wife, Chantal. Almost two months later, neither the president nor the first lady have addressed the country or been seen publicly.

Biya, who took office in 1982 after a seven-year stint as prime minister, has taken increasingly long absences from Cameroon in recent years, spending much of his time at the five-star InterContinental hotel in Geneva.

No official timetable has been announced for the president’s return from his latest trip abroad, leaving Cameroonians to rely on a succession of conflicting statements from government officials.

The minister of communication, René Emmanuel Sadi, said Biya was in good health and “working from Geneva, where he currently resides”.

“Reports claiming otherwise are pure fantasy and malicious manipulation aimed at destabilising opinion,” he added. Jacques Fame Ndongo, a senior official from the ruling party and the higher education minister, said Biya had been “meticulously following the files submitted to him by his aides … wherever he is”.

The labour minister, Grégoire Owona, gave a different explanation, saying the president was on annual leave and comparing him to regular Cameroonian citizens. “Paul Biya, elected by the Cameroonian people and paid by them, is a worker who has the right to annual leave,” he said. “His employer is obliged to grant it. He informed his employer before leaving and will do the same upon his return.”

Cameroonian authorities banned discussion of Biya’s health in October 2024, during another absence. Nevertheless, local media have published claims in recent weeks that he is critically ill, and jokes about Biya being a work-from-abroad president or a remote-work president have resurfaced on social media.

Mamadou Mota, the vice-president of the opposition Cameroon Renaissance Movement party, said Biya’s latest absence had created a “glaring institutional vacuum”. “A country cannot be governed by remote control while critical socioeconomic challenges go unaddressed,” he said.

Last November, Biya was sworn in for his eighth consecutive seven-year term, a month after a presidential election marred by widespread allegations of irregularities and voter suppression. Although the Constitutional Council dismissed post-electoral complaints by opposition parties, many of them refused to recognise the outcome, arguing that the election had further eroded public confidence in Cameroon’s democratic institutions.

Biya has yet to name a government since being sworn in for his latest term. With parliamentary and municipal elections expected in early 2027, many are worried that the ripple effect of that and his prolonged absence could disrupt the electoral cycle.

Cameroon has the largest economy in central Africa, but unemployment rates, high inflation and poor public infrastructure are stymieing the prospects of its young people, who make up about two-thirds of its estimated population of 30.6 million.

“Politics should be about serving the people, but the [ruling] CPDM [party] appears more interested in holding on to power than addressing the concerns of Cameroonians,” said Kohtem Sambit, the secretary general of the opposition Movement for Patriotism and People’s Prosperity.

“The minister of the economy borrowed more than 21bn [Central African francs] in the name of the Cameroonian people, saying it was approved by Mr Biya,” Sambit told the Guardian. “How do we justify this? You do not see the person who signed, nor do you know his whereabouts. That debt will be paid by the public.”

Referring to Owona’s remarks, Sambit said: “If the president is on annual leave, he is still accountable to the Cameroonian people because he is paid with taxpayers’ money. His whereabouts should therefore be disclosed.”

Another opposition party, the Social Democratic Front, has argued that the issue is not whether the president has a constitutional right to travel, but rather the government’s failure to explain the extension of what had initially been described as a brief private visit. Another opposition leader, Patricia Tomaïno Ndam Njoya, of the Cameroon Democratic Union, has called for an impartial procedure to determine any “temporary or permanent incapacity of the head of state”.

In April, parliament reintroduced the office of vice-president as part of a constitutional overhaul, but the position has yet to be filled, leaving Cameroon without a designated deputy should the president become incapacitated. As Biya’s son and stepson reportedly jockey for position, public disagreements between cabinet ministers have become commonplace.

Last week, the party’s secretary general, Jean Nkuete, convened a rare meeting of senior party officials. The CPDM described the gathering only as an “important working session” and did not release an agenda or further details. Attempts to obtain comment from senior party figures were unsuccessful. Several party officials have declined interview requests, citing personal reasons.

For the businessman Nji Lucas, the president’s prolonged absence has become an economic concern. “I do not have confidence because it is almost as if the country is on autopilot,” he said. “No serious investor wants to commit resources in a country where there is uncertainty over political leadership. There is no trust, and investors require certainty before making long-term decisions.”

Culled from The Guardian

30, July 2026

A lasting gesture of solidarity with Bishop Lysinge: Thank You, Governor Peter Obi ⁰

There are moments in history when a single act of generosity quietly shapes the future in ways that few could have imagined. Such acts often transcend politics, nationality including personal interest and it becomes enduring symbols of human solidarity. One such moment occurred when Governor Peter Obi of Nigeria extended a helping hand to the Diocese of Mamfe in Cameroon through the late Bishop Francis Teke Lysinge.

During the African Synod on the Family in Enugu, Bishop Francis Lysinge had the opportunity to meet Governor Peter Obi. In their brief audience, the Bishop shared the immense challenges facing the Diocese of Mamfe, particularly the struggle to complete the Cathedral and the Bishop’s House projects. The Diocese was young, resources were scarce and the dreams of the faithful depended greatly on the goodwill of friends.

Governor Peter Obi did not merely listen; he acted. He generously contributed ten thousand US dollars to support these important projects. It was a remarkable gesture not because of the amount alone, but because it reflected a profound belief that the Church’s mission deserves support wherever it serves humanity. Governor Peter Obi’s generosity crossed national borders, demonstrating that compassion recognizes no artificial boundaries.

History would later reveal an extraordinary irony. The Bishop’s House in Mamfe, whose construction benefited from Governor Peter Obi’s contribution, became the venue where Nigeria’s Vice President, Atiku Abubakar was received during a discreet visit to Mamfe in connection with discussions surrounding the implementation of the Bakassi Agreement between Nigeria and Cameroon. What began as an act of kindness toward a struggling diocese ultimately contributed to creating a space that would later host an event of diplomatic significance between two neighbouring nations.

More importantly, Governor Peter Obi’s gift strengthened the pastoral mission of the Diocese of Mamfe. The Cathedral and the Bishop’s House were not simply buildings of brick and mortar. They became centers of prayer, administration, pastoral care and service to thousands of Catholics and members of the wider community. They stand today as reminders that generosity invested in faith communities produces dividends that extend far beyond the original intention.

As we remember the late Bishop Francis Lysinge, whose vision and perseverance laid the foundations of the Diocese of Mamfe, it is fitting also to acknowledge those who stood with him during moments of difficulty. Governor Peter Obi was one of those friends. His support came at a time when it was needed most and it remains part of the living history of the Diocese.

In a world often divided by politics, ethnicity and national borders, Governor Peter Obi demonstrated that authentic leadership is measured not only by governance but also by compassion. His willingness to support a Cameroonian diocese reflected the shared values that unite Africans: brotherhood, faith, mutual respect and the conviction that we rise by lifting one another.

The clergy, religious and faithful of the Diocese of Mamfe have every reason to remember this gesture with gratitude. Acts of generosity may fade from newspaper and television headlines, but they remain etched in the memories of those whose lives they transform.

To Governor Peter Obi, we say thank you. Thank you for believing in the mission of the Church beyond your own country. Thank you for standing beside Bishop Francis Lysinge during a crucial chapter in the history of the Diocese of Mamfe. Thank you for demonstrating that true leadership leaves behind not only policies and speeches but also enduring legacies of hope, generosity and service.

May this noble act continue to inspire leaders across Africa to build bridges of friendship, support institutions that serve humanity and recognize that the greatest investments are often those made in people, faith and the common good.

To this I put my name

Soter Tarh Agbaw-Ebai

Chairman/Editor-In-Chief

Cameroon Concord News Group

30, July 2026

Tchiroma, Akere, Kamto: an opposition that still cannot seize the moment ⁰

More than 50 days into President Paul Biya’s latest stay in Switzerland, Cameroon has once again found itself confronting familiar questions about presidential absence, succession and the future of governance. Yet if this prolonged absence has exposed the vulnerabilities of an aging political system, it has also revealed an equally uncomfortable truth: the Cameroonian opposition remains unable to transform political opportunity into a credible national movement.

For years, opposition leaders have argued that President Biya’s long rule has exhausted the country’s political institutions and that Cameroon urgently needs democratic renewal. If that diagnosis is correct, then the president’s extended stay abroad should have represented a defining political moment. Instead, Issa Tchiroma, Akere Muna, Maurice Kamto, Joshua Osih and others have largely settled for press conferences, social media statements and isolated criticisms that have failed to generate sustained national momentum.

The problem is not a lack of grievances. Cameroon faces persistent economic pressures, youth unemployment, insecurity in several regions and widespread public frustration over governance. These concerns are real and deeply felt. What has been missing is an opposition capable of organizing these frustrations into a coherent political project.

Too often, opposition parties such as the SDF, MRC, UNDP and of late Issa Tchiroma’s majority following appear more invested in competing with one another than in building a united front. Personal rivalries overshadow strategic cooperation. Leaders who speak passionately about change frequently struggle to agree on common priorities or a shared electoral strategy. The result is fragmentation at precisely the moment when unity would carry the greatest political weight.

The inability to capitalize on President Biya’s prolonged absence also raises questions about preparation. Effective opposition movements do not wait for political openings to develop policies, grassroots networks or leadership structures. They spend years building credibility so that when circumstances shift, they are ready to offer themselves as a convincing alternative. In Cameroon, that level of preparation has often been lacking.

Many Cameroonians seeking change are left asking a difficult question: if the opposition cannot organize effectively during one of the most politically symbolic periods in recent years, how can it persuade voters that it is prepared to govern a complex country?

Criticism of the government alone is no longer enough. Cameroonians increasingly want practical proposals on economic recovery, employment, national reconciliation, decentralization, security and institutional reform. An opposition that defines itself solely by opposition risks only reinforces the perception that it has no governing vision beyond replacing those currently in power.

This is not to ignore the genuine constraints facing opposition parties. Cameroon has long been criticized by domestic and international observers for restrictions on political competition, unequal access to state resources and legal and administrative obstacles confronting opposition actors. These realities make political mobilization considerably more difficult. However, structural disadvantages cannot explain every missed opportunity. Political leadership is ultimately measured not only by the obstacles it faces but also by its ability to adapt, innovate and inspire under difficult conditions.

President Biya’s extended stay abroad has once again highlighted the uncertainties surrounding Cameroon’s political future. Yet history may judge this period not only by the actions of those in power, but also by the inability of their challengers to present themselves as a disciplined, united and credible alternative.

Political opportunities are rarely permanent. They emerge unexpectedly and disappear just as quickly. Unless the Cameroonian opposition can overcome its divisions, articulate a compelling national vision, and build genuine grassroots momentum, it risks watching another historic opening pass by—leaving the country’s political landscape fundamentally unchanged. Kamto, Akere, Tchiroma-over to you people!

By Soter Tarh Agbaw-Ebai

30, July 2026

Iran warns Bulgaria against hosting US warplanes, secures assurances from Cyprus ⁰

Iran’s Foreign Minister Abbas Araghchi has issued a diplomatic warning to Bulgaria over reports that the country is preparing to host US military aircraft, while simultaneously securing assurances from Cyprus that foreign bases on its territory will not be used for hostile actions against the Islamic Republic.

In a telephone conversation with Bulgarian Foreign Minister Ventsislava Petrova on Thursday, Araghchi firmly condemned Sofia’s reported agreement to allow the United States to station military aircraft at the Bezmer air base.

Tehran views the move as a direct contribution to US military posturing and tension-building in West Asia.

“Allowing the territory of one state to be used by another state for the purpose of committing an act of aggression against a third state constitutes an act of aggression itself,” Araghchi stated, citing Article 3 of UN General Assembly Resolution 3314, which defines acts of aggression under international law.

The Iranian foreign minister emphasized that such a decision is unacceptable and contradicts the traditional friendly relations between the two nations, urging the Bulgarian government to urgently reconsider its stance.

He reiterated that the Islamic Republic will not hesitate to defend its national security and interests, warning that “any party that participates in any way in a military attack against Iran must bear responsibility for its consequences.”

In response, the Bulgarian foreign ninister recalled the historically good relations between the two countries, asserting that Bulgaria has no intention of participating in any war and reaffirming its commitment to diplomacy and regional de-escalation.

Securing neutrality in Cyprus

In a separate diplomatic push, Minister Araghchi spoke with Cypriot Foreign Minister Konstantinos Kombos, stressing the critical importance of preventing hostile forces from misusing foreign military bases stationed in Cyprus to target Iran.

The Cypriot foreign minister affirmed his country’s commitment to the principles of international law and the peaceful resolution of disputes.

Kombos announced that Cyprus has been in direct contact with the UK government and has received explicit assurances that the foreign military bases on the island will not be used against any country, including the Islamic Republic of Iran.

The diplomatic warnings come amid reports that the Bulgarian government is seeking parliamentary approval to station up to eight US aerial refueling tanker aircraft at the Bezmer military facility, located southeast of Sofia.

30, July 2026

US opposition to war on Iran grows as Trump’s ratings fall ⁰

Public opposition to the US aggression against Iran is growing across the United States, with a new poll showing rising dissatisfaction with President Donald Trump’s handling of the war.

The Associated Press-NORC Center for Public Affairs Research survey, conducted between July 23 and July 27, found that nearly two-thirds of Americans believe the war against Iran has not been worth fighting.

Only about two in 10 Americans support continuing the war against Iran. By comparison, about three in 10 favor pausing the aggression to pursue negotiations, while another two in 10 want the war to end altogether.

Even among Trump’s supporters, backing for the war was limited. The survey found that only about half favored continuing the war, while roughly three in 10 supported either a ceasefire or an immediate halt to US military aggression.

The poll also showed Trump’s approval rating for his handling of the Iran war falling to 28 percent down from 34 percent last month, while his overall job approval stood at 33 percent.

The backlash has extended to Trump’s political base, with Republican approval of his handling of the war dropping from 71 percent in June to 61 percent, signaling growing discontent over the military campaign.

Economic concerns also emerged as a major source of public dissatisfaction, with about 72 percent of respondents saying preventing further increases in domestic oil and gasoline prices is an extremely or very important priority.

About four in 10 Americans said gasoline prices have become a major source of financial stress in their daily lives, up from about three in 10 when the war began earlier this year.

The survey also found broad public support for diplomacy, with about 7 in 10 Americans saying securing a permanent ceasefire with Iran is an extremely or very important priority.

The latest round of aggression against Iran began on February 28, when US and Israeli forces launched large-scale strikes on Iranian territory.

Iran responded with daily waves of missile and drone attacks targeting US and Israeli assets across the region, while also restricting traffic in the Strait of Hormuz.

Iran and the United States later signed the Islamabad Memorandum of Understanding (MoU) on June 17 in an effort to end the war across all fronts.

However, renewed US military aggression in recent weeks has prompted Tehran to resume missile and drone strikes against US assets in the region.

29, July 2026

Bishop Francis Teke Lysinge: The Priest Who Showed Us How to Be a Priest ⁰

Today, I received with a heavy heart the news of the passing of His Lordship Francis Teke Lysinge, Bishop Emeritus of Mamfe. Even though we had long understood that this day would come, given his age and declining health, nothing truly prepares the heart for the death of someone we know, respect, and love. Across the Ecclesiastical Province of Bamenda, priests and lay faithful will remember Bishop Francis Teke Lysinge for countless reasons. He touched lives in ways that cannot be measured, leaving an imprint that will endure far beyond his years among us. For me personally, he was my spiritual director in the Major Seminary for eight years. While this tribute reflects my own experience of him (and my contemporaries will certainly highlight their own encounters), I believe the overwhelming majority of my generation will agree on one thing: Bishop Lysinge’s greatest legacy was not merely what he taught us, but how he lived among us. That is the deepest motivation behind this tribute to a true man of God whom I loved and admired from the moment I met him.

Perhaps I should begin with that: loving and admiring him. One of the recurring criticisms of seminary formation in Africa, voiced by ex seminarians and priests who desire seminary genuine reform, is the culture of fear that often permeates our seminaries. Too often, rectors and formators are perceived not as elder brothers guiding us through discernment, but as investigators searching for weaknesses to justify dismissal. Instead of drawing close to them and opening ourselves to formation, seminarians hide their struggles, avoid formators, and “lie low” until ordination.

While some formators spent their time playing FBI – planting peers to spy and report – Fr. Lysinge never engaged in any of that. He was the father and friend to whom we could go and vent our frustrations about a rector’s decision we found unfair or a formator’s threat of dismissal. He was the one we trusted. He was the one we loved. And that cannot be said of many formators.

Every genuine seminarian enters formation with some idea of what a priest should be. I certainly had mine. Mola Lysinge did not disappoint. The first time I noticed him was when he rode his bicycle to the rectory for meals. I had only seen priests driving cars, not riding bicycles. Later, I learned it was part of his exercise routine. Today, cycling is more common, but the bicycles are not as humble as Mola’s.

Then I noticed the poor of Bambui sitting at his door, waiting for him to help them with their most basic needs – food, clothing, comfort. Watching him interact with them, one thing was clear: he wasn’t simply giving them things; he was giving them himself. He joked with them, laughed with them, respected them as “the least” brothers and sisters of Jesus Christ (cf. Matthew 25:40). That was the kind of priest I wanted to be – close to people in need, a friend to those who suffer injustice and poverty. Not just someone who gives them things, but someone who understands them, empathizes with them, and loves them for the sake of Christ.

And nothing about him was fake. What you saw was who Mola truly was. A sincere man – a Man With No Wax. Priests of my generation remember many incidents that revealed his character. I will mention two because they show his spontaneity, his authenticity, his being, as we say, “a man with no wax.” On one occasion, a friend’s wife came to visit. Mola was so excited that he ran up and embraced her in typical Bakweri fashion. Then he turned and noticed seminarians watching. Without embarrassment, he simply said, “She’s my friend’s wife,” as if to prevent any misunderstanding.

Another time, he joined us for dinner, as he often did. We had “achu”, served with jollof rice for those who didn’t eat achu. Some students who didn’t eat achu took the achu soup and cow skin, then covered it with jollof rice so that those who wanted achu had no cow skin, including Fr. Lysinge. When he discovered what had happened, he made a statement I have never forgotten. He called the act stealing and said, “We are training thieves here. I am sorry for the future of the Church.”

At a time when some of his peers were doing everything possible to make money, including engaging in agriculture and business, he was caring for the poor and destitute. When other formators were frightening seminarians and threatening dismissal, when they were playing secret service and trying to “catch” seminarians doing wrong, Mola was the one we ran to, the shoulder we cried on. His humility, generosity, spontaneity, and deep prayer life made him my model priest. He was the one I aspired to be like if I ever became a priest. Whether I have succeeded in emulating him is another story. What matters today, as we celebrate his life, is that he showed us how to be priests.

Mola taught me Spiritual Theology and supervised my theology dissertation. But he was never an academic in the strict sense and I didn’t consider him a great teacher. Of course, he knew his material. Like most seminaries of our generation, we used Jordan Aumann’s Spiritual Theology. But Mola never allowed us to get lost in fine details or technical questions. It was enough for him that we understood the major themes: the universal call to holiness and how to live holy lives.

It has taken me 35 years of priesthood to learn that God is not so much interested in what we know as in how we live out the universal call to holiness. My father and mother never went to school and knew nothing close to what I know about God and the Church. But they knew God – and their personal knowledge of God – sometimes made me look like an apprentice.

From where I stand, I am not happy that Mola ever became Bishop of Mamfe. It seems to me that many people, including some priests, took advantage of his humility, his holiness, and his tendency to trust. He trusted many who ultimately betrayed him: priests seeking power who fabricated stories to destroy others, priests who siphoned diocesan finances, priests who mismanaged projects. He was as gentle as the biblical dove, but not as wise as the biblical serpent. He trusted. He believed that if a priest told him something, it was true. He had forgotten the prophecy he proclaimed in the seminary refectory many years earlier: “We are training thieves in this place.”

In my tradition, we do not mourn people who die at Mola’s age (88). We believe they have completed the tasks God assigned them, and mourning blocks their path home. As a Catholic, I believe he has done much of his purgatory here on earth, and his journey to heaven will be short. Above all, I thank God that He gave us Mola in the seminary to show us how to be priests. May his life and example inspire every priest in the Ecclesiastical Province of Bamenda. May God purify us of our weaknesses until we, too, can show others how to be priests. And may Mola hear the voice of the Lord Jesus say: “Well done, good and faithful servant… enter into the joy of your Lord.” (Matthew 25:21)

By Rev Dr Joseph Awoh

29, July 2026

Mola Lysinge: a perfect example of how to be true ⁰

Pastores dabo vobis, iuxtacor meum, the Lord says to the Prophet Jeremiah (Jer. 3:15) – I will give you shepherds after my own heart! Bishops are primarily, pastors, successors of the apostles. That is how the Catholic tradition understands them. And this process of self-understanding, of ecclesial maturation, has unfolded in the Church’s long history. At the First Vatican Council (1869-1870), in the Dogmatic Constitution on the Church, Pastor Aeternus, the Council taught the infallibility of the Bishop of Rome. It taught that the Bishop of Rome as Supreme Pontiff, when he teaches ex cathedra, that is, from the chair, meaning in his capacity as Pope, Successor to the Apostle Peter, what he teaches, pertaining to faith and morals, is solemnly binding on the universal church and Catholics are expected to give an assent of mind and heart to such a proclamation. The outbreak of the Franco-Prussian War (1870-1871) interrupted the Council and prematurely ended it. That left Catholicism with an unbridled monarchical papacy, in which the Bishop of Rome was left hanging alone, as it where, above the Church.

With the Second Vatican Council (1962-1965), the Bishops gathered in Council, as Successors of the Apostles, sought to do an ecclesial balancing act of the unfinished business of the First Vatican Council. In the Dogmatic Constitution on the Church, Lumen Gentium, and in the Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, the Bishops taught that as Successors of the Apostles, Bishops were not mere emissaries or ambassadors of the Pope. Pertaining to their local churches, they are proper pastors who, certainly, together with the Pope, sub et cum Petro, constitute an apostolic college charged with the governance of the universal Church. In this way, Vatican II enfleshed the monarchical character of governance of the Petrine ministry, with a collegial character of the Episcopate.

This is the body, the Episcopate, into which on April 21, 1999, Francis Teke Lysinge was called into, by the Grace of God and the Apostolic See. Born in Bokwango on December 28, 1938, to Albert Lysinge and Juliana JofiMbua, Francis Teke Lysinge is the second son in a family of four boys and three girls. His father was from Bokwango Village while his mother was from Buea Town. His father was a teacher in the Native Authority (NA) School of Muea and so eventually moved from Bokwango to Muea. His parents were Protestants, and so originally Bishop Lysinge was baptized in the Basel Mission Church Bimbia-Victoria where he started his Primary School in 1945 as Godwill Teke Lysinge (Agbaw-Ebai, 2013: Bishop Francis T. Lysinge, A Retrospective Legacy).

As a young man, Godwill Teke Lysinge, as he was then known, had gone to Sasse College, the Premier Secondary School in the then West Cameroon, to pursue the dreams of a brighter future, the aspiration of every young person. He studied in Sasse from 1953-1958. Bishop Lysinge did not go to Sasse to become a priest! It was in 1955, while in Sasse, that the young Lysinge felt that the Lord, whom he had always loved and knew, might have other plans for him. Living with Bishop Lysinge as his private secretary, he repeatedly told me that priesthood was never in his mind when he entered Sasse. He will later on say YES to the Lord, proceeding to Bigard Memorial Seminary, Enugu, Nigeria, for Major Seminary Studies in Philosophy and Theology. On April 17^th, 1966, together with his lifelong friend, Christian Cardinal Tumi, and others, Godwill Teke Lysinge who, upon “converting” to Catholicism had taken the name Francis after St. Francis Xavier, said ad sum to the Lord’s call, and was ordained a priest of God, secundum ordine Melchizedek. His service as Spiritual Director in St. Thomas Aquinas’ Major Seminary is legendary.

Geographic Reference

Now is not the time to offer an assessment of the rich episcopacy of Francis Teke Lysinge. I will offer two indications that are pointers to what I consider to be the most enduring legacy of our beloved Bishop Lysinge. And all are derived from the choices he made from the Word of God, first, at his ordination as priest, and second, at his episcopal appointment.

At his ordination as a priest, the young Fr. Francis Lysinge chose as his ordination motto, the self-effacing words of St. Paul: I am what I am, by the grace of God (1 Corinthians 15:10). To Aquinas, no being can act beyond the limits of its specific nature since the cause must always be of a higher potency than its effect. The gift of grace therefore surpasses every capacity of created nature, since it is nothing other than a certain participation in the divine nature, which surpasses every other nature. For just as it is impossible for anything to make fiery but fire alone, so it is necessary that God alone should make Godlike, by communicating a share in his divine nature by participation and assimilation – Summa Theologica, I, II, Q. 112, 1.Anyone who has ever encountered Bishop Lysinge knows that it is never about Francis Lysinge. Meeting Bishop Lysinge, it is always about God. His instinctual temperament could best be described with the words of John the Baptist vis-à-vis Our Lord: He must increase, I must decrease (Jn. 3:30).As a teacher and spiritual director, Bishop Lysinge often repeated the classical maxim on grace: grace before, grace during, grace after, all is grace.

And this is what grace essentially does to nature, it brings nature to its fullest potential, which is, the Christification of nature. Human freedom is not God leaving me alone to get on with things. True freedom means my actions are caused by God without me ceasing to be free – gratia operans and gratis cooperans – as Aquinas teaches, Summa Theologica, I, II, q. 111, 2. Grace is the result of God’s action in me that draws me to God’s self. Grace is not just some help to my acting on my own. Hence, only God is the cause of grace, for only what is divine can impart divine life.As Karl Rahner explains, in receiving God, the human being does not cease to be human. Rather, God’s ontological, total, self-communication actualizes humanity’s deepest potential. We are spirit-in-the-world in that we are radically conditioned by matter and history, on the one hand, and radically opened to the absolute holy Mystery, on the other hand. That explains why Rahner describes the human being as das übernatürlicheExistenzial, the supernatural existential. We are supernatural existential because we are intrinsically oriented to intimacy with the Absolute Mystery, God. Supernatural existential is the longing for God’s presence, longing to be with God, a longing that exists in us because God freely planted it there. (Foundationsof Christian Faith). In effect, the more we become like God through the gift of Grace, the more human we become. Our humanization takes place in direct, not inverse, proportion to our divinization. And this is the beauty of the witness of Bishop Lysinge that has attracted so many: with the grace of God, he has consistently chosen to live for God, and by so doing, live for all persons placed on his path by God. For to live for God is to live for our brothers and sisters.

If the date of one’s birth can have a significance for one’s life, then the birth of Francis Teke Lysinge on December 28, 1938, could very well be read as prophetically symbolic. December 28 is still within the Octave of Christmas, which is a time when the Church recalls in her liturgical and spiritual life, that at the fullness of time, God sent his Son into the world (Gal. 4:4). At the heart of Christmas is the basic, essential truth: God has entered the world. God is close to us. God is near us. We are not alone. I am not alone. God is hidden in the world, to reference Rahner once more. I am what I am, by the grace of God! Isn’t this essentially what the Christmas message causes to happen? Because God has entered history, I am! I am! I have being. I am someone. I am being, to cite Heidegger. I am not nothingness. I have a name. God knows my name. Even if the powerful of the world do not know me, do not acknowledge me, do not recognize me, I am, by God’s grace. In this priestly ordination motto of the young Lysinge, one encounters a deeper theological metaphysics. It is an affirmation that my life is grounded on the firmer ground of the Lord: “The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock” (Matthew 7:25).

Fiat VoluntasTua – Thy Will be Done!On April 21,1999, Francis Teke Lysinge who all along had always seen himself as a being, thanks to grace of God, -I am what I am by the grace of God,- entered into a new consciousness of what it means to live by the grace of God. For his episcopal motto, he chose, Fiat VoluntasTua(Matthew 6:10). This is taken from the prayer of Jesus to the Father. The Our Father mirrors the relationship of intimacy between the Father and the Son. With this choice, Francis Teke Lysinge, in his unassuming way, manifested the core of his rich spiritual life: God is the center. My responsibility is to follow God. But what does it mean to follow God? Essentially, and Bishop Lysinge’s life is a testimony to this, it is not a calculatedness in which I fashion God into my own image and likeness. To follow God is to place my life in the hands of God, knowing that it will ultimately end well, for even if I walk through the valley of the shadow of death, I fear no evil, for your shepherd rod and staff protects me (Ps. 23:4). Bishop Lysinge often repeated to me, “God will vindicate the innocent man.” And again, “every priest has his own unique calling. If priests were to realize that each one has his own unique calling, there won’t be wrangling amongst priests.” As if to drive home his point, he surprised me with a gift, a book by Jesuit, Herbert Alphonso, The Personal Vocation. He repeatedly stressed to me, Maurice, discover your personal calling, find out why the Lord called you to the priesthood. In many ways, these words of Bishop Lysinge have never left me. As I mature in the priesthood, it is increasingly becoming clear to me that every priest has three vocations: the vocation of a being a Christian; the vocation of the priesthood; and the specific vocation that God assigns to that priest within the priestly vocation. How I love these words of John Henry Cardinal Newman: God has created me to do Him some definite service. He has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next. I have a part in a great work. I am a link in a chain, a bond of connection between persons. He has not created me for naught (…) Therefore I will trust Him. Whatever, where ever I am, I can never be thrown away. I firmly believe that once a priest finds out the specific mission the Lord has assigned to him in the priesthood, he becomes truly happy. All else ceases to matter. And that is how Boethius defines happiness in the Consolation of Philosophy, an understanding of happiness that I continue to find most beautiful and compelling.

I am what I am by the grace of God! Thy Will Be Done!In these two texts from Scripture, and the consistent and admirable way in which Bishop Lysinge is living them, we can be sure, that in Bishop Lysinge, the Diocese of Mamfe and the Church in Africa, is offering the universal Church a sign of God’s presence, a mark of lowliness and humility, a presence of translucent holiness. I grew in my appreciation of the holiness and saintliness of Bishop Lysinge. I remember one particular incident that has stayed with me ever since. Shortly after he ordained me priest, we were sitting in the chapel one Friday morning, when he turned to me and asked me to hear his confession. I spontaneously protested: Domine, non sum Dignus. I am not worthy to hear your confession, My Lord, I told him. He won’t take no for an answer! He insisted. He said to me: I ordained you a priest. You were validly ordained. And before I realized it, he imposed a purple stole over my shoulders, and began his confession! And that started a Friday rendezvous that became mutual. Living with Bishop Lysinge, I increasingly became convinced that I was living with a living saint. If sainthood is found in the little things that are really the big things, then God has blessed us with a saintly witness in Bishop Lysinge. I have always felt it one of the greatest blessings of my life, to have begun my priesthood with Bishop Lysinge in the same house. He put up with my failures, weaknesses and youthfulness, with a graciousness that could only be the mark of a saint. I never for once doubted that his father love. And the remarkable thing about Bishop Lysinge is that everyone that encounters him, can say the same thing. He has this capacity for loving everyone, of supporting everyone, that left all those who met him feeling cared for. After he retired and his sight began deteriorating faster, his successor, now Archbishop Andrew Nkea, sent him to Rome, Italy, for medical attention. I left next door Germany to visit him. I can never forget one of the statements he made to me:Fr Maurice, though I am retired, I am not retired from prayers. I pray for you daily. The only work I do now for Mamfe is to pray for Mamfe and for my successor, so that Mamfe diocese will continue to grow. It was a deeply emotional moment for me, listening to him utter those words. I am not retired from the work of prayer. So Ratzingerian a choice of words! Only saints like Lysinge and Ratzinger speak with such spiritual succinctness and depthness.

We can be sure, that now that his sight has failed him, Bishop Lysinge is seeing much more now with the heart, like Blessed John Henry Newman – Cor ad cor loquitur – Heart speaks to heart. The one who throughout his life has spent countless hours before the Lord in the Blessed Sacrament, gazing at the Lord, looking at him, listening to him, falling in love with the Lord, speaking with the Lord, now has those biological eyes that give him physical sight, taken away. Bishop Lysinge, like the saints before him, has entered into his own via Crucis. And like most of the saints, has accepted the crosses that come with aging:

“O Lord, it is you who are my portion and cup; it is you yourself who are my prize.
The lot marked out for me is my delight: welcome indeed the heritage that falls to me! I will bless the Lord who gives me counsel, who even at night directs my heart. I keep the Lord ever in my sight:since he is at my right hand, I shall stand firm. And so, my heart rejoices, my soul is glad;even my body shall rest in safety.For you will not leave my soul among the dead, nor let your beloved know decay. You will show me the path of life, the fullness of joy in your presence, at your right-hand happiness forever” (Ps 16:5-11).

Thank you, God, for the gift of your priest, holy Bishop Francis Teke Lysinge. May your grace sustain him during this Nunc Dimittis period of his life. And may his prayers for Mamfe, for his successor, for Church, and for the world, continue to keep the window of the world open to the life-giving breath of God, saving us from a suffocating despairing nihilism! As your servant, Benedict XVI reminded us in his Bundestag Address, a world without God is a life in a bunker with no widows! Thank you that Bishop Lysinge is such a window of you, God. Thank you for giving him to us as a gift, and may his prayers continue to sustain us, transforming our world into something beautiful for you, Trice Holy God, Amen.

Concluding Unscientific Post-Script

When the very dear Fr Christopher Eboka of the Communications Office of Mamfe Diocese contacted me to write a few words to mark the 25^th anniversary of the episcopal ordination of Bishop Lysinge, I immediately protested. I told him I was in the middle of a conference on Ratzinger and the Philosophical Tradition at the Panamericana University, Mexico City, Mexico, and that, given time constraints, I did not think I could do justice to the task he was assigning me, especially if he has to go to Press by Monday, April 22, 2024. If you find the words above insufficient and inadequate, I crave your indulgence and I understand your feelings. And I ask to be forgiven, trusting that Providence will give me another opportunity to write a more substantial tribute to this future saint of the Church.

Rev. Maurice Agbaw-Ebai

Sunday, April 21, 2024.

29, July 2026

Bishop Lysinge: The Peoples Bishop, the Cameroon Concord Man of The Year 2014 ⁰

In December 31st following the vote counts of the short listed candidates for the prestigious Cameroon Concord Man of the Year Award, Cameroon Concord Team in Europe announced Emeritus Bishop Francis Teke Lysinge, pioneer Bishop of the Roman Catholic Diocese of Mamfe as winner. CamCord US Bureau chief took an introspective profile and in-depth analysis of the Retired Bishop. Looking at a transforming life and legacy of Bishop Lysinge from the period as a seminarian leading to its ordination as Priest and nominated by Pope John Paul II as the pioneer Bishop of Mamfe put together is the miraculous workings of God to a living Saint passing from great to greatness.

Born on December 28th 1938 in Bokwango-Buea from a protestant family as Godwill Lysinge Teke and later changed to Francis Teke Lysinge was the first Bakweri ordained Priest in April 17, 1966 by His Lordship Bishop Julius Peteer together with the outspoken Cardinal Christian Tumi. The genesis of its priestly formation started in St. Joseph College Sasse [first catholic secondary school] where the Holy Family Junior seminary was opened and attached to Sasse College at the time [1953-1958]. In 1960-1966 Bishop Lysinge enrolled at the Brigard Memorial Seminary Enugu and studied Philosophy and Theology. He returned to Buea and was ordained to the Sacred Priesthood an epochal ceremony described by the then Cameroon Information Bulletin as “rare and unforgettable” as the ordination recorded in attendance the Vice President of the Federal Republic of Cameroon, John Ngu Foncha, Prime Minister of West Cameroon Augustine Ngom Jua, Leader of the West Cameroon Legislature Dr. E.M.L Endeley and other top dignitaries.

After his ordination as Priest his first Pastoral work took him to Mamfe to become the first historic black Priest for the population and the Catholic faithful in Mamfe from January 1966 to April 1967. From Mamfe, he further worked in the following areas Mankon, Sacred Heart Parish Fiango as Curate, Akwaya before going to Rome for further studies in Spiritual Theology. When he returned from Rome he was immediately sent to St. Thomas Aquinas Major Seminary Bambui as Spiritual Director from 1975-1979 and from 1990-1999 respectively.

On February 22, 1999, as a historical coincidence, the Apostolic Nuncio Mgr, Felix Del Blanco announced the creation of the Diocese of Mamfe, and its first residential Bishop Mgr. Francis Teke Lysinge who was the first black Priest to have worked in Mamfe. On Wednesday, April 21, 1999, all roads were leading to Mamfe for the Episcopal ordination of Bishop-elect. Fourteen other Bishops including one from Nigeria, personal representative of the Head of State, Prof. Elvis Ngolle Ngolle, the then Minister of Special Duties at the Presidency of the Republic with over 20.000 faithful and onlookers who had come to witness the event.

After 14 years as Bishop with a nick name “The Peoples Bishop” who officially met his Christians every Friday at the Cathedral for counselling, Prayers and Confessions, the Diocese of Mamfe had witnessed a spiral and unprecedented transformation in the clergy, Catholic population, Parishes & Deaneries, Quasi-parishes, Education, Health, Communication and infrastructure. His administrative and pro-developmental prowess have left an infrastructural-landmark in the Diocese of Mamfe exceptional in Cameroon.

Described by the Bishop of the Diocese of Essen-Germany, his Lordshop Bishop Franz-Josef Overbeck as a “Man of God”, Bishop Lysinge retired from his exalted position after reaching the canonical age[75] for the retirement of bishops speaks of an uncommon humility and true leadership not only in the spiritual world but equally in the secular. A prelate widely believed to be simple with a magnanimous disposition, promoter of justice, champion for the poor and inspiration to many who met him is a man of demonstrable spirituality, strong moral stamina after carrying this great responsibility for 14 years as Bishop and 47 years as a Priest. Bishop Lysinge thinks that he deserves some rest from active pastoral mission.

For a Bishop who has no bank accounts, never bought a pair of shoes or trousers but lived on the good will of Christians state that the Ministry of a Bishop is not measured in terms of achievements or successes but is understood only in the language of faith, hope and love. Steadfast in faith, inspired by hope and motivated by love, Bishop Lysinge employed personal charisma to an evangelising message that transformed Mamfe Diocese bringing mercy to faithful and non-believers. Bishop Lysinge read the signs that after 51 years in the service of the Lord, he is entitled to a well-deserved rest from active episcopalism. This personifies the leader Cameroon, Africa and the world needs.

Congratulations my Lord for winning Cameroon Concord Man Of the Year 2014 Award. May the good God continue to bless and guide you in all your endeavours as you continue to be a role model for Christians and clergy.Africans & Diaspora.

By Bertrand Etukeni Agbaw-Ebai

29, July 2026

Bishop Emeritus Lysinge: May he enter with joy, into the house of the Father ⁰

With profound sorrow but unwavering faith in the promise of the Resurrection, we join the Catholic faithful, the people of Mamfe Diocese, and the entire Christian community in mourning the passing into eternal glory of His Lordship Bishop Emeritus Francis Teke Lysinge, the pioneer Bishop of the Roman Catholic Diocese of Mamfe.

Bishop Francis Teke Lysinge was more than a shepherd of souls; he was a visionary, a builder of faith, and a father to generations of priests, religious and lay faithful. Appointed by Pope Saint John Paul II as the first Bishop of the newly erected Diocese of Mamfe in 1999, he accepted the enormous responsibility of laying the foundations of a young diocese with remarkable courage, wisdom and unwavering trust in God.

During his episcopal ministry from 1999 to 2014, Bishop Lysinge dedicated himself tirelessly to evangelization, the formation of clergy, the promotion of Catholic education and the strengthening of healthcare and pastoral structures across the diocese. Under his fatherly leadership, the Diocese of Mamfe experienced remarkable growth in parishes, vocations and Catholic institutions, leaving behind a vibrant local Church that continues to flourish today.

A humble servant of Christ, Bishop Lysinge lived by his episcopal motto, “Fiat Voluntas Tua” — “Thy Will Be Done.” His life reflected deep humility, simplicity, compassion, and steadfast fidelity to the Gospel. Whether celebrating the Eucharist in remote communities, encouraging catechists, mentoring young priests or comforting the suffering, he embodied the loving presence of the Good Shepherd.

His legacy extends far beyond buildings and institutions. He inspired hope where there was despair, nurtured unity among God’s people, and planted seeds of faith that continue to bear fruit throughout the Diocese of Mamfe and beyond. His pioneering work laid the firm foundation upon which his successors have continued to build.

Today, as Bishop Aloysius Fondong Abangalo announces his passing into eternity, the Church gives thanks for a life generously offered in the service of God and humanity. Though our hearts are heavy with grief, we rejoice in the certainty that Bishop Francis Teke Lysinge has gone to meet the Lord whom he faithfully served for decades as priest, bishop, teacher, and shepherd.

May the angels lead him into paradise. May the saints welcome him into the heavenly kingdom. May Christ, the Eternal High Priest, reward His faithful servant with the crown of everlasting life.

Farewell, Bishop Francis Teke Lysinge.

Your faith inspired us.

Your leadership strengthened us.

Your humility touched us.

Your legacy will endure for generations.

May you enter with joy, into the house of the Father Amen.

By Soter Tarh Agbaw-Ebai

28, July 2026

Cameroon’s hydrocarbon imports rise to CFA274.3 billion ⁰

Cameroon spent CFA274.3 billion on hydrocarbon imports in the first quarter of 2026, a 2.5% increase from a year earlier, even as revenue from crude oil exports fell sharply, according to the National Economic and Financial Committee’s (CNEF) latest economic report.

Between January and March, crude oil exports generated CFA152.4 billion, down 14.4% from CFA178 billion during the same period in 2025. The figures underscore Cameroon’s energy paradox: although the country produces oil and natural gas, it remains heavily dependent on imported refined petroleum products to meet domestic demand.

Fuel imports totaled CFA267.7 billion in the first quarter of 2025. The additional CFA6.6 billion spent this year kept petroleum products as Cameroon’s largest import category, ahead of machinery and mechanical equipment worth CFA115 billion and vehicles valued at CFA82.8 billion.

Export Revenue Falls Despite Higher Oil Prices

The decline in crude oil export earnings came even as global energy prices strengthened. According to the World Bank, Brent crude averaged $103.7 per barrel in March 2026, up 42.8% from $72.6 a year earlier. European benchmark natural gas prices also rose 35.3% over the same period to $17.91 per million BTU.

The drop in Cameroon’s export revenue despite higher prices suggests lower export volumes or changes in the country’s export mix. However, the CNEF report does not provide enough data to determine the exact cause.

The first-quarter figures extend a longer-term decline. Crude oil export revenue, which peaked at CFA1.51 trillion in 2022, fell to CFA705.6 billion in 2025, a drop of more than 50% in three years. Liquefied natural gas exports have followed a similar trend, declining from CFA631.5 billion in 2022 to CFA363.3 billion in 2025, a 42.5% decrease.

Import Bill Remains High

Meanwhile, Cameroon’s spending on imported petroleum products remains structurally high. After reaching a record CFA1.15 trillion in 2022, hydrocarbon imports totaled CFA891.1 billion in 2025. The increase recorded during the first quarter suggests the country’s energy import bill will remain substantial this year. Petroleum imports alone were worth more than twice the value of machinery imports during the period.

The country’s dependence on imported fuels largely stems from the shutdown of the National Refining Company’s (Sonara) refinery following the fire that damaged part of its facilities. As a result, Cameroon exports crude oil while importing gasoline, diesel, kerosene and other refined petroleum products needed by households, businesses and public institutions.

That structure exposes the country to swings in global oil prices, shipping costs and exchange rate movements. It also puts pressure on foreign exchange reserves, the trade balance and public finances, particularly when the government subsidizes fuel prices to shield consumers from international market fluctuations.

BEAC Urges Faster Refinery Projects

The Bank of Central African States (BEAC) is urging Cameroon to accelerate the reconstruction of Sonara and move forward with the planned C-Star refinery in Kribi.

In its report on inflation trends in the CEMAC region through March 2026, the central bank said both projects are essential to reducing the country’s exposure to global oil price volatility and limiting its impact on domestic fuel prices. The government is no longer planning a simple repair of the Sonara refinery. Instead, it intends to completely rebuild and modernize the facility at an estimated cost of about CFA700 billion.

The project includes replacing facilities destroyed in the fire, which damaged four of the refinery’s 13 processing units and a crude oil storage tank. It also calls for adding new processing capacity, including a hydrocracker. The new equipment is expected to improve the refinery’s ability to process domestic crude and increase production of fuels for the local market.

Whether those investments move forward will play a key role in reducing Cameroon’s dependence on imported fuels. Without restoring domestic refining capacity, the country is likely to continue spending heavily on petroleum imports even as revenue from its own hydrocarbon exports continues to decline.

Source: Sbbc