16, November 2025
Will Fr. Paul Verdzekov recognize the refurbished and rededicated Cathedral in Bamenda were he to return today? 0
Of course, not! And he is not returning! We, who enjoyed the episcopacy of the revered Fr. Paul Verdzekov, tend to seek an escape to a supposed golden era under his long reign of 36 years. His resting place in the St. Joseph Metropolitan Cathedral has also received a facelift, and a chapel created, which may be soon named “In Paradiso”. Verdzekov, would have been “scandalized” by such ostentatious opulence. Yet, how much this coheres with his quest for excellence is a puzzling conundrum. For one thing, he was all about the truth, and hence his coat of arms: Et veritas liberabit vos: And the truth will free you. Yet the truth about this refurbishment and rededication today, of the Cathedral which he constructed fifty years ago is that Verdzekov would have borrowed the beautiful verse from his namesake, St. Paul and paraphrased it thus: “I built, Cornelius maintained and Andrew has refurbished. To God be the Glory” (1 Cor. 3:6-8).
In 1996, as I prepared for the priesthood, I had the privilege of spending my pastoral year at the St. Gabriel’s Parish, Bafmeng with Rev. Fr. Peter Amah, that very soft-spoken and genteel priest, who was the parish priest, and Rev. Fr. Arnold Ambe, as the curate, both of blessed memory. Fr. Ambe also taught Religious Studies in the Government High School, Bafmeng. Once there was a schedule conflict, and the parish priest asked the curate to go celebrate Mass in an outstation. The curate, who had a class at that time, was torn between going to celebrate the Mass and going to teach. He evoked the principle of higher authority, noting that the Catholic Education Secretary is higher in authority than the parish priest, and so in this instance he was going to go and teach. Then he added, the parish priest is busy shaping stones and building structures instead of building the people. People vs structures! And this is an argument that I have heard some make about the refurbishment project of the St. Joseph’s Cathedral in Bamenda. One could sympathize with this argument given that the Second Vatican Council defined the Church as the people of God and not so much as structures. As St. Paul stated: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you? (1Cor. 3:16). Yet this has never devalued the place of physical structures. What this argument, if it could be so ascertained, fails to take cognizance of, is the “both…and” principle. It is patently pretentious and falsely dichotomous to set this up as an “either…or” proposition.

In the throes of a deadly war, and with gripping poverty, some believe that embarking on such a gargantuan project is being tone deaf and insensitive. It is not as though this Cathedral had been razed by fire, like that of the beautiful and iconic Notre Dame Gothic Cathedral, France, or the recently dedicated Divine Mercy co-cathedral of Buea Diocese, which really deserved a Cathedral. And so, this could so easily be construed as a waste of the very limited material and financial resources of the Archdiocese of Bamenda. At a time when many parishes are struggling to survive, some priests are navigating difficult terrains on bikes, many unable to eat a decent meal a day, this refurbished Cathedral would seem to be counterintuitive. These words seem to echo the words of Judas during the anointing at Bethany, where Mary Magdalen uses a liter of costly perfumed oil and anoints the feet of Jesus. Judas said, “Why was this oil not sold for three hundred days’ wages and given to the poor?” (Jn. 12:6). And the Gospel adds, “He said this not because he cared about the poor.” And Jesus said: “The poor will always be with you.” Yes the poor will always be with us.
The paradox is not lost on anyone, that even in the midst of the raging conflict, Bamenda has witnessed a sprawling and unprecedented development. The pictures of a nascent bourgeois city Up Station Bamenda, and the many high-rise buildings piercing the skyline of Bamenda do not resemble a city at war.
One is also reminded of the inauspicious article penned by a certain Ernest Molua entitled: “How Bishop Awa underdeveloped the Diocese of Buea”, in which he decried Bishop Awa’s love for historical preservation, overshadowed by the need for modern architectural structures. Reading this, Archbishop Verdzekov wasted no time in setting the records straight, coming to the defence of his brother and friend, and noting that Bishops are not development officers. When the Diocese of Kumbo was erected, the imposing beauty of the newly constructed Bishop’s House drew the ire of many. What’s the point: there is never a right moment for building structures.
It is very easy to second-guess Archbishop Nkea’s motives. And yet, even with all these very legitimate and valid criticisms, Bamenda deserved a Cathedral as beautiful as this. It is, and should be, the pride of the people of God in the Archdiocese of Bamenda. This magnificent building is the fruit of the sweat, tears and labor of the Christians of Bamenda. In the words of Archbishop Nkea, “this Cathedral is built exclusively by the Bamenda people and their friends.” It is the fruit of the Cathedraticum of two years – the collection done during the Chrism Mass to support the Bishop’s work. As one who worshipped at the Cathedral, and would have been ordained in that magnum opus, I look forward to its magnificence bringing many to God.
In his welcome address before Mass, Archbishop Andrew Nkea, the architect of this extension and renovation of the St. Joseph Metropolitan Cathedral, contextualized it within the matrix of symbolism. This new Cathedral is a “symbol of unity,” “a symbol of hope,” “a symbol of a synodal Church” and the “symbol of our history.”
If the American biographer, George Weigel, were to set out to write another “Letters to a Young Catholic”, a breathtaking book in which he teaches the Catholic faith through “an epistolary tour of the Catholic world” through 19 famous Churches in Europe, America and the Holy Land, he would include the opulent St. Joseph’s Cathedral Bamenda. His argument for using a rather unconventional method is the fact that “Catholicism is a very tangible business – it’s about seeing and hearing, touching, tasting and smelling, as much as it’s about texts and arguments and ideas. Visiting some of the more intriguing parts of the Catholic world will, I hope, be an experience of the mystery of the Church.” For one thing, Weigel does not say a word about the Papal Archbasilica of St. John Lateran, the mother and head of all churches. The stunning corollary, or is it affinity, between the renovated Cathedral in Bamenda and the John Lateran Basilica in Rome, is one that evokes deep meaning. The St. Joseph’s Metropolitan Cathedral Bamenda is modeled after the first Catholic Church, John Lateran Basilica, constructed in 324 A.D.
In seeking the key to understanding the significance of the refurbished Cathedral, I found this in the transcendental property of beauty. There is a lot that can be drawn from the refurbishment and rededication of the Cathedral. The entire liturgy of the Mass of rededication carried this. The hitting of the door three time with the crosier, blessing with holy water, the anointing with sacred chrism, the adornment with cloth and flowers, the fragrance of the incense and the lighting of candles, all evoke deep spiritual meaning. In all these, the one thing that could be said of the Cathedral is that it is a very beautiful reality. The resplendence of this edifice breaks through the darkness, as the bright lines expose its stunning beauty. This beauty is of the essence of what this temple of prayer epitomizes. Being is good, being is truth and being is beauty. One can therefore assert that this beautifully refurbished Cathedral is pedagogy for encountering the sublime. Otherwise said, “the right way to open up the Catholic world to someone is with beauty.”
One of the best exponents of this is Bishop Barron, who in 2015, in an essay celebrating the history of New York’s Saint Patrick’s Cathedral, wrote:
“There’s something more winsome and less threatening about the beautiful. ‘Just look,’ the evangelist might say, ‘at Chartres Cathedral or the Sainte Chapelle, or the Sistine Chapel ceiling, or the mosaics at Ravenna’. ‘Just read,’ he might urge ‘Dante’s Divine Comedy or one of Gerard Manley Hopkins’s poems, or Chesterton’s Orthodoxy.’ ‘Just watch,’ he might suggest, ‘Mother Teresa’s Missionaries of Charity at work among the poorest of the poor.’ The wager is that the encounter with the beautiful will naturally lead someone to ask, ‘What made such a thing possible?’ At that point, the canny evangelizer will begin to speak of the moral behaviors and intellectual convictions that find expression in the beautiful. If I might suggest a simple metaphor, when teaching a young person the game of baseball, a good coach begins, not with the rules or with tiresome drills, but rather with the beauty of the game, with its sounds and smells and the graceful movements of its star players (quoted in To Light a Fire on the Earth, 41).
“But there is something unthreatening about the beautiful.” All of these work a sort of alchemy in the soul, and they awaken a desire to participate, to imitate, and finally to share.
Bishop Barron believes that effective evangelization begins with beauty, and that the beautiful reflects and radiates the beauty of the All-Beautiful One. In this, the prelate is drawing from his mentor Hans Urs von Balthasar, one of the great advocates of the aesthetic approach to religion, who held that the beautiful claims the viewer, changes him, and then sends him on mission.
Within this paradigm, then, it would seem that the best evangelical strategy is one that moves from the beautiful to the good, and finally to the true. The pattern is more or less as follows: first the beautiful (how wonderful!), then the good (I want to participate!) and finally the true (now I understand!). The stunning beauty of the Cathedral must be seen as a pedagogical treasure for evangelization. It is not simply beauty for beauty sake. Its glow and shine must point to the Beyond, the source of all beauty, in fact, Beauty itself. This architectural excellence invites, teaches, changes and sends the beholder on mission.
The million-dollar question remains: what next after the pomp! The grammar of beauty incarnated by this Cathedral is unmistakable. A city built on the hill cannot be hidden! So now it is time to return to the truth. The beauty of this church will shine even more if it sheds light on, and gives voice to the despondent cries of justice of the people of Bamenda. The salutary crusade for peace cannot be divorced from justice and truth. And the truth is, unless the root causes to the current crisis are addressed in candor, the festering political climate and the growing insecurities would be a stain on this beauty. The refurbished and rededicated Cathedral must now serve to be not just a citadel of peace, but in this context more so of justice. The grumbling at the beginning of the nuncio’s homily when he mentioned Paul Biya’s name was a direct message to the nuncio and to the other political elite present, of the discontent and disenchantment of the people. It is from this very Cathedral that Verdzekov bellowed and thundered in characteristic prophetic style. May the truth he vigorously prophesied ring forth in and through the beautiful Cathedral.
By Lambert Mbom




















26, November 2025
Eulogy for HRH Nfor Professor Teddy Ako of Ossing 0
This Friday, 28 November 2025, Ossing will lay to rest their Chief, Nfor Professor Ako Edward Oben, who passed away on 18 August 2025 after a brief illness. Chief Ako was a scholar of rare distinction, a traditional ruler with integrity, and a true son of Manyu whose light will shine forever. His life was a journey of learning and service, one that lifted his family, advanced Ossing through development projects and enriched generations of Cameroonians.
Born on 18 May 1951 in Ossing Village, Eyumojock Subdivision, Manyu Division, Chief Professor Ako hailed from the Boh Ako clan of Ebarensi Quarter. From childhood, he displayed uncommon brilliance and a firm moral compass. Those who knew him as a boy remember his sharp intellect, calm nature, and sense of purpose far beyond his years. He began his education at Basel Mission Primary School, Ossing, obtaining his First School Leaving Certificate in 1963. His teachers quickly recognised his intelligence and discipline. He went on to the Bilingual Grammar School, Man O’War Bay, where he earned his GCE Ordinary Level in 1969, and then to the Cameroon College of Arts, Science and Technology, Bambili, where he completed his Advanced Level in 1971.
In 1975, he graduated from the University of Yaoundé with a Bachelor of Arts with Honours in English and French, a bilingual foundation that defined his academic identity. Ever eager to broaden his horizons, he travelled to the United States in 1976 and obtained a Master’s degree in Afro-American Studies from Atlanta University in 1978. His research explored African American, Afro-French, and Caribbean literatures, reflecting his deep engagement with the shared struggles and triumphs of people of African descent. Determined to go further, he pursued a PhD in Comparative Literature at the University of Illinois, which he completed in 1982.
While completing his doctorate, he lectured at the University of Illinois, earning admiration for his brilliance, humility, and dedication. Yet even at the height of his promise abroad, his heart remained at home. Upon earning his PhD, Dr Teddy Ako returned to Cameroon, determined to serve the nation that had shaped him.
While studying in the United States, he met and married Mrs Ray Ako, his lifelong companion and pillar of support. In 1982, after returning to Cameroon, he joined the University of Yaoundé as a Senior Lecturer, beginning a long and distinguished academic and administrative career. Over the years, he served as Dean of Student Services, Vice-Rector for Academic Affairs, Vice-Rector for Research and Cooperation, and Chair of the Department of English. In 2005, he rose to the rank of Full Professor of American and Commonwealth Literature.
Beyond academia, Professor Ako also served his country as Technical Adviser at the Secretariat General of the Presidency of the Republic. From 2008 to 2017, he was Rector of the University of Maroua, where he played a vital role in expanding higher education in Cameroon’s Far North Region. Since 2017, he had served as Pro-Chancellor of the University of Buea, continuing his lifelong commitment to nurturing minds and strengthening institutions.
A teacher to many and a mentor to more, Professor Ako’s influence reached across continents as he supervised more than twenty doctoral theses, over forty master’s dissertations, and countless research projects. His former students, many now professors, administrators, and leaders, speak of him with gratitude and reverence. His classrooms were places of transformation, where intellect met integrity.
Yet beyond the university and the nation, his heart remained anchored in his beloved Ossing village. For decades, he was a pillar of community life, serving as Branch President of the Ossing Development and Cultural Association (ODCA) and Assistant Secretary-General of the Manyu Elements Cultural Association (MECA) in Yaoundé. He believed that true progress begins at home in unity and culture.
When fate called again in 2019, after the passing of Nfor General James Tataw, the chieftaincy stool of Ossing returned to the Boh Ako clan. Guided by ancestral wisdom, the elders and kingmakers unanimously chose Professor Teddy Ako to lead the village. He was presented to the Cameroon administrative authorities and to the world on 9 August 2020, and formally enthroned as Chief of Ossing on 9 December 2022, a historic day that affirmed the people’s faith in his ability to unite and transform their village.
From the outset of his reign, Chief Ako focused on rebuilding and modernising Ossing. One of his earliest projects was the installation of solar streetlights throughout the village, illuminating every quarter and bringing safety after dark. He also expanded access to clean water, ensuring that most quarters had functional boreholes. The Agborkem Quarter and Market Square, now with a 24-hour water supply, stand as symbols of his practical leadership.
Under his stewardship, the Ossing hospital, long abandoned was restored, and the government schools that were derelicts due to the Anglophone crisis revived, returning essential services to the community. Perhaps his most ambitious vision was the Ossing Multipurpose Centre, now partially completed but already serving as a hub for social, cultural, and educational activities. Equipped with running water and modern flushing toilet facilities, it stands as a living testament to his foresight and commitment. Fittingly, he will lie in state in this monumental hall, a place he dreamed, designed, and delivered.
Chief Ako led with transparency and accountability. When Chief Ako took over the village in 2022, there was little appetite from the Ossing children to contribute towards development in the village. The Traditional Council had barely any money in its coffers. However, after his coronation, Ossing’s sons and daughters at home and abroad gave generously towards development projects because they all felt confident in his stewardship. In less than three years, he mobilised over 100 million CFA francs for development, funding boreholes, solar lighting, and the multipurpose hall. Among his final acts was the revival of the Badi Water Project, now operational. At his passing, the Ossing Traditional Council’s account held CFA 7,745,594, evidence of his integrity and careful management.
Fluent in Kenyang and Keyaka, he bridged the linguistic divide in the village with ease. He valued every quarter and treated all his subjects with fairness and respect. Chief Professor Ako lived by principle, and was gentle in speech, humble in manner, and steadfast in purpose. He sought not wealth or political status and appointment, but impact. Those fortunate to know him remember his calm voice, his patient listening, and his quiet wisdom.
Together with his lifelong wife, Mrs Ray Ako, they raised four children and were blessed with five grandchildren, all living embodiments of his values of service, faith, and integrity. He also leaves behind his loving sister, Mama Catherine Ako, and the entire Ossing community, who mourn him deeply. As Ossing mourns, it also celebrates a life that uplifted many and brought genuine development to the village. Chief Professor Ako leaves behind a proud village, and a grateful nation. To Ossing, he was more than a chief; he was a bridge between past and future, proof that integrity, compassion, and leadership can walk hand in hand.
His legacy lives not only in the papers and books he wrote, and the students he mentored, but in the light shining over Ossing’s streets, the clean water flowing through its quarters, the schools operational in Ossing now, the multipurpose centre that bears his vision, and the hearts he inspired. His life reminds us that greatness is not measured by titles or possessions but by the lives we uplift and the values we leave behind. Though he has journeyed to join Ta-Ako, Ta-Tanyi Besong, Nfor SA Arrey, Ta-Agborebang, Nfor Tataw, Ta-Etchu, Ta Ta-Manyi, and other distinguished ancestors of Ebarensi and Ossing, his legacy will endure because Ossing is a better place because of Nfor Prof. Ako Edward Oben.
May his soul rest in eternal peace. May his wisdom continue to guide Ossing. Long live Chief Ako’s legacy. Long live Ossing.
By Sessekou Isong Asu, London, with additional information from Ossing Traditional Council