The Bishop has defined in practical terms, the true meaning of leadership, in a country held hostage by a gerontocracy. Surely he personifies the leader that Cameroon needs.

The decision of Bishop Francis Teke Lysinge to retire from his exalted position as Bishop of Mamfe Diocese, upon reaching the canonical age (75years) for the retirement of bishops on December 28, 2013, speaks of an uncommon courage and humility. By stepping aside and walking away from the ephemeral active Episcopal ministry in favour of a well-deserved retirement; a spiritual life dedicated to prayer, Bishop Lysinge has set a template for true leadership, not only in the spiritual world but in the secular too.

A prodigally gifted man, Bishop Lysinge is an erudite and well-travelled scholar, whose ebullient stature and convivial nature are ably augmented by his simplicity. He is also an urbane social crusader and motivator with a self-effacing and unassuming style. What’s more? He is tenacious with a magnanimous disposition, but he is not vociferous. Besides his pastoral and intellectual pedigree, he has been a dogged promoter of justice and champion for the poor, and an inspiration to many who have met him. An intellectually sophisticated man of distinction, Bishop Lysinge knows when to quit the stage, and has chosen to leave honorably; when the ovation is loudest.

This move has, naturally, shocked not only the community of Catholic faithful in Mamfe Diocese, the entire Bamenda Ecclesiastical Province, but even the whole nation. For the reasons that the Bishop was both the spiritual head of the local Church, and pioneer Bishop of Mamfe Diocese, this move cannot but bear in different ways – doctrinal, spiritual and moral implications for the church. Bishops are men of no mean influence. As ecclesiastical authorities, they have their Diocese as their constituency, and as servants in the Lord, they enjoy the powers and privileges that high public office bestows. Besides being men of demonstrable spirituality, they are also men of perceptible moral stamina, champions of faith and instruments of peace and compassion, and defenders of human dignity. In short, Bishops are great men. Being part of this clique carries a great responsibility. This in itself speaks volumes of the prestige, power, authority, and influence that attend this one-of-a-kind office; privileges and appurtenances that would derange the thinking of and entrap most mortals.

Not so for Bishop Francis Lysinge. His candor in admitting that, “after fourteen years as Bishop of Mamfe, and forty-seven years as a priest, by the grace of God, the Holy Father rightfully thinks that I deserve some rest from active pastoral ministry. I will therefore, be at the service of my bishop, the Most Rev. Andrew Nkea, once I hand over the baton to him upon reaching the canonical age for the retirement of bishops, on the 28th of December 2013” is worthy of commendation and his example is rare, in present day Cameroon; where the mantra is: “he is up, so he must be brought down; he wants my post, so I must destroy him; pull him down and take his place.” Announcing the appointment of his successor in a pastoral letter entitled “Something Beautiful for God”, Bishop Lysinge said: “it was my wish that (Mamfe) Diocese be assigned a Coadjutor who will govern with me for a while to ensure that there is a smooth transition when I turn the canonical age of retirement. From the very beginning of my Episcopal ministry, I have always prayed for a smooth transition so that the work of evangelization in our young diocese of Mamfe continues without any interruption…I did not want to leave things to a vague future after I retire”

However one looks at it, Bishop Lysinge’s Episcopal retirement is indeed an epochal event. There has not been one in the Mamfe before. It is, therefore, important to emphasize the lessons – spiritual and temporal – to draw from this unusual incident; lessons that are worth commending to all men and women in leadership positions at any level in Cameroon; where the humility to admit to advancing age or failing health is viewed as a sign of weakness. The country is replete with too many ignoble examples of sit-tightism. In contradistinction, Bishop Lysinge had no difficulty recognizing that both the strength of body and mind are necessary to fulfil the episcopal ministry entrusted to him. His popularity as the “Peoples’ Bishop” is a measure of the trust placed on him, his distinct attribute as a leader; his incorruptibility, courage, sincerity, firmness and decisiveness. These traits, highly required of a true leader, are sadly in short supply with Cameroonian leaders.

Put in perspective, between a choice to remain in office while still capable of providing effective leadership; and the desire to respect the rules of engagement and stand down for another able shepherd, Bishop Lysinge chose the latter. By putting the common good of Mamfe Diocese above his self-interest, Bishop Lysinge demonstrated that he has conquered the self; indeed, he has waged and won the first and the greatest of all human struggles, without compromising principles. This is the hallmark of greatness. In truth, the work of a bishop is to be a father; responsible to those for whom he cares but at the same time accountable to the Lord for the divine commission given by the Good Shepherd Himself; to be faithful is to be true to the One who is the Way, the Truth and the Life, not seeking personal gain or private fulfilment but always and only what the Lord requires.

Therefore, 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 his eloquence and personal charisma to articulate an evangelization campaign that brought the “medicine of mercy” to thousands of Christians and non-believers alike. He was unwavering in this pursuit. An intellectual of no mean order, Bishop Lysinge, read the signs correctly that, after 51 years in the service of the Lord, he is entitled to a well-deserved rest from active episcopalism. Surely he personifies the leader that Cameroon needs.

The appointment of Andrew Nkea as Coadjutor Bishop of Mamfe Diocese could not have been more proverbial. However, among those who have known Bishop Nkea or followed his career, the appointment was not a surprise. In Bishop Lysinge’s own words, Bishop Nkea: “is my spiritual son, having been his spiritual director in the Major Seminary in Bambui. As an efficient administrator and canon lawyer, he will definitely lead our diocese along the beautiful path of God. It is a happy coincidence that the then Bishop of Buea, Most Rev. Pius Awa, charged the Bishop-Elect, then his Secretary and Chancellor of the Diocese of Buea, to prepare for my Episcopal ordination in Mamfe on the 21st of  April 1999. He read the bull of my appointment by the Holy Father at that mass. How mysterious are the ways of God! Who could tell that fourteen years later, the one reading the bull will take over from me? How mysterious are the ways of God! How unfathomable his ways!”

As admirers wait to see how the new Bishop would engage his flock, Bishop Nkea should be reminded that being a Bishop lends him a transcendent voice that translates his position to a call to duty. The trickling effects of his profound intellect, cultural intelligence, motivating power, and solicitude, as well as the influence of his new position should be harnessed to resolve the hydra-headed problems bedevilling not just Mamfe Diocese, but the entire country. In practical terms, this would entail turning his lectern into a bully-pulpit to fight not only for the souls of his congregation, but for the cause of all Cameroonians; speaking truth to power, when and where necessary.

 As the first Bishop of Mamfe Diocese is celebrated in impressive words and colours – a well-deserved celebration – the question for the Catholic faithful and Cameroonians is: what lessons can be learned from Bishop Lysinge? His retirement signals a new direction in the Mamfe Diocese, as well as introduces a new value into, not just the Diocesan leadership, but leadership everywhere. Deriving from this, it may be said that any man worth the honour of leading at any level must have the humility, the courage, and the selflessness to, in a manner of speaking, walk away from it all. It is in this context then that it can be said that, like great men who define real greatness by challenging the spirit of their age, Bishop Francis Lysinge has, by his decision to retire, altered the spirit of the age in Cameroon where a gerontocracy has taken the nation hostage. And in doing so, he defined in practical terms, the true meaning of leadership. The lessons of his episcopal ministry ought to be paramount and imbibed by present and future Cameroonian leaders.

By Ekinneh Agbaw-Ebai

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

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

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

The Government of Cameroon has begun preparations for the official visit of the Archbishop of Canterbury and Head of the Anglican Communion, the Right Honourable Sarah Mullally, scheduled to take place from July 31 to August 4, 2026.

Preparations gathered momentum on July 20 when the Minister of External Relations, Mbella Mbella, chaired a high-level coordination meeting with a British delegation led by the Chargé d’Affaires ad interim to review logistical and protocol arrangements for the visit.

The official programme of the Archbishop’s visit is expected to include meetings with state authorities, religious leaders and members of the Anglican community, alongside other activities aimed at strengthening partnerships and fostering mutual understanding.

The preparatory session brought together Minister Delegate at the Ministry of External Relations in charge of Cooperation with the Commonwealth, Felix Mbayu, senior officials of the Ministry of External Relations, the High Commissioner of Cameroon to the United Kingdom, and representatives from several government institutions involved in the organisation of the visit.

Discussions focused on ensuring the smooth conduct of the Archbishop’s stay in Cameroon, including diplomatic protocol, security, logistics and coordination among the various institutions concerned.

The visit by the Right Honourable Sarah Mullally is expected to further deepen the longstanding relations between Cameroon and the Anglican Communion while reinforcing cooperation between Cameroon and the United Kingdom in areas of shared interest. The visit also carries significant religious importance, providing an opportunity for engagement with Anglican faithful and church leaders in Cameroon, while promoting dialogue on peace, reconciliation and social development.

Government authorities expressed their commitment to ensuring the success of the visit, as the visit is widely seen as another step in consolidating Cameroon’s diplomatic engagement with international partners while highlighting the important role of faith-based institutions in promoting peace, unity and sustainable development.

Culled from Pan African Visions

The Catholic Diocese of Nkongsamba has announced the safe release of a Priest and two members of the Fraternity of Franciscans of Emmanuel (FFE) who were reportedly abducted in the country’s North-West Region.

In the letter that the Diocesan Chancellor, Abbé Luc Roger Dodo issued on Wednesday, July 1, the Diocese gives thanks to God for the release of Fr. John Bosco Bihkong and Brothers Sylvester Sewong and Marie Rodrigue, who were kidnapped during the night of Saturday, June 27.

“Thank you to everyone for your prayers and expressions of support, which have borne fruit,” Fr. Dodo says in the letter quoting the psalmist, “Out of my distress I called on the Lord; the Lord answered me and set me free.”

In a Tuesday, June 30 statement, the Vicar General of the Cameroonian Episcopal See announced the kidnapping of the three.

According to Mons. Joseph Tchinda Dountio, Fr. Bihkong had traveled to his native village of Melim, near Ndop in the North-West Region of Cameroon, to celebrate his first Mass on Friday, June 26.

He was accompanied by Br. Sylvester Sewong, Guardian of the FFE convent in Kékem, and Br. Marie Rodrigue Sop, who is preparing for a perpetual profession. The three were abducted the following night.

No details were provided regarding the identity of the kidnappers, their motives, or whether contact had been established with the abductors.

Cameroon’s North-West Region is one of the two English-speaking regions that have experienced years of insecurity linked to the country’s Anglophone crisis.

Clergy, women and men Religious, and other civilians have periodically been targeted in abductions as violence has persisted in the region.

Source: aciAfrica

The Catholic Diocese of Nkongsamba has appealed for prayers for the safe release of a Priest and two members of the Fraternity of Franciscans of Emmanuel (FFE) who were abducted in the country’s North-West Region.

In a Tuesday, June 30 statement, the Vicar General of the Cameroonian Episcopal See announced that Fr. John Bosco Bihkong, a Priest serving in the Diocese of Nkongsamba, and two FFE members were kidnapped during the night of June 27.

According to Mons. Joseph Tchinda Dountio, Fr. Bihkong had traveled to his native village of Melim, near Ndop in the North-West Region of Cameroon, to celebrate his first Mass on Friday, June 26.

He was accompanied by Br. Sylvester Sewong, Guardian of the FFE convent in Kékem, and Br. Marie Rodrigue Sop, who is preparing for perpetual profession. The three were abducted the following night.

“God is our refuge and strength, an ever-present help in trouble. Therefore, we will not fear though the earth gives way,” Mons. Dountio said.

He said the Local Ordinary, Bishop Dieudonné Espoir Atangana is appealing for prayers for their safe release.

“Bishop Dieudonné invites the People of God, as well as all people of goodwill, to pray and support the Franciscan Brothers of Emmanuel for the release of these servants of God,” he said.

No details were provided regarding the identity of the kidnappers, their motives, or whether contact had been established with the abductors.

Cameroon’s North-West Region is one of the two English-speaking regions that have experienced years of insecurity linked to the country’s Anglophone crisis.

Clergy, women and men Religious, and other civilians have periodically been targeted in abductions as violence has persisted in the region.

Source: aciAfrica