The petition filed on December 24, 2025, against Prof. Godwin Akam—the immediate younger brother of the late Very Rev. Msgr. Prof. John Bosco Akam (may his soul rest in peace) and the duly appointed executor of his brother’s Last Will—allegedly on behalf of the Missionary Sisters of Blessed Tansi Congregation (MST), raises serious questions concerning truth, fairness, and moral responsibility.
Although the petition is couched in strong legal language and contains grave allegations, including threats to life, criminal trespass, and conduct likely to cause a breach of the peace, a careful examination of the facts reveals that it rests on weak foundations. The document appears to rely more on legal formality than on moral truth or historical accuracy.
Late Msgr. John Bosco Akam was a Catholic priest known for his kindness and commitment to service. In the year 2000, he tried to establish a Reverend. Sisters Congregation to be called Our Lady Queen of Peace Sisters with convent/community at Our Lady of Wendelstein Educational Centre, Uga. Unfortunately, the outcome, though painful, but religious life cannot exist without proper training, discipline, and approval by Church authority. The effort faced many challenges, especially the lack of properly formed aspirants and non-approval from the Archbishop of Onitsha. By 2003, the convent/community was already closed, and the women involved went away without First or Final Profession. Many of them, if not all, are now married.
The petition fails to explain this important background. Instead, it presents the Missionary Sisters of Blessed Tansi Congregation (MST) as a fully recognised religious congregation founded by Msgr. Akam himself. This claim is misleading. Becoming a Catholic sister is not something that happens quickly or informally. It requires many years of training and spiritual formation, including aspirancy, postulancy, novitiate, temporary vows, and final profession. Without completing these stages, no group can honestly claim to be a genuine religious order.
In 2014, a group of women operating as Daughters of Mary Mother of Eucharistic Jesus (DMJ) appeared before Msgr. Akam, claiming to be “Reverend Sisters” who wanted to help him in the formation of Reverend Sisters Congregation. They had no Church approval, no diocesan rites and came from unknown backgrounds. Still, Msgr. Akam, acting in good faith, attempted to try again. He rented a building at Neni near Nkpuota Junction to serve as their temporal community. He bought them a Toyota Sienna vehicle to support their mobility. Sadly, after a few months, these women disappeared into oblivion when Msgr Akam discovered they were nomadic unrecognized sisters’ congregation. They left behind confusion and disappointment. But three novices who refused to follow the fleeing group begged Msgr. Akam to allow them to stay because they had nowhere else to go. Out of compassion, he allowed them to remain in his house at Uga.
They were later assigned to Msgr. Akam’s office and school as helpers. Msgr. Akam generously provided them with university scholarships, though two had a WAEC certificates while one had none. The two with WAEC were enrolled in part-time programs at Tansian University. His actions were charitable, but generosity alone does not constitute the foundation of a religious order.
Later, he suggested the establishment of another congregation of Reverend Sisters to be named the Missionary Sisters of Tansi. This proposal followed the earlier foundation of the Missionary Servants of the Church (MSC)—later renamed the Missionary Sons of Tansi (MST)—which, although initially rejected by the Archbishop of Onitsha, Most Rev. Dr. Valerian Okeke, was eventually accepted and granted diocesan recognition/rites by the late Bishop of the Catholic Diocese of Ijebu-Ode, Most Rev. Albert Ayinde Fasina.
As an anticipatory and practical arrangement rather than a formal declaration of a new religious order, Msgr. Akam officiated a Eucharistic Mass at the Chapel of Königin des Friedens, Uga, where the “sisters” professed their temporal vows. Later, however, one of them left, possibly to marry or to join another religious congregation.
Questionably, one Innocent Ukeh, a member of the Missionary Sons of Tansi, hurriedly registered an entity known as the Missionary Sisters of Blessed Tansi Congregation. However, civil registration alone does not constitute the establishment of a legitimate religious congregation, as civil law cannot substitute for the required approval of the Church.
However, after Msgr Akam’s death and his Last Will read, there is this unusual reappearance of a so-called “Mother General” of the Daughters of Mary, Mother of the Eucharistic Jesus (DMJ)—the earlier group of “sisters” who had previously disappeared. She resurfaced only after learning that Msgr. Akam’s Will had been read and that the name of the purported congregation had been mentioned.
Thereafter, the “Mother General” and her group, sponsored by a known “Rev Fr”, hurriedly filed a petition against Prof. Godwin Akam, the executor of theWill, before the Inspector General of Police in Abuja. In the course of that process, they were unable to prove their existence as a religious congregation recognized by any diocese in Nigeria or by the University Church.
Subsequently, the Bishop of Ekwulobia, Peter Cardinal Okpaleke, clarified that, according to Church records, no such sisters’ congregation exists. Upon receiving this clarification from the Prince of the Church, the purported “Reverend Sisters” disappeared once again.
This pattern of conduct suggests personal interest rather than a genuine religious vocation.
Now, Fr. Edwin Obiorah, through a lawyer in his Equity Chamber in Awka, Anambra State, petitioned the Police Area Commander at Uga claiming that these “sisters”, Missionary Sisters of Blessed Tansi Congregation, are now lawful owners of properties mentioned in Msgr. Akam’s Will and accuses Prof. Akam Godwin Uchenna, who is the Will Executor, of criminal trespass. This is troubling because the interpretation of the Will is already before a High Court. When a matter is in court, using the police to press criminal charges looks like an attempt to intimidate rather than to seek justice.
Even more worrying is the accusation of threat to life. Such an allegation is very serious and should only be made with clear evidence. The petition provides none. Making such claims without proof weakens the seriousness of real threats and damages public trust.
Until the true status of the so-called congregation is clearly and lawfully established, both legally and morally, no group should use threats or criminal accusations to claim ownership. Justice, like faith, must be built on truth, not convenience.
For a Senior Advocate of Nigeria, acting through a lawyer, to support such a petition without fully considering these facts is disappointing. Law should serve justice, not confusion. Equity demands fairness, honesty, and good conscience, not just technical arguments.
Msgr. Akam’s kindness should not be turned into a tool for personal advantage. The role of Fr. Edwin Obiora in this matter raises serious questions. What exactly is his personal or institutional interest in obstructing the lawful executor of the Will, Prof. Godwin Uchenna, from performing his duties? Why has he refused to allow the executor to carry out his responsibilities, even though this is clearly within the executor’s authority and obligation? On what grounds does he claim the right to interfere, when such interference appears ultra vires, acting beyond the powers conferred on him by law or Church authority?
Furthermore, why has he chosen to weaponize the police and criminal law against individuals who are merely executing the instructions of a valid Will? Is his aim to protect a genuine claim, or is it an attempt to assert control over assets and institutions that he does not legally or canonically own? Why does he continue to align himself with individuals whose religious status is questionable at best, and whose claims were not recognised by Msgr. Akam during his lifetime?
Fr. Obiora’s action is a troubling mix of personal interest, overreach, and disregard for both justice and ecclesiastical propriety. Until these motives are clarified, and until the lawful executor is allowed to perform his duties without obstruction, any intervention, petition, or criminal complaint risks being not a pursuit of justice, but a misuse of law for personal gain.
- Chidipeters Okorie served as Public Relations Officer, Tansian University and as Media/Special Duties Aide to Msgr. Prof. John Bosco Akam.
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