BY DANIEL AKA & OKEKE CHIKA JERRY ALL CHRISTIAN PRACTICAL PRAYING BAND (ACPPB) INTERNATIONAL

HistoryAND

DoctrinBY DANIEL AKA & OKEKE CHIKA JERReY

ACPPB LOS ANGELES MAIN - OVERSEAS ZONAL HEADQUARTERS A U.S. NON-PROFIT RELIGIOUS ORGANZATION 9115 S VERMONT AVENUE, LOS ANGELES, CA 90044

P: 323 777 7507 | 323 753 3333 F: 323 778 5717 E: [email protected] www.acppb.cc MADAM SOPHIA O. NWOKOLO ELDER DANIEL CHUKA NWOKOLO CO-FOUNDER/SPIRITUAL DIRECTOR LEADER-GENERAL of ACPPB PART HistoryTABLE OF CONTENTS Introduction ...... 6 CHAPTER 1: Brief History of the Praying Band ...... 8 The Origin of Ekpere Ufuma ...... 9 Prophecy ...... 10 A Creation of Branches ...... 11 Visits of Various Dignitaries to Ufuma ...... 11 The Life in Nwokolos’s House ...... 12 Temptations ...... 14 The Death of Pa Nwokolo ...... 15 Pa Ofejebe’s Administration ...... 15 Elder Dan Nwokolo’s Aministration ...... 16 CHAPTER 2: Some Facts About ACPPB ...... 17 CHAPTER 3: History of the Bible Quiz Competition ...... 18 CHAPTER 4: Notable Dates in ACPPB ...... 19 CHAPTER 5: Some of the Key Officers in ACPPB ...... 24 CHAPTER 6: List of Zones, Zonal Headquarters & Zonal Leaders . . . 27 CHAPTER 7: Branches and their Leaders ...... 28 CHAPTER 8: Branches and Years of Establishment ...... 31 CHAPTER 9: Various Committees in ACPPB ...... 33 CHAPTER 10: Themes of Various Retreats in ACPPB ...... 37 CHAPTER 11: Part of the Constitution of ACPPB ...... 38 CHAPTER 12: Chapels and their Current Addresses ...... 44 of ACPPB PART DoctrinesTABLE OF CONTENTS CHAPTER 1: The Name Prayer House or “Ulo Ekepere” ...... 52 CHAPTER 2: How to Conduct Prayer Services ...... 52 The Chain of Conduction of Prayer Services ...... 55 CHAPTER 3: Admission of New Members ...... 56 B How New Members are Admitted ...... 57 CHAPTER 4: Burning of Candle ...... 58 Candle Chain Arrangement ...... 59 CHAPTER 5: Entering into the Chapel Barefooted ...... 59 CHAPTER 6: Clapping of Hands During Prayer Services ...... 59 CHAPTER 7: Fasting and Prayer ...... 60 Types of Fasting in ACPPB ...... 60 Methods of Fasting ...... 61 Kinds of Fasting ...... 62 Confirmation of Fasting ...... 63 CHAPTER 8: Prophecy ...... 64 CHAPTER 9: Bible Reading ...... 65 CHAPTER 10: Peace Making ...... 65 CHAPTER 11: Free Prayer Services ...... 66 CHAPTER 12: Appointment of Leaders ...... 67 CHAPTER 13: Salaka ...... 68 CHAPTER 14: Thanksgiving ...... 68 Rejection of Offerings ...... 68 Rules for Thanksgiving/Offering ...... 69 Types of Thanksgiving ...... 69 CHAPTER 15: Rejection of Worldly Titles ...... 69 CHAPTER 16: Cross and Crown as the Symbol ...... 70 CHAPTER 17: Blessing of Water ...... 70 CHAPTER 18: Blessing of Oil ...... 71 CHAPTER 19: Family Work ...... 72 CHAPTER 20: The Design of the Alter ...... 73 CHAPTER 21: Clothing ...... 74 CHAPTER 22: Blessing of the Cross ...... 75 Types of Workers ...... 76 CHAPTER 23: Ringing of the Bell ...... 76 CHAPTER 24: Rules & Regultions / Bye Laws ...... 77 ACPPB INTERNATIONAL HISTORY & DOCTRINE AqB

INTRODUCTION

This is the second edition of this book but the work has not yet come to a final conclusion. It has never been easy for me due to the fact that All Christian Practical Praying Band (ACPPB) has grown so vast both in the expansion of branches and spiritual achievements within and outside the country. It is a journey that started in 1957 and has continued till today proving to the world that the foundation of this ministry is laid in Christ Jesus. With this book, the peoples of the world will begin to understand that ACPPB is not a secret society, which some mistakenly take it for. Everything concerning the Praying Band is published in this book. Every other thing you hear from others (especially non-mem- bers) is a rumour. Don’t listen to it, don’t believe it until you confirm it! Born and bred in the Praying Band and having held various offices both at zonal and national bod- ies and having acted in the national headquarters as a yard official for many years and having been very close to the most superior officers of the Praying Band including Madam Nwokolo, have given me enough opportunity to critically investigate, study and witness certain things about the Praying Band. This book is the out-come my many years of research work. The book will also be useful to any com- mitted member of the Praying Band who is willing to understand the ministry more. For those who are still in doubt, the book will also help clarify the ministry. It is also a good handbook for every member both old and new. For the youths of the Praying Band, this book will assist in the preparation of Annual National Quiz Competition organised by the Youth Christian Movement [YCM] of the Praying Band. The book is made up of two parts: Part A and Part B. In Part A the book dwells on the History of the Praying Band including various organizations, committees, and the names of the key officers in the Praying Band. It also contains the notable dates, chapels and addresses, zones, names of the Leaders, Zonal Leaders and lots more. Part B centers on the Doctrines of the Praying Band. The major areas where people ask a lot of questions are the areas given special attention in this book. Quotations from the bible were used to back some of the doctrines. Anyone who reads this book will begin to appreci- ate that the Doctrines of the Praying Band are deep rooted in the scriptures. This book will be reviewed again. Any errors, mistakes or omissions found in this edition, I humbly

6 ACPPB INTERNATIONAL HISTORY & DOCTRINE appeal to those concerned to bear with me. Such errors if noted will be taken care of in the subse- quent editions. I must thank God for his immeasurable grace in enabling me to publish this edition. I must also appreciate the support of the Leader General Elder Dan Nwokolo. I also thank the Lord for our mummy Madam Sophia Nwokolo for her love and care. The Secretary General of the Praying Band Elder Jonathan Okoroafor and Elder Felix Ezeonwu assisted me so much by giving me a lot of information. The Legal Adviser of the Praying Band Barrister O. C. Igwealor Esq. has been a source of encourage- ment to me not only in this publication. In fact his office as legal adviser fed me with a lot of authen- tic information of the Praying Band with facts, figures and dates. I so much believe that if the legal unit of the Praying Band is equipped very well and allocated a sound office at the headquarters most, of the useful documents of the Praying Band which I found at his disposal will be of great historical value not only to us but to our numerous members yet unborn. I must not forget the Assistant Leader General of the praying Band Pa F. A. Okoli whose support spurred me into writing the first edition of this book in the year 2000. The National Youth President C. C. Anyalebechi and the Secretary Bro Obi Nwosu also deserve much commendation. I thank all the YCM zonal presidents and some other YCM members who helped me in getting some facts from their various zones and chapels and who have offered me much needed encouragement in this publication. Some of them are Ben Nwokolo, Emma Ezeonwu, Dan Oguezue, Amaka Udeani, Louis Ulasi, Uche Oguezue, Chidimma Okpala, Chinedu Igboeri, Elijah Okafor, Chinyere Oguezue, Hillary Alagba, Ekene Nwosu, Amara Uzoewulu, Emeka Emeasoba, Okey Unogu, Kingsley Nnoruka, Samuel Ogueri, Chijioke Adine, Victor Ezechukwu, Ekwolo Ekene, Emeka Onwurah, Onyebuchi Ibe and YCM zonal presidents of Aguata I and II, Amichi, Okija, Idemilli, Ichida, Enugu-Ukwu, Enugu, Nsukka, Aba, Markurdi, Abuja, Owerri, Orlu, Jos, Ibadan and others. The names are too numerous to mention. I wish to acknowledge some elders like Sir G.C. Mbamalu, Elder Ernest Uzoka,, Elder Benson Okpala, Elder Chiakwazie, Elder Louis Enemchukwu, Elder Jonathan Anazodo, Sir A. A. Asonye, Mrs Nnajekwu Chinwe, Elder Ernest Ogbuchiekwe, Elder Laz Ugwanyi, Elder Willie Aka, Elder Pat Chine, Elder Okonkwo Godfrey, Elder Nkwoji G.C., Chief R.C. Okeke, Engr. Ojobor, and Chuka Udolisa. Others are Lady Joy Nwosu, Iyke Nwokolo, Dr. N. A. Oyedum, Mr and Mrs Samson Buruche and many others. I warmly extend my grat- itude to my chapel leader Elder Daniel M. Aka, his assistant Elder John Nwokabia and my zonal leader Elder Peter Offor. I thank my fellow youths and the members of ACPPB in general. May God in his infi- nite mercy bless and prosper us greatly in Jesus’s Name Amen

7 HistoryOF ACPPB A BRIEF HISTORY OF THE PRAYING BAND ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A1B

The Origin of Ekpere Ufuma

Ekpere Ufuma as it was popularly called formally started on 24th May, 1957. Before then the founder late Pa Eleazer Nwankwo Nwokolo was a devoted church teacher who had so much interest in prayers. His education started in 1914 at Central School Ufuma and later ended in 1927 at Obosi College, all in Anambra State Nigeria. He taught as classroom teacher in Central School Ogbunka (1924), Holy Trinity School Ufuma (1925), St Peter’s School Amawbia (1926) and St Peter’s Anglican Church & School Ogbete Enugu (1928-1931) where he worked both as teacher and church Catechist. From there he was posted to C.M.S Church Ovoko in Igboeze South Local Government Enugu State as a church teacher (1936-37) where he met his lovely wife Madam Sophia Nwokolo. In 1942 he and his new beautiful wife were brought back nearer home at St Luke’s Church Awah in Orumba North Local Government Area of Anambra State where he retired two years after. After his retirement, he finally returned to his home town Ufuma. His special calling manifested when his lovely wife Madam Sophia Nwokolo developed a strange illness which he tried in vain to find the cure through both spiritual and medical treatment. He took her to many prayer houses but all to no avail. One of the prayer houses they visited together was at Udu family in Isu a town very close to Ufuma. From there they later changed to another prayer house in Umueji, a village in Ufuma. The owner of the prayer house was one Lawrence Okeke. It was Lawrence Okeke that revealed that mama’s sickness was as a result of God’s calling for her husband to estab- lish a ministry through which God would use him. Late Pa Eleazer Nwankwo Nwokolo went home with his wife and began to organize morning and evening prayers in the corridors of their bungalow. This was the extension of their usual family prayers.

9 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

Members of their immediate Umunebo community were allowed to attend. As the attendees increased, prayers were said in front of the house. No sooner had he started the prayers than his wife’s illness disappeared. By 1958, people from outside Ufuma who heard about the worship and miracles being performed there began to attend. A bigger bungalow was provided with a chapel attached to it. Ekpere Ufuma was then given a name: Ufuma Practical Praying Band (UPPB). The town Ufuma was then a small insignificant community in the Orumba North Local Government Area of Anambra State in Nigeria sharing a common boundary with Ajali, the local government headquarters. As a result of the Praying Band, the town began to gain in popularity. Anyone who heard about Ekpere Ufuma would likely visit Ufuma the following day and see things for themselves. Anyone who visited Ufuma would likely come again with bringing new people. Some stayed and never wanted to go back. Nwokolo selected some people as workers who were given the Blessed Cross. The Cross is usually used to pray for the sick and for those who are tormented by the evil spirits just like Moses was given a rod to save the save the people of Israel in the wilderness. In the late 1962, Pa Nwokolo built the first prayer house to accommodate a large number of people who were flocking to the healing home. By 1979 when the chapel could no longer contain the worshippers, Late Elder Ekema F.I. from Awka-ettiti added another wing to the chapel. In July 1979 a new name was given to the Praying Band. It was called The Christian Practical Praying Band (CPPB). The Certificate of Incorporation was issued on September 28, 1983 from Abuja, Nigeria. Elder Ofojebe became the Secretary General of ACPPB in 1982 after the death of the former secretary, Elder Francis Ajaegbo.

Prophecy

The Praying Band has a lot of special gifts of the Holy Spirit but the gift of prophecy is among the most praiseworthy. Papa’s first son Samuel Nwokolo was the first to see a vision during prayers but could not understand what he was seeing, later Mama Sophia Nwokolo also started seeing the same thing which she confirmed that both of them were seeing a vision. Madam Nwokolo’s prophecies was what made her popular and people began to see her as the founder and owner of the ministry. The ministry was founded and headed by the Late Pa Eleazer Nwokolo and his wife. Those who called it Madam Nwokolo’s Prayer House praised it. The introduction of vision work into Pa Nwokolo’s morning devotion automatically turned it into a prayer house with a difference. Satan was exposed through visionary work and Pa Nwokolo would use his Blessed Cross to drive the evil spirits away. Various people were healed and many others were set free from bondage. As the news spread far beyond Ufuma, people from far and near started flocking to Ufuma looking for divine healing. Apart from Mama Nwokolo and her son Sam, other members also started seeing visions. Some of the prominent ones among them are: Stephen Ufoh and Charles Ezeude from Achina (both have all

10 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY decamped and are now bishops of their own churches. Others include the late Pa Judge Nwankwo, the late Madam Nwajagu, the late Jonathan Umeokafor of Igbo-Ukwu, the late Goddy Anuebu of Alor and the late Jioke Ezenagu of Awka.We also have Chukwurah of Ichi, Festus Okafor form Ekwuluobia, Dennis Oguekwe of Uga, Joseph Ezennia of Uga, Edwin Nwaeze of Ogidi, Felix Awiligidi of Umuchu, Fred Uche of Otulu Okigwe, Ikechukwu Abana of Nise, Emmanuel Ndubanya of Oraukwu, Isaac Akabuogu of Awka, Emeka Nnewi, the late Emeka Amichi, Basil Okonkwo of Azuigbo, Margaret Ifemeje of Uga and Ikwunne Okwonna of Ezinifite-Aguata who is now a senior visioner at an overseas chapel. He is based in the USA. These are just a few of the thousands who God has used to bless the Praying Band.

Creation of Branches

People from far and near were leaving their businesses and various places of work to attend Sunday, Wednesday and Friday prayers. After the prayers when some individuals returned home they did not mind the time of the night. To avoid a risk that might occur on such a long distant journey to Ufuma, the founder considered creating branches in places where those who were coming from far away places could assemble to worship. Then in 1960, a branch was opened in Achi in the present Enugu State of Nigeria. It was the first ACPPB branch to open. Pa Ikegwuonu of Oraukwu a headmaster of a school in the area opened it. The following year, branches were opened in Ugbo and Ichi and other places as well. Over the years, branches began to spread in the nooks and crannies of Eastern Nigeria almost everyday. In 1962 a chapel was opened in Kano in northern Nigeria. Three years later another one opened in Kaduna. Other chapels in the north included Lafia, Minna, Sokoto, Markurdi and Gboko. In Lagos, Nigeria, the Surulere branch opened in 1976, three years after Benin branch. Other branches later opened in Ezinifite Aguata, Attah, Enugu, Abakaliki, Oba, Alor, Awkuzu, Okija, Ekwuluobia, Achina, Umumbandiagu, Ozoubulu, Nawfia, Etiti, Unubi, Abba, Orakwu, Nkpologwu, Ichida, Uga, Awka-Etiti and others. In December 1997, ACPPB formalized the existence of the overseas chapels. As a result it required co-founder Madam Nwokolo travel to USA for the dedications. At present the number of the Praying Band branches both within and outside Nigeria is close to 300 and the number of zones is 27 including those overseas. We have over 5000 registered members.

Visits of Various Dignitaries to Ufuma

In 1961, the then Anglican Archbishop of West Africa and Bishop on the Niger, Rt Rev C.J. Patterson visited Nwokolo’s family where he heard that miracles were happening. He was impressed with what he saw and what he heard from those who had received their healings.

11 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

In 1968, during prayer services, some Catholic reverend fathers posed as ordinary members to investigate the nature of prayers being offered at Ufuma. They were discovered through a vision, their mission was revealed which they later acknowledged. After their visit, the Catholic bishops, Bishop Heerey and Bishop Shanaham said that if Ekpere Ufuma could remain in existence up to 30 years, it would proved to the world that the ministry came from God. At present, the Praying Band is over 40 years old and has spread to countries overseas. In 1997, Archbishop of Province II, in Anglican Communion and the Bishop of Awka Diocese Rt. Rev. Dr. Maxwell Anikwenwa visited the Ufuma headquarters where he exchanged views with Madam Nwokolo, the Leader General and with other leaders. Some white men who described themselves as foreign missionaries visited Ufuma headquarters in 2003 where they met with Madam Nwokolo and some key officers of the Praying Band. The mis- sionaries said they had heard a lot about the achievements recorded by the Praying Band and they encouraged Madam Nwokolo to move ahead. They promised to build a palm mill at Ufuma for her.

The Life in Nwokolo’s House

One funny thing about it was that anyone who visited Ufuma would refuse to go back home again. Distance was never a barrier. Many families ran to Ufuma for safety. At that period in time, the killing of people with charms was rampant in Ibo land. A number of people were also caged, due to the fear of witches and wizards. Superstition was another thing many people suffered for it in those days due to the lack of the word of God in them. They hardly read a Bible. All these areas were where the late Nwokolo’s ministry was challenged. People were given a new lease in life. They were not only healed but were also given food to eat. A lot of families packed their belongings and camped at Ufuma. Mama Nwokolo was doing her best to ensure that the crowds were all fed and taken care of. The presence of the Holy Spirit in Nwokolo’s family made it a special refugees camp during the civil war. When the international agencies discovered that there was mass concentration of people at Nwokolo’s residence they delivered the food to Mama to enable her feed the people. Dora Nwosu who was popularily called Miss Ocha was in charge of children’s ministry. Sister Grace Ike was in charge of the women. Two areas were designated for people’s residence. One was called Obi and the other, Central Yard. Many people decided to leave their big mansions or their homes and come to Ufuma to lie on the bare ground. The late Nwokolo made life at Ufuma so easy that both rich and poor shared things in common. Humility was taught at Nwokolo’s compound. You dared not put your shoes or san- dals on the premises; you must remove your earrings, necklaces and even your wrist-watch. Anything that can bring out the pride in you, removed from your body. It would enable them to settle down and pray for safety. The important thing about Nwokolo’s ministry is that he wouldnt allo w you to fold your

12 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY hands and receive your healing. You must work towards your healing. He and the co-founder would direct you on how to do that. You would be given some days of fasting. If you need a helper, you must come with one of your relations before you are administered to. Nwokolo would teach you how to pray and how to read your Bible. To be a member of the ACPPB, one must be a member of a church and must have a personal Bible. If one does not have a personal Bible they must go to the market and get one. If one does not know how to read and write, there was a school established on his compound where they were sent to. The alphabet was taught to enable them to read their Bible. There were no school fees, it was free and compulsory. During prayers, he would teach how to free onesself from the bondage of Satan. Most of our lead- ers today are those who started the Praying Band as a result of their wives or rela tives’s illnesses. Some came with their own illnesses while others came when they heard the stories of what God was doing in the ministry. Elder Felix Ezeonwu of Ekwuluobia told me that he started on his own. Nobody brought him to Ufuma. My own father started the Praying Band when he was ill and he told me that he got his heal- ing instantly. My own story is a different case. I was born into it. Not only that, I was born inside the premises of the headquarters. My mother did not give birth to me in any hospital or visited any hospi- tal as a result of my birth. She told me that I was born in the early hours of Monday morning when every- body was deeply asleep. No hospital was open at that time of the night. With the assistance of Madam Nwokolo and Madam Nwajagu and some other women in the yard, everything went normaly and by day- break both the mother and her new born baby were bouncing and healthy. She then named the child Chukwukadibie meaning that God supercedes any doctor or witchcraft. It was later shortened to Chika. To this day I have never visited any hospital for any treatment. God is really wonderful. So whoever becomes a member will have the spirit of God come unto him and power of God in him will spark off. He will then begin to realize that devil has no power. So the point here is that you are not just healed but empowered by the spirit of God to heal others. That is why the branches began to spread all over. Again, Nwokolo would not allow you to be lazy. He would make sure that you worked. You must not make use of water fetched by another person; you must go to the stream and fetch your own. He would always take you to the farm to produce the food you would eat. A lot of people got their healing on their way to the stream or to the farm. In Nwokolo’s compound he taught neatness --cleanliness is next to Godliness-- one must keep their apartment clean. Making noise is another big sin in Nwokolo’s house. You did not dare make any noise. The late Nwokolo always said that angels who came to heal would never heal you if your corner is noisy and dirty. Therefore noise making attracts punishment. He wouldn’t allow discussions or chatter, he would instead advise you to go to a corner and read your Bible or to pray for your problems. People were usually stationed at various corners to write names of noisemakers. Anyone whose names were written would be sent to the farm to work. At times they would be given a lump of stone to crack or be ordered to go to stream to fetch as many pots of water

13 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY as the yard head would order. Anyone refusing to say his name after making a noise would have ‘Mr Nobody’ written against his name. It is a double offence still today. If a small child makes a noise, her mother’s name will be written. The names of noisemakers are usually called every Mondays and Thursdays. Anyone whose name is written three times would be sent to a place called Katanga. This is a place where notorious people are put in chains. Those who are insane are also housed in Katanga and the prayers would be offered to them. Many people acted as ndi-isi yard (yard heads). Some of them included Asika, Geofery, Sylvester Ibezute, Prince Augustine Ibe, Anthony from Nnokwa, Emma popularly called Emma yard, Ojukwu, Benson from Akpo, Raphel from Nsukka, Obi from Akokwa, Goddy Okeke, Basil Nduka and presently Samsom Buruche and Anayo Okoro. Every Saturday was selected for the admission of new members. People usually came with their friends and relatives. On December 29, 1970, the first worker’s retreat was organized at Ufuma headquarters. The late Rev. Canon P.O. Egolum opened the retreat. He was the priest and superintendent in charge of Ufuma District. Other people that gave talks included the late Pa E Nwokolo, the late Pa E Ikegwuonu, the late Pa B.E. Ofojebe, the late Pa E.l.Okeakpu, the late Bro J. Okoli, the late Bro Agwuna, Elder Dan M. Aka and Bro Okoli, now (Rev. E Okoli). In the early 70s, the turnout was so much that it appeared as though every Ibo was a member. Ekpere Ufuma appeared the talk-of-the-town in all towns and villages. The Praying Band was also known for many other things, including sweet and meaningful songs and our method of clapping. The songs we use are our own compositions. Madam Nwokolo composed some of the early songs, and later on, Elder Ernest Ogbuchiekwe from Oraukwu began to compose songs together with Chukwurah from Ichi. The nature of the songs composed by these people will prove that the angels of God usually sing to them. Try and get your hands on a book published by the Praying Band, that contain all of these songs. When you sing them, your healings will surely come. Another thing we are known for is our custom of ringing a bell every 5 am, 12 noon and 6 pm. Every family has a bell and at a stated time, the bell is rung for prayers. All the members of a family, both members and non-members, must stop whatever they are doing and gather at a place to say prayers. Now a lot of the churches have emulated us. More on this and other things like wearing of white and using of candles are expanded on in Part B of this book.

Temptations

The first well-known temptation came in 1964, the devil visited to steal the lives of the members through a collapse of 16’ deep latrine pit at Ufuma’s headquarters burying eight of the diggers alive. Miracles never seize to happen, all of them were recovered. None died. In 1977, a bigger temptation came. The then Anglican Bishop on the Niger Rt Rev. Jonathan Onyemelukwe ordered that the Praying

14 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

Band should be brought into the church. He issued an ultimatum in which he would eject us out and deny us our right from our mother church. After his threat, he ex-communicated all our members from the Anglican Communion. The sanction was a big blow. Many dropped their membership as a result of that but greater number of us held on in good faith. Another remarkable incidence occurred at the Ichida chapel on August 24, 1979 when an imposter entered the chapel during one of the prayer sessions intending to kill Leader Elder B. E. Ofojebe and some of the workers in the chapel with a gun. The servant of God made a sign of cross on the imposter as he was approaching and the gun never fired. The imposter was later arrested and sent to the police station at Abagana. The case later ended in court in our favor. After Ichida incident, there was another one from Enugu-Ukwu. On June 14, 1983. A young med- ical doctor from Enugu-Ukwu whose name was Arinze Udemezue had been castrated and secretly entered the premises of the Praying Band at Ufuma headquarters. No one knew that he had been cas- trated. He was taken to the sickbay where he waited to be admitted as a member. Some hours after, the mother raised an alarm accusing the Praying Band of having done the deed to her son as well pok- ing out his eyes. Mama Nwokolo and some top workers were arrested and detained by the Police. The man later died after 10 months at UNTH Enugu. At the time of his burial, the truth was revealed that the Praying Band was not responsible for the incident. Then Enugwu-Ukwu women got angry at the mother of the deceased. They accused her of being responsible for the death of her son. She was stripped naked and paraded at the popular Nkwo market at Enugwu-Ukwu in Anambra State.

The Death of Pa Nwokolo

On January 14, 1985, the founder Pa. Eleazar Nwokolo died. When the news of his death spread, the critics began to predict that the Praying Band would collapse. However, Nwokolo had, before his death multiplied himself in many of his workers. He also solidified the foundation of the ministry while alive. At the time of his death, there were 68 approved branches. Each of the branches had leaders and workers who were active Practical Christians. He was buried on February 2, 1985 in his compound by Venerable Omeli an Archdeacon in Anglican Communion.

Pa Ofejebe’s Administration

After his death, his wife and the rest of the members mourned him. During the mourning period Madam Nwokolo was downcast. She was not always there in the chapel. Then a powerful visioner named Pa Judge Nwankwo began to act as both the spiritual director and the leader general until Madam Nwokolo became functional again. In 1987, Pa Benjamin Emenike Ofejebe was spiritually appointed to

15 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY take over the office of the Leader General. Elder Ernest Uzoka acted as Secretary of the Praying Band. A lot of things took place that same year. One such was the introduction of weekly routine work at all chapels at Ufuma headquarters. On May 24, 1987, ACPPB celebrated its 30 year anniversary when the world was told that what God established could never be pulled down. The new chapel at the head- quarters was also dedicated the same day. On October 26, 1987, the Praying Band got its new name. All Christian Practical Praying Band, Nigeria (ACPPBN) and the Certificate of Incorporation was issued by Col. John Nanzip Shagaza, Honorable Minister of Internal Affairs, Nigeria on July 3, 1988. In the early 1990s, ACPPB’s gospel band named ‘Spring of Joy Gospel Band’ was formed at the headquarters and handed over to the then Students Fellowship under the leadership of Dan Ofojebe, Chris Oriaku (now leader of London chapel), Samuel Nwokeabia and Iyke Onwurah. The bandleader was Okey Nkwoji and the chairman of the band team was Jeotina from Fegge chapel, Onitsha. Between 1990 and 1991, Elder Jonathan Okoroafor served as the Secretary General of the Praying Band. He later resigned due to ill health. Pa F.A. Okoli took over. On August 12, 1995, the constitution and rules and regulations of ACPPB was written and put into force. The following year, precisely on June 3, 1996, Pa Benjamin Emenike Ofojebe the second Leader General of ACPPB died. He was buried in his hometown of Ichida. His achievements included the formation of the Council of Elders as the highest decision making body, the creation of zones, a modern residential building for its residents at Ufuma headquarters and the Constitution of a project committee headed by Chief R. C. Okeke.

Elder Dan Nwokolo’s Administration

After Ofojebe’s death, Pa F. A. Okoli began to act as the Leader General until on the January 1, 1998, when Elder Dan Chukwuka Nwokolo was spiritually appointed as the third Leader General of the Praying Band, the youngest ever. He is the second son of the founder. Few days later, he picked Elder Jonathan Okoroafor as the Secretary General. Pa F.A. Okoli became the Assistant Leader General, and Elder Chike Obienu, the Assistant Secretary General. Dan Nwokolo inaugurated various committees to help him do the work. Such committees included a Spiritual and Worship Committee, a Welfare Committee, an Accommodation Committee, Transport and Logistics Committee, Monitoring and Discipline Committee and a Finance and General Purpose Committee. Others included a Research Committee and Elders Advisory Committee. Dan Nwokolo also upgraded the Students Fellowship to incorporate all youths thereby inaugurating Youths Christian Movement (YCM) whose leadership he gave to Brother Aik Onwurah from Umunze who is now a pastor of a church. Other groups formed by his administration include Women Council and Visioners Council. He also introduced apostolic leadership and appointed some people into it. He approved the publication of the Practical Christian Newsletter and New Hope magazine as a means of reaching out to the world

16 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY and documentation of events happening at the Praying Band. Also approved was the Annual National Bible Quiz Competition organized by YCM and the publication of Bible Study Guide published by Spiritual and Worship Committee. Also credited to his leadership is the splitting of the workers retreat into two groups due to the large number of workers attending the retreat. He is still very much active.

CHAPTER A2B Some Facts About ACPPB

1 All Christian Practical Band Nigeria [ACPPB], now International, popularly called Ekpere Ufuma, was founded on May 24, 1957 by the Late Pa Eleazar Nwankwo, together with the steadfast cooperation and support of his devoted wife Madam Sophia O. Nwokolo. 2 Until his death, the founder of ACPPB Pa Eleazar Nwankwo was a staunch member of the Holy Trinity Anglican Church of Ufuma. 3 Madam Sophia Nwokolo before her marriage, was a native of Ugwu-ori Ovoko in Igbo-Eze Local Government Area of Enugu State Nigeria. 4 The symbol of the Praying Band is the CROSS and the CROWN. 5 The motto of the Praying band is “Preaching, Evangelism, Practical Christianity and Salvation”. 6 The place of worship/fellowship in ACCPPB is called the CHAPEL. The chapel accommodations are made up of healing homes and sick-bays. A healing home is where the sick reside for a spiritual healing. The sick-bay is where the mentally-ill individuals are kept and cared for. 7 The headquarters of ACPPB International is at Umunnebo Village Ufuma in Orumba North L.G. of Anambra State Nigeria. 8 Council of Elders is the Supreme Authority of ACPPB. 9 Samuel Nwokolo was the first visioner to emerge from the Praying Band. 10 Late Francis Ajegbo was the first Secretary General of ACPPB 11 If a member absents himself from chapel activities and fellowship for a consecutive period of 6 [six] months, without acceptable reason, that member loses his or her Praying Band membership. However, he or she is free to appear in person for the renewal of his or her membership. 12 To become a member of the ACPPB, you must be a member of a church and you must have your own Bible. 13 ACPPB generates funds for its activities thru voluntary contributions, donations and thanksgiving.

17 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

14 The Membership Register at the headquarters contains the names of workers and visioners only. 15 A trustee member will lose his membership if he ceases to attend prayer meetings and sessions of the Praying Band for a consecutive period of 12 [twelve] calendar months. 16 The first town to open a branch of ACPPB is Achi in Oji River L.G.A. of Enugu State. 17 The Los Angeles Chapel in the USA was the first overseas branch chapel of ACPPB. 18 The Surulere Chapel in Lagos State was the first chapel to open in Western Nigeria. 19 The Kano Chapel was the first chapel to open in the Northen part of Nigeria. 20 The G.R.A. Onitsha Chapel was the first chapel to win a championship of the National Bible Quiz Competition organised by the Youth Christian Movement. The Enugu Chapel is the first to win the cup twice and consecutively. 21 The Ichida Chapel was the first branch to celebrate a well publicized anniversary of ACPPB. 22 Aguata Zone II was the first YCM zonal body to be inaugurated 23 Ven Archdeacon Omeli officiated the burial ceremony of Late Pa Nwokolo 24 The Practical Christian Newsletter, New Hope magazine and Bible Study Guide are the major publications of the Praying Band. 25 ACPPB’s gospel band is named “Spring of Joy Gospel Band”. It is managed by youths.

CHAPTER A3B History of the Bible Quiz Competition: Overall Winners

Finals of ACPPB National Bible Quiz Competition 1999 GRA Onitsha 2002 No competition 2000 Coker Lagos 2003 Enugu I 2001 Enugu I 2004

1999 Best Three Champions: GRA Onitsha—1st Enugu—2nd Porthacourt—3rd 2000 Best Three Champions: Coker Lagos—1st Porthacourt—2nd Nsukka—3rd 2001 Best Three Champions: Enugu—1st Porthacourt—2nd Coker Lagos—3rd 2003 Best Three Champions: Enugu—1st Aba III—2nd Ozubulu—3rd

18 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A4B

Notable Dates in ACPPB

1 24th May, 1957: The prayer house at Ufuma was founded. It was called Ufuma Practical Praying Band (UPPB). 2 1961: The then Anglican Archbishop of West Africa and Bishop on the Niger, Rt. Rev. C.J. Patterson visited the prayer house at Ufuma to see things for himself. 3 1962: The first chapel was built at Ufuma. 4 1964: There was a collapse of 16 foot deep latrine pit at Ufuma headquarters burying 8 [eight] of the diggers alive but all were recovered. None died. 5 1968: Catholic Church sent some reverend fathers who disguised themselves as ordinary members [spies] to investigate the activities of the Praying Band. 6 December 29,1970: First National workers retreat was held at Ufuma headquarters 7 January 2, 1971: First national workers retreat ended at Ufuma 8 January 3, 1971: Circular was issued that no worker or member should belong to any secret society. Those who were already members of Ozo and other tittles were called upon to renounce their memberships forthwith and stop partaking in their activities. 9 June 11, 1972: Van Committee responsible for sharing of foods at Ufuma headquarters was constituted at Awomama chapel I 10 1979: Late Elder Ekema F. I. from Awka-Etiti added an attachment to the chapel building. 11 1973: Sir G. C. Mbamalu was spiritually appointed to be in charge of Annual Workers Retreat. 12 1976: Some chapels in Aguata L. G. A organized themselves as Aguata zone to solve some internal problems among them. Elder Benson Okpala was the zonal leader through election and Late Valentine Okwonna was elected secretary. 13 1977: The then Bishop on the Niger Rt Rev Jonathan Onyemelukwe ex-communicated the members of the Praying Band from Anglican Communion. 14 August 24, 1979: An imposter entered Ichida chapel during one of the prayer sessions with an intent to kill the leader and some members with a short gun at hand but a servant of God made a sign of cross on the imposter as he was approaching and the gun never fired.

19 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

15 July 1979: The name Ufuma Practical Praying band was changed to a new name: The Christian Practical Praying Band (CPPB) 16 June 14, 1983: A young medical doctor from Enugu-Ukwu whose name was Arinze Udemezue was castrated and secretly entered the premises of the Praying Band at Ufuma headquarters. Barely 24 hours after, the mother raised an alarm accusing the Praying Band of having castrated her son and poking out his eye balls. Mama Nwokolo and some top workers were arrested and detained by the Police. The man later died after 10 months at UNTH Enugu. During his burial, the truth was revealed that the Praying Band was not responsible for the incident, then the women of Enugwu-Ukwu got angry over the mother of the deceased and striped her naked and paraded her at the popular Nkwo market at Enugwu-ukwu town in Anambra State. 17 September 28, 1983: CPPB got its certificate of incorporation. 18 January 14, 1985: The Founder of ACPPBN Pa Eleazar Nwankwor Nwokolo died. 19 February 2, 1985: Late Pa Nwokolo was buried 20 1986: Zoning of branches was recognized in ACPPB and more zones were created mainly to conduct burial ceremony of our dead members 21 1986: ACPPB Bible study Guide was introduced by Elder Jonathan Anazodo 22 1986: Due to re-construction work going on at the chapel building in the headquarters, male workers room was temporar y used for prayer services. 23 1987: Routine work was introduced in the paying band 24 May 24, 1987: ACPPB celebrated her 30 years anniversary. The new chapel at the headquar- ters was also dedicated the same day. 25 June 18, 1987: The Council of Elders adopted the motion that the Praying Band has never and will never ex-communicate her interested member from attending chapels unless one decides to be a non-member. 26 October 26, 1987: The name, The Christian Practical Praying Band (CPPB) was changed to All Christian Practical Praying Band, Nigeria (ACPPBN) 27 July 3, 1988: ACPPBN got its certificate of Incorporation issued by Col. John Nanzip Shagaza Honorable Minister of Internal Affairs Nigeria January 1990: Elder Jonathan Okoroafor was appointed Secretary General of the Praying Band. 28 1992: ACPPB gospel band named Spring of Joy Gospel Band was formed at the headquarters 29 1993: Bro. Samson Sunday Buruche became Yard Leader [Onyeisi Yard] at Ufuma headquarters. 30 August 28, 1993: Ichida celebrated her 25th year anniversary. 31 August 28, 1994: Late Pa B. E. Ofojebe commissioned the yard building Project Committee at Ufuma headquarters.

20 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

32 August 12, 1995: The constitution and rules and regulations of ACPPB came into force. 33 December 1995: Bible Study Committee was set up. 34 May 2, 1996: ACPPB submitted evidence of the registered property secured by ACPPB to the Cooperate Affairs Commission Abuja. 7 Chapels submitted their properties. They are: Surulere Lagos, Otolo Nnewi, Porthacourt, Awada Onitsha, Lafia, Ufuma Headquarters and Ihiala. 35 June 3, 1996: Pa Benjamin Emenike Ofojebe the second Leader General of ACPPB died. 36 1997: Rt. Rev. Maxwell Anikwenwa, the Bishop of Awka Diocese and Archbishop of Province II visited the Ufuma headquarters to see things for himself. 37 June 8, 1997: Late Pa B. E. Ofojebes memorial ser vice was held 38 December 29, 1997: ACPPB celebrated its 40 years anniversary. 39 December 30, 1997: Madam Sophia Nwokolo commissioned Pa Ofojebe’s Memorial Library. 40 December 1997: 1st edition of ACPPB Bible Study Guide was published. 41 December 1997: ACPPB formalized the existence of abroad chapels. 42 January 1, 1998: Elder Daniel Chuka Nwokolo installed as the third Leader General of ACPPB. 43 January 2, 1998: Elder Dan Nwokolo addressed the Council of Elders as its new chairman. 44 January 1998: Elder Jonathan N. Okoroafor became the 4th Secretary General of ACPPB. 45 January 1998: Women and visioners’ representatives were included in the Council of Elders. 46 1998: The Anglican Bishop of Enugu Diocese, Rt. Rev. Chukwuma laid false accusations against the co-founder of ACPPB Madam Sophia Nwokolo saying she turned into snake. It was later confirmed by the members of the same denomination that the allegation was false. 47 June 1998: Youths Christian Movement was founded and Brother Aik Onwurah was made its first National President. It should be remembered that it was under the leadership of Bro (now pastor) Iyke Onwurah as the last president of ACPPB National Students Fellowship that YCM was formed to integrate the whole youths into the forum. 48 July 4, 1998: Leader General Elder Dan Nwokolo stopped the youths from using the altar during night vigils whenever the leader of the chapel was not present. 49 December 1998: Proposal for National Bible Quiz competition was written and presented to YCM by Okeke Chika Jerry. It was approved in the same month. He also submitted the modali ties on how to co-ordinate the competition in the then 22 zones of the Praying Band. His modalities were also accepted. He was then made the first National Bible Quiz coordinator the same year which he co-ordinated successfully. 50 February 1999: Los Angeles chapel and others in United States of America were opened by the co-founder and Spiritual Director of ACPPB Madam Sophia Nwokolo. Apostolic Leader Ojobo, engineer, represented the Leader General. 21 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

51 March 27, 1999: First National Bible Quiz competition was organized in ACPPB. 52 June 21, 1999: Council of Elders abolished the existence of Boys and Sisters fellowship in the Praying band ordering every youth to join the YCM. 53 July 1999: A Women’s wing was formed in ACPPB and its general retreat was held at Ufuma the same year. 54 July 19-21, 1999: Retreat was organized for Women workers and worker’s wives at Ufuma headquarters. 55 August 1999: Manna magazine was published in form of brochure by Bro. Iyke Onwurah and in January 2000 it was published as a magazine by a group led by Bro. Obi Nwosu. 56 August 29, 1999: The first finals of National Bible Quiz Competition took place. GRA Onitsha chapel became the first champion. 57 December 29, 1999: The splitting of workers retreat into two groups: A and B took effect. 58 December 31, 1999: The Co-founder of ACPPB Madam Sophia Nwokolo celebrated her 75 years anniversary. 59 April 1, 2000: The publication of Practical Christian Newsletter was initiated by Okeke Chika Jerry when he discovered that ACPPB has never for years kept the record of events and hap- penings in the Praying Band. Apart from using the newsletter to preach sermons to both members and non-members, the newsletter will also help to report certain events taking place at the Praying Band. He also published the first edition the same month and named it Practical Christian Newsletter. Newsletter has also been a source of information for the youths who are involved in YCM annual Bible quiz competition. Through the Newsletter youths are adequately informed on how the competition is organize. 60 April 15, 2000: 2nd edition of National Bible Quiz competition took off. 61 June 17, 2000: First National Seminar was organized by YCM in three chapels: Ekwuluobia I, Coker and Sulejah chapels. The theme was: What must we do to inherit the Kingdom of God. 62 December 28, 2000 - January 2, 2001: Workers national retreat 63 January 2001: Lady Chinyere Nwosu launched her book titled “Price for Truth and Honesty” at Ufuma headquarters. 64 January 2001: Elders Advisory Committee was inaugurated by the leader general 65 January 2001: All the yard heads were adopted into the Van Committee. 66 February 2001: Chapels for routine work at Ufuma headquarters were ordered to conduct night vigils at national headquarters every Sunday and Thursday between 12pm and 5am. 67 February 2001: Leader General introduced zonal retreats for workers in their respective zones. 68 April 14, 2001: Ifite-Awka chapel organized appeal fund for her new modern chapel building.

22 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

69 March 17, 2001: YCM National Quiz competition began 70 May 2001: A general rule was passed to all chapels to dismiss their members on time. 71 May 17-19, 2001: National retreat for all leaders, deputy leaders and heads of yards was held at Ufuma. 72 May 19, 2001: Council of Elders approved the monthly publication of the Practical Christian Newsletter describing it as a good outlet to the world about the ACPPB 73 June 7- 9, 2001: General retreat for women was held at the national headquarters 74 June 15-17, 2001: YCM northern region organized their first regional convention at Kano chapel under the leadership of Hillary Alagba. 75 June 16, 2001: Quarter finals of YCM Bible quiz competition was held. 76 August 2001: New Hope magazine publication was approved by the leader general 77 September 2001: ACPPB Unubi branch built and handed over health center to Unubi community 78 September 2, 2001: ACPPB Agulu celebrated her 25th anniversary. 79 September 9, 2001: N30 million appeal fund launching at Ajegunle chapel 80 September 20-23, 2001: YCM national convention was orgnised 81 October 28, 2001: Aba III organized N10 million appeal fund for the development of her chapel. 82 December 2001: New Hope magazine was published for the first time. 83 December 19, 2001: Bro Chukwurah Umezinwa of Nkpologwu died after having served God for 27 years in his sick bed at Ufuma headquarters. 84 December 29, 2001 - January 4, 2002: ACPPB organized National Workers Retreat 85 March 7, 2002: Late Elder Ernest Ezenwa the former Chairman Elders Advisory Committee and zonal leader of Aguata zone II was buried at his home town Uga. 86 June 8-15, 2002: ACPPB organized retreats for all leaders at the National Headquarters 87 August 2002: YCM organized a national choir competition. Three chapels were selected best. They are: Aba III (1st), Coker Lagos (2nd), Enugu (3rd) and Kaduna (3rd) 88 August 29 - September 1, 2002: YCM National Convention took place 89 September 7, 2002: Sampson Buruche the yard head and his wife Ginika wedded. 90 October 18-21, 2002: Retreat for all senior visioners was held at Ufuma headquarters 91 October 21, 2002: Visioners Council was formed to treat cases among visioners and organize annual retreat for visioners. 92 March 2003: Leader Generals pastoral visit to the Northern Nigeria 93 March 15, 2003: National Bible Quiz Competition for the year kicked off in all the zones of Nigerian Federation.

23 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

94 May 24, 2003: YCM organized a national leadership seminar at Coker Chapel. The theme was: Multiply Thyself. 95 July 6, 2003: Regional leadership seminar organized by YCM national was rounded up at Kaduna chapel. The theme was: Multiply thyself. Bro Dan Oguezue initiated it. 96 July 2003: Leader General Elder Dan Nwokolo installed 5 new leaders in Lagos. 97 August 28-31, 2003: YCM national convention took place 98 September 3-5, 2003: Women national convention was held at Ufuma 99 September 29, 2003: Emeka Onuekwusi the leader of Obosi Chapel was appointed the nation- al co-ordinator of YCM 100 October 10, 2003: Blessing of workers cross at Ufuma headquarters was done once for the year or the first time since 1957. 101 December 15-20, 2003: 6-6 end of year fasting 102 December 29, 2003: 1st Jan 2004: National workers retreat took place. 103 April 24, 2004: 2004 National Bible Quiz Competition took off 104 May 14, 2004: YCM National leadership seminar kicked off in Boji Boji Owa Chapel

CHAPTER A5B Some of the Key Officers in ACPPB

PAST AND PRESENT LEADER GENERALS IN ACPPB 1 Late Pa Eleazer Nwankwo Nwokolo 1st Leader General 1957 - 1985 2 Late Pa Judge Nwankwo Acting 1985 - 1987 3 Late Pa. Benjamin Emenike Ofojebe 2nd Leader General 1987 - 1996 4 Pa. Fidelis A. Okoli Acting 1996 - 1997 5 Elder Dan Chukwuka Nwokolo 3rd Leader General 1998 - Date

24 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

PAST AND PRESENT SECRETARY GENERALS IN ACPPB 1 Late Francis Ajaegbo 1st Secretary General 1960 2 Late Pa B.E. Ofojebe 2nd Secretary General 1982 - 1987 3 Elder Ernest Uzoka Acting 1987 - 1989 Elder J. N. Okoroafor 3rd Secretary General 1990 - 1991 Pa Fidelis A. Okoli 4th Secretary General 1991 - 1997 4 Elder Jonathan N. Okoroafor 5th Secretary General 1998 - Date

MEMBERS OF THE FOUNDING FAMILY 1 Late Pa Eleazar Nwokolo 6 Sis. Elizabeth Ezenagu 2 Madam Sophia Nwokolo 7 Bro. Ikechukwu Nwokolo 3 Mrs.Joy Nwosu –Former First Lady Abia and Oyo States 4 Bro. Samuel Nwokolo 8 Sis. Nkeoma Asadu 5 Bro. Dan Nwokolo 9 Bro. Benjamin Nwokolo

MEMBERS OF TRUSTEE OF ACPPB Elder Emmanuel O. Ezeakile Elder Daniel Chukwuka Nwokolo Elder Basil S. C. Okonkwo Elder Benjamin Emeka Nwokolo Elder Cornelius O. C. Morka Elder Christian Ikechikwu Nwokolo Elder Vincent E. Ezeani Elder Fidelis Anyalogbunwa Okoli Madam Sophia Nwokolo Bro. Chief Roland Chibueze Okeke Elder Samuel Chinedu Nwokolo Bro. Chief Emmanuel Eka Onyewehe Egwu

OTHER KEY OFFICERS 1 Late Pa Eleazar Nwankwo Nwokolo was the founder of ACPPB. 2 Madam Sophia Nwokolo is the co-founder and Spiritual Director of ACPPB. 3 Late Francis Ajaegbo was the first Secretary General of ACPPB. 4 Late Pa B.E. Ofoebe was the 2nd Leader General and 2nd Secretary General of ACPPB. 5 Elder Dan Nwokolo is presently the Leader General of ACPPB. 6 Pa F.A. Okoli is Assistant Leader General and the 3rd Secretary General of ACPPB. 7 Elder J.N. Okoroafor is the Secretary General of ACPPB. He is from Awomama in Imo State. 8 Barrister O.C. Igwealor Esq. is the Legal Adviser of ACPPB. 9 Bro. Sunday Samson Buruche is the yard leader [Onyeisi yard] -- national headquarters Ufuma. 10 Bro. Anayo Samson Okoro is the Assistant Yard Leader

25 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

11 Sis. Grace Ike is in charge of Women Affairs in the yard at Ufuma headquarters. 12 Sis. Helen Ikpo is the head in the children ministry at the headquarters 13 Mrs. Felicia Nebe is the Chairperson National Women Organisation 14 Chief Roland Chibueze Okeke is the Chairman Project Committee. 15 Bro [sir] A.A. Asonye is the Chairman Evangelism and Worship Committee 16 Engineer S.N. Ojobor is the Chairman Research and Planning Committee. 17 Bro C.C. Anyalebechi is the National Youth President while Obi Nwosu is the Secretary. 19 Bro Emeka Onuekwusi is the National Youth co-ordinator. 20 Bro Willie Aka is the Zonal Leader oversea chapels 21 Elder Ernest Ogbuchiekwe, a reknowned composer of the most the songs used in Praying Band. 22 Elder Louis Enechukwu is the chairman Elder Advisory council. 23 Elder Chuka Udolisa is the Chairman Library Committee 24 Elder S. C. Okafor is the Secretary Project Committee. 25 Elder Bertram S. O. Epeagba is the Secretary Elders Advisory Council 26 Sir Godwin Mbamalu is the Chairman Retreat Committee 27 Elder Laz Ugwuanyi is the Personal Assistant to the Leader General 28 Lady Joy Nwosu is the National Co-ordinator Women Council 29 Elder Obienu A. C. is the Assistant Secretary General ACPPB 30 Mrs Helen Abazu is the National Secretary Women Council. 31 Lady Constance Nwokolo is the wife of the leader general. 32 Madam Nwamkpa of Umuokpu Awka was the first woman to act as a leader of a chapel 33 Late Pa Ikegwuonu was the first to be installed as leader of a branch chapel. He founded Achi chapel. He hailed from Oraukwu 34 Late Bro. E. I. Okeakpu a reknowed member of ACPPB was once the leader of Uke chapel. 35 Emeka Onuekwusi is the Co-ordinator Youths Christian Movement 36 Late Rev Canon P.O. Egolum opened by the first National workers retreat at Ufuma headquartes. He was the priest and superintendent in charge of Ufuma District. Other people that gave talks include late Pa E Nwokolo, late Pa E Ikegwuonu late Pa B.E. Ofojebe, late Pa E.l.Okeakpu, late Bro J. Okoli late Bro Agwuna, Elder Dan Aka and Bro Okoli now (Rev E Okoli) 37 The Catholic bishops: Bishop Heerey/Shanaham said that if the Praying Band would function up to 30 years, the world would believe that it came from God. Now ACPPBN of over 40 years.

26 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A6B

LIST OF ZONES, ZONAL HEADQUATERS AND ZONAL LEADERS

ZONE ZONAL HEADQUATERS ELDER LEADER 1. Aguata I Nkpologwu Elder Benson Okpala 2. Aguata II Uga I Elder Peter Offor 3. Orumba Umunebo Ufuma Ezimora R.N. 4. Onitsha I Nkpor Ozoemena Nwafor 5. Amichi Amichi Nwosu Benson 6. Nnewi Uruagu Nnewi Onwubariri V.N. 7. Okija Okija Igwekile T.A. 8. Idemili Nnobi II Ezeugbana Samuel 9. Ichida Ichida Ernest A. Anolue 10. Awka Awka Main Nwobele O. Ishmael 11. Enugu-Ukwu Enugu-Ukwu Okafocha S.N. 12. Enugu Enugu I Okonkwo C. Godfrey 13. Nsukka Nsukka town Boniface Onyeke 14. Aba Aba I Nwoji G.C. 15. Lagos I Ikeja Okeke N. Goddy 16. Edo/Delta Boji-Boji Owa Egwu E.E. 17. Kano Kano I Emebo F.I 18. Kaduna Kaduna Victor Nwankwo 19. Makurdi Makurdi Umunna O. Patrick 20. Owerri Owerri Anyalebechi D.C. 21. Orlu Orlu Okoroafor Jonathan 22. Jos Jos Christian C. Nwadinaobi 23. Abuja Suleja Dr. Oyedum 24. Lagos II Surulere Vincent Nwokedi 25. Onitsha I Fegge Clifford Udoh 26. Ibadan Ibadan Sam. Onuchukwu 27. Overseas Los Angeles I Willie Aka

27 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A7B

BRANCHES AND THEIR LEADERS

1 Aba I Nkwoji Gabriel C. 33 Amurri Emmanuel E. Edeh 2 Aba II Edmund Umebuani 34 Arondizuogu Julius Obi 3 Aba III Emmanuel Nwagu 35 Asaba Christian Ikeh 4 Aba IV (Ogborhill) Theophilus Chukwu 36 Atta Anthony Uzoma 5 Abagana Anaebonam Anthony 37 Awa Eric Nwankwo 6 Abakaliki Emmanuel Okaforocha 38 Awada Louis Enemchukwu 7 Abba Samuel N. Okaforocha 39 Awgbu Sylvester Nwonwu 8 Abuja –City Ben Uzodimma 30 Awka-Etiti Prosper Okonkwo 9 Abuja –Gwagwalada Henry Ahaotu 31 Awka (Ifite) Benneth Nwanya 10 Abuja –Karimo Slyvanus Okeke 32 Awka main branch Nelson Chine 11 Abuja –Kubwa Sunday Onu 33 Awka - Nkwelle Emmanuel Ifeatu 12 Abuja –Nyanya Harrison Buruche 34 Awka - Umudioka Augustine Nwokike 13 Achalla Emmanuel Aniegbunam 35 Awka - Umuokpu E. Nwankpa 14 Achi Onyebara Patrick 36 Awkuzu Godfery Ogamba 15 Achina James Mbakwe 37 Awlaw Emmanuel Chukwu 16 Adazi-Enu Jekwu Mgbeafulibe 38 Awo-Idemili Benjamin Molokwu 17 Ado-Ekiti Ebenezer Onuchukwu 39 Awomama I Jonathan. Okoroafor 18 Agbogwu Jonathan Nweke 40 Awomama II John Duru 19 Agbor- (Ute-Ogboje) Andrew Osemene 41 Awomama III Philip O. Nlekuwa 20 Agulu I Emmanuel Okoye 42 Benin I Sylvester Ibezute 21 Agulu II Eleazer Okeke 43 Benin II Rufus Nwankwo 22 Ajali Sylvester Oye 44 Benin III Amos Ikoro 23 Akokwa Emexko E.C. Unogu 45 Boji Owa E.E. Egwu 24 Akpo Dan Ike 46 Brazil Rev Clifford Emele 25 Akpu Edem Micheal Eyoke 47 Chanchanji Innocent Odum 26 Akpugoeze Obadiah Ebezimakor 48 Ebenator Edwin C. Mbanude 27 Akwanga Oliver Eze 49 Ekwulobia I Felix Ezeonwu 28 Alor Paul Okeafor 50 Ekwulobia II Ben Okafor 29 Amawbia Godwin Okoye 51 Ekwulumili R. C. Agba 30 Amesi Silas Ezenduka 52 Enugu I Godwin Okonkwo 31 Amichi I Benson Nwosu 53 Enugu II Laz Ugwuanyi 32 Amichi II Innocent Enibe 54 Enugu-Abor Godwin Okolo

28 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

55 Enugu-Agidi Isaac Okoye 97 Lagos - Iyana-Ipaja Jerry Mbakaogu 56 Enugu-Ukwu Okechukwu J. Okeke 98 Lagos - Ojo John Osita 57 Enugu Ezike Sunday Ugwu 99 Lagos - Omole Obienu 58 Etiti Dennis O.C. Anyalebechi 100 Lagos - Shomolu Davidson Obinna Chukwu 59 Eziama Obiato Augustine Iwuorie 101 Lagos - Surulere Vincent Nwokedi 60 Eziagu D. M. Emenike 102 London II Chinedu Anueyiagu 61 Ezinifite - Aguata Daniel Aka 103 London III Chris Oriaku 62 Ezinifite Nnewi Dickson Igwuilo 104 Maiduguri Martins Omekaodimma 63 Ezinihite-Mbaise Adolphus Asonye 105 Makurdi Patrick Umunna 64 Ezira Rufus A. Ezimorah 106 Mbaukwu Ishmeal Nwobele 65 Gboko Augustine Ezeiru 107 Mgbidi Godson Nwafuluaku 66 Ibadan Samuel Onuchukwu 108 Mgbowo Udeoji 67 Ibagwa Aka Jonathan Ezema 109 Minna N.A. Oyedum 68 Ichi Onwubariri Vincent N. 110 Nachi Felix O. Eze 69 Ichida Basil Abazu 111 Naka Mathew Nwaogwugwu 70 Ideani Santos Ezenwugo 112 Namu John Nwakor 71 Ifite-Dunu Isaac Ejiofor Nweke 113 Nasarawa Ishmeal Nwankwo 72 Igboukwu Ernest A. Anolue 114 Nawfia Joel M. N. Ekwenugo 73 Iheakpu Emmanuel Ezema 115 Nawfija Ifeanyi J Ilo 74 Ihiala I Cyprian Nwaka 116 Ndiowu Ude Beneneth C. 75 Ihiala II David Okafor 117 Neni Damian Uchenwoke 76 Ihiala III Ihejiofor Ignatus 118 Ngwo Onyia Ozo 77 Ihite Samuel Ogwo 119 Nibo Christopher Ughammadu 78 Ikare John Umemuo 120 Nimo Francis Obinyeluaku 79 Ilorin Cyprian Okafor 121 Nise Alphonsor O. Alor 80 Imilike Agu Emmanuel Ezeh 122 Nkeheri Jeremiah Okeke 81 Inyi Timothy Nwokolo 123 Nkpologwu Benson Okpala 82 Isulo Japhet Achumie 124 Nkpor Ozoemena Nwafor 83 Isseke Aloy C. Eze 125 Nkwelle Ezunaka Emmanuel Emesiani 84 Iyiowa-Odekpe Ezike Christopher Uzoma 126 Nnewi - Otolo Okoye Isaiah 85 Jos Christian C. Nwadinaobi 127 Nnewi - Uruagu Ifediorah Felix 86 Kaduna Victor Nwankwo 128 Nnobi I Kenneth C. Omekaodimma 87 Kano I F.I. Emebo 129 Nnobi II Samuel Ezeugbana 88 Kano II Alfred O. Onuzulike 130 Nnokwa Jonas Igwedile 89 Kastina Ejiogu Loius 131 Nri-Agukwu Obed Onuora 90 Keffi Enuma Okeke 132 Nsukka (Okpaligbo) Hyacienth Ede 91 Lafia Linus Obiefuna 133 Nsukka - Ovoko Boniface Onyeke 92 Lagos Ajegunle Geofery Chukwunwe 134 Nsukka Town Emmanuel Okpukpara 93 Lagos - Badagary James Mmadu 135 Nteje George Amaeze 94 Lagos - Bariga Amos Anale 136 Oba Obienu Chike 95 Lagos - Coker Christopher Oguejiofor 137 Obigbo Ukeje 96 Lagos - Ikeja Goddy Okeke 138 Obodo Ukwu Innocent Ibezute

29 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

139 Obollo-Afor T. O. Ohabuenyi 182 Umuoji Okeke Eze 140 Obosi Emeka Onuekwusi 183 Umuneto Peter Nwankwor 141 Odenkume G.M. Emeribeole 184 Uga I Davidson Umeonwuka 142 Ogbunike Micheal Iwuchukwu 185 Uga II G.N. Chiakwazie 143 Ogbunka Peter Ukor 186 Uga III Samuel Obinna 144 Ogidi I Ernest Iloabachie 187 Ugbo Augustine M. Okeke 145 Ogidi II Raphel M. Nwabueze 188 Uke Sam Onyedimma 146 Oguta Churchill Epelle 189 Ukpo Chukwurah Onwuakpa 147 Ogwa Eddy Amadi 190 Ukpor Ebenezer Okafor 148 Ohodo I Ugwuanyi Nicholas 191 Uli Obed Adiele 149 Ojoto Ntochukwu Agbim 192 Umuaga Thomas Onyiadike 150 Okija I Titus A. Igwekile 193 Umuahia Gordian Ochuba 151 Okija - Ubahu Micheal Ekwegbala 194 Umuawulu Augustine Obi 152 Okija - Umuhu Demian Nwaeme 195 Umuchu I Peter Offor 153 Oko B.O. Asuzu 196 Umuchu II Louis Ezeanwe 154 Orlu Evaristus Moneke 197 Umumbandiagu Alex Ozochi 155 Ondo Egbesionu Ezekiel 198 Umuomaku Eric Muoneche 156 Onitsha - 3-3 Stephen Ikenwa 199 Umunze I Elder F.A. Okoli 157 Onitsha - Fegge Clifford Udochukwu 200 Umunze II Gabriel Maduafor 158 Onitsha - GRA Ernest Uzoka 201 Unubi Joseph Ogamba 159 Onitsha - Woliwo Elias Okonkwo 202 Urum Patrick Uyammadu 160 Orba Nsukka Ifeanyi C. Ezeh 203 Uyo Sylvanus Obioha 162 Oraifite Peter C. Orizu 204 USA –Atlanta Godwin Ezekwube 163 Oraukwu Ernest Ogbuchiekwe 205 USA –Dallas Ben Nwosu 164 Osina Prince Charles Ibeneme 206 USA –Houston Philip Egwu 165 Osumenyi Oguine Dickson 207 USA –Houston II Godwin Ugwuanyl 166 Osumoghu Benard Ejiofor 208 USA –Los Angeles Main Willie Aka 167 Oturkpo Benson Uzodimma 209 USA –Los Angeles II Pat Chine 168 Owerri Christian N. Njoku 210 USA –Los Angeles III Dennis Ezenekwe 169 Owerri-Ezukala Christopher N. Uwakwe 211 USA –Los Angeles IV Godwin Ezenwa 170 Owo C.O. Ezeanyi 212 USA –Maryland Kanayo Muodozie 171 Ozubulu George E. Emeasoba 213 USA –New Jersey Emele Micheal 172 Port-Harcourt I Godwin Ike 214 Warri I Chuks Udolisa 173 Port-Harcourt II Eric Ezenagu 215 Warri II Obiefuna Ukeje 174 Sango-Otta Benneth Ewurum 216 Wukari Nelson Eze 175 Sapele Paulinus Onwueresi 217 Yelwa Joachim Umeh 176 Sokoto Samuel C. Tansi 218 Yola Solomon Egboluche 177 Suleja Ebele Umeh 219 Zakibiam Paul Nebedum 178 Takum Boniface Obi 220 Zaria Christopher Anazodo 179 Umueji Green Mmuogbo 180 Umunebo Peter Okeke 181 Umuogem Ebenezer Nwankwo

30 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A8B

BRANCHES AND YEARS OF ESTABLISHMENT

CHAPELS FOUNDED ZONE CHAPELS FOUNDED ZONE 1 Achi 1960 Enugu 30 Obigbo 1971 Aba 2 Ugbo 1961 Enugu 33 Portharcourt I 1972 Aba 3 Ichi 1962 Nnewi 34 Ezinifite 1972 Nnnewi 4 Kano 1962 Kano 35 Lafia 1972 Markurdi 5 Ezinifite Aguata 1963 Aguata II 36 Awka I 1972 Awka 6 Attah 1963 Owerri 37 Umuahia 1973 Aba 7 Enugu 1964 Enugu 38 Benin I 1973 Edo/Delta 8 Abakaliki 1964 Enugu 39 Warri 1974 Edo/Delta 9 Kaduna 1965 Kaduna 40 Mbaukwu 1975 Awka 10 Oba 1965 Nnewi 41 Umuchu 1976 Aguata II 11 Alor 1965 Idemili 42 Nimo 1976 Enugu-Ukwu 12 Awkuzu 1965 Enugu-Ukwu 43 Sulurele 1976 Lagos II 13 Okija 1966 Okija 44 Minna 1977 Abuja 14 Ekwuluobia I 1966 Aguata I 45 Ado-Ekiti 1977 Ibadan 15 Achina 1966 Aguata I 46 Odenkume 1978 Owerri 16 Umumbandiagu 1966 Enugu 47 Ezinihite Mbaise 1978 Owerri 17 Ozoubulu 1966 Nnewi 48 Awlaw 1978 Enugu 18 Nawfia 1967 Enugu-Ukwu 49 Nnobi I 1978 Idemili 19 Etiti 1967 Owerri 50 Enugu-Agidi 1978 Enugu-Ukwu 20 Unubi 1967 Amichi 51 Owerri 1979 Owerri 21 Abba 1968 Enugu-Ukwu 52 Ukpor 1979 Okija 22 Orakwu 1968 Idemili 53 Nachi 1981 Enugu 23 Nkpologwu 1968 Aguata II 54 Awgbu 1981 Ichida 24 Ichida 1968 Ichida 55 Sokoto 1982 Kaduna 25 Uga I 1968 Aguata II 56 Markurdi 1982 Markurdi 26 Awka-Etiti 1968 Ichida 57 Umuawulu 1982 Awka 27 Enugu-Ukwu 1970 Enugu-Ukwu 58 Ohodo I 1982 Nsukka 28 Agulu I 1971 Ichida 59 Umuaga 1983 Enugu Zone 29 G R A Onitsha 1971 Onitsha I 60 Nkewlle Ezunaka 1984 Onitsha I

31 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPELS FOUNDED ZONE CHAPELS FOUNDED ZONE 61 Gboko 1984 Markurdi 99 Otukpo 1994 Markurdi 62 Amurri 1985 Enugu 100 Uli 1994 Okija 63 Nibo 1985 Awka 101 Naka 1994 Markurdi 64 Akwanga 1985 Jos 102 Ilorin 1995 Ibadan 65 Maiduguri 1986 Kano 103 Awka II 1995 Awka 66 Awada 1986 Onitsha II 104 Karimo 1995 Abuja 67 Yelwa 1986 Jos 105 Kubwa 1996 Abuja 68 Ute-Ogbeje 1986 Edo/Delta 106 Amawbia 1996 Awka 69 Coker 1986 Lagos II 107 Imilike Agu 1996 Nsukka 70 Nnokwa 1986 Ichida 108 Bariga 1996 Lagos II 71 Takum 1986 Makurdi 109 Isseke 1996 Okija 72 Inyi 1986 Enugu 110 Sango Otta 1997 Lagos I 73 Nise 1987 Awka 111 Neni 1997 Ichida 74 Asaba 1987 Onitsha II 112 Ogbunike 1997 Onitsha I 75 Obollo-afor 1987 Nsukka 113 Nawfija 1998 Orumba 76 Adazi-Enu 1987 Ichida 114 Benin II 1998 Edo/Delta 77 Awa 1987 Orumba 115 Benin III 1998 Edo/Delta 78 Orsumoghu 1987 Okija 116 Nasarawa 1998 Abuja 79 Mgbidi 1988 Okija 117 Kastina 1998 Kano 80 Yola 1988 Kano 118 Nyanya 1998 Abuja 81 Zakibiam 1988 Markurdi 119 Awo III 1999 Orlu 82 Agulu II 1989 Ichida 120 Wukari 1999 Markurdi 83 Ojo 1989 Lagos I 121 Abuja City 1999 Abuja 84 Ikare 1989 Ibadan 122 Aba IV 2000 Aba 85 Urum 1990 Awka 123 Eziagu 2000 Orumba 86 Awo-Idemili 1991 Orlu 124 Ekwulobia II 2000 Aguata I 87 Ogwa 1991 Owerri 125 Umunze II 2000 Orumba 88 Ajegunle 1992 Lagos II 126 Omele 2000 Lagos II 89 Aba I 1992 Aba 127 Amichi II 2000 Amichi 90 Ndiowu 1992 Orumba 128 Gwagwalada 2000 Abuja 91 Ondo 1992 Ibadan 129 Okpaligbo 2001 Nsukka 92 Uyo 1992 Aba 130 Ogidi II 2001 Idemili 93 Sapele 1992 Edo/Delta 131 Awgu 2001 Enugu 94 Osumenyi 1993 Amichi 132 Chanchanji 2001 Markurdi 95 Badagary 1993 Lagos I 133 Kano II 2002 Kano 96 Abagana 1994 Enugu-Ukwu 134 Oguta 2002 Orlu 97 Iyiowa Odekpe 1994 Onitsha II 135 Warri II 2002 do/Delta 98 Ebenator 1994 Orlu 136 Shomolu 2002 Lagos II

32 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A9B

VARIOUS COMMITTEES IN ACPPB

(A). EVANGELISM, SPIRITUAL AND WORSHIP COMMITTEE & BIBLE STUDY EDITORIAL BOARD Bro. [Sir] Asonye A.A. —Chairman Objectives: Dr. Offor E.O.O —Secretary (i) draw up programs for all retreats: Bro. Anazodo J.C. —Member general, students, women, etc Rev. Canon G.E. Agba —Member (ii) arrange speakers and produce Dr. Okoye C.O.B. —Member records of proceedings (iii) produce Bible Study Guide for the Band Engr Ugwuanyi Laz —Member Dr. Ugwu Goddy —Member Mrs. Nnajekwu —Member Engr Ojobor S.M. —Member

(B). RESEARCH COMMITTEE Engr. Ojobor —Chairman Engr Ugwuanyi Laz —Secretary Engr Kanu —Member Engr Nwufor —Member Mrs. Nnajekwu —Member

(C). SOME MEMBERS OF PROJECT COMMITTEE Chief R.C. Okeke —Chairman Elder Emebo F.I. —Vice Chairman Bro. S. C. Okafor —Secretary Bro. C. K. Abazu —Asst Secretary Bro. Sam Oguezue —Financial Secretary Sir. W. C. Aniakor —Treasurer Bro. Jonathan Ibe —Member

33 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

(D). FINANCE AND GENERAL PURPOSES Sir G. C. Mbamalu —Chairman Objectives: Ernest Anolue —Vice Chairman (i) vet and approve budget as submitted by the other committees Elder Chuks Udolisa —Secretary (ii) collect contributions from branches, keep records and disburse money as per approved budgets to the sub-committees. (E). UTILITIES: Light and Water Slyvester Ibezute —Chairman Objectives: Ebele Umeh (i) provide adequate water storage for cooking, drinking, toilet, etc. (ii) provide diesel for generator and maintain the generator before (F). ACCOMMODATION COMMITTEE any of the retreats Benjamin —Chairman Objectives: (i) plan and allocate accommodation (ii) provide water facilities for old and new toilets (iii) provide facilities for storing bags, hangers, etc (iv) arrange sweeping of rooms (v) provide disinfectants as necessary (G). TRANSPORT/LOGISTIC Engr. Chuks Udolisa —Chairman Objectives: (i) to organize motor-parks, parking during general retreat (ii) organize transport as required by the leader general and other committees (iii) liaise with the monitoring committee for the safety of vehicles (H). WELFARE (Cooking & Feeding) Bro. C. K. Abazu —Chairman Objectives: (i) prepare food list and budget and forward same to Finance and General Purpose Committee for vetting and approval (ii) purchase food and meat (iii) cook and serve food, etc (I). MONITORING & DISCIPLINE Ernest Anolue —Chairman Objectives are for (i) monitoring the activities and behavior of members during retreat (ii) providing overall security (J). LIBRAY COMMITTEE (iii) enforcing discipline Engr. Chuka Udolisa —Chairman

(K.) VISIONERS COUNCIL Geoffery Nnolim —Chairman Objectives: Frank Chukwuleta —Secretary (i) settle cases among visioners when the zones might have failed to handle such (L). WOMEN COUNCIL (ii) organize retreat for visioners at the national level Felicia Nebe —Chairman Abazu Helen U —Secretary

34 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

(M). YOUTHS CHRISTIAN MOVEMENT Bro. C,. C. Anyalebechi —National President Aims and objectives: Bro. Dan Oguezue —Vice President (i)bring the youths closer to Chidimma Okpala —Women Leader the true knowledge of the Word Chinyere Oguezue —Assistant Women Leader (ii) creat a formidable body of Obi Nwosu —Secretary General men and women separable unto the calling of God (iii) establish the true standard Amaka Udeani —Assistant Sec. Gen of God in the Christian Youth worship Emma Ezeonwu —Financial Secretary (iv) encourage marriage amongst Onyebuchi Ibe —Treasurer the members of the youth fellowship. Emeka Onwurah —Provost (v) organize annual national retreat for the youths. Uche Oguezue —Director of Evangelism Hillary Alagba —Director Northern Region Elijah Okeafor —Director Western Region Friday Bema —Director Eastern Region Emeka Ekwunife —Director Students Affairs Ikechukwu Ukeome —Member Amara Uzoewulu —Member All zonal presidents —Member

(N). NEW HOPE MAGAZINE FOUNDING TEAM Elder Dan Nwokolo —Publisher Engr. Laz Ugwuanyi —Editorial Adviser Bro Emeka Iloegunam —Executive Editor Bro Benjamine Nwokolo —Member Bro Echezona Nwajagu —Member Bro Elijah Okafor —Member

(O). PRACTICAL CHRISTIAN NEWSLETTER EDITORIAL BOARD (OLD AND NEW MEMBERS) Obi Nwosu —New Editor Emma Ezeonwu —Member Dan Oguezue —Member Chijioke Adine —Member Emeka Emeasoba —Member Okeke Chika Jerry —Former Editor/founder

(P). NATIONAL BIBLE QUIZ COMMITTEE Okeke Chika Jerry —Chairman Amaka Udeani —Secretary Victor Ezechukwu —Member Dan Oguezue —Former Secretary Paul Adine —Former Chairman

35 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

Ikechukwu Ukeoma —Former Member Nkolika Nwokoji —Former Member

(Q). PIONEER MEMBERS OF YCM (1st National Executive ) Aik Onwurah —National President Anyalebechi Christopher —1st Vice President Dan Ezeh —2nd Vice President Ifeoma Dune —Women Leader Anuri Ekwunife — Vice President (Students Affairs) Obi Nwosu —Secretary General Isaiah Ejebi —Assistant Secretary General Onyebuchi Ibe —Treasurer Emma Ezeonwu —Financial Secretary Benjamin Nwokolo —Co-ordinator Orumba zone Emeka Onyeka —Director of Programmes Chijioke Umeh —Youths Co-ordinator Offor Michael —Co-ordinator Eastern Region Hillary Epegba —Co-ordinator Northern Region Elijah Okafor —Co-ordinator Western Region Okeke Chika Jerry —Quiz co-ordination/editor newsletter Nkwoji Okey —Gospel band Leader John Igwe —Prayer Warrior Leader Ikechukwu Ekeoma —Member Azubuike Emegwalu —Member Onwurah Emeka —Member Nwachukwu Emeka —Member Owowo Ihenacho —Member Amaka Udolisa —Member Ngozi Onwuka —Member Ebele Chinwuzie —Member Nkwoji Nkoli —Member Nwagalaku Chisom —Member Ezenwa Ogochukwu —Member Nwachukwu Charles —Member Louis Ulasi —Member Obi Ejezie —Member Simeon Ezeh —Member Emenike Onunkwo —Member Dan Oguegue —Member Elijah Okafor —Member

36 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A10 B

THEMES OF VARIOUS RETREATS IN ACPPB

1. Born to Bless National workers Retreat (July 1997) 2. Love for God National Students Retreat (September 1997) 3. The Close of the Age YCM National Convention (September 1998) 4. Worship the True God No compromise National Workers Retreat (January 1999) 5. Go ye therefore and teach all nations National Workers Retreat (January 2000) 6. The Glory that shall be revealed YCM National Convention (August 1999) 7. Yielding with thy Holy Spirit YCM Idemili Zone (April 2002) 8. Be Faithful to your calling National Leaders Retreat (June 2002) 9. Idols and havoc the wreck our own life ACPPB Nsukka Zone (June 2002) 10. What must we do to inherit the kingdom of God? Ist YCM National Seminar (July 2000) 11. Show me thy Glory YCM Aba Zone (August 2002) 12. Triumphing to be crowned YCM Kaduna zone (August 2002) 13. Wisdom: A winning ticket YCM Aba II (September 2002 14. Showering the blessing of God YCM Idemili zone (August 2001) 15. Being what God made you to be YCM Nnewi zone (July 2001) 16. Building on a solid foundation YCM Onitsha II (July 2001) 17. Anointing for expansion YCM Porthourt I (July 2002) 18. The Believers Challenge YCM National Convention (September 2001) 19. Jesus the Best Model ACPPB Uli (August 2001) 20. Affect me oh Lord YCM Ichida zone(July 2002) 21. Gateway to Heaven YCM Northern Region (June 2001) 22. Exceeding Great Army YCM Abuja zone (March 2001) 23. Maintaining the seal of redemption YCM Imo zone (April 2001) 24. Multply Thyself YCM National Leadership seminar (May 2003) 25. Sanctified unto his service YCM Onitsha Zone II (July 2003) 26. Behold the Peniel YCM Northern Zone (July 2003) 27. Occupy till I come YCM ACPPB Umuomaku Chapel (August 2003)

37 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

28. Operation Guideline YCM Nkpor Chapel (August 2003) 29. Raising the Foundation for many generation YCM National Convention (August 2003) 30. Rebuilding the Temple YCM Aguata Zone II (September 2003) 31. Kingdom Advancement YCM Aba Zone (October 2003) 32. Establishment of the New Covenant YCM Ogwa Chapel (October 2003) 33. The Weight of the Word of God YCM Nnewi Zone (November 2003) 34. Seek ye first the kingdom of God ACPPBN Nise Chapel (November 2003) 35. Glory of Zion YCM Fegge Chapel (November 2003) 36. Repentance YCM Amichi Zone (November 2003) 37. Open Channel YCM Orumba (December 2003) 38. The Stuff I ought to be YCM Nnewi Zone (December 2003) 39. Thou Light in the Darkness YCM Ozubulu Chapel (December 2003) 40. Life in the Holy Spirit ACPPBN Ebenator (April 2004) 41. Key to your Glory ACPPBN Minna Chapel (May 2004) 42. Measuring up unto spiritual leadership YCM National leadership seminar (May 2004)

CHAPTER A11 B Part of the Constitution of ACPPB

AIMS AND OBJECTIVES OF ACPPB THE ALL CHRISTIANS PRACTICAL PRAYING BAND is neither a Church nor a Religious sector or Denomination. The aims are as follows:- a. To bring all Christians into fellowship with God irrespective of such Christian’s denomination and by praying and fasting bringing all mankind into the umbrella of Christ’s grace. b. To put into practice Christian teachings and Christian living. c. To practice the injunction of our Lord Jesus Christ that all Christians shall go into the world, vol- untarily preach the good news and spiritually heal the sick, cleanse the leper, cast out demons, restore the eyes of the blind, raise the dead.

38 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY d. To help the members of the Band to become the Christians, have faith in God and confidence in themselves and among themselves. e. To make members truly devoted to their respective churches or denominations by paying their church dues or offerings, working sincerely for the church, attending church services and to shine brightly as the Band’s stars before such organizations. f. To prepare members fully for life everlasting. g. To charitable contribute to lighten the burden of the suffering members and mankind generally.

SUPREME AUTHORITY: a. The Supreme Authority of the All Christians Practical Praying Band Nigeria shall vest on the Council of Elders which comprises of the Board of Trustees and selected Zonal Representative - one representative from each zone. b. The Leader-General shall remain the Chief Executive and be answerable to the Council of Elders. c. The Leader-General by virtue of his Office is the Chairman of both the Council of Elders and Board of Trustees. d. The establishment of Zones and the delineation of their boundaries rest with the Leader-General after due consultations with the Council of Elders. e. The Supreme Authority of the Band shall be vested with the power to appoint Committee or adhoc bodies for the smooth running of the organisation.

THE FUNCTIONS OF THE Co-FOUNDER/SPIRITUAL DIRECTOR The co-founder of the Band is the spiritual director/counselor of the Band, a member of both of the registered trustees as well as Council of Elders. She attends to spiritual needs and problems besetting members and workers alike.

THE LEADER-GENERAL The Leader-General is the Spiritual, Temporal, Administrative, Functional Head and Chief Executive of the Entire Praying Band for all Practical purposes. He is appointed and installed by Divine guidance after corporate prayers and fasting and takes his seat at the Headquarters UFUMA. He is also the Chairman of Both the Council of Elders and Board of Trustees and Officiates and Presides at the Annual General Meetings and Annual Retreat of Workers and Closing of weekly retreats or any meeting. He officiates and presides at the opening and installation of branch chapels and leaders respectively. He is a member of the registered trustees by virtue of his office and partakes and deliberates in highly serious, administrative policy and spiritual matters. For administrative and routine purposes, he can

39 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY direct the Secretary-General to prepare circulars for funds disbursements and financial management matters and circular letter to Zones and Branches. He can advise the secretary-general to summon emergency meeting of the Bands Council of Elders and other meetings as the need arises.

COUNCIL OF ELDERS The Council of Elders is composed of the members of board of trustees as well as the officers of the headquarters and selected zonal representatives from each zone of the Praying Band. The council of the Elders are to advise on all matters affecting the interests and growth of the Praying Band. They also discuss all administrative, financial, spiritual affairs and policy issues. The Council of Elders, Board of Trustees and selected zonal representatives for the zones constitute the supreme authority of the All Christians Practical Praying Band Nigeria.

LEADER OF THE HEADQUATERS BRANCH: For continuity and avoidance of leadership vacuum at the Headquarters Branch Ufuma the descen- dants of the FOUNDER AND CO-FOUNDER shall be appointed the LEADERS of the HEADQUATERS BRANCH according to DIVINE GUIDANCE.

THE SECRETARY-GENERAL The Secretary-General is the Chief Administrative Secretary of the Praying Band. He is responsible to the Council of Elders and the leader-general and shall circulate and disseminate information and mails and correspondences to the Zones and Branches and do all such secretarial functions and execute documents for the BAND and receive correspondences from the zones and branches. He has to pre- pare Agenda for meetings and record the minutes of the meetings in the minutes register.

THE LEGAL ADVISER: The legal Advisor is the Chief Legal Consultant/Counselor of the Praying Band and represents the Band as Attorney in cases for or against the Praying Band/members in the Magistrate and High Court or any Higher legal level. He is a member of the council of elders ex-officio and a member of the constitution Drafting or Review Committee.

THE ZONAL FUNCTIONARIES/OFFICERS: The zonal Functionaries shall comprise of the following: i. The Zonal Leader

40 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY ii. The Zonal Representative iii. The Zonal Secretary iv. Zones have the rights to remove any of the functionaries where the need arises.

The Functions of the Zonal Leader: The zonal Leader shall summon the meeting of the Zone from time to time, address himself to the problems and matters within the zone, shall make funeral arrangements for funeral ceremonies, shall uphold and keep the constitution of the Praying Band, its Rules and Regulations, Standing Orders and Rules of procedure thereto; —shall report functionally and administratively to the Leader-General; —shall where the Zone cannot resolve its differences or disputes within, route such differences or —disputes to the Headquarters with dispatch. —shall be ex-officio member of Council of Elders. This is so by virtue of his office or position.

The Functions of the Zonal Secretary: The Zonal Secretary is functionally responsible to the Zonal Leader and shall circulate and disseminate information regarding all mails and correspondences within the Zone and shall check and collect infor- mation to and from the Headquarters to the Zone vice versa and perform his secretarial and adminis- trative duties within the Zone. The Zonal Secretary shall liaise and have a close working relationship with the Zonal Leader, Zonal Representative as well as with the Branch Leader.

BRANCH OFFICERS: The All Christians Practical Praying Band Nigeria shall have Branches through out the Federation of Nigeria and outside Nigeria. The Officers of the Branch shall consist of: 1. The Leader 2. The Deputy Leader - as the case may be 3. The Secretary 4. The Cross - Bearers 5. The Visioners. 6. The Yard Leader [Onyeisi Yard] 7. Women Leader [Onyeisi Umunwanyi] 8. Youths Leaders 9. Childrens Leaders [Ndi-isi Umuaka]

41 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

The said Officers shall be appointed by Divine Guidance and shall hold office until they are Divinely removed or die or such officers voluntarily resign or cease to be a member of the Band or become incapacitated by illness or sickness or transferred. All these officers are answerable to the Branch Leader.

DUTIES OF BRANCH LEADER The Leader shall: —Be the Spiritual, Temporal and Administrative Head of the Branch chapel, and shall officiate and preside at all prayer sessions and meetings and retreats of the Branch chapel. —See that accurate and up-to-date membership Register of the Branch is kept. —Have the right to summon workers of his chapel to discuss important issues when the need arises. —Owe allegiance to the Leader-General and shall NOT consecrate working Cross for any worker. —Maintain close liaison with the Headquarters and ensure that all information are disseminated to —members and Cross-bearers. —Keep accurate records of Branch physical properties and immovable properties and inventory and —ensure that records in the Headquarters are up-to-dated. —Participate in Weekly Retreat work in the Headquarters. —The Branch Leader shall liaise with the Zonal Leader and owe allegiance to the Leader-General. —The Branch Leader shall submit title [land documents] of the Branch to the Headquarters.

THE CROSS BEARERS: The Cross-Bearers are the workers of the Praying Band. All the major assignments in the spiritual serv- ice of the Band are undertaken by the Workers. They lead by example. They serve the ordinary mem- bers rather being served themselves. Like JESUS the Lord and the Master the workers whose feet have been washed are to wash the feet of others following the example of CHRIST [See John 13:14-16]. The Cross-Bearers are the vanguard of the BAND AND SOILDERS OF THE CROSS. They preach the Gospel and lead the members in the work of evangelism and true worshipping and in all fellowship services.

THE VISIONERS: The Visioners are the torch-bearers. They reveal Divine/Spiritual messages given to them by God and the Holy Spirit. They exhort members to keep the faith and confirm by their messages the preachings

42 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY done in the chapels and they can foretell events by the spirit of prophecy what was revealed to them. The visioners give their messages in the name of JESUS.

THE YARD LEADER [Onyeisi Yard] He is a man on the spot who is in charge of the premises of the Praying Band and who generally over- sees about the work of the Praying Band in the Chapel premises, keeping of the Chapel neat and tidy and maintaining sanitation services. He is in charge of the Sickbays and Healing Houses within the Chapel premises. He keeps records of all movements of people and materials within the chapel and is the Chief Security Officer of the Chapel premises or Yard. He lets out accommodation and controls the stores and equipments, materials and properties of the Band within the chapel premises of Yard. He maintains discipline within the chapel premises and is in charge of general duties.

WOMEN LEADER [Onyeisi Umu Nwanyi]: She is an elderly in charge of women affairs and problems. She works in close co-operation with Onyeisi Yard [Yard Leader] to see that thorough discipline and the general duties are performed with the rank and file of women.

CHILDRENS LEADERS [Ndi-Isi-Umuaka] These are young Men, Girls and Mothers who look after the children’s affairs. They arrange for Bible Studies for children on Bible study days. They keep the children comfortable both within and outside the chapel and attend to their needs and cries. They are generally seasoned ladies or mothers. They organise the children for concert shows and displays and music panorama whenever the need arises. They also teach the children how to read the Bible and participate in fellowship and worship.

43 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

CHAPTER A12 B

CHAPELS AND THEIR CURRENT ADDRESSES

ORUMBA ZONE 1.Umunebo village Ufuma (National Headquarters) 9. Awa-Umuefu 2. Enugu-Abo Ufuma 10. Umunze II (Ugwuaro village) 3. Umuogem Ufuma 11. Amaoba village Obinuno Ezeagu 4. Ubaha Village Umunze I 12. Anioma Village Akpugoeze 5. Isiafor Village Owerre Ezukala 13. Umueji Ufuma Chapel 6. Enumgbom Village Obinagu Ndiowu 14. Ajali 7. Ohukabia Village Nawfija 15. Isulo 8. Obu Otu Village Ezira 16. Umunebonato

AGUATA ZONE I 1. Okpo Village Ekwulobia I 5. Ifite Village Oko 2. Umuonyia Village Nkpologwu 6. Ezenduka's compd, Ubaha Village Amesi 3. Uhuala Village Akpo 7. Ekwuluobia II along Uga road 4. Ebei Village Isi-Achina

AGUATA II 1. Umueze Village Uga (Chapel I) 6. Umungada Village Umuomaku 2. Okwonna's compound, Ifite Village Ezinifite 7. Chiakwazie's compound Uga (Uga II) 3. Akwu Villge Akokwa 8. Uga III 4. Ugwuakwu Village Umuchu 9. Osina 5. Umume Village Obodoukwu

ONITSHA ZONE I 1. 60 or 21 Niger Drive G.R.A. Onitsha.

44 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

2. Ukpo Street by Old Road near Joedon Shopping Mall or by Enugu Expressway through Chukwudi Filling Station Nkpor. 3. Ukaro Village near Oye-Olisa market Ogbunike 4. Ifite Village Nkwelle-Ezunaka 5. Plot 36B Trans Nkisi Federal Housing Estate 3-3, Onitsha 6. Umuatuolu village, Umuleri 7. Amaeze Aguleri (Obodoeze Ginikannwa's compound)

ONITSHA ZONE II 1. Plot I Otumoye Ose-nku market Niger Street Fegge Onitsha 2. Kilometer 5 Onitsha - Owerri Rd. by Amazu Junction Awada. 3. Onyebuchi lane by 229 Nnebuisi Road Asaba [Behind Esso Filling Station] 4. 69 School Road Iyiowa Odekpe [Arinzes compound]. 5. Up Okagbue Agba Street Behind Oguta Road Afikpo Motor Park Woliwo 6. Arinze compound, Ire village Obosi. Off Ozudaa markek.

AMICHI 1. Eziama Village Amichi 5. Umuaka village Osumeyi. 2. Umunebo Village Azigbo 6. Amichi II at Oji Ezeka Amichi 3. Etitinabo Village Unubi 7. Ekwulumili 4. Ezinifite Nnewi at F. Ilodiuba compound near Nkwo market

NNEWI ZONE 1. Eziama Z.C. Obis Compound 4. Enugu - Aja Village Ichi Umumejiaku, Uruagu Nnewi 5. Okwuosas Compound, Irefi Oraifite 2. Ezekwuabo Village Otolo - Nnewi 6. Ndi Abo Village Ojoto. 3. Isu Ezedim Village Oba 7. Onyeka's compound Ozubulu

OKIJA ZONE 1. Umudara village Okija 7. Umuhu Village Ukpor 2. Okohia Village Ihiala (Ihiala I) 8. Umuchima Village Uli 3. Umunwaji Ogboro Village Ihiala 2. 9. No. 3 Eluma Road, Mgbidi. 4. Ubaraekwem village Ihiala III. 10. Ihite Village along Ihite Primary School Isseke 5. Ubahu Okija 11. Umudioka (Umuohi) Okija II. Ihiala IV 6. Ihuowerri Village Osumoghu. 12 Ihiala V

45 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

IDEMILI ZONE 1. Umuoshi Village Alor 8. Umuazu Village Abacha 2. Amaeze Village Oraukwu 9. Ede Village Adazi-Ani. 3. Eziora Village Nnobi (Nnobi I) 10. Ogidi (II) Opp. Ogidi Town Hall 4. Ngodam Village Nnobi (Nnobi II) Umuku Village Ogidi 5. Enugo-Oba Near Ositaosiri Junction, Uke. 11. Agum village Umuoji 6. Uruechem Village Ideani 12. Oba-Idemiri 7. Uru Village Ogidi 13. Nnokwa

ICHIDA 1. Ajani Village Ichida 6. Ngo Village Igboukwu 2. Iruowele Village Awka-Etiti. 7. Enugwu Village Adazi Enu 3. Odidama Village Agulu (Agulu I) 8. Ezineni Neni (at Ezeadikwa's compound) 4. Nnogidi Village Agulu 9. Adazi-ani 5. Akwuabo Village Awgbu

AWKA ZONE 1. Ezenagu compound, Umuogbu Village Awka 9. E. Otijis Compound Umuanum villa ge Nibo 2. Ifite - Awka near maternity hospital. 3. Umuegbe Village Umuokpu Awka 10. Akabor Village Mbaukwu 4. Umuenu Village Umuawulu 11. No. 3 Chibogwu Street Nkwelle Awka 5. Patrick Uyammadus Compound, 12. No. 6 Okolobu St. Umudioka by Majuo St. Ifite Ora Village Urum Umudioaka 6. Isiakpu village at Alor's compound Nise 13. Uruoji village Nri 7. Umuejiofia Village Oba Ofe Mmriri 14. Ifite village Nteje 8. 7 Eke Market Square Ngene Village Amawbia 15. Achalla

ENUGU - UKWU ZONE 1. Uruokwe Village Enugu-Ukwu 7. Amabor Village Abba 2. Umuariam Village Nawfia 8. Akpu Village Ukpo 3. 7. Road Junction Ifite Village Awkuzu 9. Orofia Village Abagana 4. Irunnebo Village Ifite Enugu Agidi 10. Ifite Village, Nteje 5. Abagana 11. Uruokofia Village Nimo 6. Awka Village Ifite-Dunu 12. Nand

46 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

ENUGU ZONE / 1. 9 Akpo Street Achara Layout Enugu I 9. Onuoeke Umuagwu Eziokwu 2. 9/11 Chukwuanugo Street by Kerosene 10. Enugu III (Emene) Bus Stop, Abakpa Nike Enugu II 11. Amankpunato Village Achi 3. Okwoja Ngwo 12. Alumm Village Inyi 4. Amata Village Mgbowo 13. Obodolie Nachi 5. Uhuogba - Ugbo 14. Ubaha Village Awlaw 6. 38 Aguiyi Ironsi Street Abakaliki 15. Umuawaba Village Umumbandiagu. 7. Eziokwe Amuri 16. Ama-ata Umunachi Village Umuagu Udi. 8. Amagunze

NSUKKA 1. 6B Justina Eze Street, Ofuluonu Nsukka 9. Obollo-Eke Road Obollo Afor 2. Ibagwa Aka Nsukka 10. Adani Nsukka 3. Amaezike Village Ohodo Town (Chapel I) 11. Akpa-Edem Nsukka. 4. Okpotowu Oduro Idah Kogi State 12. Ajuonu village Ovoko 5. Orba 13. Opi Nsukka 6. Ibagwa Ani 14. Ohodo II 7. 41 Umuiyida Road Enugu-Ezike 15. Okpuje 8. Ogbudu Mbu Amon Isiuzo L. G. A.

ABA ZONE 1. 18 Ojoto Road Aba I 6. 21-23 Okwelle Street Diobu Port-Harcourt 2. 112 Cameroun Road Aba II (082-2211500) 7. Aba IV by Ikoto-Ekpene Road Ogbohill 3. 84C Omuma Rd. by St. Anthony 8. Ogbor Hill Aba (Aba 4) Commercial Sch. Aba III. 9. Porthacourt II 4. 113 Oboro Street by Enugu Road 10. Porthacourt III near Amazu-Ukwu layout Umuahia 11. Ikom 5. Uyo 12. Okigwe

LAGOS I 1. 2 Olutosi Ajai Street, Ajai Estate Mafoluku Ikeja - Lagos 2. 14 Banire Close Off Saint Patrick Catholic Church near Alaba Intl Market Ojo 3. 23 Alhaji Aliyu Street off Kokumo Close by Alimosho B/S Iyana-Paja Lagos. 4. 73 Seme Express Way Opposite Capital Station Badagry 4. Sango 5. FESTAC

47 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

LAGOS II 1. 6 John Close off Uzor Street Ajegunle Apapa Lagos 2. 6 Unity Close Coker Village off Sanya Bus-Stop Apapa Oshodi Expressway Coker 3. 18 Olatunde Close off Falolu Rd. Surulere Lagos 4. Igbo-Elerri (Okokomaiko) 6. Oshomolu 7. 6 John Close Orege Bus Stop Mba Street Ajagunle Lagos. 8. Omole 9. 52 Bawahla Street Bariga Lagos.

IBADAN ZONE 1. Power line Street Mile 110 Odo-Ona Ibadan 5. Owo 2. 29 Okedibo Street Ondo 6. AB/5B Okila Ikare 3. Igirigiri Road after Ado L. G. Secretariat Odo Ado, Ado-Ekiti 4. c6 Iporin Street Sabo Oke Ilorin Kwara State.

EDO - DELTA ZONE 1. 4 Uti Street Igbo L/out Effurun Warri 6. Abude/Orubo Street Agbor 2. 2 Enoma Street by-Eweka Junction, 7. No. 7 Ogbimi Drive off New Ogorode Road Sapele. New Benin (Benin I) 8. 144 2nd East Circular Road Benin II 3. 104 Efeizumo Street Boji-Boji Owa 9. 3 Frankalimen Street Okumagba Layout Warri (Warri II) 4. Ikare Branch 10. 7 Kojo Street Benin (Benin III) 5. Owo Branch 11. Ekpoma

ABUJA ZONE 1. Besida Abdulsalam Abubakar Garage by Agric Centre Tudun Wada Minna. 2. City Chapel Plot 403 Chioma Street, Wuse Zone 1 Garki Abuja 09-5238892 3. Back of S.D.P. Old Party Secretariat Kwamba Village Suleja 4. Phase 2 Site 2 Kubwa Housing Estate Kubwa Abuja 5. Idu Industrial Area Opp. MTN antenner Idu/Karimo Abuja 6. Nyanya Federal Housing Phase 3 Nyanya Abuja 7. 5 Abon Line Opp. Amana Hospital Keffi [back of Keffi Stadium] 8. J.Z. Road Gwagwalada Abuja 9. 38 Oversea Road Nasarawa L.G. 10. Lokoja 11. Kafinkaro

48 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

JOS ZONE 1. Behind Photetek Abatoir, Dogon Karfe Jos 3. Yelwa Branch 2. By Saint Paul Anglican Church Namu 4. Opp Ero Bookshop Keffi Road Akwanga

MAKURDI ZONE 1. 13A Calabar Street High Level Makurdi 6. Opp. NITEL Wukari 2. Opp. NEPA Markurdi Road Lafia 7. Opp. St Theresers Primar y School 3. Gboko Benue State Naka along Naka-Mkoro Benue State 4. 13 Commercial Road near 8. Bonanza Hotel Kastina/Ukari Road Takum. Tipper Garage Oturkpo 9. Wukari Road Opp Catholic Church Chanchanji 5. Kastina - Ala Road Zakibiam

KADUNA ZONE 1. A.O.S. Junction by Dipper Life Bus Stop Abgwa Kaduna or 29 Kauri Road Kaduna 2. 5 Nebusi Road near Water Board G.R.A. Zaria 3. By Bonny Buttered Bread Sokoto 4. Kaduna II

KANO ZONE 1. Sarki Yaki by 51 Burma Road Junction, S/Gari Kano 5. Gembu 2. Back of Top 21 Hotel Flour Mill Area Maiduguri 6. Kofar Kaura Opp Deeper 3. By O.T.C. Bookshop, 223 Muhammed Life Church Kastina 065-434029 Mustapha Rd. O.J.C. Bookshop. 075-625110 Yola 7. 17 Emir Road S/G Kano 4. Jalingo

OWERRI ZONE 1. (Etiti) Umuihi Ihite/Uboma,L.G Imo State 4. Ulouku Alaenyi Ogwa Mbaitolu 2. Umuololo Village by Eke Atta off 5. Km 3 Owerri - Aba Road Owerri-Okigwe Rd. Atta-Ikeduru Opposite Tipper Park Owerri 3. Ifite Ezinifite Mbaise 6. Ndi Ohule Village Odenkume

ORLU ZONE 1. 9 Enugu Road Orlu 6. Ogberuru 2. Amazu Village Ebenato 7. Edenta Awo Idemili 3. Jonthan Okorofors 8. 41 Agbatani Street Oguta. compound Awo Omamma I 9. Awomama II

49 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART A: HISTORY

4. Eziama Obiato 10. Amaji Ubachima Awomama III 5. Ndiawa Village Arondizuogu 11. Umunnam Isiorie Atta

OVERSEAS 1. 9115 South Vermont Avenue, Los Angels, CA 90044-4837 10. Republic of Benin Tel: 213-777-7507 or 323-753-3333 Fax: 213-778-5717 11. Cote de Ivorie 2. 12 Dymchurch House, Pembury Estate 12. Ghana London E5 8LR England 13. USA - Atlanta 3. Ruca Inacio de Araujo 229 Bras 14. USA - Dallas San Paulo, Brazil 15. USA Houston I 4. Bp 8184, Akwa Daul Cameroun. 16. USA - Houston II 5. Gabon 17. USA- Los Angeles II 6. China 18. USA - Los Angeles III 7. South Korea 19. USA - Los Angeles IV 8. London II 20. USA - Maryland 9. London III 21. USA - New Jersey

50 DoctrinesOF ACPPB R ULES & REGULATIONS ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES

CHAPTER A1B The Name: Prayer House or Ulo Ekpere

Since 1957 the Praying Band popularly called ULO EKPERE meaning a house where people gather for special prayers. Being sited at Ufuma people used to call it Ekpere Ufuma. A lot of prayers are said in this prayer ministry and God answers them all. This is exactly what the Lord said through prophet Isaiah. “There I will bring to my Holy Mountain and give them joy in my HOUSE OF PRAYER. Their burnt offerings and sacrifices will be accepted on my altar for my house will be called a HOUSE OF PRAYER (ulo ekpere) for all nation”—Isaiah 56:7

CHAPTER A2B How Prayers are Being Conducted in Chapels

The preparation of the prayers formally starts immediately after the first bell. Members are then lined up outside and begin to enter the chapel. The second bell goes 20 minutes after. Before the first bell, the chapel should have been swept neatly and the seats arranged properly. In some chapels, not only the women carry out this duty, but also men. Please note that women in their menstruation period do not enter the chapel at all. They should remain outside till the period is over. Soon after that, the yard-head or acolyte or whoever has been given the duty should enter the chapel to arrange the altar and set the candles on their stand. At this period the doors are crossed with stick to stop anyone from entering. Stopping people from entering does not mean that something secret is going on but to ensure that people enter the chapel at once and at the right time.There is also a strong belief that at that time the angel of God will be settling down for the days work and hence need not an y disturbance or noise which may be generated by people coming indiscriminately or in a random man- ner into the chapel. The duty of arranging the altar is done by men alone. After arranging the altar,he should then light one candle to show that that chapel is ready for the prayers. Here also, you should note that Ekpere Ufuma does not use any other type of candle except white colored candle. During entering the chapel, it is very wrong to enter without joining the queue. Normally, (though

52 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES not constant in some big chapels) workers are not supposed to join the queue, it is meant for the ordi- nary members alone. Again, the members are supposed to enter the chapel first before the workers. Special seats are reserved for workers who take their seats according to their years of cross. Similarly, junior workers are expected to enter thee chapel before the senior workers. The Praying Band is known for blessing of water and oil. Those who have water or oil or any other thing to bless will send them to the altar before the second bell. This is done in the full glare of every- one. Also at this period, the yard head will go round the seat to inspect that every member is seated in order. Women usually sit alone at the right side of the chapel while men sit at the other side. Children’s position is at the backside of the female roll. There is a maximum number of people per seat. This depends on each chapel and the nature and length of the seat they have. At Ufuma headquarters, six persons should sit on a seat. This is to give them enough allowance for clapping their hands and writing on their quotation books. As the yard head goes around, he ensures that these rules are applied. He should also ensure that everyone has his own Bible, hymnbook and quotation book. He should ask people who are not well dressed to go out. Those who are not well dressed may include those who put on colored dresses especially red and black. The Praying Band so much hate these colors. Females are not allowed to enter into the chapel with their hair exposed. They must cover their hair; they must not put on earrings, or necklace or wrist watch. They shouldnt wear mini-skirt,tight dress or wears that have cut at the back. The men should not have bushy beard. They should not put on necklace or wristwatch. They shouldnt wear ca p. Everybody must pull off his or her shoes outside before entering. Immediately it is 10 minutes to the time, the second bell will go. The bell goes as many times as possible at least not less than seven times. Ringing of bell is very important because any average human being believes that ringing bell entails inviting the presence spirits. Churches ring bell before beginning the service likewise native doctors before performing their rituals. So the type of bell you ring determine the type of spirit you are inviting. The Praying Band works with Holy Spirit and each time we ring our bell, we are trying to notify the Angels of God that we are ready to have them in our midst. The acolyte will light more four candles bringing the number to five candles. At this period everybody must have set- tled ready for the prayers. The altar table should be covered. This shows that anybody who has some- thing to bless and who has brought it to the altar at that particular time will leave it for another day. At this time the person who will conduct the days prayer ser vice must have taken his seat. Once it is the time, the prayer conductor will ring the bell once and everybody will kneel down. The conductor will raise an introit which will be song once. At this stage, the door should be crossed preventing people from entering. After the introit, the door should be open and a hymn from Ancient & Modern hymnbook will be song. Sermon will follow immediately with a Bible passage taking from the Churchman’s Bible Calendar. In ACPPB, it is a rule that every member must hear sermon especially the workers and visioners who will work on that day. During the sermon period, the door should be crossed

53 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES again. Crossing the door means a lot of things: it prevents the sermon from being interrupted due to distractions from people entering. It also shows that the spirit of God who is seriously at work in the minds of people don’t need disturbance from the people entering. But at this time one can see the leader or senior workers or visioners entering the chapel. These people do understand what is going on and cannot cause any obstructions while entering. The sermon is expected to last for 30 minutes. After the sermon, another hymn is raised after which a collective prayer is said. This is the end of the first section of the prayer services. In the second section, the bell is handed over to the leader of the chapel or the most senior work- er present in the chapel who is fit to handle the service spiritual. This section is begun with singing of thanksgiving and exaltation songs at least three of such songs before the spiritual work starts. After the third song, the visioners who have messages will give their messages thereby channeling the direction of the day’s work. We believe that Holy Spirits talk to visioners and to ensure the members the more, every visioner must say “in the Name of Jesus” before giving their messages. Depending on the message from the visioner, the leader should know how to conduct the prayer. That’s why we say that the visioners are the touch-lights of the Praying Band.Before the leader should proceed to spiritual work, the visioner should convince the members that they are in good terms with God but if not, special prayers will be said to seek the face of God. After this stage, if there is any new member, the leader should invite him to the altar for admis- sion. Also if there is a woman who has a new born baby, this is the time to admit the woman and her newborn child. This is done so that these people should be part of the rest of the prayer service. Some chapels do these at the tail end of the service. What follows next is the confirmation of fasting followed by the blessing of water and oil which is usually done together but the bottles of oil will be set at the back of the bottle containing water. Thus we say mmiri na mmanu (meaning terwa before oil) not oil before water. After this comes the bless- ing of the Cross followed by the blessing of key or any other thing. There is always a time for mass healing when every a spiritually competent worker is expected to stand and pray for the members. Normally, this should come immediately after the confirmation of fast- ing but in some cases as directed by the Holy Spirit it may come any other time. At that stage the num- ber of candles in the altar will rise to seven. If mass healing comes before the blessing of water and oil, the number of the candles will remain as is (i.e seven) but if no spiritual work has taken place before that, five candles can be used for blessing water and oil. At times, within the prayer services, some people may be offered special prayers especially the sick and those possessed with evil spirit or those that are tormented by the evil one. Those people are assembled in the altar and the workers will surround them with the Cross and pray for them. At this stage, the number of candles may increase depending on the gravity and seriousness of the prayer. The number of the candles increase to 14 or 21. If this type of prayer comes before the confirmation

54 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES of fasting or blessing of water, the number of candle in the altar will go down to seven. The door to the chapel will remain crossed when the mass healing is going on as well as when the 14 and 21 candles are lit. It should also be crossed whenever visioners are giving their messages. The next is offering time. We have individual and group offerings. It is not everybody that comes for thanksgiving that have their offerings accepted. Visioners are there to access you in spirit to know if God really accepts your heart. If your heart is sinful or if you have evil against your neighbour, your offerings will be rejected. At this time the number of candle will go down to five candles. After the thanksgiving, the final prayer is said and the leader or any other old worker will say the grace. There ends the prayer. The number of the candle will now go down to three as the announce- ment is going on. After the announcement, members should stand to leave the chapel. They should not leave in a random manner but seat by seat. When all the members have all left, the leader may have some instructions to pass to the workers. So the workers should wait behind. After addressing them, workers should wait for the leader to leave the chapel first before they join him. At the headquarters, after the common members have left, Mama will leave, the Leader General will follow, then some sen- ior workers and leaders will join him. After that the yard head will direct the rest of the workers to leave.

THE CHAIN OF CONDUCTION OF PRAYER SERVICES First bell / entrance of members /, arrangement of materials for blessing in the altar /, second bell /, introit /, first hymn, sermon, second hymn, prayers, songs of praises, confirmation of fasting, spe- cial prayer/spiritual healings, mass healing, blessing of materials/substances (Water oil cross - Keys), thanksgiving and Grace. Whenever the prayer services are going on in the chapel, the following groups of people are not allowed inside the chapel for so many spiritual reasons. 1. Women in their menses 2. Those who are not in peace with their neighbour or brethren 3. Those on suspension 4. Those whose dressings or appearances will quench the working of the Holy Spirit. There are many songs sung in the Praying Band which include the following in sequence: songs of praises/songs for forgiveness of sins, songs for asking for Gods Grace/favour, healing, deliverance songs and thanksgiving songs. Visioners give their prophecy at every prayer services mostly after songs. They back their visions with quotations from the Bible which congregations do read each time. The rules concerning the read- ing or quotations are as follows: • One must stand on one’s feet while reading the quotation • The reader must pronounce the quotation before and after reading it

55 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES

• If any one stands to read but notices that someone is already standing such person will surrender, but if two people stand at the same time, the junior will worker or an ordinary member should surrender for the senior. • If special prayer is being said the, quotations should be ready only by the workers who are engaged in the prayer. • No one is allowed to search for the quotation while standing.

CHAPTER A3B Admission of New Members

This is one of the areas where a lot of people criticize the Praying Band. In fact ACPPB is among the prayer ministry if not the only one that pays special attention in admission of their new members. In the Bible a similar thing was done between our Lord Jesus Christ and his disciples ”Now there were some Greeks among those who went up to worship at the feast. They came to Philip, who was from Bethsaiada in Galilee, with a request. Sir, they said, we would like to see Jesus.Philip went to tell Andrew; Andrew and Philip in turn told Jesus. Jesus replied, the hour has come for the son of Man to be glorified.” —John 12:20-23. Many have accused the Praying Band as a secret cult thereby describing the admission of new members as initiation process. It is never so but through admission process, a new member is: 1. examined spiritually to know if he/she is actually prepared for the salvation of soul. 2. advised to do away with idols or other gods which one has associated with oneself in the past. And Samuel said to the whole Israel: “If you are returning to the Lord with all your hearts, then rid yourselves off the foreign gods and the Ashtoreths and commit yourselves to the Lord and serve him only, and he will deliver you out of the hand of the Philistines” —1 Sam. 7: 3. If one refuses to do away with such idols, such person should be dismissed from the Praying Band. “But those who trust in idols, who say to images, you are our gods will be turned back in utter shame”—Isaiah 42:17. To help such people, the Praying Band gathers the idols and burns them: “Many of those who believed now came and openly confessed their evil deeds. A Number who had practiced sor- cery brought their scrolls together and burn them publicly”—Act 19:18-19

56 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES

3. informed of the need to own a personal Bible and as well read the Bible daily. 4. educated on the doctrines of the Praying Band. 5. assisted spiritually to find out his/her personal problems and as well advised on how to come out of them. 6. advised to have quotation book. “This is what the Lord the God of Israel says: ‘Write in a book all the words I have spoken to you’”. —Jere.30: 2. As the rules have it, no new member will be allowed inside the chapel until such person is through with all the above procedures. But there is an exception: a non-member may be allowed into the chapel only when such person is invited for a particular occasion or special thanksgiving.

Other Facts About Membership Include: 1. Membership into the Praying Band is voluntary and subject to the person complying with the Rules and Regulations of the band. 2. Any person proposing to be a member shall obey the rules of admission and furnish himself or herself with the Igbo Bible or English Bible and Ekpere Na Abu or Abu (hymn book) or both and Quotation Book. 3. On admission, the member’s name and profile shall be written into the membership register. 4. Continuous absence from chapel activities and fellowship of a member for consecutive period of 6 [Six Months] without acceptable reason shall cause a member to lose his or her membership of the Praying Band and membership rights and benefits. However, such member can apply for re-admission and renewal of his/her membership. 5. Before any new member is allowed entrance into the chapel, he must do at least 2 days of fasting 6- 6. This I believe serves as training to any new member on how to fast and also for the new member to ask God for power to work on His vineyard. 6. At the headquarters, new members are admitted every Thursdays and Saturdays by 4 p.m. in the evening. Other chapels have their own separate days of admission of new members but general rules and guidelines have been set-aside for that as stated below.

How New Members are Admitted During admission of new members, every other member should come inside the chapel and there will be a normal prayer session. There will be a hymn followed by sermon to instruct the new members on what the Praying Band is all about and give them sound sermon to put them through in the things of the Lord. After the sermon, the new members should be prayed for and be given any messages that may be revealed to the visioners. If the admission is done on prayer days like: Wednesdays, Fridays

57 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES and Sundays, the intending new members should be allowed to have seat inside the chapel to fully participate in the worship after which they should be called up for their admission.

CHAPTER A4B Burning of the Candle

In ACPPB, before any prayer is said collectively in the chapel, candles must be lit in the altar. Bible described the burning of candle to mean different things. Firstly, Revelation 1:20 described it as the church of God. The mystery of the seven stars that you saw in my right hand and of the seven stars are the angels of the seven churches and the seven lamp stands are the seven churches. In Revelation 4:5 the candle is described as spirit of God. From the throne came flashes of light- ning, rumbling and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. Even in the Old Testament, there is also a record to note. “I see a solid gold lamp stand with a bowl at the top and seven lights on it, with seven channels to the lights.” —Zech 4:2 When King Solomon was furnishing the Temple of God, he also made provision for the lamp stands [candle stand] “Solomon also made all the furnishings that were in the Lord’s temple: the gold- en altar; the golden table on which was the bread of the presence; the lamp stands of pure gold [Five on the right and five on the left, in front of the inner sanctuary” —1 king 7:48-49. The only candle used in ACPPB is a WHITE candle. The number of candles on the candle stand depends on the stage of prayers at different times. It does not mean that God will not answer our prayers if we do not light the candle but this has been our doctrine. In the chapel when no prayer service is offered, only one candle is lit in the altar. During the prayer services, just after the second bell, five candles are lit. This will lead the prayer session throughout the period of the sermon and praises. The number of candles will increase to seven when the prayer ses- sion enters into spiritual work such as: mass healing, confirmation of fasting, blessing of oil, water and cross. Seven candles can also be used for deliverance. At times the number of candles may increase to 14 or 21 depending on the spiritual direction.

58 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES

During the period of thanksgiving, the number of candles will go down to five, which will burn up to the time of dismissal. After the Grace, the candles should be reduced to three. This will continue through- out the period of announcement. When only one candle remains, everyone has left the chapel.

CANDLE CHAIN ARRANGEMENT 1 / 5 / 7 / [14, 21] / 7 / 5 / 3 / 1

CHAPTER A5B Entering Into the Chapel Barefoot

No one is allowed to enter into the chapel unless he or she is barefooted no matter his/her position in the society, even if you are the president of a country. Not only in the chapel but also in the living apart- ments in the Praying Band. Formerly, especially when the founder was still alive, no member was allowed to wear anything on their feet in the yard’s premises. Members used to pull off their shoes at the gate before entering Nwokolo’s compound. This doctrine was adopted from the call of Moses. “Do not come any closer, God said, ‘Take off your sandals for the place where you are standing is holy ground’”. —Ex 3: 5 Joshua the successor of Moses, also received the same command from the Lord’s army. “Take off your sandals, for the place where you are standing is holy”— Joshua 5:15 This doctrine is not observed when a prayer is to be conducted any where outside the chapel premises.

CHAPTER A6B Clapping of Hands During Prayer Services

For years now, ACPPB is known with many names. Among such names is “Uka akuruaka” [a ministry where members always clap hands]. Such is true. Our members clap their hands during praise wor-

59 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES ship and deliverance session of the prayer services. It is so much believed that clapping of hand has a lot of spiritual benefits. The psalmist said: “Clap your hands all you nations; shout to God with cries of joy”—Psalm 47:1 “Praise him with the sounding of the trumpet, praise him with the harp and lyre”—Psalm 150:3 So in ACPPB, the members use the clap of hands to praise the Lord. There are many styles of clap- ping hands but ACPPB adopted only one: the members clap their hands THREE times in uniform. Its beating is very kind to the ear and most of our songs are very interesting and meaningful. Thats why some non-members often draw closer their attention whenever our songs are going on. Listen to what Bible said about Saint Paul: “About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them” —Acts 16:25

CHAPTER A7B Fasting and Praying

If any one wishes to become a member of ACPPB, one must be prepared to fast and pray always not only for oneself but also for their fellow brethren. This is the only way through which we communicate with God Almighty in the time of difficulties. The life of Esther was practical example. The Esther sent this reply to Mordecai: “Go; gather together all the Jews who are in Susa and fast for me. Do not eat or drink for three days; night or day. I and my maids will go to the king, even though it is against the law. And if I perish, I perish”. —Esther 4: 15 - 16. Bible recorded it that God showed great favour to Esther and Mordecai after the fasting. During the calling of Barnabas and Saul, praying and fasting also played vital role. “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them. So after they had fasted and prayed, they placed their hands on them and sent them off’”.—Acts 13:2-3. There are different types and methods of fasting but I should limit myself to the one done in ACPPB.

TYPES OF FASTING IN ACPPB a. Dry Fasting: This is the type of fasting where one must avoid any sort of contamination with water.

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Throughout the period of such fasting one is advised to stay indoor especially in the rainy season. b. White Fasting: In this type, one is permitted to take only fresh fruits and nothing but fruits. All other types of foods must be avoided until the period of the fasting is over. It is usually given to the pregnant women. c. Silent Fasting: This type of fasting as its name goes requires a full time period of rest and silence. All sorts of conversation and discussions with anyone other than God are strictly avoided. One is advised to always stay lonely throughout the period. d. Normal Fasting: This type of fasting is commonly seen among our brethren. While fasting, one may wish to engage in discussions with others and is allowed to wash with water only that such person is not allowed to take any fruit as it is in white fasting. No matter the type of fasting one does, the most important thing is prayer. Fasting is usually given to individuals for them to create the time for prayers. Even the prayers and fasting are not enough if faith is not there. Christ made us to understand the importance of prayer and faith when He healed a man with an evil spirit, which His disciples could not heal. Then the disciples asked Him: “Why couldn’t we drive it out? He replied, ‘This kind can come out only by prayers’ ”.—Mark 9:28-29. In Gospel of Saint Matthew, it was recorded thus: “Why couldn’t we drive it out? He replied, ‘Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, move from here to there, and it will move. Nothing will be impos- sible for you’ ” —Matt 17:19-20 So fasting without prayer is starvation and prayer without faith yields no positive result. “And the prayer offered in faith will make the sick person well.” —James 5:15.

METHODS OF FASTING There are many methods of fasting in the Praying Band. They are as follows: a. 6-12 Fasting/Half-Day Fasting: In this method one is advised not to take any food between the hours of 6 o’clock in the morning to 12 noon. It may be either white fasting or silent fasting or normal 6-12 fasting. It may be a one-day fasting or more depending on the spiritual directives. Since the inception of ACPPB, every member is expected to do 6-12 fasting on every Sundays, Wednesdays and Fridays. These three days are mapped out as big prayer days. Therefore fasting on these days helps to prepare every member spiritually for the days prayer ser vices. b. 6-6 Fasting: This is the method of fasting where one is advised not to eat between the hours of 6 o’clock in the morning and 6 o’clock in the evening. This is usually given to those who have difficult

61 ACPPB INTERNATIONAL HISTORY & DOCTRINE PART B: DOCTRINES problems or those who are possessed. It requires much concentration and seriousness. Depending on the nature of the problem, the fasting may last for either one day or more. It may be 2 or 3 or 5 or 7 or 14 or 21 days and so on depending on the directives. When the fasting is too much for an individual to do maybe such person is given 14 days fasting 6-6, he/she is allowed to approach 14 brethren who will share the fasting and do it only one day for such individual. Those 14 brethren should stay together with the individual and pray constantly with him/her throughout the period of fasting. At times an individual will not be allowed to invite some brethren to assist him/her in such fasting but may be allowed to divide the fasting into two. For example if one is given 3 days 6-6 fasting, one may be allowed to divide it down to 6 days 6-12. If the fasting is 4 days 6-6, it may be divided into 8 days 6-12. c. Day and Night Fasting: Any member who does day and night fasting is not expected to eat from morning till the next morning. This type of fasting may be normal or dry fasting. In the normal day and night fasting, one is allowed to take some water when thirsty mainly to avoid some problems which may develop in ones intestine. Day and Night Fasting is sub-divide into i. Wet Day and Night Fasting ii. Dry Day and Night Fasting In dry day and night fasting, drinking of water is strictly avoided but in wet day and night fasting, one is allowed to take water. All are through the directives from the Holy Spirit who knows one’s capability of undertaking any of such fasting. Day and night fasting may be either one day or more but the highest so far given is 7 days- day- and-night dry fasting which my father told me he did for me when I was a kid.

KINDS OF FASTING In ACPPB, there are six kinds of fasting. They include: 1. Personal fasting: This is the kind of fasting that an individual may decide to give oneself. An indi- vidual may give himself a personal fasting for so many reasons which include the following: a. When one is seeking God’s favour either to pass an exam or to succeed in one’s business. b. When one is seeking for God’s intervention. c. When making enquiries from God.

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The type or method of the fasting is based on the decision of the individual concerned. 2. Divine fasting: This type of fasting is the one usually given through revelation either by a prophet or any man of God in the prayer ministry. This is given to avoid foreseen spiritual problems in the life of the individual. The type or method of the fasting is also given spiritually. 3. Selfless fasting: This is the type of fasting an individual does for his/her fellow brethren. Here such individual donates his/her time, faith and work for another brethrens problem thereby carr ying his/her brothers burden. The directive is usually spiritual. 4. Compulsory fasting: There are many compulsory fasting in ACPPB. They include the following (a) Sunday/Wednesday/Friday 6-12 fasting (b) end of year fasting which is usually given to members of the Praying Band annually mostly in December. (c) The 2 days 6-6 fasting given to any new member which he/she should do before entering the chapel. 5. Sympathy fasting: At times, a prophet may foresee some problems trying to besiege a city or nation. Or a president of a country or governor of a state or chairman of local government area is seen in vision to have some spiritual attack by the evil men. Or unidentified brethren may be seen in vision to be in a critical condition. In these cases, the victims who may not be members may find it very dif- ficult to save their souls. In the case of an unidentified member, such individual may not be found to run for his/her life. Now to save these souls, the members are expected to do a sympathy fasting for those they neither see nor know. This is different from selfless fasting where you are fasting for some- body you know. 6. Group fasting: This is a fasting done in groups or given to a group of people for collective interest. It may be a fasting to all children or youths, or leaders, or visioners or parents, or workers and so on. It can as well be a family fasting. 7. Periodic fasting: This is the type of fasting given to a person or families that suffers from re-occur- ring problems. The fasting may be a weekly fasting, monthly fasting, quarterly, fasting or yearly fast- ing. Periodic fasting may be definite or indefinite depending on the nature of problem.

CONFIRMATION OF FASTING In ACPPB, any member who fasts is expected to come for confirmation. In the confirmation, such indi- vidual will kneel before the Lord in the altar on a prayer day where the prohets/visioners will give spir- itual assessment to the fasting. If the assessment proves negative, the individuals will be advised to go back to God in prayer to make sure that the particular problem is solved.

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CHAPTER A8B Prophecy

One of the advantages which ACPPB has over other prayer ministries or churches is the gift of proph- esy. Prophets always serve as middlemen between God and human beings and it is very essential in any prayer ministry. No wonder why Apostle Paul said: “He who prophesies is greater than one who speaks in tongues”— 1 Corint 14:5. In ACPPB, we have them as visioners in accordance with what Prophet Joel said. ”And afterward, I will pour out my spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions” —Joel 2:8 Up untill today, spirits are poured on our members and many visioners emerge in the Praying Band day after day. There was also a man named Agabus. He was a prophet and he took Pauls belt, tied his own hand and feet with it and said, The Holy spirit says:“In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles”— Acts 21:9-11 Though visioners are raised from various branches of Praying Band, such visioners are required to come to the headquarters for confirmation. During confirmation, they are taught a lot of things espe- cially on how to behave as ordained messengers of God. The senior visioners do the confirmation of the younger visioners. “Two or three prophets should speak and the others should weigh care- fully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encour- aged. The spirits of prophets are subject to the control of prophets. For God is not a God of dis- order but of Peace” —1 Corinth 14:29-33 The visioners are the torchbearers. Through the power from Holy Spirit, they exhort members to keep the faith by revealing their sins publicly. “Those who sin are to be rebuked publicly, so that the oth- ers may take warning” —1 Tim 5:20 In ACPPB the following are some outstanding rules for vision works: i. There must be at least three songs of praises before any prophesy. ii. Visioners must prophesy in the name of Jesus as a guide against any false prophecy. iii. Visioners must kneel down while prophesying. iv. Visioners must hold their Bible while prophesying. v. Younger visioners must have respect for the senior ones. vi. Visioners must hear the sermon of the days prayer ser vice.

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CHAPTER A9B Bible Reading

Right from the inception, the founder of this prayer band paid much attention to Bible reading. Till today, the standard is still there. Firstly, all members of the band are advised to have Churchmans Bible Calendar ever y year. With that our members do not fail to follow it from 1st of January to 31st December. Our members read Bible at every morning at 5 o’clock during prayer services. The text from the Bible is also read as well as at the evening prayer service. During every normal prayer services, Bible must first be read then followed by a sermon before going into healing. “But the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing”—Luke 9:11. Why do we attach much interest in this word of God? Now let’s see “Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near”—Rev. 1:3. “Do not let this Book of the law depart from your mouth; meditate on it day and night so that you may be careful to do everything written in it. Then you will be prosperous and success- ful”—Josh 1:8. Presently, I doubt if there is any member of the Praying Band that do not have a personal Bible.

CHAPTER A10B Peace Making

Any member who is not in peace with his/her fellow brethren will not be allowed to stay in the chapel during the prayer services. If he/she makes peace with his neighbour, he/she will be allowed in again. This is part of our doctrine and it is strictly followed. It is either you make peace with your neighbour or you exempt yourself from the prayer services in our prayer ministry.

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Lets hear wha t the Bible says:“Therefore, if you are offering your gift at the altar and there remember that your brother has something against you; leave your gift there in front of the altar. First go and be reconciled to your brother then come and offer your gift”—Matt 5: 23-24 “Therefore confess your sins to each other and pray for each other, so that you may be healed. The prayer of a righteous man is powerful and effective”. — James 5:16. “Peace I leave with you; may peace I give you.....”— John 14:27. As a result of these, our members are expected to allow peace to reign not only in the chapel premises but also in their neigh- bourhood. “Give everyone what you owe him. If you owe taxes, pay taxes; if revenue, then pay rev- enue; if respect, then respect; if honour, then honour. Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his follow man has fulfilled the law”— Rom 13:7-8. It is as a result of the immeasurable quantity of peace in the Praying Band that the members often address one another as brothers and sisters in Christ. Read Mark 3:35.

CHAPTER A11B Free Prayer Services

The founder of the Praying Band since the very first day has kept the door open for everyone who needs redemption. Many have come, the dead have been raised, the lame have walked, the blind have seen, the deaf have heard, the dumb have spoken and the insane have gotten their senses back. The sick have been healed. Many barren women now are nursing their babies and the destitute have found favour in the sight of the Lord. The number of those who come for salvation increases daily. The ACPPB does not charge any fees for attending. “Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received, freely give”. —Matt 10:8

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CHAPTER A12B Appointment of Leaders

Leaders are appointed and installed spiritually to be the chief executives of the Praying Band. The appointment is done spiritually after corporate prayers and fasting. “May the Lord, the God of the spirits of all mankind, appoint a man over this community to go out and come in before them, one who will lead them out and bring them in, so that Lord’s peo- ple will not be like sheep without a shepherd. So the Lord said to Moses, “Take Joshua son of Nun, a man in whom is the spirit and lay your hand on him.” —Num 27:16-18.

TYPES OF LEADERS In ACPPB, the chief of overseer of a chapel is called Leader. There are four types of leaders in ACPPB, which include: the chapel leaders, zonal leader, apostolic leader and Leader General. a. Chapel Leader: He is a man of God appointed by the divine will of God to oversee a particular chapel. His authority ends only in his chapel. b. Zonal Leader: He is a leader of a particular chapel who is also appointed to co-ordinate other lead- ers, workers, visioners and members of few chapels within his zone but not to displace the leader of a particular chapel. His authority as a zonal leader ends only in his zone. c. Apostolic Leader: This is a man of God appointed by the leader general to represent him in a par- ticular zone. He always relates the zone to the headquarters. He is not a leader of any particular chapel but always on errand for the leader general d. Leader General: He is the general overseer and the chief executive of the entire Praying Band who will rescide at the headquarters. He takes care of all the branch chapels and his appearance at a branch chapel can displace the leader of chapel from his seat.

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CHAPTER A13B Salaka

This is an opportunity created in the Praying Band where individuals donate freely to feed the mem- bers either for the good things God has done for them or for them to be assisted in prayers. The Salaka may be for children or for adults. “From you comes the theme of my praise in the great assembly; before those who fear you will I fulfill my vows. The poor will eat and be sat- isfied; they who seek the Lord will praise him. May your hearts live forever”. —Ps 22:25-26 Salaka brings a lot of good fortunes and blessings for those who always wish to do it. “Blessed is he who has regard for the week, the Lord delivers him in times of trouble. The Lord will pro- tect him and preserve his life; he will bless him in the land and not surrender him to the desire of his foes. The Lord will sustain him on his sickbed and restore him from his bed of illness”— Ps 41:1-3.

CHAPTER A14B Thanksgiving

REJECTION OF OFFERINGS Quite unlike other churches, it is not the every offering offered to God in the Praying Band is accept- ed. Any member who wishes to give offering to God must pass through spiritual screening. The rejec- tion of any offering is as a result of many spiritual reasons: “The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor”—Gen 4:4-5. “Therefore, if you are offering your gift at the altar and there you remember that your broth- er has something against you, leave your gift there in front of the altar. First go and be recon- cile with your brother; then come and offer your gift.”—Matt 5:23-24 “The Lord detests the sacrifice of the wicked, but the prayer of the upright pleases him” — Prov 15:8

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RULES FOR THANKSGIVING/OFFERING 1. Must be brought to the altar for spiritual confirmation 2. If money, it must be in an envelope 3. Offerings, if accepted must be blessed 4. He who offers the offering must be prayed for 5. If it is a special offering, the group will receive a number for spiritual screening.

TYPES OF THANKSGIVING i. Personal thanksgiving: This is the type of offering offered by individual at his/her own will. ii. Special thanksgiving: This is further divided into two: individual or group offering. In the individual offering, the person in charge will invite some brethren to join him/her in thanking God especially for what God has done for him/her. The group offering may be a family offering or group of association of children, youth, women, men, workers, etc. Special offering usually follows immedi- ately after personal offering. iii. General thanksgiving: This type of thanksgiving involves the whole chapel member. It is very rarely. It may be done annually or quarterly or when there is need for it.

CHAPTER A15B Rejection of Worldly Titles

Members of the Praying Band are discouraged from taking any worldly title or appellations. When the crowd saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!” Barnabas they called Zeus and P aul they called Hermes because he was the chief speaker. But when the apostles Barnabas and Paul heard of this, they tore their clothes and rushed out into the crowd, shouting: “Men, why are you doing this? We too are only men, human like you” —Acts 14:11-15

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CHAPTER A16 B Cross and Crown as the Symbol

The crown is placed on top of the cross because our Lord Jesus Christ was crucified and died on the cross and thereafter He resurrected from the dead and wore the CROWN of victory as His glory. “Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the Crown of Life”—Rev. 2:10 “Now there is in store for me the Crown of righteousness which the Lord, the righteous judge will award to me on that day and not only to me, but also to all who have longed for his appearing” —2 Tim 4:8 “Everyone who competes in the games goes into strict training. They do it to get a Crown that will not last, but we do it to get a Crown that will last forever.”—1 Cor. 9:25. “Be shepherds of God’s flock that is under your care, serving as overseers not because you must, but because you are willing as God wants you to be; not greedy for money, but eager to serve. And when the Chief Shepherd appears, you will receive the Crown of glory that will never fade away”—1 P eter5:2 & 4.

CHAPTER A17 B Blessing of Water

“I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols”—Ezk 36:25. “Now there is in Jerusalem near the sheep gate a pool, which in Aramaic is called Bethesida and which is surrounded by five covered colonnades. Here a great number of disabled people used to lie: the blind, the lame, the paralyzed”— John 5:2-4 “So he went down and dipped himself in the Jordan seven times as the man of God had told him and his flesh was restored and became clean like that of a young boy”— II King 5:14

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Blessing of water is very common in ACPPB. This is as a result of the fact that physical water can make someone clean, how much more the blessed water.

RULES GUIDING THE BLESSING OF WATER 1. The water must be physically clean 2. It must be poured into a white and transparent bottle. 3. The water must not be contaminated with salt or any other substances. 4. The owner must fast and pray for the water before bringing it out for blessing. 5. The bottle during the blessing period must bear mark of identification.

RULES GUILDING THE USE OF BLESSED WATER 1. It must be kept at a clean corner of a room 2. Must be used after short prayers. 3. Should be used with faith 4. Should be used with small cup or short tumbler 5. May be drunk or sprinkled.

CHAPTER A18B Blessing of Oil

“Is anyone of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord”—James 5:14 “They drove out many demons and anointed many sick people with oil and healed them.”— Mark 6:13. ACPPB strongly believes God can perform a mighty healing through the use of blessed oil. In the Praying Band, there are only two sets of oil blessed for the members: red oil from palm fruit and olive oil.

GENERAL RULE GUIDING THE BLESSING OF OIL IN ACPPB 1. The red oil must be boiled to colorless 2. It must be poured into a very clean white and transparent bottle.

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3. It must be kept for at least three days before blessing it to enable the owner fast and pray for the power of God to descend in the oil and as well acquire the faith for the use of the oil. 4. The bottle should bear mark of the oil, the owner should send it to the altar and should kneel close to the bottle during the period of blessing it. 5 After blessing the oil, the owner should carry it home.

RULES GUIDING THE USE OF THE BLESSED OIL 1. It must be kept at a holy, secured and clean corner of the room. 2. The owner will use oil each time after short prayers. 3. The owner should make sure that he/she is holy by the time of touching the oil. In order words a woman in her menses should not touch the bottle of the blessed oil. The owners hand must be washed thoroughly before touching the bottle. 4. Must be used with faith 5. The owner should pour out the oil into a bowl or spoon before using it and must not put his hand or finger inside the bottle containing the oil. 6. The oil may be rubbed or drunk depending on the nature of the owners sickness or by spiritual directives.

CHAPTER A19B Family Work

Apart from prayers conducted inside the chapel, there are certain occasions where prayer services are conducted outside the chapel premises. Such is observed during family work. Family work is always in two stages. In the first stage, workers are to assemble in the chapel where a lot of prayers will be said concerning the family in question. The prayer will center mainly on the following: i. Clearing the way spiritually for the work ii. Acquiring of enough power for the work iii. Blessing of candle, and oil which are the only materials taken from the chapel to any family work.

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The workers will then march to the family, atimes with the instruction on never to converse or great anyone on the way. The second stage occurs in the family where the work is to be done. When the workers arrive, they will first of all greet the family members present and tell them why they have come. “When you enter a house, first say peace be to this house. If a man of peace is there, your peace will rest on him; if not it will return to you... when you enter a town and you are wel- comed, eat what is set before you. Heal the sick who are there and tell them,’The kingdom of God is near you’ ”—Luke 10:5-9. This is especially when some of the family members are not the members of ACPPB. The family work will commence only when the family members welcome the workers. The next is to light white candles and as well pour the blessed oil at various strategic places or corners in the family. This is always according to the direction of the Holy Spirit. This will be followed by the sermon after which workers will be sent round the family in groups to pray at various corners especially where the spirit of God directs. With such prayers, a lot of yokes are broken; evil covenants broken, buried charms uncovered and captives set free. Members of the Praying Band and the family members present will be singing choruses to support the workers. After this, members of the family will be called up to the stage for special prayers. They will be required to kneel down in the presence of God and the workers will surround them. Water will be collected from the family and be blessed and sprinkled on the members of the fam- ily and also at the premises of the family. After these, Grace will be said and that will bring the family work to an end.

CHAPTER A20B The Design of the Altar

The altar of the Praying Band is usually built into lower and upper altars. In the lower altar, which is a step above the normal floor, seats are placed side-by-side where senior workers and senior visioners sit and where the preachers stand to give sermon. Few children and non-confirmed visioners also sit at the floor. Those coming for deliverance, special prayers and blessing of substances also kneel at the lower altar. The assistant leader sits by the left side close to the upper altar, but he should give way to any visiting leader or zonal leader who wishes to sit there or will allow the preacher to sit there dur- ing the little period of sermon.

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The upper altar which is two steps above normal floor or a step above a lower altar is where the leader of the chapel stays. A central table is kept in the upper altar and two chairs kept side by side. Chair at the right hand side facing the altar is where the leader of the chapel or the leader general sits while the other at the left is for the unseen guests. The central table is usually covered with a white cloth enclosing a space where oil and water yet to be blessed are kept. On the table is placed a can- dle stand, flower vest, bell, and holy bible. Other things that can be found in the altar include candles, holy cross, spiritual rod, offering plates, and cups for offering blessed water during deliverance. On the wall beside the altar, the logo of the Praying Band is drawn. If one is backing the altar and facing the congregations the females sit by the right while males sit by the left hand side. Children sit at the back of the female side while visitors or sick or insane people sit at the back of male side. New members not yet admitted also sit in the same roll. Younger visioners and workers sit in the front.

CHAPTER A21B Clothing

“Fine linen, bright and clean was given her to wear”. (Fine linen stands for the righteous acts of the saints) —Rev. 19:8 ACPPB since its inception is known with white cloth. This does not mean that the members dont wear other colors but all other colors must be dominated by white color. All other colors may be allowed but not red, or black or their resemblance. Also, no member is allowed to enter the chapel with sandals or shoes on his feet. Women are not allowed to wear earrings or paint their mouth or their fingernails or toes. “The Lord says, the women of Zion are haughty walking along with outstretch necks flirting with their eyes, tripping along with mincing steps with ornaments jingling on their ankle”—Isaiah 3:16. Another important thing is that women must cover their hair properly before allowed in. Women must wear the clothes that belong to women likewise men before they are allowed in. No make up of any kind is allowed. Men with bushy beard are not allowed in. Men with jeans or crazy dressings are not allowed in too.

Other areas where we apply white color include: a. White candle b. white bottles for blessing of water and oil c. white cloth for covering the altar table. d. combination of white paint for painting the walls and other objects in the chapel.

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CHAPTER A22B Blessing of the Cross

There are many types of cross blessed in ACPPB for different set of people. They include the following: 1. Personal Cross: This is blessed for anyone found to be possessed or one who is tortured by evil spirit. 2. Internal Cross: This type of cross is bigger in size and is blessed for any member who has family problem. He is to use the cross to pray for himself and for his family alone for deliverance. 3. Working Cross: This type of cross is blessed for the screened members who have received the power of Holy Spirit to heal the sick, perform miracles and to work according to the gift of the Holy Spirit in them. Those who are given this type of cross are called Cross-Bearers otherwise called work- ers. This type of cross is blessed at the headquarters every first Friday of the month after screening. 4. Family Cross: This type of cross is biggest in size. It is not used for work but is placed in a family. Such cross is also found on the table of every altar of the Praying Band. “Deacons, likewise are to be men worthy of respect, sincere not including in much wine and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested and then if there is nothing against them, let them serve as deacons. In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trust- worthy in every thing”—1 Tim 3:8-11. The Cross-Bearers undertake all the major assignments in the spiritual service of the band. They serve the ordinary members rather than being served themselves. “Now that I your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him”. The Cross-Bearers are soldiers of the Cross and the Vanguard of the band. They preach the gospel and lead the members in the works of evangelism and true worshipping and in all fellowship services. “God did extra ordinary miracles through Paul, so that even handkerchief and aprons that had touched him were taken to the sick, and their illness were cured and the evil spirits left them”—Acts 19:11-12 Any leader, visioners, worker or cross bearer that marries two or more wives or attachment wives will surrender his/her cross. “A deacon must be the husband of but one wife and must manage his children and his household well”. — 1 Timothy 3:12

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5. Rod: Just like in the time of Moses in the Old Testament, the rod is usually blessed for leaders who are managing branch chapels. It is used only by the leaders for blessing water, oil, key, personal cross and doing other strong spiritual works according to the direction of the holy spirit just like Moses. “But take this staff in your hand so that you can perform miraculous signs with it”—Ex 14:17

TYPES OF WORKERS There are two major types of workers namely shadow workers and Cross-Bearers. a. Cross-Bearers: These are the type of workers who have their cross consecrated for them at the headquarters. They are the only one who can stand up with their cross during the period of healing or deliverance. Cross-Bearers are further divided into junior and senior workers. b. Shadow Workers: These are the members of the Praying Band who are very active in the things of God but have not given consecrated cross. In the absence of any worker, a shadow worker can take care of the prayer session and as well do certain work of workers. They are usually appointed by leader of a chapel or visioners. They are members who will eventually become workers.

CHAPTER A23B Ringing of the Bell

Before the commencement of any prayer in ACPPB the ringing of bell must precede it. With this devel- opment every member of the Praying Band is supposed to have a bell in his house. By 6 o’clock in the morning, a bell has to be rung for morning prayers. By 9 am another one is rung mainly for those liv- ing in the yards of ACPPB. Another by, 12noon for mid-day prayer. After this followed another by 3pm also for those in the ACPPB branch chapels. Then by 6pm another bell goes for 6 o’clock prayers. It is general believed that by ringing the bell, we ring out evil spirits and ring in good ones. The major prayer days in a week are Sundays, Wednesdays and Fridays. There are usually both morning and afternoon prayers on both Wednesdays and Fridays but only afternoon prayer on Sundays to enable the members attend their individual churches. Apart from Wednesdays and Fridays, there are also morning prayers every other day and the first bell goes by 7.30am while the second bell goes by 7.50am. In the night of other days apart from Wednesdays and Fridays and Sundays, first bell for night prayers, goes by 7.30pm and 7.50 pm for the second bell.

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The time for first bell and second bell for afternoon prayers of Wednesdays, Friday and Sunday dif- fers between the headquarters and the branch chapels. At the headquarters, the first bell goes by 3:30 pm while in some branches the bell goes by 1:30 or 2:30.

CHAPTER A24B Rules & Regulations/Bye Laws Covering the Compound (Yard).

This is strictly for those living in the yard at headquarters or within the premises of the Praying Band (Nwokolo’s Premises)

1. When entering the chapel, if the door is crossed with stick, do not enter. 2. After prayers, do not enter the market with your Bible. 3. You should not buy anything without paying to the seller. 4. Everybody is due to fetch water, unless you are in dry Fasting or any other reasonable purpose. 5. You should not make noise as you like. If your name is written because of noise-making, you may probably pack and go or you may receive a severe punishment. 6. You are bound to keep the yard or the compound clean. You are not allowed to pour dirty water any place you like. 7. a. Do not urinate any place you like. There is a special place to urinate. b. It is not allowed to have your toilet at the bush. There is a special latrine. c. Whenever you spoil the latrines, try to wash it immediately. 8. a. Do not greet your neighbour in the early the mornings, unless the general prayer is said. b. Do not greet a visitor, if you are caught doing that, you may pack your property and follow that person except on Saturdays, which is the day of seeing the strangers. 9. You should have your own cup, plates, baskets & all your cooking materials. You should have your own pail. You should have your own lamp. You should not use another persons pail or you should not use another persons thing without his consent.

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10. a. You should answer the call of the bell wherever/whenever it is rung. b. You should leave whatever you are doing and know why the Bell is rung. 11. Try to maintain your child by handling him or her very carefully because if the child makes a noise or disturbs any person praying, the name of the mother maybe written and she suffers for that. 12. After cooking in the kitchen, try to put out the light or fire. Put out the fire carefully because it may cause the burning of the house. 13. It is not allowed to spit or to pour cough at the compound or to pour dirty water at any place you see. Collect dirty water in your own pail. 14. Any person who asks you your name, whether here or at the chapel, tell him. Failure to tell the person your name, if he writes Mr. or Mrs. nobody, you may suffer for that. 15. You should not rush at the Chapel. You should join the line gently when the Bell goes 16. You are to attend you own Church on Sundays whether C.M.S. or Catholic. It is compulsory that you must attend either of the Churches on Sundays. 17. a. No urinating in the bathroom, there is a special place for urinating. b. You are bound to keep watch at night, for the welfare of ourselves if you are a man. c. Women should keep watch at the day time. 18. You should not throw away any remaining food, if you know that you cannot be able to consume all of it, give to another person. 19. You should not wash with our water. You should only make use of the water in cooking your food and drinking. 20. The big days for prayers are Sundays, Wednesdays, and Fridays, so after prayers on these three days nobody is allowed to cook raw food-stuffs like yam, rice, foo-foo, soup and many others. 21. The small days for prayers are: Thursdays, Saturdays, Mondays and Tuesdays. The person should not cook any raw-food stuff as mentioned above. 22. Any new member should not enter the Chapel until he or she has fasted for two days during which period he or she stays at the Corridor. 23. No one is allowed to cook any raw material in the morning. Warming of soup is also prohibited, but either should be done when special permission is obtained from the man in-charge of the Yard. 24. No one is allowed to peal yams or vegetables anywhere, there are special places for doing them. 25. No one is allowed to eat outside or go to any restaurant. Drinking of wine outside is not allowed.

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26. Everyone is expected to do a half day fasting on big prayer days. 27. No spreading of clothes, wrappers and mostly pieces of cloths or mats and all dirty things. 28. When we are in the praying room, do not disturb with unecessary chatter. 29. After night prayers, nobody is allowed to make noises or turn on the lights for personal use in the praying room. 30. Black and Red are forbidden here. 31. You should not shop, do laundry or chop wood on Sundays. 32. Do not throw away empty cans, tomatos or any other canned food in the yard after use, but save/recycle them in a carton. 33. When your money finishes, or is about to finish, go home, as we don’t allow borrowing. 34. No fighting or scolding nor abusing of persons is allowed in the Yard. 35. After using kitchen utinsels, wash thoroughly before putting them away in their usual places. 36. Anybody going out at night should have a flashlight. 37. Whenever you want to go home, you must give Yard Master or Yard Mistress a two-day notice. 38. No brushing of feet is allowed while walking in the Chapel. BA

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