Formal Juridical Rebuttal to Barrister Akere Muna: A Grave Dereliction of Justice in the Face of Manifest Ecclesiastical Scandal – A Demand for Public Contrition and Apology. July 1, 2026.
By Nchumbonga George Lekelefac, PhD.c. B.Phil. (Mexico); S.T.B. (Rome); J.C.L./M.C.L. (Ottawa); Doctorandus, University of Münster, Germany; International Advocate for the Oppressed, Voice of the Voiceless, Defender of Fundamental Human Rights, Canon Lawyer/Jurist, Friend to the Vulnerable, and Enemy of Every Oppressor/Tyrant.
Motto: “Not merely to recount what has been, but to share in moulding what should be.” — Prof. Dr Bernard Nsokika Fonlon, Editor of the Cameroon Cultural Review, Abbia (1960–1980)
Barrister Akere Muna,
I cite hereunder, verbatim et litteratim (word for word and letter for letter), the entirety of your public statement:
“I have received with great joy the news of the official appointment by His Holiness Pope Leo XIV of Archbishop Andrew Nkea Fuanya, the Archbishop of Bamenda and President of the National Episcopal Conference of Cameroon, as a member of the Section for First Evangelization and New Particular Churches within the Dicastery for Evangelization. This appointment is not only a profound recognition of his pastoral wisdom, tireless service, and unwavering devotion to the Church, but also a powerful testimony to the light he continues to bring to Cameroon, to Africa, and to the universal Church, at a time when our society is often weighed down by division, discouragement, and voices that seek to magnify negativity—whether real or imagined—his elevation to this important responsibility reminds us that faith, humility, and steadfast service still speak louder than despair. I am confident that, in this new mission, he will continue to serve with the same courage, clarity, and fatherly compassion that have defined his ministry over the years. May the Lord strengthen him as he assists the Holy See in guiding regional missions and supporting the growth of young and developing churches worldwide. May his light continue to shine brightly, wherever duty calls.”
Mr. Muna, as a distinguished jurist of international repute, your encomium constitutes a regrettable dereliction of the sacred duty to uphold justice (justitia) and truth (veritas), contrary to the perennial teachings of the Magisterium, the Church Fathers, classical philosophy, and the norms of international law.
1. The Manifest Incongruity Between Praise and Pastoral Reality
Your unqualified paean of commendation egregiously overlooks the substantial and well-documented allegations that vitiate the moral and canonical suitability of the appointee for such an exalted dicasterial office. In juridical terms, this elevation risks engendering a scandalum fidelium (scandal of the faithful – cfr. CIC can. 220; CCC 2284-2287), thereby undermining the credibilitas of the Church’s evangelizing mission and the salus animarum suprema lex (the salvation of souls is the supreme law).
2. Catalogue of Canonical and Moral Impediments
The 1983 Code of Canon Law imposes upon bishops the grave obligation to “promote and guard the integrity and unity of the faith” and to exercise pastoral governance with “diligence and prudence” (CIC can. 375 §1; can. 383 §1). Canon 381 §1 affirms the diocesan bishop’s personal responsibility. Archbishop Andrew Nkea Fuanya’s record reveals multiple instances of alleged grave delinquency:
Alleged Complicity in the Concealment of Sexual Abuse of Minors: Credible accusations persist concerning cases involving clerics such as Fr. Cletus Tita and Fr. Christopher Eboka. Such conduct violates Vos estis lux mundi (2019) and the Magisterium’s zero-tolerance policy.
Pernicious Entanglement with Temporal Power: Alignment with elements of the ruling regime amid allegations of systemic atrocities contravenes Gaudium et Spes (no. 76) on the Church’s prophetic independence.
Pattern of Alleged Prevarication: A litany of public statements has been impugned as mendacious. St. Augustine, in De Mendacio, teaches that habitual falsehood is incompatible with the office of shepherd. St. Thomas Aquinas, in the Summa Theologica (II-II, q. 109, a. 3), links truthfulness to the virtue of justice.
3. Philosophical Foundations of Justice and Truth
Philosophically, your position runs counter to the classical tradition. Aristotle in the Nicomachean Ethics (Book V) defines justice as the constant and perpetual will to render to each his due, including the due of truth and protection of the vulnerable. Plato, in The Republic, warns that when guardians of the polis (or, by analogy, the Church) become compromised by power or falsehood, the entire commonwealth suffers corruption. Immanuel Kant, in his Groundwork for the Metaphysics of Morals, insists on the categorical imperative: truth-telling is a perfect duty, never to be violated for pragmatic or institutional ends. These philosophical pillars converge with Christian revelation in demanding moral integrity from those in authority.
4. Theological and Canonical Imperative of Servant Leadership
The dominical mandate remains unequivocal: Non ministrari sed ministrare (Not to be served but to serve – Mt 20:28). Lumen Gentium (no. 27) configures episcopal authority to Christ the Servant. Pope St. Gregory the Great in the Regula Pastoralis and St. John Chrysostom in De Sacerdotio condemn prelates who prioritize worldly favour over the defense of the oppressed.
5. International Law Imperatives
Under international human rights law, the right to truth, the protection of children from sexual exploitation, and accountability for gross violations are non-derogable. The Universal Declaration of Human Rights (UDHR, 1948, Art. 3, 5, 19) affirms the inherent dignity of every person and freedom from torture or cruel treatment. The International Covenant on Civil and Political Rights (ICCPR, 1966, Art. 7 and Art. 17) imposes positive obligations on authorities — including moral authorities — to prevent and remedy abuses. In situations of armed conflict or widespread violence, such as the Anglophone crisis, the principles of international humanitarian law further demand that religious leaders act as unequivocal advocates for justice rather than accomplices to silence. Elevating a figure amid unresolved allegations risks violating the spirit of these instruments and the Church’s own commitment to the preferential option for the poor and oppressed.
6. A Solemn Juridical Entreaty for Redress
Mr. Akere Muna, in your capacity as a preeminent advocate of human rights and the rule of law, I issue this formal admonition: Your public endorsement perpetuates a velatio scandali (concealment of scandal) and compounds the injuria (wrong) suffered by the populus Dei.
I respectfully yet unequivocally demand that you issue a public retraction and apology (apologia pro veritate). True justice (justitia fundamentum regnorum) and the salus animarum suprema lex compel nothing less. As St. Augustine declares in De Civitate Dei, the earthly city must reflect the heavenly order of truth and justice.
The Church in Cameroon requires purgatio (purification), transparency, and fidelity to Veritas liberat (the truth shall set you free – Jn 8:32).
In ardent defense of ecclesiastical integrity, canonical probity, philosophical truth, international human rights norms, and the inviolable dignity of the oppressed,
Nchumbonga George Lekelefac, Advocate for Truth and Justice, July 1, 2026
Formal Juridical Rebuttal to Barrister Akere Muna:
