By Omokugbo Ojeifo
In all the years that I have known Cardinal Onaiyekan, the first time I ever saw him bow to a person (outside of the acts of reverence during liturgical worship) was in 2021 and it was to Bishop Emeritus of Ekiti Diocese, Most Rev. Michael Olatunji Fagun.
Bishop Fagun was visiting Abuja to celebrate with a friend of his who had just retired from the federal civil service, and he chose to stay with us at the Cardinal’s retirement residence – Domus Pacis. The Cardinal was away in Owerri when Bishop Fagun arrived. When he returned from his trip, he came straight to the chapel where Bishop Fagun, myself, the seminarian, and some other members of our household were gathered for vespers and compline. Stepping into the chapel, the Cardinal stood at the entrance door and bowed in the direction of Bishop Fagun; he then proceeded to where Bishop Fagun was sitting and greeted him. I noticed the great deference of the Cardinal for the Bishop. He probably even genuflected to shake Bishop Fagun’s hand. I was awestruck by that brief scene that it has remained etched in my mind.
Although such a gesture is not unexpected given Cardinal Onaiyekan’s humble disposition and respectful relationship with people, it was quite a profound moment for me. For one thing, Bishop Fagun is older than Cardinal Onaiyekan in age, in years of priesthood, and in episcopacy, although both of them were schoolmates (not classmates!) in the major seminary at Bodija in the 1960s. Fagun was born in 1935, ordained a priest in 1965, and made a bishop in 1971. Onaiyekan was born in 1944, ordained a priest in 1969, and appointed a bishop in 1982.
In the process of writing the authorized biography, THY WILL BE DONE: A PORTRAIT OF JOHN CARDINAL ONAIYEKAN (2019), I had a series of interviews with the cardinal in 2018. While reflecting on his seminary days at Bodija, Cardinal Onaiyekan recalled how instrumental Michael Fagun, a seminarian of Ondo diocese, was to the formation of many seminarians, including himself. Because there were fewer trained formators in the seminary in that period, students devised creative ways of helping one another in their studies. Thus Onaiyekan recalls how Michael Fagun set up a French academy in the seminary to help his fellow seminarians learn the basics of the French language: “Members of the club taught one another the basics of the French language but Fagun was more learned in the language” (p. 66). Onaiyekan also narrates how he withdrew his membership of the Italian language club set up at the time by another Ondo seminarian, Francis Alonge, because there were rumors that seminarians learning Italian were ambitiously “hoping to be sent to Rome for studies” (p. 65). Onaiyekan told me: “I didn’t join this group in order to be sent to Rome” (p. 66). But he would end up as a seminarian in Rome, nonetheless.
I recall the anecdote about Bishop Fagun because it speak to the greatness of a man who as a young, brilliant seminarian played a key role in the academic and linguistic formation of his peers such as Anthony Olubunmi Okogie, Felix Alaba Job, and John Olorunfemi Onaiyekan – all of whom went on to become bishops; two of them cardinals.
Today, the Diocese of Ekiti celebrates the 90th birthday and 60th priestly anniversary of Bishop Michael Fagun. Like Cardinal Onaiyekan, I bow my head in reverent acknowledgment of this truly remarkable and extraordinary churchman, and wish that he continues to wax strong in health of soul, mind, and body despite the weight of the passage of years.
Happy milestone anniversaries dear Bishop Fagun.
