Crs 415 Module

UNIVERSITY OF LAGOS
SCHOOL OF FOUNDATION STUDIES
C.R.S. 003: HISTORY OF CHRISTIANITY IN WEST AFRICA
By
DR. FALAKO, FRANCIS O.

Religious Studies Unit
Department of Arts & Social Sciences
Faculty of Education
University of Lagos
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1. Introduction
The history of Christianity in West Africa is as extensive as the Sub-Region
herself. Hence, this course covers a very wide range of time, nations/lands, peoples
and associations. For easy of understanding, the study is divided into 12 Lectures
thus:
Lecture 1: Previous Attempts at Planting Christianity in West Africa and the Role
of Prince Henry the Navigator.
Lecture 2: Protestant Efforts, Slavery/Slave Trade and the Planting of Christianity
in Sierra Leone.
Lecture 3: Planting of Christianity in Ghana.
Lecture 4: Planting of Christianity in Nigeria: Yoruba land.
Lecture 5: Planting of Christianity in Nigeria: Igbo land.
Lecture 6: Planting of Christianity in Nigeria: Calabar Area.
Lecture 7: Planting of Christianity in Nigeria: Niger Delta Area.
Lecture 8: Planting of Christianity in Nigeria: Hausa Land.
Lecture 9: African Indigenous Churches (AICs).
Lecture 10: Some Leaders of the AICs
Lecture 11: Pentecostalism in Nigeria.
Lecture 12: Proliferation of Churches in Nigeria.
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This Course Guide introduces you to what the course is all about. Your knowledge
of the course will give insight into the planting of Christianity in West African
countries, namely Sierra Leone, Ghana and Nigeria. Finally, you will learn about
the dynamics of evangelisation used by each mission; the prominent individuals
and the role played; the difficulties faced by the missionaries in each West African
community and the influence of Christianity; the rise and distinguishing features of
the Aladura and Pentecostal Churches; and finally the thorny issue of proliferation
of Churches.
2. Course Description: The course extensively highlights the efforts made at Christianizing
West Africa, particularly the planting of Christianity in Sierra Leone, Ghana and Nigeria. It
also considers the rise and expansion of the African Independent Churches, Pentecostalism and
the issues around the Proliferation of Churches.
3. Specific Objectives: It is hoped that by the time this course ends, candidates should be
able to:
i) narrate the establishment of Christianity in Sierra Leone with emphasis on the
specific role of concerned groups like the Abolitionists, individuals and ex-slaves;
ii) discuss how Christianity was introduced to Ghana and Nigeria;
iii) highlight the influence of Christianity on the host communities;
iv) discuss the rise, characteristics and expansion of the African Independent Churches;
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v) examine Pentecostalism and the rise of New Religious Movements within the Church in
Nigeria, and
vi) assess the causes, and impacts of proliferation of churches in Nigeria.
4. Revision: A few likely examination questions with marking guide rounds off the
Lectures. This is followed by a list of references. This guide should be enriched as
you read from other sources.
MAP OF WEST AFRICA
MAP OF NIGERIA
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LECTURE ONE
PREVIOUS ATTEMPTS AT PLANTING CHRISTIANITY IN WEST
AFRICA AND THE ROLE OF PRINCE HENRY OF PORTUGAL
1. Objectives
At the end of this unit, you should be able to:
a. appraise the two previous attempts at planting Christianity in Africa.
b. state why the attempts failed.
c. state the reasons for Prince Henry‟s involvement.
d. appraise the evangelistic efforts of the Portuguese in Benin City and Warri.
2. Introduction
Many attempts have been made at planting Christianity in West Africa. Your
awareness of these efforts will be very helpful in understanding the successes and
failures of previous efforts. Even in this study, you will see that some of the
reasons for the failures are recurrent. A brief history of Christianity in Northern
Africa is regarded as the first attempt, this is discussed below. The second attempt
has to do with the role of Portugal and Prince Henry. These two attempts serve as
introduction to our main concern here. It is important that we note these efforts.
3. The First Attempt: Latin Africa
The history of Christianity in Africa is a very rich and an interesting one to study.
You will discover for yourself that Christianity is not that new in Africa as many
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portray it. In fact, we can say that the religion is as old on the African soil as it is in
Palestine. This is due to the very close affinity that existed between the Northern
part of Africa and Palestine. This is clearly depicted in the Old Testament writings.
For example, the land of Egypt in modern day Africa features prominently in the
history of the beginnings of the Jewish nation. Do you know that the children of
Jacob sojourned in Egypt where Joseph became the Prime Minister to Pharaoh, the
King? Many parts of North Africa are mentioned in the Bible.
The story of how the Christian faith got to North Africa is an offshoot of the long
and cordial relationship that had existed between the two lands due to their
proximity to each other. No wonder then that Christianity came to North Africa
very early; the date of which we cannot precisely give. However, some events
could help us in our study of what scholars regard as the first stage or attempt at
planting Christianity in Africa. The constant contact with Palestine reflected in the
New Testament records. In Matthew 2:13-15, we read of the flight of Joseph and
Mary with baby Jesus from King Herod. Simon of Cyrene that carried the cross of
Jesus later became a Christian and his two sons Alexander and Rufus were among
the people known to those to whom the Gospel of Mark was written (Mark 15:21
and Rom. 16:13). The Book of Acts of Apostles also tells of the presence of
Africans in Jerusalem on the day of Pentecost (Acts. 2: 5-13). Do you know that
Egypt, Ethiopia, Cyrene and Libya still exist in Africa till today? Not only that, the
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story of the Ethiopian Eunuch to Jerusalem (Acts. 6) proves that the gospel came to
Africa in the early years of the Church. By the 4th Century AD, large Christian
communities and Churches were in and around cities like Carthage (in modern
Tunisia); Ethiopia; Abyssinia, Numidia (modern Algeria). The area produced some
of the well-known leaders in Christendom like Tertullian (Father of Latin
Theology); Bishop Cyprian; Saint Augustine and Origen. Today, scholars refer to
the North Africa of the period as Latin Africa. This is because the area formed a
significant part of the then Roman Empire.
4. The Second Attempt: Prince Henry of Portugal
There are many reasons why Christianity got to Western Africa late. Some of the
reasons are the Muslim occupation of North Africa (or Latin Africa) which became
a barrier to Christian penetration; not much of Africa was known then to the
outside world; and it seemed unsuitable for European life. Hence, Africa was then
known as the “Dark Continent” and the “White Man‟s Grave.” The Portuguese
were the first to attempt exploration of the hinterland of West Africa for political,
commercial and missionary purposes. The country was not only a sea-faring and
commercial nation but also a Christian country. The keen interest of Prince Henry
in sea adventure earned him the nickname “Henry the Navigator.”
The second attempt at planting Christianity in Africa was made possible through
the Papal Bull granted Portugal by Pope Martin V. The man who played a major
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role in the various explorations to West Africa was Prince Henry of Portugal.
Below, we shall do a brief biographical study of the man and his motives. Like the
Church in North Africa that eclipsed, the efforts of the Portuguese did not endure
long. We shall consider how far they worked and why they failed at making a
lasting impression in West Africa.
The Portuguese were the first to attempt the exploration of the hinterland of West
Africa. Portugal did this for political, commercial and missionary purposes. They
began as far as the 15th Century to explore the coast of West Africa. This is
because Portugal was not only a sea-faring and commercial nation but also a
Christian country. The main figure then was Prince Henry. No one used the
nickname 'Navigator' to refer to Prince Henry during his lifetime or in the
following Three Centuries. The term was coined by two Nineteenth-Century
German historians: Heinrich Schaefer and Gustav de Veer.
Prince Henry was born to King John and Queen Phillipa in 1394. He died in 1460.
He was always interested in sea-fearing and was the first Portuguese to acquire a
territory for his country in Africa. He built an observatory laboratory in Sagres
near Lagos, a sea-port in Portugal. It is probable that Lagos (in Nigeria) derived its
name from this Portuguese sea-port. He sponsored numerous explorations down
the African Coast which then was terribly dreaded by European navigators because
it was unknown. He loved buying the gold of West Africa. Henry wanted to get the
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West African gold directly, without going to the Muslim Kingdoms in North
Africa and Arabia in the Middle East. So, he sent out his ships accompanied by
some Roman Catholic Missionaries to Nigeria. They visited Benin and Warri.
Around the riverine areas in Nigeria, slave trade was the business of the day. Most
of the kings the missionaries preached to were interested more in the Portuguese
guns than Christianity. For this reason, the planting of Christianity by the Roman
Catholic missionaries in Nigeria failed in the fifteenth and sixteenth centuries A.D.
5. The Motives of Prince Henry
The purposes of the explorations sponsored by Prince Henry were many and
interrelated.
1. Commercial Interest: Before now, most of the trading activities in West Africa
were in the hands of Muslim Berbers through the Trans-Saharan trade route. This
badly affected the commercial fortunes of European nations. Commodities from
West Africa like ivory, silk, gold, leather and pepper were scarce and expensive.
Alternate routes to West Africa and India were considered to break the monopoly
of the Muslim traders.
2. Religious Interest: This explained why Portuguese Missionaries accompanied
the explorers. This motive was reinforced by the desire to find the mythical Prester
John, the Christian King in Africa with whom Portugal could ally against the
Muslims.
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3. Christian Ally: Meanwhile, Henry had heard of a Christian King, by name
Prester John, whose Kingdom was overflowing with mineral wealth and natural
resources. He also heard of the caravan trade in the heart of Africa, from which the
Muslims were enriching themselves in gold, Ivory and slaves. So, the question of
evangelization was in that age a national obligation to which other ventures were
tied.
4. Political Interest: One other aim of the explorations was the desire to acquire
colonies. The quest for political and military glory paid off as Portugal colonized
countries like Angola and Mozambique.
5. Scientific Reason: The fifth purpose of the explorations was scientific. There
was the curiosity to find out more of Africa and Asia. It was hoped that the
exploration would open up a new route to India, giving Portugal the fame
impossible for her to attain in Europe.
6. Gains of the Explorations: The explorations visited many parts of West Africa.
These included the Coast of Sierra Leone, Cabo Mesurado (now Modern
Monrovia) and Senegal. Other places were Gambia, Guinea, Gold Coast (now
Ghana) and Niger Delta (in Nigeria). In Ghana, the Portuguese explorers
established a base at Elmina where they built a Church in 1482 while they also
established a Church and made few converts in Sierra Leone. According to
historians, the first missionary contacts with Benin (in Nigeria) were made in about
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1477. This was followed by other contacts. In 1485, the Oba Ozolua of Benin
requested for missionaries from Portugal. The real motive of the monarch was
more of military assistance than Christianity. Later, Oba Esigie of Benin also
encouraged Christianity and some of the chiefs were baptized. That was about
1514. The mission work suffered after the death of the Oba.
Warri had its first missionary visit around 1555. The Augustinian Monks visited
the Olu of Itsekiri who was fascinated by the new religion. He permitted his son to
be baptized and given the name Sebastian. When Prince Sebastian succeeded his
father as the Olu (King), he gave every encouragement, material as well as
financial support. He sent his son, Domingos, to Portugal for education and to be
trained as a Priest. On returning from Portugal, Prince Domingos came back with a
European lady as his wife.
The missionaries made some success in Benin where they built three Churches.
One of them was called “Holy Cross” and was located near the present Holy Cross
Cathedral, Benin City. The second stood close to a present pagan shrine called Alo
Osu (the altar of god) while the third was said to be built near the present
Government School, Benin City. In Old Warri, they achieved more as there were
no obstacles from the traditional priest like those in Benin. They built the Church
of Capello. The site still bears the name “Capello” though only a heap of earth
remains of the building. There is also a village in Warri called San John. This is a
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Portuguese name and it reflects the influence of the early missions in the area. A
monastery was said to have been established in Benin City before 1646 where
indigenous clergy were trained and ordained. Today, religious articles such as
crucifixes, rosaries and beads dating back to the period of the early Portuguese
missionaries are still found in Benin and Warri.
7. Reasons why the Efforts Failed: However, the efforts did not yield any lasting
results in Benin, Warri and other West African Coasts. Some of the reasons are
discussed below.
1. Missionary efforts were restricted to the palaces while only few converts made
outside the palaces were superficial.
2. Africans at that time were more interested in the material gains the presence of
the missionaries offered them. They showed no genuine interest in Christianity but
in military and material gains.
3. Slavery and slave trade affected the growth of the Gospel. Quests for slaves
caused unrests in the interiors and proved a stumbling block.
4. Trade: due to paucity of funds, the missionaries engaged in trade to the
detriment of the Gospel. Trade was of more importance to many Africans, and
little interest was developed in religion. On the other hand, the missionaries did not
get the necessary support from the European traders.
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5. Unhealthy Climate: Tropical Africa at that time was bedeviled by diseases such
as malaria. Before the remedies for harmful mosquito bites was discovered, many
of the white people died in quick succession. The scratching heat of the sun, heavy
rainfall and high humidity coupled with diseases made the climate difficult. Thus,
Africa was regarded as the “White man‟s grave”.
6. Lack of easy communication: at that time, there was poor communication
system in West Africa. No motor-able roads while telephones, cars, post offices
and telegraphs were not available. There were also too many languages to cope
with; learning them was very difficult then. All these factors combined to make
communication difficult.
7. Shortage of personnel: the work collapsed due to the shortage of missionary
workers. This was compounded by lack of replacement of Portuguese workers and
the inability to train native workers.
8. Clashes of personalities: due to conflicting interests, missionary work suffered in
many places in West Africa. The priests of the traditional religion were not kind to
the missionaries. Also, some traditional rulers, chiefs and powerful individuals
opposed and hindered evangelism. For example, it was the priests of the traditional
religion that vehemently opposed the missionaries and caused them to leave Benin
City.
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9. African cultural practices: Some cultural practices proved as stumbling block on
the way of many becoming Christians. Examples of such practices included
polygamy, chieftaincy or title-taking and secret society. The insistence on “One
man, one wife” (that is, monogamy); discouraged many people.
10. Lastly, the method of evangelism used has been found to be responsible for the
failure. The emphasis then was on quantity of those baptized rather than the quality
of their faith. A lot who were thus baptized did not understand what the new
religion meant. Thus, they readily relapsed into idolatry.
8. Summary
The history of Christianity in Africa is as old as that of Palestine. The earliest
beginning in North Africa did not flow expectedly to the other parts of the great
Continent. It got stagnated and almost fizzled out expect for the pockets of
Christians in Egypt and other places. However, Ethiopia is still predominantly a
Christian nation. The efforts of the Portuguese in the Western Coasts did not last
either. We have analyzed these and discussed why they failed. These two are
regarded as preliminary to the more enduring efforts of the 18 th Century, as we
shall see in the following lectures.
9. Post-Test
1. Describe how Christianity came to North Africa.
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2. Write the biography of Prince Henry and discuss why he embarked on the
exploration of the West African Coasts.
3. Describe the first Christian contacts with Benin City and Old Warri and examine
the extent of evangelization.
4. Explain why Christianity did not come until that particular time.
5. Give reasons why the efforts of the Portuguese Missionaries did not yield any
lasting results in the West African Coasts.
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LECTURE TWO
PROTESTANT EFFORTS, SLAVERY/SLAVE TRADE AND THE
PLANTING OF CHRISTIANITY IN SIERRA LEONE
1. Objectives
At the end of this unit, you should be able to;
a. Discuss the rise of Mission Boards in Europe and the efforts of various
Protestant Churches.
b. Narrate the obnoxious trade in human cargoes and how it was abolished.
c. Point out what led to the acquisition of land in West Africa for the Freed Slaves.
d. Narrate how Christianity was planted in Sierra Leone.
2. Introduction
In the previous lecture, we appraised the first and the second attempts at planting
Christianity in West Africa. We also examined the role of Prince Henry of Portugal
and the efforts in Benin City and Warri. This lecture takes us through the efforts of
the Protestant Churches and related issues. Following the Religious Reformation
led by Martin Luther in Europe in the 15th Century, many denominations broke
away from the control of the Pope. This group of Churches is known as Reformed
or Protestant Churches. Examples are: Lutheran, Baptist, Anglican, Methodist,
Calvinist and the Presbyterian Churches. Our scope of study covers the activities of
some of them in West Africa.
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3. The Protestant Efforts: Revival and Abolition of Slavery and Slave Trade
Protestant Churches in Europe experienced a powerful revival in the 18 thCentury.
This revival is known as Pietism (from the word Pious) and it emphasized faith,
zeal, philanthropy, regeneration and evangelism. Some of the principal actors were
people like Charles and John Wesley, Charles Simeon, William Wilberforce,
William Carey, David Livingstone and organizations like the Clapham Sect and
the Oxford Movement. One of the gains of the Protestant Revival (as the revival
came to be known in history) was that it encouraged missionary work. This
explains why the various missionary societies were founded almost at the same
time. Below are some of the notable Missionary Societies established then and the
years of founding.
1. 1845- Southern American Baptist Mission
2. 1792 - Baptist Missionary Society (BMS)
3. 1795 – London Missionary Society (LMS)
4. 1796- Scottish Missionary Society
5. 1796 – Glasgow Missionary Society
6. 1799- The Church Missionary Society (CMS)
7. 1804 – British & Foreign Society
8. 1810 – American Board of Commissioners for Foreign Mission
9. 1813 – Weslyan Methodist Missionary Society
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10.1814 – American Baptist Foreign Missionary Society
11. 1815 – Basel Missionary Society
12. 1824 – Church of Scotland Foreign Mission Committee
13. 1824 – United Presbyterian Missions
Another gain of the Protestant Revival was the creation of awareness that led to the
emancipation of slaves in Europe. By that time, millions of Africans were enslaved
all over Europe. Though an age long practice as seen in Biblical records, slavery
and slave trade became enormous due to the demands for labour during the
developments of plantation in Europe. The demand led to unrest in Africa as inter-
tribal wars, kidnappings and slave raids became pronounced. Coastal towns serve
as slave ports. The outstanding ones in Nigeria were Badagry, Eko (i.e. Lagos),
Bonny, Old and New Calabar. Relics of slavery can still be found there,
particularly in Badagry.
The group that fought against the practice was the products of the Protestant
Revival. They were the Evangelicals who formed the anti-slavery movements,
popularly called The Abolitionists. Notable among them were William Wilberforce
(a member of the British House of Common), Dr. David Livingstone, Abraham
Lincoln (President of the United States of America), Thomas Fowell Buxton,
Charles Grant, Henry Thorton, John Venn (Father of Henry Venn, CMS
Secretary), John Newton and Melville Leone. The historic judgment of Lord
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Mansfield in 1772 marked a turning point in the long battle against slavery/slave
trade; not only in Europe but all over the world. The Judge ruled that any slave
who set foot on English soil became a free man/woman. Thus, all slaves were set
free. It became the greatest impetus to the abolition of slavery.
Many bodies were set up in the process of the fight against slavery. Examples are:
the Committee for Assisting the Black Poor; A Brotherhood of Christian
Politicians; and the Society for the Abolition of Slave Trade. However, it was not
until 2nd January, 1807 that the Abolition of Slave Trade Law was passed. It
received Royal Assent on 25th March, 1807 and became effective on 1st January,
1808. By 1814 other countries like Sweden, Denmark, Holland and the United
States had passed laws abolishing the slave trade. Spain and Portugal did so in
1817, and France in 1818. The enforcement of the Act was handled by the British
Royal Navy which patrolled West African Coasts. It was one of the patrol teams
that intercepted the slave cargo in which Samuel AjayiCrowther and others were
being shipped to Europe. The Royal Navy (RN) encountered many difficulties in
the process. This included the vastness of the Continent; multiple slave ports;
difficult terrains like the creeks, rivers and lagoons; unhealthy climate; frequent
deaths of RN personnel due to malaria attacks; the unwillingness of some powerful
Africans in giving up the trade that had become lucrative to them and so on. In the
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process, British warships were stationed in the harbor in Freetown, Sierra Leone.
Thus, Sierra Leone became the center of British authority in West African.
4. The Establishment of Freetown (Sierra Leone)
The country called Sierra Leone is a peninsula on the Western coast of Africa. It
was known to the Portuguese as early as the year 1442. It was a convenient
location for the Portuguese and many other nations for carrying on the nefarious
slave trade for centuries. The Spanish name Sierra Leone, "mountain of lions" was
originally applied to the range of mountains which form the chief body of the
peninsula now designated by that name. In Spanish, Portuguese, and in Latin, the
literal meaning of Sierra (serra) is “saw”. The term as applied to a chain of
mountains, indicates their rugged outline, which presents an appearance like the
teeth of a saw.
The Sierra Leone River, with a natural harbour at its mouth where Freetown now
stands, is one of the places where slave ships of the European nations regularly put
in to trade with local slave traders for their transatlantic cargo. It served the same
purpose like Lagos (Eko) in Nigeria. It was also the site selected by a British
abolitionist, Granville Sharp, for a practical experiment in philanthropy. Following
the abolition of slavery and slave trade, the number of freed slaves in London grew
exceedingly. Resettlement became a major problem. The question on that bothered
the Abolitionists was where the freed slaves should best live and be employed.
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Sharp's answer was that they should re-settle them in continent from which they or
their ancestors came. Thus, attempts were made to relocate the freed slaves to a
save place in Africa.
A piece of land was eventually secured in agreement with a local chief of the
Temne tribe. The Chief was known to the British as “King Tom”. Given the name
Freetown, it soon became a base in the campaign against slaving ships. It was also
used as a refuge for slaves freed by naval action in the Atlantic. Known as Ex-
Slaves, Freed Slaves, Recaptives or Returnees; as many as 50,000 relocated. They
were also known as the Creoles. Freed slaves relocated here from places like Nova
Scotia, Jamaica, London, USA and other parts of Europe. The experiment gets off
to a disastrous start. Half the settlers died in the first year. They also encountered
language problem, suspicion and cold welcome from the indigenous or original
dwellers. Efforts to overcome the language barrier led to the creation of Krio (from
the name Creoles) Language. This resembles the pidgin language being used in
Nigeria. Several of the freed slaves opted for a prosperous new life working for
local slave traders. Also, King Tom's successor, King Jemmy, attacked and burnt
the settlement in 1789. However, the place became a “dumping ground” offered
slaves and those recaptured by the Royal Navy.
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5. The Planting of Christianity in Sierra Leone
As noted earlier, the Returnees were already introduced to Christianity while in
Europe. This they brought with them. They belonged to different denominations.
This marked the vigorous attempt at planting Christianity in Africa. On arrival,
various denominations commenced work and built Churches, first to take care of
the Returnees and later to their hosts. Thus, the Baptists, RCM, Presbyterian,
Anglican and Methodist built churches, schools and hospitals to entrench the new
Faith. The most famous of the Recaptives demonstrates the point. Samuel
Crowther, married to an African woman released from the same slave ship as
himself, became the first African to be consecrated an Anglican Bishop. Crowther
spent the last thirty years of his life as Bishop of a vast Diocese, centred on Lagos
and known simply as the Niger Territory.
6. The Contributions of Sierra Leone to the Growth of Christianity in West
Africa
Sierra Leone is rightly regarded as the cradle of Christianity in the West African
sub-region. Below, we shall highlight the role the country played that makes it the
nursery of the Church in West Africa.
a. It was the first port of arrival of the returning freed slaves. From here, the
Returnees diffused into the interior of West Africa.
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2. The first point of contact or the first field of modern missionary endeavours on
the Coast of West Africa. For many decades, Sierra Leone served as the
headquarters of all the Missionary Bodies. Thus, it helped in Church organization
and linkage with overseas headquarters.
3. It served as the training grounds for earliest missionaries in West Africa. In
1841, the CMS established a training institution for priests and teachers. It was
named the Christian Institution. Many pioneer Catechists, Priests and Teachers
were trained there.
4. In the area of Western education, Sierra Leone served as the nursery of formal
schooling in West Africa. As the base, various missions established Primary,
Secondary and Higher schools. These served as models for all. The most
prestigious of the schools was Fourah Bay College, founded in 1827. It is the first
degree awarding institution in WA.
5. The missions also led in Industrial training. This was done through trainings in
various arts like Gardening, Masonry, Brickmaking, Sewing, etc.
6. Lastly, Sierra Leone can rightly be regarded as the base of civilization in WA.
7. Summary
The 18th Century attempt at planting Christianity in West Africa cannot be
divorced from the naughty issue of slavery/slave trade. Efforts to abolish the
inhuman practice led to the most enduring of the attempts at introducing
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Christianity. Thus, Sierra Leone became not only the port for the Ex-Slaves but
also the nursery of the Faith in West Africa. From here, it spread to Ghana, Nigeria
and other nations.
8. Post-Test
1. “Sierra Leone is the cradle of Christianity in the West Africa”. Discuss.
2. How true is the assertion that Sierra Leone is the „dumping ground‟ for freed
slaves of African origin?
3. Appraise the efforts of the Protestant Churches in the abolishment of
slavery/slave trade.
4. Discuss the role of these persons and groups in the eradication of slavery/slave
trade: William Wilberforce; Thomas Buxton Fowell; The Abolitionists.
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LECTURE THREE
THE PLANTING OF CHRISTIANITY IN GHANA
1. Objectives
a. Discuss the initial efforts of the RCM and state why the attempts failed.
b. Specifically mention the Protestant Mission Bodies and their efforts at planting
Christianity in Ghana.
c. List the role of Ghana indigenes.
d. Discuss the influence of Christianity on the people and the land.
2. Introduction
The country now called Ghana was formerly known as Gold Coast. This was
because of its abundance of gold. It was perhaps due to the abundance of this
previous stone that Ghana became the first place in Sub-Saharan African where
Europeans arrived.
3. Planting of Christianity in Ghana: The Roman Catholic Mission (RCM)
The earliest contact was around the late of 15thCentury when the Roman Catholic
Missionaries accompanied the Portuguese traders. The traders first came for gold
and later they traded in slaves. The attempt at planting Christianity in the Gold
Coast then had so little success that by the beginning of the 18th Century was
hardly any trace of Christianity there. However, the Portuguese Roman Catholic
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Monks opened a school at Elmina in 1529. Reasons for the failure have been given
in LectureOne.
In 1880, another effort was made at planting Christianity in the Gold Coast by the
Roman Catholic Church. The Reverend Fathers Eugene Morat and Augustus
Morean of the Society of Africa Missions (SMA) landed in the town of Elmina.
They came at the invitation of Sir James Marshall, the then Governor of the Gold
Coast. The SMA Fathers were complimented with the arrivals of Sisters of Our
Lady of Apostles Society in 1883. The Sisters took care of the education of girls.
Roman Catholicism spread from Elmina to other towns so much that by 1901, the
Church was running 17 schools with about 1,700 boys and girls. Another team of
Priests known as the White Fathers also arrived the Northern part of the Gold
Coast enroute Ouagadougou (now Burkina Faso) in 1906. This team showed a lot
of success in Northern Ghana. The Roman Catholic Church grew rapidly in Ghana
that by 1922, the first indigenous priest was ordained. He was Father
AnastasiusOdayeDogli. The first Ghana indigene to be elevated to the rank of a
Bishop was John KojoAmissah.
4. The Protestant Missions
Many other Protestant bodies worked at planting Christianity in the Ghana. Some
of them are discussed below.
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a. The Moravian Missionaries: One of the earliest was the Moravian
Missionaries. Considered to be the first Protestant Missionary Church, the
Moravians sent out more than two thousands missionaries between 1732 and 1862.
Some of these came as far as West Africa and evangelized Gold Coast. From the
1730s, Missionaries of the Moravian United Brethren Mission, ChreteinProtten,
HenrichHuckuff, and Jocabus Elisa Johannes Capitein ministered in Cape Coast till
1769. They could not achieve much except for winning few converts and building
two schools. However, their efforts faded off after their deaths.
b. The Anglican Church: The C.M.S also sent the Rev. Thomas Thompson in
1754. He worked for five years and won few converts. He returned home an
invalid. However, he succeeded in sponsoring three Cape Coast boys to be
educated in Britain. Unfortunately, only one of them returned as the two others
died in Britain. The only survivor was Philip Quaque (or Quacoe) who returned to
Ghana in 1766 as a fully ordained Priest of the Anglican. Like others before him,
he too established a school and made few converts. He died in 1816. He can be
rightly regarded as the first Ghanaian to be ordained Priest in the Anglican Church.
c. The Presbyterian Church: The Basel Evangelism Missionary Society (BEMS)
was also involved in the process of the evangelization of the Ghana. The Danish
Government invited the Presbyterian Church to Christiansborg to help meet the
educational and spiritual needs of the growing mixture of mulatto and the white
27
population in the town. Thus, in 1828, four Missionaries arrived there from the
Basel Missionary Society, Switzerland. They were Karl F. Salbad,
GotliebHolzwarth; Johannes Henke (all German) and Johannes Schmidt, a Swiss.
These and others that followed by way of reinforcement died in quick succession.
However, the efforts of one of them, Andreas Riss, led to the building of the Basel
Mission‟s first inland station in Akropong which soon became the nerve centre of
the Mission in Ghana. Freed slaves from Jamaica helped in the expansion of the
Basel Mission to Aburi, Kwahu, Akim and Asante and other places. The Mission
also trained and ordained Catechists and Priests from among the native converts.
Due to the suspicion of Basel Missionaries by Britain after the 1st World War,
Scottish Missionaries replaced them. Hence, the Basel Mission became the
Presbyterian Church of the Gold Coast. The Bremen Mission (that is Northern
German Lutheran Mission) worked closely with the BEMS. These principally
settled and worked among the Ewes of Eastern Ghana. The Basel Mission
eventually gave birth to what is today known as the Evangelical Presbyterian
Church which has also split into “The Evangelical Presbyterian Church of Ghana”
and “The Evangelical Presbyterian Church, Ghana.
d. The Methodist Church: The history of the Methodist Church in Ghana is
traceable to what started as a Bible Band called the “Society for the Promotion of
Christian Knowledge” (SPCK). It was led by two natives – Joseph Smith and
28
William de Graft. In 1835, the Wesleyan Missionary Society in London sent the
first Missionary in person of Joseph Dunwell. He died the same year and the work
was continued by the two natives. The missionary who is referred to as the father
of Methodism in Ghana is Thomas Birch Freeman (1809-1890). He was a Mulatto,
of an African father and an English mother. He was born in Hampshire, England.
Not much is known about his parentage and youthful days. He studied Botany at
Kew Gardens, London. He became a Methodist Church member and by 1835 he
was a class leader and later a local preacher. At age 28 in 1837, he applied to the
Wesleyan Methodist Missionary Society (WMMS) to become in Missionary.
He and his wife, Elizabeth Booth, arrived Cape Coast in January 1838. From T.B.
Freeman‟s analysis of the death of his predecessors, we learnt that this was due to
force of fear and climatic conditions. His wife soon died in the “White Man‟s
Grave”. Upon recovery from the loss, he served meritoriously for over 50 years
and became the first great missionary that ever worked on the West African Coast.
He also introduced Methodism to Yoruba land (Nigeria) in 1842 and Porto Novo
(now Benin Republic) in 1847.
Freeman travelled tirelessly despite his hardship, sickness and loneliness. He
established Churches in Kumasi, Kwisa, and other towns in Ghana. He also built
schools. His journal popularized missionary activities in and outside Africa. Thus,
he became the General Superintendent of the Methodist Church, Ghana. He
29
believed in diversified Missionary ventures that would facilitate “social progress”.
As a Gardener, he maintained model farms in which he planted vines, cotton and
coffee. He encouraged the building of roads, houses and furniture making. He
became a trusted adviser of the Colonial Administrators/Governors and the traders
of the Cape Coast on political and commercial affairs. He is regarded as the
founder of Wesleyan Missions in Ashante (Ghana), Badagry and Abeokuta (in
Nigeria) and Dahomey (now Republic of Benin). He combined the wisdom of a
politician with the zeal of in missionary.
5. Impact of Missionary Activities in the Gold Coast (Ghana)
The slogan of Thomas Buxton Fowell that „The Bible and the Plough would
regenerate Africa‟ became the song of the missionaries. The first of the influence is
therefore in the introduction of Christianity. Above, we have seen the efforts made
at what can be called “Direct Evangelism” – Church planting. Another impact is
in the area of Agriculture and trade. In Ghana as elsewhere in Africa, all the
missions promoted agriculture and legitimate trade (rather than slave trade). This
they did for three reasons. First, as an attempt to generate income and discourage
slavery and slave trade; second, to produce an independent and an active middle
class of farmers and traders; and third, to introduce Western civilization. The Basel
Mission established a Botanical Garden at Akropong. They introduced crops like
cocoa, and cultivated cotton, sugar cane, breadfruit trees, vegetables and banana.
30
The Wesleyans also cultivated coffee, olive trees, mango, ginger, cinnamon and
black pepper. They also raised livestock. The Basel Mission operated a Trading
Company (which later became the United Trading Company, UTC) and through it
promoted the exportation and importation of commodities.
In the area of formal or Western education, the missionaries built schools. The
Wesleyan Mission built the famous Mfartipim School; the C.M.S opened the
Adisadel College; the R.C.M operated St. Augustine‟s College; the Basel Mission
owned the OdumaseKrobo Secondary School. Industrial training institutions and
workshops were also operated and produced artisans like carpenters, masons, black
smiths, goldsmiths, shoemakers and builders. Another important contribution was
the development of local or native languages. Not only did the various
Missionaries use local languages in communication, they also scientifically
analyzed some languages and gave them literary expressions. They constructed
phonetic alphabets in Twi and Ga languages. They also compiled dictionaries,
grammars and textbooks. They translated the Bible and Hymn Books into native
languages.
One challenge to missionary activities all over West Africa then was health
hazards, particularly malaria attacks. What became the basis for the development
of a healthdelivery system all over West Africa today were the clusters of
dispensaries, clinics, orphanages and leper colonies established by the
31
missionaries. Lastly, the efforts of the missionaries in the area of architecture and
transportation should not escape our attention. For example, the Basel Mission
(BM) made so much impression that the Revd A. Riis was nick-named “Osiadan”
(Builder of houses). The Mission also constructed the first roads into the hinterland
and encouraged the use of bicycles.
6. Summary
Christianity got to the Gold Coast (Ghana) en route Sierra Leone. Note that both
the Missionary societies and Returnees played significant roles in the process. The
impact was very enduring and far reaching in the land.
7. Post-Test
1. Discuss the efforts of the RCM and state why the initial attempts failed.
2. Mention the Protestant Missionary societies and state their efforts at planting
Christianity in Ghana.
3. Examine the specific role of Ghanaian indigenes in the planting Christianity in
the land.
4. Who was the Revd Thomas B. Freeman, why is he regarded as a great
Missionary?
5. Discuss the influence of Christianity on the land.
32
LECTURE FOUR
THE PLANTING OF CHRISTIANITY IN NIGERIA: YORUBA LAND
1. Objectives
a. “Abeokuta is the cradle of Christianity in Yoruba land”. Discuss.
b. Examine how the CMS got entrenched in Yoruba Land.
c. Discuss the influence of Christianity on the people and the land.
d. What roles did the Sierra Leone returnees play in the planting of Christianity in
Yoruba Land?
2. Introduction
In the case of Nigeria, Sierra Leone served as the source of Christianity. However,
unlike our study of Sierra Leone and Ghana, the introduction of Christianity shall
be studied on regional bases. The reason is the size of the country and the need to
touch almost every part of it. The regions to consider are: Yoruba Land, Igbo Land,
Northern Nigeria and the Middle Belt, Calabar and the Niger Delta.
3. Christianity in Yoruba Land
Abeokuta is regarded as the cradle of Christianity in Yoruba land. It is to Nigeria
what Sierra Leone is to West Africa in terms of the diffusion of the Faith. So, it is
necessary to start the study of the planting of Christianity in Yoruba land from
Abeokuta. The Yoruba speaking people of Nigeria occupy the South Western part
33
of the country. Predominantly they domicile in Oyo, Osun, Ondo, Ekiti, Ogun and
Lagos States. There are pockets of Yoruba speaking people in Kwara, Kogi, and
Edo States as well as in the Republic of Benin.
A large number of the Yoruba people were sold into slavery as a result of the
hostilities of Owu war of the 1820s. During the resettlement in Sierra Leone, it was
said that the Yoruba among the Returnees or Ex-slaves was the most cohesive and
populous. They were so many that they settled in quarters and even had an Oba
(King) over them. In Sierra Leone, they were known as the Akus. The word is said
to have been derived from the Yoruba greeting E ku. One of them was Samuel
AjayiCrowther who was set free as the slave ship carrying him and others to
Europe was intercepted by the (British) Royal Navy. It was in Sierra Leone that
Crowther schooled and started the translation of the Bible into Yoruba. It was also
there the first Christian service in Yoruba language was conducted on January 3,
1844.
Those of them who were traders bought abandoned slave ships and traded along
the Coast. They got to Badagry and Lagos during their trading activities and
recognized the ports as the place from where they were sold into slavery years
back. This discovery generated a lot of nostalgic in Sierra Leone and many decided
to relocate from 1839. Thus, by 1842, it was estimated that some 500 freed slaves
were in Badagry. Thousands of them who were of Egba origin moved to Abeokuta
34
and resettled there. The Returnees were not accompanied by any missionary. One
of them that relocated to Badagry was James Ferguson, a Wesleyan/Methodist
member. It was he who wrote to the Methodist Society in London for a Missionary
in 1841. Part of the letter read: “I know I was once under light and now I am in
darkness”. This remark aptly expressed the spiritual fellowship the returnees were
missing.
In 1842, the Rev Thomas Birch Freeman was asked to occupy Badagry as an
outstation of Cape Coast (now Ghana). At that time, Freeman was the chairman of
the Methodist Mission in Cape Coast. He arrivedBadagry on 24th September 1842
accompanied by Mr. & Mrs. William de Graft. His arrival marked the beginning of
missionary activity in Yoruba. They built a little Chapel and held prayer meetings
on Sunday. They also opened what is also the first school in the country named the
“Nursery of the Infant Church”. Having discovered that majority of the Returnees
used Badagry as port; Freeman decided to seize the opportunity and visited them in
Abeokuta.
He arrived there on 11th December 1842 where he was received with great
enthusiasm. Chief Sodeke, the Egba leader, and his people particularly the
Returnees (called Saro) were very happy. After ten days, Freeman returned to
Badagry and from there to his base in Gold Coast. He left Mr. Graft behind. In his
35
report to the Methodist Mission Committee in London, Rev. Freeman
recommended six missionaries for Abeokuta and only one for Badagry.
In 1844, the Rev Samuel Annear succeeded Mr De Graft in Badagry. In Abeokuta,
a mission station was opened at Ogbe by the Rev. C. Martin Edward Bickersteth, a
liberated slave. From Abeokuta, the Methodist Church spread to Sagamu, Ibadan
and other parts of Yoruba land. The missionaries had more success in Abeokuta
than in Badagry, though the latter was the first to receive the Gospel.
Among the thousands of liberated slaves in Abeokuta were members of the
Anglican Church. One of them also requested for a missionary. The name of the
person is unknown to historians. What is known of the person was that he/she was
of the Anglican Church for he/she requested for a CMS missionary. In response,
Mr (later Rev) Henry Townsend was sent to survey Abeokuta. He landed at
Badagry on 19th December, 1842 accompanied by an Egba ex-slave, Mr. Andrew
Desalu Wilhelm. On arrival, Townsend learnt that the Rev. Freeman was around
and away to Abeokuta. He therefore decided to await the return of Freeman from
Abeokuta.
Freeman returned to Badagry on December 24th and was glad to meet Mr.
Townsend. Both missionaries worshipped together on December 25, 1842 in
Badagry. This marked the beginning of the union/relationship between the
Methodist and the Anglican Missions in Nigeria. Freeman gave Townsend useful
36
information about Abeokuta. On 4th January, 1843, Townsend arrived Abeokuta.
He was warmly received by Chief Sodeke and the Egba people. After ten days of
visit, Townsend left Wilhelm behind and returned to London for ordination and
marriage. His report to the CMS Committee in London was favorable that the
mission decided to open a mission in Abeokuta.
In January 1845, the main CMS group of Missionaries led by the Rev and Mrs
Townsend arrived Badagry. The party consisted of Revd&MrsGollmer (from
Germany) and Revd&Mrs Samuel AjayiCrowther. The group had to wait for a
while in Badagry before proceeding to Abeokuta due to the death of Chief Sodeke.
Meanwhile, the CMS group of Missionaries built the first storey building (initially
intended for Abeokuta) at Badagry. The group eventually made it to Abeokuta in
July 1846. By 1847, four preaching stations had been established in the town with
the headquarters at Ake. While in Abeokuta, RevdCrowther found his mother,
Afala, from whom he had been separated decades back when their village,
Osoogun, was attacked by slave raiders. She was happily baptized into Christianity
by her son, Crowther. In additionto Church planting, the CMS also impacted on the
Land through other means.
a. they introduced modern agricultural tools; trained people how to package cotton
for export and how to repair machinery. A cotton industrial institution was opened.
37
b. They opened industrial training institutions in 1856 and taught skills like
carpentry, sewing, masonry, printing, brickmaking, and so on.
c. A printing press was established in 1859 where the first newspaper in Nigeria
“IweIrohin Yoruba” a vernacular newspaper was published.
The Baptist Church was introduced through the activities of the Rev Thomas
Jefferson Bowen of the Southern American Baptist Mission. Bowen arrived
Abeokuta in1850 where he undertook the study of Yoruba language. He also
offered military assistance to the Egba people in their fight against the threats of
Dahomey. He later wrote books on Yoruba Grammar and Yoruba Dictionary.
From Abeokuta, he went first to Ibadan and then to Ijaye and later to Ogbomosho
where he established a Baptist Church. He saw Ogbomosho as the most important
centre for Baptist work in Nigeria. He started the First Baptist Church, Okelerin,
Ogbomosho in 1855. Bowen vigorously pursued the mission to Northern
Nigeria.He travelled to Ilorin which he considered as a base for reaching the core
North. Other Missionaries like Bishop Crowther, William Clarke and Adolphus
Mann (a German of the CMS) made unsuccessful efforts to establish a Church in
Ilorin; the Emir stoutly opposed them. From Abeokuta, the Baptist Church moved
to Lagos, Ibadan and Ijebu land. One prominent leader after the exit of Bowen was
the Rev Moses Ladejo Stone. The Baptist Church established many schools,
several hospitals and medical training institutions. The most prominent is the
38
Baptist Medical Centre, Ogbomosho, established in 1917. The Bowen University,
Iwo in Osun State is so named in honour of the pioneer missionary, the Rev
Thomas Jefferson Bowen.
The Roman Catholic Church was planted in Nigeria through Lagos where liberated
slaves from Brazil started a community in the 1860s. The Catholics were led by a
Catechist named Padre Antonio. This community became the founding
membership when Father Bouche of the Society of African Mission (SMA) based
in Dahomey (Republic of Benin) visited Lagos in 1861. The SMA Fathers are also
known as „White Fathers‟. In 1862, Fr. Francesco Borghero (SMA) also visited
Lagos. He secured a piece of land in Badagry where he established a Christian
Community. The place is called Topo or TopoAguda. However, Lagoswas made
the Catholic headquarters for the evangelization of Nigeria. Other Missionaries of
the Our Lady of Apostles (OLA) complimented the efforts of the SMA. From
Lagos, the RCM moved inland and evangelized Abeokuta and Ibadan in the 1890s.
In Abeokuta, the RCM established the Sacred Heart Hospital in 1912, a minor
Seminary in Ibadan in 1908, now known as SS Peter & Paul Seminary, Ibadan and
many schools and training institutions all over Yoruba Land.
4. Summary
The planting of Christianity in modern day Nigeria has its roots in Abeokuta. What
started as a loss to the Yoruba race turned to be blessings in disguise. Those sold
39
into slavery became the pioneers of Christianity, Commerce and Civilization.
Between 1842 and 1900, four different denominations made efforts at planting
Christianity in Yoruba Land: Methodist, Anglican, Baptist and the RCM.
5. Post-Test
1. How true is the assertion that Abeokuta is the cradle of Christianity in Yoruba
land?
2. Examine how the RCM and the Baptist Churches got entrenched in Yoruba
Land.
3. Discuss the influence of Christianity on the people and the land.
4. List and discuss how the Sierra Leone returnees contributed to the planting of
Christianity in Yoruba Land.
40
LECTURE FIVE
THE PLANTING OF CHRISTIANITY IN NIGERIA: IGBO LAND
1. Objectives
a. Narrate how Christianity got to Igbo Land.
b. Mention the Mission Boards and their efforts at planting Christianity in Igbo
Land.
c. List the strategies used by the different Missions in Igbo Land.
d. Discuss the influence of Christianity on the people and the Land.
2. Introduction
The history of Christianity among the Igbo of South-Eastern Nigeria is
paradoxically that of late start and rapid progress. In Nigeria today, Igbo land is
roughly made up of Abia, Anambra, Ebonyi, Enugu and Imo States. A
considerable number of Igbo people are domiciled in Delta State. Igbo is the
language spoken in Ala Igbo or Ani Igbo (Igbo land) by the people who are
collectively referred to as "Ndi Igbo". Their community is known as "Olu no Igbo"
(Those in the lowlands and uplands). The name "Igbo" was wrongly spelled as
"Ibo" by the British.
41
3. Christianity among the Igbo
a. The Anglican Church in Igbo Land: As a way of opening up the interior of the
Niger Area to missionary and colonial influence, three Expeditions were sponsored
by the British government in collaboration with the Abolitionists and some
philanthropists. Known as Niger Expedition, the three took place in 1841, 1851
and 1857. The first Expedition was a failure as it recorded a large number of
casualties. However, one of the lessons from the failed Expedition was the need for
Africans to evangelize Africa. Those that took part in the Expeditions were Samuel
AjayiCrowther (a Yoruba ex-slave); Simon Jonas and John Christopher Taylor
(both Igbo ex-slaves). These three later became pioneers of the C.M.S mission in
Igbo land. During the first Expedition in 1841, at Agbor, the Obi was greatly
impressed with the ability of Simon Jonas at interpreting English. He then
requested that Jonas be left behind to teach others. This was the first contact of the
CMS with the Igbo. When the Expedition was repeated in 1851, Henry Venn, the
CMS General Secretary, specifically mandated Crowther to open a mission at
Onitsha.
Ex-slaves of Igbo origin in Sierra Leone, just like their Yoruba counterparts,
showed a strong interest in the evangelization of homeland. They made initiatives
towards this. In the early 1850s, some of them wrote the Anglican Bishop of Sierra
Leone to help establish a mission in Igbo land. Consequently, a party of three
42
prominent Igbo citizens, led by the first black American College graduate, the Rev.
E. Jones, visited but was prevented by circumstances from entering the land.
John Christopher Taylor was a contemporary of Samuel AjayiCrowther. He was
born around the year 1815 in Sierra Leone of Igbo parents (an Isuama father and an
Arochukwu mother), who had earlier been sold into slavery from the Igbo country
of present Nigeria, but were later rescued and settled with other freed slaves in
Sierra Leone. He studied at the Charlotte Primary School and at Fourah Bay
College, Freetown. Having grown up in Sierra Leone, Taylor was tremendously
influenced by its Christian environment. This led him to a strong commitment to
the Christian faith, which eventually culminated in the ordained ministry of the
Church. He served first as an Anglican Catechist in the TemneMission, and then at
Bathurst Church, Freetown. He was also a schoolmaster for sixteen years, and was
subsequently ordained as a Priest by the Bishop of London in 1859.
From Onitsha, the CMS slowly spread to other parts of Igbo land. Another
liberated Igbo man who also played significant role under the leadership of
Crowther was Augustus Radillo. By 1864 AjayiCrowther became the Bishop of the
Niger Delta Diocese. The early missionaries were limited by the nefarious
activities of mercenary traders. They also faced stiff opposition from
traditionalists. The CMS employed many methods in the efforts of winning
converts. Some of which were:
43
a. Colony approach – buying-up slaves and bringing them up in the mission;
b. The court – alliance approach;
c. The school approach; and
d. Door-to-door evangelism.
e. The industrial mission approach – production/promotion of cotton and
b. The Roman Catholic Mission in Onitsha: The White Fathers were the first
RCM to visit Eastern Nigeria though the Holy Ghost Fathers were the first to settle
there. The desire for the planting of Catholicism in the Southern part of Nigeria led
to the founding of a new mission in Ireland. It was known as “The Mission (or
Prefecture) of Southern Nigeria. In French language it is le bas Niger. Thus, in
1885, the missionary team led by Father Lutz arrived Onitsha en route Brass in
December 1885. He was accompanied by Father Horne and two Brothers – John
and Herman. They visited the Obi of Onitsha, who gave them a piece of land
which had previously been given to the C.M.S. Apparently the Obi did not see any
difference between the two missions. When contacted, Bishop Crowther
relinquished the land gladly saying, „I got it for God‟s use, you can take it‟ (Igwe,
2000).
So, they settled in Onitsha. Other missionaries that joined and worked tirelessly in
Igbo land were Fathers Rawlas, Leon Lejeume and Joseph Shanahan (1871-1943).
They are also known as Holy Ghost Fathers, because they belonged to the
44
Congregation SanctosSpiritus (C.S.Sp) or Congregation of the Holy Ghost. The
most outstanding of these workers was Father Shanahan who later became the
Head (Prefect) of the Mission in 1905. He also became the first Roman Catholic
Bishop of Igbo land in 1920. He is regarded as the best known RCM missionary in
Igbo land. The Holy Ghost Fathers also employed these methods.
a. The organizing of orphanages for slaves and social outcasts.
b. The building and staffing of schools.
c. The organization of Christian villages and
d. free distribution of medicines.
The school option became the most popularized of all as towns requested for the
establishment of schools.
It is worthy to note that the 1901/02 Aro Expedition succeeded in opening up the
Igbo hinterland as it enabled the missions to push in behind the smoke of the guns.
The expedition was carried out to destroy the dreaded juju Oracle in Aro. The
existence of the Oracle; the inhuman practices attributed to the devotee; and
monopoly of the middleman role in commerce led to its destruction. Other
missionary bodies involved were the Presbyterian, the Methodists and the Qua
Iboe Mission. A major topic in the history of Christianity in Igbo land is the issue
of rivalry between the Protestants and the RCM.
45
4. Summary
The introduction of Christianity to Igbo Land started late but spread very fast. This
lecture only touched on the initial activities of the RCM and the CMS. Today, Igbo
Land is predominantly Christian.
5. Post-Test
1. Examine the factors that led to the speedy growth of Christianity in Igbo Land
despite the late arrival.
2. Narrate how Christianity got to Igbo Land.
3. Specifically mention the Mission Boards and their efforts at planting
Christianity in Igbo land.
4. Highlight the strategies used by the Holy Ghost Fathers in Igbo land.
46
LECTURE SIX
THE PLANTING OF CHRISTIANITY IN NIGERIA: CALABAR AREA
1. Objectives
1. narrate how Christianity got to Calabar and Uyo.
2. Describe the activities of the Presbyterian Mission Board and pinpoint its
strategies at planting Christianity in Calabar.
3. Describe the activities of the Qua Iboe Mission and highlight its efforts at
planting Christianity along the Iboe River.
2. Introduction
By Calabar area, we mean the present day States of Cross River and AkwaIbom.
For the sake of clarity and coverage, this area is separately considered.
3. The Calabar Axis
The Scottish Presbyterian Mission started work in the Calabar area in 1846. From
there, the Ibuno people were familiar with the Christian presence at Old Calabar.
The Scottish Missionary Society was supported by the Church of Scotland
(Presbyterian) Mission. The Church got to know that Calabar was a good place for
pioneer work and wrote to the chiefs for approval. The chiefs wrote back that the
Mission should come. A piece of land lying between two towns – Old Calabar and
47
Henshaw Town – was released for the purpose. A letter from King Eyo Honesty of
Creek Town in Calabar to the Queen of England also elicited hope for the Calabar
Mission. Thus, the group landed in Calabar in 1846, led by Hope Waddell. The
group was made up of Jamaicans and Scottish Missionaries who had served in
Jamaica. The chiefs gave them a rousing welcome and mission work was
supported in many areas. On arrival, the team paid courtesy visits to King Eyo
Honesty of Creek Town Calabar and King Eyamba of Duke Town. One way in
which the people supported mission work was that they helped prepare the site.
Two major obstacles were slave trade and human sacrifices. There was not much
respect for human life then. Therefore, William Anderson, a missionary, formed
“A Society for the Suppression of Human Sacrifices in Old Calabar” to fight
against the scourge. This brought an end to the killing of slaves when someone
important died. Through this platform, he also fought and won against the custom
of substitutionary punishment. This used to take place when a member of Ekpo
(cult) broke one of its laws, the offender was heavily fined and a slave was killed
as a substitute.
Other missionaries joined the work as it progressed. Some of them were the Rev
Hugh Goldie, Zerub Baillie (a Medic); his brother Rev John Baillie; and a young
girl from Scotland, Mary Mitchell Slessor who arrived in 1872. While Goldie did a
lot of linguistic work; Mary Slessor served as a teacher and evangelist. She also
48
served in Itu (now in AkwaIbom State) in 1903. She is noted to have stopped the
killing of twin babies in the area. The Presbyterians opened hospitals and schools.
They opened hospitals at Uburu and Itu. From Calabar, the Presbyterian Church
spread to other parts of Southern Nigeria.
Another denomination that served in the Calabar area of Southern Nigeria is the
Methodist Church. It should be pointed out that two strands of Methodism came to
Nigeria, both started from two different points. While Wesleyan Methodism came
to the Western part through Badagry in 1842, Primitive Methodism entered
through the Eastern part. Both Districts (Western District – Wesleyan and the
Eastern District – Primitive) became what is known today as the Methodist Church
Nigeria in 1961. It is interesting that just as a letter of appeal from Badagry led to
the visit of Rev. T. B. Freeman; also a letter of appeal brought the Primitive
Methodist Church into the East. In response, the Rev. R.W. Burnett and Henry
Rose arrived at Fernando Po. The construction of a railway in 1913 linking Enugu
with Port Harcourt, a seaport, aided the spread of the Church. Thus, within a
decade, the Methodists occupied important rail road junctions such as Ovim,
Agbani, Uzuakoli, Umuahia and Aba.
4. Qua Iboe Mission (QIM): The Mission is named after the Qua Iboe River that
runs through modern day AkwaIbom State. The Mission was an
interdenominational one specifically formed to evangelize the vast area of the
49
River. Meanwhile, the Ibuno people of AkwaIbom State had written to the
Presbyterians at Old Calabar in 1886 requesting for a missionary. However, the
letter landed in London where it was read. In response, Samuel Bill from Belfast
agreed to go. He landed at Calabar on October 6, 1887 where he stayed for 3
months for orientation. He moved over to Eket in January 1888. After many
months of hard work, Bill built a mud- and- thatch structure at Ibuno, the first Qua
Iboe Church. There he held Sunday services, Weekly Bible Class, prayer meetings
and daily schools. He was joined by Archie Bailie in 1888. In 1890, Bill went on
holiday and took a convert, David Ekong with him as a visible fruit of his labours.
At many meetings in Scotland, England and Ireland, the presence of Ekong
aroused much interest that the Qua Iboe Mission was officially inaugurated on
Nov. 7, 1890. While on holiday, Bill married and bought a sawmill machine which
proved helpful on his return to Nigeria. Ibuno became the first sawmill centre in
Nigeria. New Church buildings and private ones were built with well-cut planks.
The mission faced stiff opposition from traditionalists and members of Ekpo secret
society. In spite however, it spread to towns like Etinan, Ibesitand Uyo (now the
State capital).
Among the achievements was the establishment of schools, leprosy camp,
hospitals and the promotion of sawmill industry. They trained and ordained natives
who helped in mission work. Some of them were Pastors David Ekong,
50
EquloEshett and Joseph Ekandem. Today, the QIM dominates much of AkwaIbom
State with branches in major towns of Nigeria. It spread to Aba, Igbo land in 1917.
Places like Lagos and Abuja have branches of QIM mainly of Ibibio people.
5. Summary
The planting of Christianity in Calabar and Uyo axis of Eastern Nigeria was borne
by the Scottish Presbyterian Mission, the Qua Iboe Mission and the Primitive
Methodist Church. Note the peculiar challenges they faced, how they handled them
and the efforts at winning the people into Christianity.
6. Post Test
1. Explain how Christianity got to Calabar and Uyo.
2. Describe the activities of the Presbyterian Mission Board and pinpoint its
strategies at planting Christianity in Calabar.
3. Describe the activities of the Qua Iboe Mission and highlight its efforts at
planting Christianity along the Iboe River.
51
LECTURE SEVEN
THE PLANTING OF CHRISTIANITY IN NIGERIA: NIGER DELTA
REGION
1. Objectives
1. Narrate how Christianity got to Bonny.
2. “The local people took the initiative and Christianity was established in Bonny”.
Discuss.
3. Describe the activities of the RCM and CMS Mission and highlight their efforts
at planting Christianity in the Niger Delta Area.
2. Introduction
The Niger Delta Area of Eastern Nigeria is quite extensive and unique. Hence, it is
being considered separately. The area is mostly made up of the riverine parts of
these States: Edo, Delta, Rivers and Bayelsa.
3. Niger Delta Area
The earlier attempts in the 16th Century by the Portuguese Friars of the Roman
Catholic Mission faded off quickly. We noted in previous lecture that the
Portuguese Friars visited and laboured at places like Benin, Warri, Kalabari and
Bonny. The resumption of missionary activities in the 19 thCentury helped in
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introducing Christianity in the Niger Delta Area. Today, this area covers Edo,
Delta, Rivers, Bayelsa and Cross River States. Unlike, Igbo, Hausa and Yoruba
lands, the Niger Delta Region did not benefit from the influence of ex-slaves. This
may be because the Niger Delta was more of an exporter rather than a producer of
slaves. The Returnees, from Sierra Leone had by this time become the major
influence for Christianizing their homelands.
However, the local people took the initiative and Christianity was established. The
man to make the first of such initiatives was King William DappaPepple of Bonny.
His main aim was not Christianity as such but to get a civilizing agent. For at that
time, the missionaries were viewed agents of civilization. Communities that
housed them became centres of commerce and civilization. So, in his letter, the
King requested for “Two or three missionaries for the purpose of educating their
children and enlightening themselves” (Tasie in Kalu, 1978). First, he invited the
United Presbyterian Mission and then the CMS (Anglicans) having been
disappointed by the former. King Pepple was baptized in 1856 by the Revd George
Henry Mc-Gill of Christ Church, Middlesex. When the King wrote in 1861 he
wrote to the RevdMc-Gill who redirected the request to the CMS.
The CMS started the first Mission in Bonny in 1865 under the Missionary agency
of Bishop Samuel AjayiCrowther. The example of King Pepple was followed by
other kings in the region. Thus, by 1880 Christian communities sprang up in many
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Ijaw towns like Kalabari, Okrika and Brass. Three of the features of the Niger
Delta Mission were. First, it was mainly Anglican for several years as a result of
missionary delineation. The second was that it was dominated by African
missionaries for a long time. Lastly, the first indigenous Prophet Evangelist in the
history of Christianity in Nigeria came from there. Below, as we study the African
Independent Churches (AICs) we shall learn more about the man – Garrick
SokeriIdakttimaBraide and his Christ Army Church.
Christianity in the Benin/Delta axis of Nigeria started late. From 1874 Bishop
Crowther made several attempts and had hoped that opening a mission in Benin
would help facilitate the diffusion of Christianity among the Urhobo, Isoko and
Itsekiri Kingdoms. The idea was abandoned on the ground that Chief Olumo of
Benin refused to allow it. However, the 1897 British Expedition in which Benin
was captured opened up the whole area for Christian influence. By 1906, churches
and schools were opened in Warri, Benin, Sapele and other towns. The work
received a lot of boost from Omotsola, an Itsekiri man and the first indigenous
agent.
5. Summary
The Area only served as slave ports in those days; hence, not much is heard of Ex-
Slaves in the planting of Christianity. Note the features of the Niger Delta Mission:
being Anglican for several years as a result of missionary delineation; it was
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dominated by African missionaries for a long time and the first indigenous Prophet
Evangelist in the history of Christianity in Nigeria was from there.
6. Post Test
1. Narrate how Christianity got to Benin City, Warri and Bonny.
2. “The local people took the initiative and Christianity was established in Bonny”.
Discuss.
3. Describe the activities of Bishop AjayiCrowther at planting Christianity in the
Niger Delta Area.
55
LECTURE EIGHT
PLANTING OF CHRISTIANITY IN NORTHERN NIGERIA: HAUSA
LAND, PLATEAU AND BENUE AREAS
1. Objectives
a. Discuss the efforts of various Missions at evangelizing Northern Nigeria.
b. Mention the approaches of the Bodies and the challenges faced.
c. List the peculiarities of Missionary activities in Northern Nigeria.
d. Discuss the influence of Christianity on the people and the land.
2. Introduction
What is today known as the Northern Nigeria covers a large swath of land. It is in
the interior of Africa often referred to as Soudan or Sudan. It is better to study the
introduction of Christianity in this vast area denomination by denomination as
done by Fleck (2013).
3. The Anglican Church (CMS): Despite the fact that Islam was dominant in
most towns in Northern Nigeria by the 1840‟s; the missionaries forged ahead to
introduce Christianity in the area. The first step was the opening up of the Niger
River. Thus, the 1841 Niger Expedition set out. Top on the agenda of this and
other Expeditions was the opening up of the North for Christian influence. Other
aims were to establish a Model Farm in Lokoja; carry out scientific study of the
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people, climate, plants, soil, weather and mineral resources of the area; sign
treaties and explore the possibility of a Consul somewhere on the Niger; and report
about trade, the currency and traffic of the River. The Expedition reached Idah
where an Arabic Bible was presented to the reigning Atta. A treaty was also made
between the Atta and the British Government. One of the provisions of the treaty
was that the Atta would tolerate and protect Christian teachers. A piece of land was
acquired in Lokoja for the Model Farm, church and school. The Expedition team
also reached Egga from where it sent to the EtsuNupe at Rabba. Another attempt
was in the study of the languages of the Niger area. The Rev. Schoon had learnt
Hausa language from ex-slaves in Freetown and published in the language. Nupe,
Igbirra and Kanuri languages were also studied in preparation for the introduction
of Christianity in these places.
Two other Expeditions were made up the Niger. That of 1854 and 1857 proved
more successful than the one of 1841. This is because, by 1854, quinine as
treatment for malaria had been discovered. Hence, no loss of life was recorded.
More Africans took part in the last two. During the Expedition of 1857,
AjayiCrowther was able to open a station of Igbebe where the first baptism took
place in 1862. He also a placed a Kanuri agent named Abegga at Rabba. This
station was closed by Masaba, the Emir of Bida, in 1867. On becoming the Bishop
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of Western Equatorial Africa in 1864, Bishop Crowther became more involved in
establishing Christianity in the North. He used Lokoja as base for the activities.
4. The Sudan Interior Mission (SIM)
The three pioneers of the Sudan Interior Mission (SIM) were Roland V. Bingham,
Thomas Kent and Walter Gowans. The three landed in Lagos in 1893 all alone.
That is, they came on their own being unable to secure sponsorship by any
missionary body in Europe. Though they reached Bida and Zaria, two of them
died. The only survivor, R.V. Bingham returned home to recoup. His second
attempt also failed. However, the third time he came, he settled at Patigi, Nupe
land, in 1901.
Unlike in the Southern part where the British through their conquest prepared the
way for the missionaries, the 1903 defeat of Kano and Sokoto by the British
proved otherwise. This is because the British absorbed the Fulani rulers into a new
administrative structure. This is better known as Indirect Rule. Hence, the Emirs
prevented the Missions from working directly in the Hausa – speaking areas of the
North. The British colonial administrators did not permit direct evangelism in
Muslim-Hausa dominated towns. Hence, the early missionaries concentrated their
efforts on the minorities.
The SIM started to hold services at Patigi where Banfield set up a printing press,
later called the Niger Press. He translated the Bible into Nupe. He also printed
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many books among which are Nupe grammar dictionaries and Hymn books.
Banfield was joined by DrStirret and both travelled extensively and worked
tirelessly. Dr. Stirret was one of the translators of the Hausa Bible. He wrote many
Hausa hymns and treated the sick. Other missionaries of the SIM were Mr. Thomas
Titcombe who served in Yagba land. He joined the mission in 1908. Dr. Bingham
also revisited. In 1957, SIM changed its name to Evangelical Churches of West
Africa (ECWA). It is now called Evangelical Churches of Winning All.
5. The Sudan United Mission (SUM)
Another mission that engaged in the planting of Christianity in Northern Nigeria
was the SUM. The efforts at forming what later became the SUM were made by
Mr Karl and MrsKumm. They first called it “The Sudan Pioneer Mission”. By
1904, the leaders of all Protestant Churches met in Edinburgh and formed the SUM
for the evangelization of the newly created Northern Protectorate of Nigeria. The
first team of SUM missionaries led by MrKumm settled in Wase upon arrival in
1904. From there the Gospel spread to Ibi, Wukari, DoneaLangtan. Their efforts
were complemented by the Dutch Reformed Church that worked among the Tiv of
Benue State.
The SUM later became an association of five autonomous missions made up of the
SUM British branch; the Danish Lutheran Mission; the South African branch; the
American Evangelical United Brethren Mission; and the American Christian
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Reformed Church Mission. There were approving differences in Church
government,worship and doctrine. This became a major topic for discussion as the
missionaries intended to hand over to the natives. Finally, they thought that it was
wise to let all the churches be as they were but a common forum for fellowship
was established. They decided upon the name (in Hausa) “Ekklesiyan Kristi A
Sudan” – the Fellowship of the Churches of Christ in the Sudan – This was later
changed to “TarayyaEkklesyioyin Kristi A Nigeria (TEKAN). According to Fleck
(2013), TEKAN is a fellowship of these 11 Churches.
1. The SUM (CRC) branch (now called „Christian Reformed Church of Nigeria‟
CRCN);
2. The SUM South Africa branch (now called „Evangelical Reformed Church of
Christ‟ ERCC);
3. The Lutheran SUM Danish branch (now called „Lutheran Church of Christ in
Nigeria‟ LCCN);
4. The SUM British branch (now called „Church of Christ in all Nations‟ COCIN);
5. The SUM United Methodist branch from the USA (now called „United
Methodist Church of Nigeria‟ UMCN);
6. The Church of the Brethren Mission from the USA (now called ‘Ekklisiyar Yan
Uman Nigeria‟ EYN, meaning „Church of the Brethren, Nigeria‟);
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7. The NKST joined in 1959. This is the Church of Christ among the Tivs. It was
originally started by the Dutch Reformed Church Mission of South Africa. Later,
the Mission handed over to SUM-CRC, the same Mission that works with CRCN;
8. HaddadiyarEkklesiyar Kristi A Nigeria (HEKAN) or United Church of Christ
Nigeria based in Kaduna- joined in 1962 with the intention of serving the cities of
Kaduna, Kano and Lagos;
9. Mambila Baptist Convention of Nigeria (MBCN) joined in 1986. It has
headquarters in Gembu, Taraba State;
10. Nigerian Reformed Church (NRC) joined in 1919. It is associated with SUM-
NRC, the Netherlands Reformed Congregation; and finally
11. The Evangelical Church of Nigeria (ECCN) joined in 1995 with headquarters
in Kano.
In addition to the opening of schools and establishment of churches, we have seen
that the various missions got interested in the preservation of languages in the
North. The SUM opened ministerial training schools at Bukuru, Jos. The jointly
owned school started in 1959 is called the Theological College of Northern Nigeria
(TCNN). The missionaries also opened a Hospital at Vom in 1919; a leprosy
settlement at Molai (near Maiduguri).
You should have noticed by now the differences in the missionary activities all
over Nigeria. The peculiarity of the Northern Nigeria requested joint efforts.
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Hence, many mission boards pulled resources together and worked in unity. This is
seen in the SUM. Another feature is that the missionaries withdrew and gradually
handed over the Churches to the locals.
6. Summary
Various Missions worked at planting the Christian Faith in Northern Nigeria; Islam
proved formidable though. Initial efforts succeeded mostly among the minorities
because the Emirs strongly objected to Church planting.
7. Post-Test
1. Examine the gains and otherwise of the Niger Expeditions.
2. Specifically mention the Mission Bodies and the efforts of prominent
individuals.
3. Describe the efforts at unity among the “TarayyaEkklesyioyin Kristi A Nigeria
(TEKAN).
4. Discuss the challenges the Missionaries faced and state how they overcame
them.
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LECTURE NINE
AFRICAN INDIGENOUS CHURCHES (AICS)
1. Objectives
At the end of this lecture, you should be able to;
a. Clarify the term „African Indigenous Churches‟ (AICs) and mention four of the
Churches in this category.
b. What do you mean by the phrase Three Selves of the AICs?
c. List the factors that contributed to the founding of the AICs.
d. How can you distinguish the AICs from the Mainline Churches?
2. Introduction
In previous lectures, we saw how Christianity was planted in West Africa through
the activities of various missionary boards from Europe. In the process of
classification or categorization of Churches in Nigeria, those planted by foreign
mission boards are called Mission (or Mainline) Churches. They are the first set of
Churches in West Africa. Examples of the Mainline Churches are the Roman
Catholic Church (RCM), Anglican (CMS), Methodist, Baptist, Presbyterian and
Qua Iboe. In this lecture, we shall consider the group of Churches that broke away
from the Mission or Mainline Churches. This second group is called the African
Independent Churches. Some scholars prefer to call them African Indigenous or
63
Instituted Churches. These Churches arose out of many conflicts within and
outside the Mainline Churches. Before we consider the reasons for their rise; first,
let us clarify the meaning of the name.
3. Definition of Terms
The term African Independent Churches or African Indigenous Churches or
African Instituted Churches (AICs) has been variously defined. To some, it refers
to Churches founded by African Christians who seceded or broke away from the
Mainline or Mission Churches. Thus, the word Independent/Indigenous/Instituted
means that the mantle of leadership is no longer in the hands of the white or
European Clergy/Missionaries but now in the hands of the African founders and
leaders. Examples of such Churches are The African Church (Inc.); The United
Native African Church (UNAC); the Ebenezer Baptist Church and the United
Native Methodist Church (Eleja).
Another definition is that the AICs are Churches that were founded in Africa by
Africans and for Africans. They are called independent because they started
independently of foreign support. Some even prefer to call them indigenous
Churches because they were founded and led by indigenes and not by foreigners.
The word independent is very important in this appellation. To say they are
independent means that they are self-governing, self-supporting and self-
propagating. This is called the 3 Selves of the AICs. In this category we have the
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Aladura Churches like the Celestial Church of Christ (CCC), Church of the
Lord/Aladura (CL/A), Christ Army Band, Garrick Braide Church and the
Cherubim and Seraphim Churches (C&S). This group belongs to the Organization
of African Instituted Churches (OAIC); which is an umbrella body of all White
Garment Churches in Africa.
The third definition is that the AICs are those churches that were once under
European control or founded by foreign mission boards but are now on their own,
having been allowed to do so. From our analysis of the planting of Churches in the
North and Calabar axes, we saw Churches that were established and nurtured by
foreign boards and later handed over to the indigenes as the founders voluntarily
withdrew. The Qua Iboe Mission (QIM), the Sudan Interior Mission (SIM) and the
Sudan United Mission (SUM) later became the Qua Iboe Church and the TEKAN
Churches respectively. They are grouped along the AICs though they did not break
away out of any crisis or misunderstanding like some other AICs as we shall see
below.
Now to the 3 Selves: As self-governing Churches, they make their own rules and
determine the organizational pattern (or Ecclesiastical hierarchy) to adopt. Hence,
they govern or manage themselves without and dictate from foreign board or body.
As self – supporting religious organizations, they raise and finance all their
activities without dependence on foreign aid or assistance. Self-propagating means
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that these churches recruit and commission their own missionaries to evangelize
and found churches. This is unlike the Mainline or European founded Churches.
4. Causes of the Rise of AICs
A lot of factors contributed to the founding of AICs. Webster (1964) noted that the
AICs revolted against the changing mission practices in the 20 th century. Below are
some of the factors.
4.1 Leadership Tussle – In their attempt to retain supreme control of the Churches,
European clergies berated and maltreated African workers. The former found it
loathsome to serve under the latter when such are older and more experienced.
Examples of African clergies so maltreated are Bishop Samuel Ajayi Crowther,
Bishop James Johnson (both of the CMS) and the Rev. Moses Ladejo Stone of the
Baptist Mission. Those who felt aggrieved by the ill-treatment and European
domination left to establish their own Churches.
4.2 Cultural Negation– Except for the African languages which the European used
in communication, they hardly saw anything good in African culture. They rejected
African names, dress and viewed chieftaincy or title – taking as bad. It was not
therefore long before many African elite began to view the Europeans as
iconoclasts.
4.3 Polygamy– One of the contributory factors is polygamy. As an African cultural
practice, polygamy was strongly condemned by the white missionaries. Harsh rules
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and stringent measures became the order of the day. Most Africans at that time
expected that time be allowed for them to graduate from polygamous system of
marriage or to fully grasp the values of polygamy. Majority of the people then
chose to keep their wives rather than become Christians. Many became Muslims
instead, since Islam allows for more than one wife. In 1888, the CMS ruled against
polygamy among its African converts. On one Sunday, the Rev. Griffin of the
Methodist Church, Lagos, suspended polygamists from the Lord‟s Supper. This
singular action led to polygamist members opting out that Sunday to start the
United Native Methodist Church (Eleja).
4.4 Severe Disciplinary Measures– It has been noted that the European
missionaries meted out harsh disciplinary measures to African converts,
particularly those found guilty of adultery and alcohol consumption. In short, they
regarded Africans as without sound moral standards and found nearly most of our
social mores and moral codes questionable. The Rev David of Baptist Church,
Lagos, suspended Rev. Moses Ladejo Stone for trading. Stone went into trading to
augment his meager salary. His pleas for increment were turned down by the Rev
David. This led to the supporters of Rev. Stone leaving the Church to start the
Ebenezer Baptist Church, Lagos in 1888.
4.5 Drab Worship– Soon afterthe establishment of Churches, many Africans found
that the worship life of most Churches was drab. Not only that, it was felt that
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some of their policies denied the working and manifestations of divine power.
Spiritual activities like vision, prophesy, faith healing, fasting and speaking in
tongues were not allowed. Even singing in native air was curtailed in some cases.
Naturally, Africans are full of life; hence worship should be all engaging and
lively, not dull and cold.
4.6 Desire for independence– Related to the leadership tussle mentioned above is
the personal (or selfish) desire for independence. It has been noted that some AICs
came into being because their founders desired to be independent and accountable
to no other human leader. They claim to have received visions to be independent.
4.7 Doctorial Differences– Church teachings are known as Doctrines (from the
word Dogma). There are differences of opinion among Church leaders because
Bible verses are variously interpreted and applied. Disagreements do occur on
teachings like faith healing, use of holy water, speaking in tongue, vision and
dreams, baptism and so on. The founder of the Church of the Lord (Aladura), the
Primate Joshua Olunowo Oshitelu was once a Teacher/Catechist in the Anglican
Church. He was dismissed on his manifestations of visions, faith healing and use of
“strange” names like Taborah, Jaworah.
5. Features of the AICs
Below, we shall consider the peculiarities or distinguishing characteristics of the
AICs. The question we shall answer is: How can one distinguish the AICs from the
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Mainline Churches? Simply put, what are the features of the AICs that make them
peculiar?
5.1 Toleration of Polygamists – Unlike the Mainline Churches, AICs grant full
Church membership to polygamists. They cite the instances of Bible personalities
like Abraham, Moses, David and Solomon in support of the practice. Except for
the Christ Apostolic Church (CAC) and The Apostolic Church (TAC) that hold an
orthodox view of monogamy; other AICs like the Celestial Church of Christ
(CCC), Church of the Lord/Aladura (CL/A), and the Cherubim and Seraphim
Churches (C&S) approve of it even for their leaders. To them, it is not inconsistent
with Christianity.
5.2 Emphasis on Spirituality– It has been noted above that one of the reasons for
the rise of the AICs is the denial of the workings of the Holy Spirit by the
European-led Mainline Churches. Activities in the AICs confirm this. Among the
AICs, there are emphases on seeing visions, dreaming dreams, prophecy, going
into trance, ecstasies, speaking in tongues, frequent revival services, vigils and
faith healing. Leaders and members of these Churches are always conscious of
spiritual powers. Hence, they encourage spiritual consultations and manifestations
of spiritual gifts.
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5.3 Ordination of Women– Most AICs train and ordain women as Pastors. In these
Churches, women occupy prominent leadership positions. There are women
founders and leaders like the Captain Christian Abiodun Akinsowon of the C&S.
5.4 Prayer– The AICs are noted for lengthy prayers. This type is called extempore
prayer. Shouts of Alleluyah and Amen are intersected. They also encourage the use
of prayer aids like candle, water, incense, perfume, bell, etc. They call holy names
and read the Psalms extensively. They also carry out spiritual baths at odd hours
and places.
5.5 White Garment– Except for the Apostolic group of Churches (CAC and TAC),
most AICs use garments of different colours and shapes that often depict the status
of the wearer. Hence, they are jocularly called “White Garment Churches”.
5.6 Other Practices– There is a long list of other peculiar practices of the AICs that
mark them apart. These include restriction on use of shoes, non-admittance of
menstruating women; child naming, dedication and purification ceremonies; and
non-admittance of corpses into the Church for burials.
5.7 Lively Worship: One of the attractions of the AICs is their lively and lengthy
services. These are characterized by much singing, prayers, clapping, dancing,
prophesying and lengthy sermons. Unlike the Mainline Churches, each worshipper
is actively engaged throughout.
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5.8 Africannes– Of the groups of Churches in Africa, it is the AICs that are truly
African. They have an understanding attitude to African culture and values. This
they do by encouraging polygamy, elaborate rites/rituals (Ipese- sacrifice), spiritual
baths, offerings at road junctions, incantatory connotations in prayer, use of objects
like salt, honey, soap and sugar cane in worship.
5.9 Syncretism– AICs are often criticized for being syncretic. That is, they mix
African religio-cultural practices with Christianity. This may be true if one
considers the points made above about their relatedness to African Traditional
Religions (ATR) and cultural practices.
5.10 Schism– Another point of criticism is that the AICs are schismatic – that is,
they break into splinter units.
6. Summary The AICs can be viewed as a reactionary group against European
denomination of the religious landscape. The attempts at making the religion more
meaningful and relevant to the African soil have impacted on the Mainline
Churches.
7. Post-Test
1. Clarify the term „African Indigenous Churches‟ (AICS) and mention four of the
Churches in this category.
2. What do you mean by the phrase Three Selves of the AICs?
3. List the factors that contributed to the founding of the AICs.
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4. How can you distinguish the AICs from the Mainline Churches?
5. In what ways have the AICs impacted on the Mainline Churches?
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LECTURE TEN
SOME AICS LEADERS AND THEIR CHURCHES
1. Objectives
a. Mention some leaders and founders of the African Indigenous Churches.
b. Write an essay on the life and times of any AICs leader.
c. Discuss how the AICs were born.
d. Discuss the factors that motivated the founders of the AICs.
2. Introduction
Time and space may not afford a thorough study of each of the prominent
leaders/founders and their churches. Only a few prominent ones are discussed
below. You are encouraged to check the website addresses of the Churches for
more on the history.
3. William Wade Harris
Harris was born into the Kru tribe of Palmas in Liberia. No one knows exactly
when he was born. After his educational career, he became a teacher in the
Episcopal Church School in Liberia. He belonged to the Methodist Church. His
political inclinations got him into trouble with the Liberian authorities, he was
arrested and imprisoned. While in incarceration he saw a vision in 1910 in which
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he was commissioned by Angel Gabriel. Upon his release, he went to Ivory Coast
(now Cote D‟Ivoire) in 1913 and became an itinerant preacher. He went about
bare-footed, clothed in a white robe and turban, carrying a wooden cross, an
English Bible and a bowl of water for baptism. He emphasized faith healing,
visions, prophesying, speaking in tongues, forgives and repentance.
4. Garrick Sokeri Braide (Christ Army Band)
While Harris was a Liberian, Braide was a Nigerian of Ijaw extraction. He was
born of Kalabari parents in modern day Bayelsa State of the Niger Delta. He was
confirmed a member of the Anglican Church in 1910. In 1912, he claimed to have
received a call after which he quit fishing and became a self – proclaimed prophet.
He was a gifted man who used the gifts of prayers, healing and evangelism in
drawing many followers. Like Harris, he too was arrested and imprisoned by the
British government that became apprehensive of his activities. As if that was not
enough, he was declared a heretic by the Anglican Church. Thus, he and his
followers pulled out in 1916 and became the first indigenous Aladura movement.
Two groups that emerged after Braide‟s death in 1919 are the Christ Army Church
and the Garrick Braide Church.
5. Moses OrimoladeTinuolase (Cherubim and Seraphim Church)
The beginning of the Cherubim and Seraphim Church (C&S) is rooted in the
activities of Moses Orimolade Tinuolase and ChristianahAbiodunAkinsowon.

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Orimoladewas born in 1879 in Ikare – Akoko, Ondo State. He was mysteriously
born, two experiences confirm this. First he was said to have spoken while in the
womb and attempted to walk on the very day he was born. The efforts of midwife
to force the new baby from walking is said to be accountable for his paralysis.
Several miracles were credited to Orimolade. In Kaba town he was attacked by a
strange lion which he killed. He is credited with founding C.M.S. Churches in
Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the
far North, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that
he visited Sokoto, Kano and Bornu. In the North he did not win many converts
because of the prevalence of the Muslim religion there. He is, however, credited
with building a prayer house in Nguru. On his return journey to the South he
stopped at Ilorin and spent some time there. He seems to have been widely known
in the town as Alhaji Yisa and he built a prayer house there. He has also been
credited with healing a lame young man and raising a young lady from the dead.
He also visited Ikirun, Osogbo, Ede and Ogbomoso, Ibadan, Abeokuta, and Lagos.
He arrived Lagos on July 12, 1924 and lodged with the Sexton of Holy Trinity
(Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from
Orimolade's home town. He used the Church as his base and soon became very
popular. His close association with the African Church might have displeased
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leaders of the Holy Trinity Church. Such was his fame in Lagos before the June
1925 incident culminated in the founding of the C&S Movement.
6. Joseph Ayo Babalola (Christ Apostolic Church)
History has that the acclaimed founder of the Christ Apostolic Church, Joseph
Ayodele Babalola was born on April 25, 1904 in Odo-Owa in Ilofa, Kwara State.
His father was the Baba Ijo (Prime Laity or Patron) of the CMS Church at Odo-
Owa. Like Orimolade, mysterious circumstances surrounded the birth of Babalola.
On that day, it was believed that a strange and mighty object exploded and shook
the clouds. Young Babalola schooled at All Saints' School, Osogbo. Having read
up to Standard Five, he quit schooling, learnt a trade and became a motor mechanic
apprentice. Again, he did not continue long in this vocation before joining the
Public Works Department (PWD). He was among the road workers who
constructed the road from Igbara-Oke to Ilesa, working as a steam roller driver.
Babalola's strange experience started on the night of September 25th, 1928 when
he suddenly became restless and could not sleep. This went on for a week and he
had no inkling of the causes of such a strange experience. The climax came one
day when he was, as usual, working on the Ilesa-Igbara-Oke road. Suddenly the
steam roller's engine stopped to his utter amazement. There was no visible
mechanical problem, and he became confused and perplexed. He was in this state
of confusion when a great voice "like the sound of many waters" called him three
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times. The voice was loud and clear and it told him that he would die if he refused
to heed the divine call to go into the world and preach. Babalola did not want to
listen to this voice and he responded like many of the Biblical prophets, who, when
they were called out by Yahweh as prophets, did not normally yield to the first call.
So, he gave in only after he had received the assurance of divine guidance.
He aligned himself with other leaders of the Faith Tabernacle and became the
Evangelist of the group. He conducted great revivals all over Yoruba land and
nearby States. However, due to un-reconcilable doctrinal differences between the
Nigerian faction and the American group of the Faith Tabernacle; there was a split.
One faction of the Church retained the name The Apostolic Church (TAC). The
other larger faction and in which Prophet Joseph Babalola was a leader eventually
became the Christ Apostolic Church (CAC). This church had to go through many
names before May 1943 when its title was finally registered with number 147
under the Nigerian Company Law of 1924. The C.A.C. believes that the spiritual
power bestowed on Babalola placed him on an equal level with Biblical Apostles
like Peter, Paul and others who were sent out with the authority and in the name of
Jesus. Joseph Ayo Babalola slept in the Lord in 1959.
7. Samuel Bilewu Joseph Oschoffa1909 – 1985 (Celestial Church of Christ)
Oschoffa's grand-parents migrated from Abeokuta, Ogun State, Nigeria and settled
down at Dasatre, a French colony of Dahomey, Benin Republic. The name
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Oschoffa has its roots in the Yoruba proberb Ojukii se ofatiota le ta
banikasubu which means: "The eye is not an arrow that the enemy can use to cause
one's death." This expression was shortened by the Yoruba to "Osofa" which was
further anglicized, becoming "Oschoffa." His father was a member of the
Methodist Church in Porto Novo. Due to the high mortality rate and the inability of
his parents to have a male child, his birth in 1909 was greatly celebrated.
In accordance with Methodist practice, the child was blessed in the church and
later christened as Samuel Bilewu, a Christian name with the Biblical meaning
"gift of God". The indigenous name, Bilewu or Bayewu, derived from a proverb in
the Yoruba language Bi 'le aiyewukogbe, (If the world pleases the child let him
stay).This name suggests that the child born was believed to be one of these
children born to the family but who died in infancy. This is called abiku (Yoruba)
or ogbanje (Igbo). Like the Biblical boy, Samuel‟s father had wanted him to
become a Priest. His father being a carpenter resolved to take him on as an
apprentice because Samuel was expelled from the Seminary. This brief stay in the
Seminary enabled him to read and write, though he did not receive much
education. He was fond of carrying the Bible with him on his business trips and got
engaged in Church activities. He quit carpentry job after his father‟s death and took
up trading in timber and soon became a successful businessman.
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He had an encounter while on one of his trips in search of timber tree. The eclipse
that took place that day shook him. As a Christian, he knelt down to pray for God's
guidance during which he claimed to have heard a strange voice shouting, "Luli,
Luli, Luli." He saw strange things afterwards like a white monkey with wings, a
multi-coloured bird which resembled a peacock and a short snake. Abandoned by
his canoe paddler, he was lost in the bush for three months. A lot was said to have
happened to him during the period. He eventually found his way to the town. He
performed many miracles like healing the sick. People were very surprised and
could not understand the source of his power. They knew him as a carpenter and
nothing more. Others ascribed his powers to Satan and called him the Devil's
disciple. Muslims, Christians and especially Western missionaries were very
sceptical. Some of them said his miraculous healings were unorthodox and not
inspired by God. The Cherubim and Seraphim Movement (C&S) which had been
established around 1925 at Porto Novo was also cold in its reception of Oschoffa
and his new powers, despite the fact that they practiced faith and spiritual healings
too.
His miraculous powers made him popular and his residence soon became a centre
of attraction as more and more people visited him daily. On the name of the
Church that grew out of his followership, Agbaje (1995) has this to say:
The name of the church was believed to have come down from heaven by
divine revelation through a certain Alexander Yanga who was one of the early
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followers. Prophet Oschoffa healed by him through the power of the Holy
Spirit. Yanga was believed to have been in a trance for seven consecutive
days. At the end of the seventh day, he reportedly saw the name of the church
boldly written on the rainbow. He accordingly asked for a piece of chalk and,
looking at the rainbow, wrote the name of the church as shown to him, Eglise
du Christianisme Celeste, which means "Celestial Church of Christ." After
this divine revelation proclaimed the name of Oschoffa's religious
movement,his followers soon began to identify themselves as Celestians. He
explained that the Celestial Church worship is a carbon copy of the worship
of God by the angels in heaven.
His popularity made him the object of ridicule by many: the French colonial
administrators, traditional healers, and many others were aggrieved and levied a lot
of accusations against the man and his church. By 1950, the Celestial Church
(CCC) had spread from Benin Republic to Nigeria through fishermen members.
Makoko Parish, in Lagos, which now functions as the Diocesan Headquarters is
ostensibly the first branch of the Celestial Church in Nigeria. In March, 1951,
Oschoffa himself finally gave in to both internal and external pressures and left
Porto Novo for Makoko, Lagos, Nigeria. The church grew exceedingly in Nigeria
and beyond from the 1970s that it became a household name.
Some factors are listed by Agbaje (1995) that helped accelerate the growth of the
Church. These include: the miracles and prophesies of the founder; the Nigerian oil
boom of the seventies; the use of the Yoruba language in worship; the striking
similarity between the Yoruba traditional religious practices and the CCC worship
and liturgical practices. To these, we too can add the lively worship (particularly
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the music); the free organisational set up that allowed members to establish
branches and the elevation of women. He died on the 10th of September, 1985. He
was buried in his mother's hometown, Imeko in Ogun State, popularly called the
Celestial City.
8. Oshitelu, Josiah Olunowo (1902 – 1962) The Church of the Lord (Aladura)
The Primate Josiah Olunowo Oshitelu was born in 1902 and became the founder of
the Church of the Lord (Aladura) in 1930. He used to be a Catechist and Class
Teacher under the Anglican Church until 1926 when he was dismissed for
“strange” activities. He was fond of having visions, which were brought on by
extensive fasting and devotions. Between 1926and 1929, he engaged in seclusion
and spiritual discipline; and received in a vision a revealed script with holy words
and names that had miraculous power. He also had the power of interpreting
dreams.
He started the Church in 1930 after series of preaching and healing services in
which he attacked idolatry, traditional medicine and fetishes. He healed people by
using prayer, fasting and holy water. He condoned polygamy and had seven wives.
From Remo, Ogun State, the Church spread into all regions of Nigeria, including
the North, where its use of Islamic dietary rules and prayer forms made it a
breakthrough Christian presence. According to Brockman (1994), the Church also
incorporated a series of dramatic spiritual acts - rolling on the floor and jumping
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and clapping, all accompanied by characteristic cries and shouts. The Church
began its successful expansion beyond its base in Nigeria throughout West Africa
after 1947. It found support among prominent persons, including a daughter of
PREMPEH I in Ghana. It has branches in England and the United States.
9. Summary
Attempts have been made to look at the lives and times of some prominent
founders of the Aladura Churches. It is important to note what influenced each of
them into breaking away to form new Churches.
10. Post-Test
1. Write short notes on William Wade Harris and Garrick Sokeri Braide.
2. Describe the call of Joseph Ayo Babalola and highlight his role in the birth of
the Christ Apostolic Church.
3. Examine the origin of the Celestial Church of Christ.
4. Give the biography of Moses Orimolade.
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LECTURE ELEVEN
PENTECOSTALISM IN NIGERIA
1. Objectives
a. Clarify the term „Pentecostalism‟ and mention four of the Churches in this
category.
b. Describe the rise and growth of the Pentecostal Churches on the world scene and
in Nigeria.
c. List the factors that contribute to the spread of the Pentecostal Churches.
d. Name and discuss the distinguishing features of the Pentecostal Churches.
2. Introduction
The rise and growth of the Pentecostal Churches deserve some mention in this
course. Without this, our survey of the groups of Churches would be incomplete.
In previous lectures, we have noted with emphasis the Mainline or Mission
Churches as well as the rise and spread of the African Indigenous Churches.
3. Origin and Growth of the Pentecostal Movement
The word „Pentecostal‟ has its roots in the Jewish Harvest Feast. This festival takes
place on the 50th day after the Passover. Biblical records in Acts 2 tell of the
experience of the Disciples on this day. The giving of the Holy Spirit characterized
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by speaking in tongues (glosollalia), signs and wonders is the foundation for the
movement.
The Pentecostal movement is traceable to the activities of many charismatic
Church leaders that exhibited the traits. Two prominent individuals are John
Wesley (1703-1791) and Edward Irving (1712-1834). While the followers of John
Wesley later became known as the Methodists, Irving was of the Presbyterian
denomination. However, the beginning of modern Pentecostal Movement is
traceable to the activities of Charles Fox Parharm (1873-1929) and William Joseph
Seymour (1870-1922). It should be noted that the activities of Garrick Sokeri
Braide, Moses Orimolade and Joseph Babalola are symptomatic of the Movement.
Their emphasis on faith healing, revival, new life, spiritual gifts and prophecy lend
credence to this fact. However, these are not often accepted as Pentecostal
Churches. The core three (3) Churches that form the contemporary Pentecostal
group in Nigeria according to Ukpong (2008) are those who:
a. Hold the Holy Bible as the sole authority: They interpret the Bible literally; their
doctrines, dogma or teachings and practices are built on Scriptural antecedents.
b. African spirituality: This is a strong parameter though the Churches do not go as
far as the AICs in their attitude to African cultural practices like polygamy and
spiritual bath.
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c. Born Again: They emphasize New Birth or New Life. Hence, they are often
called “Born Again” Churches. At every opportunity, they make “Altar Call” and
preach on the need for conversion and confession of Jesus as Lord and personal
Saviour.
Generally, the basic beliefs of the Nigerian Pentecostals under the aegis of the
Pentecostal Fellowship of Nigeria (PFN) are in line with those of the Pentecostal
World Fellowship. The PFN is an arm of the Christian Association of Nigeria
(CAN). The five blocks that make up the CAN are:
1. The Catholic Secretariat of Nigeria (CSN): this bloc comprises of the Roman
Catholic Church alone.
2. The Christian Council of Nigeria (CCN): In this arm, you have the Protestant
Churches - Anglican, Methodist, African Church and Baptist. The Church of the
Lord/Aladura, though in OAIC also has a foot in this bloc.
3. The Organization of African Instituted Churches (OAIC): Comprises of all
Aladura(White Garment) Churches like the Christ Army Band, Celestial Church of
Christ (CCC), Cherubim and Seraphim Church (C&S), Church of the
Lord/Aladura (CLA) and their many splinter groups.
4. The Christian Pentecostal Fellowship of Nigeria (CPFN) and the Pentecostal
Fellowship of Nigeria (PFN). The CPFN is comprised of the Apostolic Family,
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that is, The Apostolic Church (TAC), Christ Apostolic Church (CAC) and the
splinter groups while the PFN is made up of the Pentecostal Churches.
5. TEKAN/ECWA: comprises of the Evangelical Church of Wining All (ECWA)
and the TarayyaEkklesyioyin Kristi A Nigeria (TEKAN).
4. Features of Pentecostal Churches
Examples of Pentecostal Churches that started in Nigeria from the 1950s are
foreign ones like the Assemblies of God Church and the Foursquare Gospel
Church. Others established by Nigerians are Church of God Mission of the late
Archbishop Benson Idahosa; Deeper Christian Life Ministry of Pastor William
Folorunso Kumuyi; Zoe Ministry of Pastor Anwuzia; Living Faith Church –
Winners Chapel- of Bishop David Oyedepo; the Redeemed Christian Church of
God (RCCG) founded by Pastor Josiah Akindayomi and the Christ Embassy of
Pastor Christian Oyakhilome. In sum, Pentecostalism is a world phenomenon; that
is something that is still evolving and not yet fully comprehensible. Below are
some of their features.
a. Pentecostal Experience: One of the distinguishing features of the Pentecostal
Churches is their emphasis on the Pentecost Day experience. Thus, they speak in
tongues and fellowship for long periods as a form of communality. They also
believe in laying-on of hands, anointing or chrism, seeing vision and other
promptings of the Holy Spirit.
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b. Charismatic: They are called charismatic Churches because they look for fresh
manifestation of the Holy Spirit. They follow anyone – young or old, male or
female – who is charismatic and exhibits outstanding spiritual gifts of healing.
c. Women Ordination: Unlike the Mission Churches that restrict the participation
of women in the Priesthood; the Pentecostals believe in the priesthood of all
believers. While there are a host of women Church founders and leaders, there is
also the tradition of the wife of the General Overseer to be ordained. Thus,
husband and wife become Pastors and co-leaders.
d. Western Influences: The Pentecostals exhibit a very strong tie with foreign
evangelical missions. The influences are reinforced by the foreign Mission Bible
schools they attend like Oral Roberts University. They also read books and take
part in international evangelical conferences, workshops and retreats. In turn,
Nigerian Pentecostals also invite foreign Pentecostal leaders to minister in the
country. The robust interchange of ideas, pulpit exchange and financial assistance
help in forging international cooperation. The dress, language, worship and
decorum of the leaders and members are often Western oriented.
e. Media – Evangelism: The profuse use of the mass media -electronic and print -
make the Pentecostals stand out. Print media like tracts, books, dailies and
electronic like Television, Radio and Internet are used extensively. Thus,
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prominent leaders among them are called Televangelists – Television Evangelists.
This is due to the high frequency on the Television.
f. Schismatic: Like the AICs, the Pentecostal Churches proliferate. Almost daily, a
new Church is born often drifting away from an old one. Hence, they resort to
names that not only sound similar but baffling.
g. Prosperity Gospel – Otherwise called Wealth Gospel, Pentecostals are known to
measure success through material prosperity. This explains the flamboyancy their
leaders display.
5. Impacts of the Pentecostal Churches on the Nigerian Society
Below are some of the good influences of the Movement.
a. Bible study: No doubt, the emphasis on Bible study has awakened a general
desire and love for the Holy Bible. Weekly Bible study, house fellowship or cell
groups and Bible teachings are common. Most Church denominations also have
daily devotions to encourage members.
b. Worship: The lively worship of Pentecostals is now the vogue in all Churches.
Praise worship, clapping, dancing, choruses and shouts of Alleluia are common
even in the Mainline Churches. Two bands of choirs now minister side-by-side in
some Mainline Churches: the „traditional‟ choir and the Evangelical Band.
c. Spiritual Awakening: Another influence of the Movement is the reawakening of
spirituality in the land. People are now encouraged than before to pray and
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manifest spiritual gifts. Fasting, prayer, camping and retreats are common. Dr.
Daniel Olukoya of the Mountain of Fire and Miracles Ministry‟s (MFM) book
„Prayer Rain‟ is a good example.
d. Evangelism: Soul winning is no longer limited to the four walls of the churches.
Revival services, church planting, night vigils, use of tracts are intensified by the
Mainline Churches. The evangelical drive among the Mainline Churches is
coordinated by boards like Evangelical Fellowship in the Anglican Communion
(EFAC), Methodist Evangelical Movement (MEM), and the Catholic Charismatic
Renewal (CCR). No doubt, Pentecostalism is enhancing vibrancy in all Churches.
6. Summary
Pentecostalism has come to stay in Nigeria. Like a virus, it has eaten deep into the
fabrics of the society.
7. Post-Test
a. Clarify the term „Pentecostalism‟ and mention four of the Churches in this
category.
b. Describe the rise and growth of the Pentecostal Churches on the world scene and
in Nigeria.
c. What are the factors that contributed to the spread of the Pentecostal Churches?
d. List six and discuss any four of the distinguishing features of the Pentecostal
Churches.
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LECTURE TWELVE
PROLIFERATION OF CHURCHES IN NIGERIA
1. Objectives
a. Clarify the term „Proliferation of Churches‟.
b. List the factors that contribute to the Proliferation of Churches.
c. Discuss the merits and demerits of the proliferation of Churches.
2. Introduction
One of the emergent issues in the history of Christianity in Nigeria today is that of
proliferation of Churches. The word proliferate means to multiply or increase
rapidly in number or amount. The main thrust is sudden increment, rapid growth or
large number. Any casual observer would have noticed the sudden and exponential
growth of Churches on each street of the urban cities. Churches of various names
spring up and occupy every available space: shops, hotels, warehouses, abandoned
buildings, private homes and other public places. This has earned the nation the
number one place on the World Value Index. Nigeria and Nigerians are adjudged
the most religious nation and people on planet earth. The nation has the largest
number of Churches per capital in the world. The soil is very fertile for Church
growth indeed. Below, we shall discuss the causes; and merits or demerits of the
proliferation of Churches.
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3. Causes of Proliferation of Churches: Several factors have been listed for this
trend. As a phenomenon, more facts emerge almost on a daily basis. Below are
some of the most mentioned factors.
a. Power Tussle: Leadership crises often give birth to new Churches. Whenever the
issue of succession arises, the choice of who becomes the leader does not always
go down well with some. Hence, the disgruntled Pastors and their followers break
away to start their own Church.
b. Inordinate ambition: It is a known fact that one quick way to making it big in the
country is to be a General Overseer (G.O). This is fanned by the spirit of greed,
fame and pride. To achieve this, some do resort to demonic alliances and cultic
practices. Thus, we hear of charms like “crowd puller”, “Do as I say”, among
Pastors.
c. Love of Money and Fame: It is true the Bible says that the inordinate love of
money is the root of all evils (1 Tim. 6:10). The craze for wealth, power and fame
is another cause for proliferation of Churches. The fact is that many now set up
Churches for commercial purposes. Priest-craft or commercialization of religion is
a major challenge. Pastors are more concerned about the car they ride and the dress
they wear than the care of members. This attitude is known as materialism.
d. Unemployment and Poor Economy: In these days of joblessness and
retrenchment occasioned by economic recession, many find solace in floating
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Churches. It has been observed that the Church is the only institution that does not
display the “No Vacancy” post.
e. Doctrinal Dispute: Crises may arise due to the different ways of interpreting and
applying the Bible to life. Arguments based on the teaching of the Bible are termed
doctrinal arguments or controversies. Topics like Baptism, women ordination and
Sacraments can lead to misunderstandings. Such disagreements often lead to
schisms. Those who believe that what the other is doing is not Biblical may pull
out and do things in their own way.
f. Practices: Akin to teaching or doctrines are practices or practical lifestyle of
Church members. Arguments on what to eat, wear and how best to do it can cause
divisions.
g. Cultural influences: The attitude of people to their cultural heritage can cause
disaffection in the Church. Issues like marriage, chieftaincy or title – taking, child
naming and burial rites can degenerate into crises if poorly handled by Church
leaders.
h. Tribalism/Ethnicity: It can be observed that some Churches seem to belong to
ethnic groups. Such are founded and governed along tribal lines. Pastors who do
not belong to the main or ruling tribe may not be duly recognized in terms of
promotion. Such can pull out to free themselves of bigotry and tribalism.
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i. Indiscipline/Insubordination: There are cases of Pastors who pull out rather than
subject themselves to disciplinary measures.
j. Genuine Reason: It must be said that not all cases are the same. There are cases
of those who are genuinely called by God to pull out for special purposes. We also
have those who need to pull out so as to effectively work in a particular locality or
ministry.
4. Merits and Demerits of Proliferation of Churches
The proliferation of churches as a phenomenon has its own advantages and
disadvantages.
Merits/Advantages:
a. Growth – Proliferation is a sign of growth, spread or expansion of the church.
This is in fulfillment of the Great Commission in Matt. 28: 19-20.
b. Employment Generation– Proliferation makes the Church a player in terms of
jobs creation. In addition to the unending list of Pastors, skilled and unskilled
people are engaged artisans like Bricklayers, Carpenters, Drivers, and Security
outfit are engaged. Other paid staffs are Clerks and Security men/women. In some
cases Teachers and Administrators are employed to man Church schools.
c. Varieties– Proliferation has brought in varieties and beauty in worship, Church
organization and evangelism. This has created a sort of “specialization”. Some
churches are known for prayer and others for Bible study/teaching, deliverance,
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music, healing and so on. This is because the particular gift of the leader/founder
resounds/reflects through the activities of the Church.
d. Room for Actualizing Potentials – No doubt, proliferation affords people the
opportunity to display or put to effective use their God – given talents. People who
feel “caged” in their Churches have the opportunity to freely display their gifts
elsewhere.
Demerits: A lot is being said against proliferation as discussed below:
a. Pollution– Environmental pollution, broadly speaking, means the way and
manner man‟s habitat is corrupted and wrongly used to the point of degradation.
The multiplicity of Churches contributes to pollution in the area of noise making,
traffic congestion and filth. The beauty and serenity of town planning are disrupted
due to unauthorized conversion of residential quarters to Churches.
b. Poor Ventilation– Improper conversion of shops to worship places often cause
poor ventilation that has adverse effects on the health of worshippers.
c. Rivalry– Un-health rivalry, clashes and sheep-stealing are rampant when many
Churches compete for membership in an area. Clashes have even been reported
among some Pastors as they jostle for recognition.
d. Disunity– This is perhaps the strongest point against proliferation. It becomes
difficult, if not impossible, for many to see the Church as ONE. Efforts towards
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unity (Ecumenism) are often weakened by the insubordination, pride and holies –
than – thou attitude of some Church Pastors/Leaders.
e. Syncretism– This is the mixture of different and diverse religions. The practice
of occultism, use of charms and nocturnal visits to native doctors by Pastors who
seek fame amounts to syncretism.
5. Summary
One of the recurring themes in the history of Christianity in Nigeria is proliferation
of Churches. As a phenomenon, it has its own advantages and disadvantages that
are often highlighted for or against it.
6. Post-Test
a. What do you mean by the term „Proliferation of Churches‟?
b. List eight and discuss six of the factors that cause Proliferation of Churches in
Nigeria.
c. Discuss the merits and demerits of proliferation of Churches.
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Revision
1. Examine the factors that led to the decline of the Church in North Africa.
a) Christianity in North Africa
1. It cannot be said with any precision when the Church was planted
2. it is however related to the sub-Apostolic era
3. The church spread as far as Ethiopia, Egypt, Nubia, and Carthage (modern day
Tunisia and Algeria)
b) Decline: Reasons
1. Persecution occasioned led Emperors Decius and Diocletus
2. Disunity in the church due to heretical teachings
3. Donatist Controversies weakened the church
4. Glorification of martyrdom in which many died
5. Berbers Revolt
6. Migration: People moved out while the Arabs flocked in
7. Invasion by Islam
8. Coptic presence in Egypt and Ethiopia etc
2. Assess the importance of Sierra Leone in the establishment of Christianity

in West Africa.
a. Brief write-up on Sierra Leone
1. Sierra Leone is the cradle of Christianity in West Africa
2. Colony of Sierra Leone (Land of Freedom) was established by the Abolitionists
in 1787
3. From 1787, arrivals of Freed Slaves from Britain, America, Nova Scotia,
Tobago, etc
4. They were accompanied by Missionaries
5. They were already Christians of various denominations
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6. The Returnees encountered problems settling down
7. From here freed slaves moved inland
b) Importance
1. Sierra Leone became the headquarters of the Missions for many years
2. Western Education with the establishment of Schools started here
3. AjayiCrowther and other ex-slaves were trained here
4. Requests for Missionaries from Badagry and Abeokuta were sent en-route Sierra
Leone
5. Industrial Training
6. Served as link with overseas headquarters of missions
7. Henry Townsend landed here
8. Became a testing ground for evangelising the interior
3. Examine the specific contributions of the Returnees to the spread of the

Gospel in West Africa.
a. Introduction on the Emigrants, Freed Slaves or Returnees
1. Sierra Leone is the cradle of Christianity in West Africa
2. Sierra Leone (the land of Freedom) was established by the Abolitionists in 1787
3. From 1787, freed slaves arrived from Britain, America, Nova Scotia, Tobago, 4.
Some of them were AjayiCrowther, De Graft, Simon Jonas, Wilhelm,
b. Contributions:
1. Translation of the Holy Bible and Hymn book
2. They accompanied the Niger Expeditions.
3. They acted as interpreters e.g. De Graft, Wilhelm, Simon Jonas,
4. Involvement in direct mission.
5. They relocated and impacted on their people
6. Helped in bringing their relatives to Christ
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7. They helped in committing African languages to writing.
8. They established schools and became teachers.
9. Wrote hymns in native air
10. Invited the Missionaries: James Ferguson of Badagry
11. Supported the establishment of the AICs
12. Were Nationalistic
4. Explain the term African Indigenous Churches (AICs) and highlight how
they differ from the Pentecostal Churches.
a. Clarification of term:
1. Churches that broke away from missionary founded churches.
2. Churches founded by Africans without connection with European churches
3. Churches founded by European missionaries but now stand on their own.
4. The three selfs: self-financing, self-propagating and self-governing.
5. Examples Africa church Inc., the Aladura etc.
b. How they differ from Pentecostal Churches:
1. Independent – the three self’s
2. Attitude to African culture is that of understanding and accommodation
3. Lively worship
4. Proliferation
5. Faith healing
6. Polygamy
7. Prominent women leaders
8. Spiritual powers to counteract evil
9. Dreams, visions, prophecy, tongues
10. Use of white garment
11. Prayer – Aladura
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12. Use of prayer Aids: Candle, Mountain, Incense, Ritual baths, etc
13. Syncretic practices
14. Loose organisational set-up
15. Revival: Itinerant Prophets, Vigils,
16. Cadres for all members
5. Discuss the early missionary activities in Abeokuta and highlight their

influence on Yoruba land.
a. The planting of Christianity in Abeokuta
1. Abeokuta is to Yoruba land what Sierra Leone is to West Africa.
2. Ex slaves of Egba origin returned to Abeokuta from 1839
3. By 1840, there were over 500 of the Saro in Abeokuta
4. They requested for missionaries
5. In December 1842, the WMM sent Rev. T. B. Freeman
6. In January 1843, Henry Townsend of the CMS visited
7. Chief Sodeke received them warmly
8. Christianity spread to Ibadan (Hinderers), Oyo, ijaye, Ijebu-Ode, etc.
9. Ifa Oracle prepared the people for the visits
b. Influence on Yoruba land
1. Education/Schooling
2. They put an end to slavery, slave trade and other obnoxious practices.
3. Medicare, orphanages, hospital, leper colonies
4. Defense of the town, put an end to inter-tribal wars
5. Newspaper, Communication
6. Hope of increased prosperity through commerce and industry.
7. Christianity (the white missionaries) as agents of civilization.
8. Social amenities: roads, post office,
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9. Agriculture, new crops,
6. Evaluate any five of the strategies employed by the Holy Ghost

FathersMissionaries in establishing the Christian faith in Igbo land.
a. The Holy Ghost Fathers
1. They were the Spiritan Missionary Fathers from Paris also called the Holy Ghost
Fathers
2. In Dec. 5 1885, four of them (Fathers Lutz and Horne, Brothers Hermas and
Lean-Gotto) arrived Onitsha, South Eastern Nigeria.
3. The Obi of Onitsha, Anazonwu, received them warmly
4. A piece of land already given to the CMS was relinquished happily by Bishop S.
A. Crowther
b.Strategies employed
1. Direct Evangelism and building of churches
2. Social works: Medical care; leprosarium;
3. Establishment of Christian villages; mission houses served the same purpose
4. Schooling/formal education
5. Redemption/ransom of slaves
6. Establishment of formation houses to train native agents: handmaids of the Holy
Jesus Christ (1940); Immaculate Heart of Mary (1937); etc.
7. Abolition of human sacrifice and of burying the dead with the living
7. Explain the term African Indigenous Churches (AICs) and highlight their
distinguishing characteristics.
a. Clarification of term:
100
5. Examples Africa church Inc., the Aladura etc.
b. How they differ from Mission Churches:
1. Independent – the three self’s
2. Attitude to African culture is that of understanding and accommodation
3. Lively worship
4. Proliferation
5. Faith healing
6. Polygamy
7. Prominent women leaders
8. Spiritual powers to counteract evil
9. Dreams, visions, prophecy, tongues
10. Use of white garment
11. Prayer – Aladura
12. Use of prayer Aids: Candle, Mountain, Incense, Ritual baths, etc
13. Syncretic practices
14. Loose organisational set-up
15. Revival: Itinerant Prophets, Vigils,
16. Cadres for all members
8. With concrete facts elucidate on the influence of Christianity in any selected

community in West Africa.
a. How Christianity got to the community (brief history)
b. Influence
1. Direct Evangelism: Church planting, soul winning
2. Formal Education: establishment of schools; literacy and numeracy
101
3. Social welfare: Slave redemption, orphanages, stoppage of human sacrifice &
obnoxious practices
4. Medicare: Hospitals, clinics,
5. Industrial Education/Training: Sewing, Printing, Masonry, Brickmaking, etc
6. Agricultural development: Model Farm @ Lokoja, introduction of new tools and
seeds
7. Civilization: Corrugated iron sheets, Press, Dress, Road, etc
8. Architecture: Storey building, windows
9. Commerce: trade and exchange
9. List and deliberate on the reasons for the rise of the African Indigenous
Churches.
a. The AICs
5. Examples Africa Church Inc., the Aladura, C&S,
b. Reasons for the Rise
1. Leadership tussle
2. Cultural negation: Polygamy, secret society, chieftaincy, etc.
3. Severe disciplinary measures to black priests
4. Growth of newspapers that enhanced awareness
5. Denials of the workings of the Holy Spirit by the mission Churches
6. Nationalism
7.The desire to carry the Gospel to their people
102
10. Write a comprehensive essay on the life of Rev S. B. J. Oschoffa and the
establishment of the Celestial Church of Christ
A. Life of S. B. J. Oschoffa
1. Born on 18th May 1909 in Porto Novo, Benin Republic
2. Parents were Nigerians – Abeokuta/Imeko
3. Grandfather: Ojopola
4. Father: Oshoffa
5. Could not be trained as a Methodist Minister
6. Learnt carpentry under his father
7. Attended a RCM school.
b. Establishment of the CCC
1. Church founded on 29th September 1947 in Porto Novo
2. In May 1947 he got lost in a forest
3. He experienced deep trance and ate wild honey
4. Asked to lay carpentry work aside and become a pastor
5. Name of the church revealed to Alexander Yanga
6. Egun speaking people introduced the church to Nigeria
7. Madam Comfort became the first Nigerian member
8. Oschoffa resettled in Makoko, Lagos
9. The church has spread to nearly all parts of the world.
103
Suggested Reading List
Adewale, S. A. (1988). The African Church 1901-1986: A Synthesis of Religions
and Culture. Ibadan: Oluseyi Press.
Agbaje, A. A. (1955). “Thomas Birch Freeman” in Omoyajowo, J. A. {Ed.} (1995).
Makers of the Church in Nigeria, 1842-1947. Lagos: CSS.
Ajayi, J. F. A. (1965). Christian Mission in Nigeria 1841-1891. London: Longmans.
Anyabuike, I. (1995). “Father Shanahan (1871-1943)” in Omoyajowo, A (Ed.).
Makers of the Church in Nigeria. Lagos: CSS. Pp. 83-96.
Ayandele, E. A. (1970). The Missionary Impact in Modern Nigeria, 1840-1947. London: Frank
Cass.
Baver, J (1994). 2000 Years of Christianity and Africa. Nairobi: Paulines.
Brockman, N. C. (1994). “Oshitelu, Josiah Olunowo 1902 to 1962: The Church of
the Lord(Aladura), Nigeria”. www.dacb.org/stories/nigeria/oshitelu
Ekundayo, C. (2004). History and Ministerial Life of Joseph Ayo Babalola (1904-
1959): Africa’s Great Evangelist and Revivalist. Ibadan: Intercel Christian
Publications.
Falako, F. O. (2010) “Okenla, John Owolotan (a.k.a. BalogunOnigbagboEgba,
from 1860-1888) c. 1800 to 1888, Church of Nigeria (Anglican Communion)
Nigeria” in Dictionary of African Christian Bibliography (DACB),
www.dacb.org/stories/nigeria/okenla_john.html
Falako, F. O. (2010) “Wilhelm, Andrew Desalu c. 1820s to 1866 Church of
Nigeria (Anglican Communion) Nigeria” in Dictionary of African Christian
Bibliography, (DACB), www.dacb.org/stories/nigeria/wilhem desalu.html
Falako, F. O. (2010) “Babamuboni, c. 1860s to 1920s Church of Nigeria (Anglican
Communion) Nigeria” in Dictionary of African Christian Bibliography, (DACB),
www.dacb.org/stories/nigeria/babamuboni.html
Falk, P. (1997).The Growth of the Church in Africa. Jos: ACTS.
104
Fleck, I. (2013).Bringing Christianity to Nigeria. Jos: ACTS.
Idahosa, M. C. A. (2004). Brief History of the Catholic Church. Lagos: EHJ.
Igwe, G. E. (2000). Christianity comes to Africa. Umuahia: Ark Publishers.
Isichei, E. A. (1995). History of Christianity in Africa. London: SPCK.
Jowitt, D. (2010). Christianity: A Concise History. Ibadan: Kraft Books Ltd.
Kalu, O. U. {Ed.} (1978). Christianity in West Africa: The Nigerian Story. Ibadan: Daystar
Press.
Okedara, J. T. &Ajayi, S. A. (2004).Thomas Jefferson Bowen: Pioneer Baptist
Missionary to Nigeria 1850-1856. Ibadan: John Archers
Ogunewu, M. L. (2010). “Taylor, John Christopher c. 1815 to 1880 Church
Missionary Society Nigeria” retrievable from
http://www.dacb.org/stories/nigeria/taylor_jc3.html
Omoyajowo, J.A. (1982). Cherubim and Seraphim: The History of an African
Independent Church. New York: NOK.
Omoyajowo, J. A. (1995). “Revd. Henry Townsend (1815-1889)” in Omoyajowo, J. A. (Ed.)
Makers of the Church in Nigeria, 1842-1947. Lagos: CSS. Pp.15-28.
Omoyajowo, A. &Anyabuike, I. (1995). “Hope Masterton Waddell 1804-1895” in
Omoyajowo, A (Ed.). Makers of the Church in Nigeria. Lagos: CSS. Pp. 55-
68.
Omoyajowo, J. A. {Ed.} (1995). Makers of the Church in Nigeria, 1842-1947. Lagos: CSS.
Oshitelu, G. A. (2002). Expansion of Christianity in West Africa.Abeokuta: Visual Resources
Owadayo, M. O. (1995). “Bishop Samuel Ajayi Crowther (1810-1891)” in
Omoyajowo, J. A. {Ed.} Makers of the Church in Nigeria, 1842-1947. Lagos: CSS.
Pp29-54.
Ukpong, D.P. (2008). Nigerian Pentecostalism: Case, Diagnosis and
Prescription.Uyo: Fruities Publication.
105

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UNIVERSITY OF LAGOS

SCHOOL OF FOUNDATION STUDIES

C.R.S. 003: HISTORY OF CHRISTIANITY IN WEST AFRICA

DR. FALAKO, FRANCIS O.

The history of Christianity in West Africa is as extensive as the Sub-Region

of Prince Henry the Navigator.

Lecture 2: Protestant Efforts, Slavery/Slave Trade and the Planting of Christianity

Lecture 3: Planting of Christianity in Ghana.

Lecture 4: Planting of Christianity in Nigeria: Yoruba land.

Lecture 5: Planting of Christianity in Nigeria: Igbo land.

Lecture 6: Planting of Christianity in Nigeria: Calabar Area.

Lecture 7: Planting of Christianity in Nigeria: Niger Delta Area.

Lecture 8: Planting of Christianity in Nigeria: Hausa Land.

Lecture 9: African Indigenous Churches (AICs).

Lecture 10: Some Leaders of the AICs

Lecture 11: Pentecostalism in Nigeria.

Lecture 12: Proliferation of Churches in Nigeria.

the dynamics of evangelisation used by each mission; the prominent individuals

the issues around the Proliferation of Churches.

i) narrate the establishment of Christianity in Sierra Leone with emphasis on the

ii) discuss how Christianity was introduced to Ghana and Nigeria;

iii) highlight the influence of Christianity on the host communities;

vi) assess the causes, and impacts of proliferation of churches in Nigeria.

Lectures. This is followed by a list of references. This guide should be enriched as

you read from other sources.

MAP OF WEST AFRICA

PREVIOUS ATTEMPTS AT PLANTING CHRISTIANITY IN WEST

AFRICA AND THE ROLE OF PRINCE HENRY OF PORTUGAL

At the end of this unit, you should be able to:

a. appraise the two previous attempts at planting Christianity in Africa.

b. state why the attempts failed.

c. state the reasons for Prince Henry‟s involvement.

3. The First Attempt: Latin Africa

King? Many parts of North Africa are mentioned in the Bible.

of the well-known leaders in Christendom like Tertullian (Father of Latin

significant part of the then Roman Empire.

4. The Second Attempt: Prince Henry of Portugal

in sea adventure earned him the nickname “Henry the Navigator.”

lasting impression in West Africa.

nickname 'Navigator' to refer to Prince Henry during his lifetime or in the

following Three Centuries. The term was coined by two Nineteenth-Century

German historians: Heinrich Schaefer and Gustav de Veer.

territory for his country in Africa. He built an observatory laboratory in Sagres

name from this Portuguese sea-port. He sponsored numerous explorations down

5. The Motives of Prince Henry

badly affected the commercial fortunes of European nations. Commodities from

of the Muslim traders.

2. Religious Interest: This explained why Portuguese Missionaries accompanied

countries like Angola and Mozambique.

impossible for her to attain in Europe.

established a Church and made few converts in Sierra Leone. According to

father as the Olu (King), he gave every encouragement, material as well as

European lady as his wife.

missionaries are still found in Benin and Warri.

outside the palaces were superficial.

in military and material gains.

caused unrests in the interiors and proved a stumbling block.

4. Trade: due to paucity of funds, the missionaries engaged in trade to the