THE EVANGELISTIC MOVEMENT OF APOSTLE AYODELE BABALOLA IN THE 1930 REVIVAL AT OKE OOYE ILESA, OSUN STATE
CHRIST APOSTOLIC CHURCH BABAJIDE SCHOOL OF PROPHETS AND EVANGELISTS, P.O. BOX 1151, ILESA, OSUN STATE
COURSE:
ENGLISH AND RESEARCH
TOPIC:
THE EVANGELISTIC MOVEMENT OF APOSTLE AYODELE BABALOLA IN THE 1930 REVIVAL AT OKE OOYE ILESA, OSUN STATE
BY
AFOLABI ELIJAH AYOMIDE
MATRIC NO: DIP/0781
LECTURER:
PASTOR S.O.BANJO
INTRODUCTION
Background of the Study
Joseph Ayodele Babalola was born on the April 25, 1904 to the family of David Rotimi and Madam Marta Talabi who belonged to the Anglican church. The family lived at Odo-Owa in Ilofa, a small town about ninety Kilometers from Ilorin in Kwara state, Nigeria.. His father was the Baba Ijo (Church Father) of the Christian Missionary Society Church at Odo- Owa. Pastor Medayese wrote in his book “Itan Igbe dide woli” Ayo Babalola that mysterious circumstances surrounded the birth of Babalola, on that day, it was believed that a strange and might object exploded and shook the cloud.1
On January18,1914, young Babalola was taken by His brother M.O Rotimi, a Sunday school teacher in the Christian Missionary Society Church at Ilofa, to Osogbo. Babalola started school at Ilofa and got as far Standard Five at All Saint’s School, Osogbo. However, he quit school when he decided to learn 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. Just like the Old Testament Prophets and Evangelists office to stand before Men.2 It was a specific and personal call.
Babalola’s strange experience started on the night of 25th September, 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 came confused and perplexed. He was in this state of confusion when a great voice “like the sound of many water”3 called him three times. The voice was loud and clear and it told him that he would die if he refused to heed to the divine call to into the world and preach. Babalola did not want to listen to this voice and he responded like many of the Biblical prophets, and Evangelist that WHO? When they were call out by Yahweh as prophets, did not normally yield to the first call, men like Moses and Jeremiah submitted to God only when it became inevitable. So, Babalola gave in only after he had received the assurance of divine guidance to go on the mission and he resigned his appointment with the Public Works Department. Mr. Fergusson, the head of his unit, tried to dissuade him from resigning but the young man was bent on going on the Lord’s mission.
The same voice came to Babalola the second time asking him to fast for seven days. He obeyed and at the end of the period, he saw a great figure of a man, according to Pastor Alokan, like Jesus.4 The man in dazzling robe spoke at length about the mission he was called to. The man also told him of the persecutions he would face and at the same time assured him of God’s protection and victory. A hand bell was given to Babalola as a symbol. He was told that the sound of the bell would always drive away evil spirits. He was also given a bottle of “life-giving water”5 to heal all manners of sickness. Consequently, wherever and whenever he prayed into water for therapeutic purposes, effective healing was procured for those who drank the water. Thus, Babalola became a prophet regularly saw angels who delivered divine messages to him.6 An angel appeared in one of his prayers and forbade him to wear caps.
The itinerary of Prophets Babalola during one of his prayers sessions and angel appeared to him and gave him a yam to eat. The angel told him that the yam tuber which God used to feed the whole world. He further revealed that God had granted unto him the power to deliver those who were possessed of evil spirit in the world. He was directed to go first to Odo-owa and start preaching Babalola organized regular prayer meetings in this church C.M.S church in oko-owa7. Among the regulars was Isaiah Oluyemi who later saw the wrath of Bishop smith of Ilorin diocese8 Babalola seeing visions, speaking in tongues and praying vigorously9 he and the visionaries were allegedly ordered by Bishop smith to leave the church10 .
Scope of Study
The research is majorly focused on the Evangelistic movement of Apostle Ayo Babalola in 1930 revival at Oke- Ooye, Ilesa, Osun State.
Definition of Terms
Evangelism: This can simply be defined as the act of witnessing or spreading the gospel of the lord Jesus Christ to others that are yet to recognize Jesus Christ as the lord and saviors11
Apostle: A person who acts as the fully authoritative representative of God12
Confess: To admit especially formally or to the policy that you have done13
Ingest: To take food or drugs into your body14
Evangelist: This is somebody that is spreading the gospel of Jesus Christ15
Prophetic: Correctly stating or showing what will happen in the future16
Relinquish: To stop having especially when this happens unwilling give us17
Salvation: Is the state of being saved from the power of sin or a way of protecting somebody from damage of evil or disaster¹8
Endnotes
1. J.A Alokan, Itan Igbedide Woli Ayo Babalola, (Ibadan: Caston Press, 1975), p.1.
2. History of Apostle J.A. Ayo Babalola (Ikeja Laos: the Battle Cry Christian Ministries, 2012), p.16
3. Alokan , p.5.
4. E.H.L Oluseye Saint Joseph Ayo Babalola 1904-1959 (Akure: The Christian Overcomers Publishers, 1973), p.41.
5. Iwe Itan C.A.C, Published by C.A.C. Publicity Dept, n.d.p.65
6. Elder Abraham B. Owoyemi, Iwe Itan Woli Ayo Babalola (Ibadan: Pop Omoboriola Printers, n.d), p.5.
7. Ibid., p.8.
8. Ibid., p.6.
9. These phenomenon are Pentecostal Experiences but are strange in the C.M.S
10. Abraham Owoyemi : op, cit, p.8.
11. Sinclair and Wright, New Dictionary Theology (U.S.A. Inter-Varsity Press, 1998), p.431
12. David F. Wright, New Dictionary of Theology (U.S.A: Boeners Grove, 1973).
13. A.S. Hornby, Oxford Advanced Learner’s Dictionary of Current English (U.S.A: Oxford University Press, 2004), p.153.
14. Ibid., p.456.
15. Sinclair and Wright, New Dictionary Theology (U.S.A: Intervarsity Press, 1988.
16. Delta Summers, (etal) Longman Dictionary of Contemporary English (England: Education Limited, 1978), p.973.
17. Sinclair B. Ferguson (etal) New Dictionary of Theology (Intervarsity Press, 1988), p.945.
18. Delta Summers, (etal) Longman Dictionary of Contemporary English (England: Education Limited, 1978), p.1286.
The Revival at Oke-Ooye Ilesa
The genesis of the Oke-Oye revival could be traced to the meeting called to thrash out certain developments within the Faith Tabernacles which had virtually brought the whole movement into the verge of collapse. Prominent among these were issues of doctrine to which the leadership could not see eye to eye about. Apparently in a last bid to savage the crisis and prevent impending dissolution which was greatly threatening, they are all agreed to have a meeting scheduled for 9th and 10th July, 1930 in Ilesha to settle all doctrinal differences.
Now, just around this time, Apostle Joseph Ayo Babalola had written a letter to the leaders of the church that he wanted to know fully the doctrines and beliefs of the Faith Tabernacles because some of his converts in his crusades also wanted to join the denomination. Therefore, this coupled with the fact that the other leaders who were yet to see and hear Babalola could have the opportunity of doing so during this meeting, was what prompted D. O. Odubanjo, one of the foremost leaders of the group, to taking him for the meeting.19
They stopped by to spend the night with I. B. Akinyele, another frontline leader, who was also to be at the meeting. Akinyele later reported that he couldn’t sleep that night because the young Babalola’s prayers throughout the night were like the sound of mighty torrents of water.
They however embarked on their journey to Ilesha the following morning. There, Joseph Babalola was placed in a separate room howbeit in the same apartment and asked to wait there until he was called for. The meeting which comprised of F. T. leaders from round the nation, then commenced on the 9th day of July with 24-point agenda to deal with.
The first issue raised was on the question of polygamy: Is it a sin? What is to be done about converts who have more than one wife? Eventually they resolved this and moved on to the second issue, which was on divine healing. It is worthy of note that they had spent the whole of the first day and the early part of the second, treating the first item (or maybe it was this second item that dragged for so long). They were still on this when something happened which made it impossible for them to continue.20
It is therefore a wonder if even a week would have been enough for them to resolve a 24 (twenty four) items debated upon, going by that pace. Again, it is vital to emphasise that Babalola wasn’t in that meeting with them. It is assumed that his issue would also be among the 24(twenty four) points, perhaps towards the tail end and it is only at that time that he would be called in.
The young Babalola, possibly bored still at having to wait all day had started praying and studying the scripture. Possibly after doing this for a long while, he couldn’t restrain his zeal, he decided to go outside the compound and start witnessing to passers-by. He had started doing that to a group of young men, a bit older than himself, who were sitting nearby playing Ayo game and some drinking palm wine. Hearing of Joseph’s boast in the power of God to heal the sick and raise the dead, one of them who had a blind brother was being jeered by others to go and bring his blind brother for this miracle worker to perform his wonders.
It was about this same time that a burial procession was on. The corpse of a young child, probably between 10 and 12 years old, the only son of the parents was being escorted by friends and relative to the place of burial. They were all in tears. This made Babalola to shift attention from the unbelieving youths to this scene. He immediately left to the scene with the unbelieving youths. Moved with compassion and full of faith and zeal, he approached the procession and asked them to stop and that the coffin be placed on the ground. A bit taken aback, they however obeyed. The young prophet then went to work. He touched the coffin with his rod and rang his bell thrice, calling out the boy’s name. Nothing happened. Some bickering were already being heard in low tones. Joseph however did not allow himself to be distracted. For about another ten minutes, he repeated the same process, each time being more forceful and authoritative. By now, a crowd was beginning to gather.
Still, Joseph couldn’t be bothered about whether he was creating a scene. He kept ringing his bell persistently and commanding the boy to rise. He did Pandemonium broke out as the coffin shook and the dead made efforts to gain his freedom, even the bravest of men scattered in different directions, colliding with one another in the process.
The task of trying to open the coffin to get out of the trapped therein was therefore left to him through whom the miracle was performed. As he bent down, some others very cautiously joined him. Together, they brought out the boy alive. The name of the boy was Ogundipe.21
It didn’t take long before that spot became jam-packed. As people kept fleeing from the scene, hundreds kept pouring in, running over one another just to catch a glimpse of him who had been dead as well as the miracle worker whether he was an angel walking in the air or the most powerful witch-doctor in the town.
It then occurred to the erstwhile jester. If this could happen, then my blind brother could actually regain his sight! Another person felt: my 62-year old lame mother should have no trouble jumping up! Yet another man, a hunchback believed his load of 40 years could be rolled off at that instance! Still another remembered that his brother whom the entire family had abandoned because of his insanity could have his mind restored! Another man suddenly realized that his wife who had been carrying a pregnancy of years could at last give birth that very blessed day! It was then that another fellow remembered that he had an uncle condemned to die of leprosy! It didn’t take long before the news reached the General Hospital in Ilesha. One of the patients suddenly had a brainwave: whatever it is going to take, I’m getting out of here to that miracle ground.
As hundreds of such cases kept pouring in, the vessel went on doing what he had been instructed to do while the Miracle Worker (Jesus) kept confirming His servant. That ground instantly became a revival centre. There was a not a single case brought to the revival ground that went back home the same, no matter how terrible. 10th July, 1930 was a day people thought tomorrow would never come.
But that was only the beginning of a wild, explosive, unrestrained manifestation of the supernatural which would stretch for another three months. Needless to say, the peace meeting ended there and till date, nobody ever returned to it. Ilesha thus became the epicenter of God’s power. The revival became the talk of the market place, offices, media houses, in fact everywhere. The young prophet, now 26 years old, asked the people to bring water in a bottle and after his preaching, people would raise up their water or put it on their heads while he would pray upon them and bless them. That was all he did. People took the blessed water as far as the North, East as well as West and Central Africa and as far as Europe and the same result got in Ilesha ensued there.
Outstanding healings and bizarre miracles were not the only features of this unprecedented outbreak of the supernatural. Two very significant developments further amplified by several degrees the intensity and magnitude of the revival. One, the ease with which people got their healings was highly baffling. No ritual, no sacrifice, no payments, no hospitalization just come with your water and be sure that it is done.
Without being told, people began to voluntarily surrender their charms, idols and other fetish materials to the young prophet who further compounded the situation with the way he openly challenged traditionalists and occultist and rubbished their powers. Of course, none of them dared to raise up their heads in protest. Those who dared to come near the revival grounds got arrested by the power of God and this was how many of them began to confess and recant their evil deeds. It was a sight to behold, as these erstwhile chronic and greatly feared witches and occults rolled on the floor under the power that passes power, vomiting all kind of things including living creatures. Any occultist no matter how powerful body who drank of the blessed water ends up totally liberated whether he likes or not. The massive bonfire that continued on a regular basis was another sight to behold. Some fetish objects put up a fight, refusing to be burned. Some jumped out of the burning fires, protesting why their former devotees should abandon them. In the end, they submitted to the word of command of the prophet and ended up as ashes. The idols that were voluntarily surrendered reportedly numbered up to 4,000.22
The second factor which promoted the spread of his Revival was that the power was transferable. People came and were prayed for by the prophet also went to their domains and started the same revival. Prominent among these were Daniel Orekoya, Emmanuel Omotunde, Peter Olatunji etc. Daniel Orekoya was so outstanding that people actually thought that it was Babalola himself also in Oke Bola, Ibadan, where another major revival broke out with Orekoya as the arrowhead.
For Emmanuel Omotunde, Babalola himself attested to the fact that the anointing upon himself was likened to liquid in a bottle while that of Omotunde was like that in a Calabash. This was how the revival spread to places and peoples beyond Joseph Babalola himself. People came from neighboring countries and went back with such sanctified water to wrought outstanding miracles in their domains. And as you can expect, some fraudsters like the seven sons of Sceva arose here and there, trying to impersonate Babalola in order to deceive the people and extort money from them. They were eventually discovered and disgraced.23
For the next three months that Babalola was in Ilesha, the power of God raged on. In order to meet the growing demand for blessed water, the young prophet further blessed the brooks at OkeOye so that people would not have to wait for him to bless the water they brought. Now, one of the brooks was rather muddy and the people of Ilesha usually drew water only from the other brook called Omi Ayo (Water of Joy).24 But less than two weeks of the Revival, the brook had been fetched dry so they had to resort to the muddy brook. But within days, it dried up as well! The people however didn’t stop at that, they didn’t mind scooping the mud and squeezing every drain out of it. During this period of revival, everybody thought the world was coming to an end: people were greeting themselves good luck in readiness for Christ’s second coming. Virtually all the existing churches in Ilesha Township were emptied as their members trooped to the Revival Ground at OkeOye all week long including Sundays to watch God in wonders. It was a time of great deliverance as people who hitherto were subject to intimidation, manipulation and wicked harassments began to breathe an air of freedom. They gradually began to come into the understanding that God was not too far off and He can be approached and worshipped without these intermediaries. People started getting emboldened to pray in Jesus’ name, rebuke evil forces, publicly profess their faith and denounce that cult without fear of adverse repercussions. Bookshops, recorded great profit from the sales of Bibles. The General Hospital at Ilesha almost became empty to the no small frustration of medical practitioners. Babalola was then reported to the District Officer and charged with obstructing medical practice. When he was taken to the police station, the crowd that accompanied him was so much that he was immediately released for fear of a demonstration.
Babalola's Other Evangelistic Journeys
After the great revival of Oke-Oye, the prophet was directed by the Holy Spirit to go out on further missionary journeys, but even before this, people from other parts of the country had been spreading the glad tidings of Oke-Oye, Ilesa's great revival, to other parts of the country. Accompanied by some followers, Joseph Babalola went to Offa, in present Kwara State. Characteristically, people turned out to hear his preaching and see miracles. The Muslims in Offa became jealous and for that reason incited the members of the community against him. To avoid bloodshed he was compelled to leave.
Babalola Evangelistic Work at Usi Ekiti
He next stopped in Usi in Ekitiland for his evangelical mission and he performed many works of healing and there they received a warm reception from the King. An entire building was provided for their comfort. Babalola requested an open space for prayer from the Oba who willingly and cheerfully gave him the privilege to choose a site.
Sequently, the prophet and his men chose a large area at the outskirts of town. Traditionally the place was a forbidden forest because of the evil spirits that were believed to inhabit it. The Oba tried to dissuade Babalola and his men from entering the forbidden forest, but Babalola insisted on establishing his prayer ground there. The missionaries entered the bush, cleared it and consecrated it as a prayer ground. When no harm came upon them, the inhabitants of Usi were inspired to accept the new faith in large numbers.
Babalola's evangelistic success in Usi Ekiti was a remarkable one. Archdeacon H. Dallimore from Ado-Ekiti and some white pastors from Ogbomoso Baptist Seminary were believed to have come to see for themselves the "wonder-working prophet" at Usi, Both Dallimure and the Baptist pastors reportedly asked some men from St. Andrew's College, Oyo and Baptist Seminary, Ogbomoso to assist in the work.25
The success of the revival was accelerated by the conversion of both the Oba of Usi and the Oba of Aramoko. They were both baptized with the names, Solomon Aladejare Agunsoye and Hezekiah Adeoye respectively. After this event, news of the revival at Usi spread to other parts of Ekiti land.26
The missionaries also visited other towns in the present Ondo State. Among them were Owo, Ikare and Oka. Babalola retreated to his home town in Odo-Owa to fortify himself spiritually. While he was at Odo-Owa, a warrant for his arrest was issued from Ilorin. He was arrested for preaching against witches, a practice which had caused some trouble in Otuo in present Bendel State. He was sentenced to jail for six months in Benin City in March 1932. After serving the jail term, he went back to Usi Ekiti
One Mr. Cyprian E. Ufon came from Creek Town in Calabar to entreat Babalola to "come over to Macedonia and help."Ufon had heard about Babalola and his works and wanted him to preach in Creek Town. After seeking God's direction, the prophet followed Ufon to Creek Town. His campaign there was very successful. From Creek Town, Babalola visited Duke town and a plantation where a national church existed at the time. Certain members of this church received the gift of the Holy Spirit as Babalola was preaching to them and were baptized. When the prophet returned from the Calabar area, he settled down for a while. In 1935 he married Dorcas.
The following year Babalola, accompanied by Evangelist Timothy Bababusuyi, went to the Gold Coast. On arrival at Accra, he was recognized by some people who had seen him at the Great Revival in Ilesa. After a successful campaign in the Gold Coast he returned to Nigeria.27
Babalola Evangelistic Work at Efon-Alaye
Efon Alaaye was to become synonymous with the ministry of Joseph Ayo Babalola. This town was to be his missionary headquarter and base where his family (wife and children) were settled. It was also in this town that he was been buried after his ministry on earth. His coming to the town marked a new beginning and signaled the deliverance of the town from the shackles of demonic oppression. His entrance to the town of Efon was merged with Apostolic signs and wonders. Of particular note was the site called "Igbo Aiwo" (The Awesome Forest) directly opposite the palace of the traditional ruler. The forest was so dreadful that entrance into it was forbidden to both indigene and non-indigene. Any king that entered into it would surely die on the third day.28
Speaking on the forest a native of that town who was an eyewitness of Babalola's revival in the town told me "No two people dare meet on the road that goes by the side of this forest. One will either have to stop and the other will wait like two vehicles meeting on a narrow bridge. Whosoever pass by it or branched towards it is gone never to be seen again. Such was the awesomeness of this forest that no one enters or pass into it.29. It was this dreadful forest that Babalola requested as the site for his revival. He was the first parson to take cutlass in clearing the ground before his associate and town members moved to clear the bush. in this process many reptiles were killed in the forest. After this the Alaaye of Efon, the king of the town was asked to entered into the forest and he did so without any repercussion.
This site has now become the Mount of Prayer which become another site of major revival like Oke-Ooye. On that same spot today stand a big Church called CACmount of victory, as a monument to God faithfulness and superiority oval all power of darkness. 30
Bablola's Evangelistic Work at Igede Ekiti
Apostle Babalola got to Igede – Ekiti one day and found the entire town in mourning upon enquiries he understood that the body of the herbalist had died. He then ordered that they should bring his corpse and He prayed over it and the man revived. This man then repented of his sins and turned to God and he was a member of the Christ Apostolic Church till he the day of his death.31 The name of the man was Agun Ifaniyi later changed to Agun Oluwaniyi Peter he was the person that brought Christ Apostolic Church to Igede – Ekiti and name the Church CAC Oke Igbala.33
The Effects of Babalola Evangelistic Movements
What is an evangelistic movement? How would you know if you have one? An evangelistic movement can be characterized by five primary outcomes:
1. Believers are experiencing the spiritual dynamics of witness.
2. Gospel conversations are common.
3. Believers are growing in their ability to communicate the gospel with clarity and relevance.
4. Leaders and laborers are working together in effective outreaches.
5. New believers are being established in the faith and engaged in the movement.
Together these five desirable outcomes provide a balanced description of the type of evangelistic movement we seek to build. They also provide the basis for evaluating the evangelistic health and momentum of our current movements. Honest evaluation provides the critical insights needed for identifying the most effective plans and tactics.34
3 The Birth of Christ Apostolic Church in Nigeria
The spectacular evangelism by Prophet Joseph Ayo Babalola brought with it a wave of persecution to all who rushed into the new faith. The mission churches allegedly became jealous and hostile especially as their members constituted the main converts of the Faith Tabernacle. It was widely rumoured that the revival movement was a lawless and unruly organization. The Nigerian government was put on the alert about the activities of the movement. At this time, the leading members of the movement were advised to invite the American Faith Tabernacle leaders to come to their rescue. The leaders from America, however, refused to come as such a venture was said to be against their principles. As a matter of fact, the association between the Philadelphia group and the Faith Tabernacle of Nigeria was terminated following the marital problems of the leader of the American group, Pastor Clark. The Nigerian group then went into fellowship with the Faith and Truth Temple of Toronto which sent a party of seven missionaries to West Africa. Again, the fellowship was stopped when Mr. C. R. Myers, the only surviving missionary, sent his wife to the hospital where she died in childbirth.
Despite these disappointing relationships with foreign groups, the Nigerian Faith Tabernacle still considered it prestigious to seek affiliation with a foreign body.16 The rationale for this can be found in D. O. Odubanjo's letter to Pastor D. P. Williams of the Apostolic Church of Great Britain of March 1931. In the letter Odubanjo claimed: "The officers of the government here fear the European missionaries, and dare not trouble their native converts, but often, we brethren here have been ill-treated by government officers".35
This was followed by a formal request for missionaries to be sent to strengthen the position of the Nigerian Faith Tabernacle. Missionaries did come and, on their advice, the Nigerian Faith Tabernacle was ceded to the British Apostolic Church. Consequently, the name changed from Faith Tabernacle to the Apostolic Church.
Doctrinal differences between the two groups soon began to appear in forms similar to the ones that caused the termination of the association with the American groups. The subject of divine healing was one of the most important issues. Some of the invited white missionaries from Britain were found using quinine and other tablets and this caused a serious controversy among the leading members. It was unfortunate that the controversy could not be resolved and the movement subsequently split. One faction of the church made Oke-Oye its base and retained the name the Apostolic Church. The other larger faction and in which Prophet Joseph Babalola was a leader eventually became the Christ Apostolic Church. 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. Today, the church controls over five thousand assemblies, and reputedly is one of the most popular Christian organizations in Nigeria and the only indigenous organization with strong faith in divine healing.
Professor John Peel recorded that the membership of the Christ Apostolic Church in 1968 was well over one hundred thousand. That figure must have doubled by now. The church opened up several primary and grammar schools, a teachers' training college, a seminary, maternity homes and a training school for prophets. The years between 1970 and 1980 saw further expansion of the church to England, Ivory Coast, Sierra Leone and Liberia. At present the church has its Missionary and General Headquarters in Lagos and Ibadan respectively.
Babalola was a spiritually gifted individual who was genuinely dissatisfied with the increasing materialistic and sinful existence into which he believed, the Yoruba in particular and Nigeria in general were being plunged as western civilization influence on society grew. The Christ Apostolic Church 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. 36
Faith Motivation
Here are seven points that motivate the faith of Christ Apostolic Church
1. It is the first Pentecostal church in Nigeria: With the claim of being Nigeria’s first Pentecostal church, Christ Apostolic Church is one of the very few churches that are actually unique. As a major branch of the Aladura (praying or prophetic) movement, CAC was one of the first to be identified by elements associated with Pentecostalism. These include an emphasis on praying, faith and healing. In the beginning, Christ Apostolic Church was also known for attacking traditional religious practices, burning fetishes, idols, and healing.
2. The founder is a pioneer: The Christ Apostolic Church founder is Joseph Ayo Babalola. He isn't just the founder, he is also a pioneer in the African Independent Church movement. Babalola (who lived from 25 April 1904 to 26 July 1959) was also credited with healing powers.
3. Babalola’s call was like something from the Bible: When we hear about the calling moments of preachers, it is usually something interesting. Christ Apostolic Church founder’s moment was more than interesting, it was unbelievable, like a story from the Bible. Before he started his ministry, Babalola worked as a steamroller operator under the PWD (Public Works Department). It was while he worked that he heard God’s call. Repeatedly, he heard a loud voice saying “Joseph! Joseph!! Joseph!!! Leave this job you are doing; if not, this year you are going to be cut off from the earth.”
This voice sounded like the roar of thunder. It happened by the river Ariran, at about 12 o’clock on 9th October 1928. He was called again on 11 October 1928 to leave his job and start preaching. Wow!!! After praying and fasting, he obeyed the call. This caused him to be sent out of the Anglican Church in his village. Eventually, he was baptized in Lagos lagoon in December 1929.
4. The church went through six names before settling on Christ Apostolic Church: At first, Christ Apostolic Church was known as the Precious Stone / Diamond Society Okuta Iyebiye. Then, it was named Faith Tabernacle. After a while, the Church became Africa Apostolic Church. This name caused problems for them with the Church Mission Society (CMS).
So, it became The Apostolic Church, then Nigeria Apostolic Church, and later United Apostolic Church. The issues didn't stop because this name created some confusion since an organization called U A C already existed. After some prayers, it was finally named Christ Apostolic Church in 1942. The Church, under this name, was registered in 1943 under the Federal Government of Nigeria.
5. Christ Apostolic Church has 13 Beliefs: Christ Apostolic Church has 13 beliefs, which are called tenets. They were originally just 11, but the Church added the 12th and 13th in 1940. These include the Trinity, tithe and baptism of the Holy Spirit. The last two are divine healing and faith in God.
6. Each Church reportedly has a specific branch name: This is pretty unique, isn't it?
7. Christ Apostolic Church is more than a church: Unlike other churches that restrict themselves to ministry or just one school, Christ Apostolic Church is more developed. With an annual growth of about 15,000, the church has one seminary in Ile-Ife, two universities, nine high schools, printing press and more.
These include Bible Training College, Pastoral Training College in Ibadan (1946), School of Prophets and Evangelists at Ilesa (1949), defunct Teachers’ College at Efon Alaaye (1955), Faith Home at Ede (1959). Grammar Schools at Ibadan, EfonAlaaye and Iperu (all in 1960), Ilesa (1962), Akure (1964) and Odo-Owa (1970).
The Expansion of the Body of Christ
The Christ Apostolic Church (CAC) right from its formation in 1918 as Aladura Group believes in holiness, divine healing, and all sufficiency of God. After its great revival of 1930, where several people received the baptism of the Holy Spirit, the Church combines a rare combination of Holiness and Pentecostalism. The Church holds the position of the first Aladura Pentecostal in the world.
The Christ Apostolic Church derives its doctrine from the Holy Scriptures, sermons, cooperation with other churches, and beliefs of the founding fathers and mothers. Following the cooperation with the Apostolic Church, England in 1931, the Revival Group accepted eleven Tenets of the Apostolic Church. In 1940, CAC added the 12th and 13th Tenets.
COURSE:
ENGLISH AND RESEARCH
TOPIC:
THE EVANGELISTIC MOVEMENT OF APOSTLE AYODELE BABALOLA IN THE 1930 REVIVAL AT OKE OOYE ILESA, OSUN STATE
BY
AFOLABI ELIJAH AYOMIDE
MATRIC NO: DIP/0781
LECTURER:
PASTOR S.O.BANJO
INTRODUCTION
Background of the Study
Joseph Ayodele Babalola was born on the April 25, 1904 to the family of David Rotimi and Madam Marta Talabi who belonged to the Anglican church. The family lived at Odo-Owa in Ilofa, a small town about ninety Kilometers from Ilorin in Kwara state, Nigeria.. His father was the Baba Ijo (Church Father) of the Christian Missionary Society Church at Odo- Owa. Pastor Medayese wrote in his book “Itan Igbe dide woli” Ayo Babalola that mysterious circumstances surrounded the birth of Babalola, on that day, it was believed that a strange and might object exploded and shook the cloud.1
On January18,1914, young Babalola was taken by His brother M.O Rotimi, a Sunday school teacher in the Christian Missionary Society Church at Ilofa, to Osogbo. Babalola started school at Ilofa and got as far Standard Five at All Saint’s School, Osogbo. However, he quit school when he decided to learn 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. Just like the Old Testament Prophets and Evangelists office to stand before Men.2 It was a specific and personal call.
Babalola’s strange experience started on the night of 25th September, 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 came confused and perplexed. He was in this state of confusion when a great voice “like the sound of many water”3 called him three times. The voice was loud and clear and it told him that he would die if he refused to heed to the divine call to into the world and preach. Babalola did not want to listen to this voice and he responded like many of the Biblical prophets, and Evangelist that WHO? When they were call out by Yahweh as prophets, did not normally yield to the first call, men like Moses and Jeremiah submitted to God only when it became inevitable. So, Babalola gave in only after he had received the assurance of divine guidance to go on the mission and he resigned his appointment with the Public Works Department. Mr. Fergusson, the head of his unit, tried to dissuade him from resigning but the young man was bent on going on the Lord’s mission.
The same voice came to Babalola the second time asking him to fast for seven days. He obeyed and at the end of the period, he saw a great figure of a man, according to Pastor Alokan, like Jesus.4 The man in dazzling robe spoke at length about the mission he was called to. The man also told him of the persecutions he would face and at the same time assured him of God’s protection and victory. A hand bell was given to Babalola as a symbol. He was told that the sound of the bell would always drive away evil spirits. He was also given a bottle of “life-giving water”5 to heal all manners of sickness. Consequently, wherever and whenever he prayed into water for therapeutic purposes, effective healing was procured for those who drank the water. Thus, Babalola became a prophet regularly saw angels who delivered divine messages to him.6 An angel appeared in one of his prayers and forbade him to wear caps.
The itinerary of Prophets Babalola during one of his prayers sessions and angel appeared to him and gave him a yam to eat. The angel told him that the yam tuber which God used to feed the whole world. He further revealed that God had granted unto him the power to deliver those who were possessed of evil spirit in the world. He was directed to go first to Odo-owa and start preaching Babalola organized regular prayer meetings in this church C.M.S church in oko-owa7. Among the regulars was Isaiah Oluyemi who later saw the wrath of Bishop smith of Ilorin diocese8 Babalola seeing visions, speaking in tongues and praying vigorously9 he and the visionaries were allegedly ordered by Bishop smith to leave the church10 .
Scope of Study
The research is majorly focused on the Evangelistic movement of Apostle Ayo Babalola in 1930 revival at Oke- Ooye, Ilesa, Osun State.
Definition of Terms
Evangelism: This can simply be defined as the act of witnessing or spreading the gospel of the lord Jesus Christ to others that are yet to recognize Jesus Christ as the lord and saviors11
Apostle: A person who acts as the fully authoritative representative of God12
Confess: To admit especially formally or to the policy that you have done13
Ingest: To take food or drugs into your body14
Evangelist: This is somebody that is spreading the gospel of Jesus Christ15
Prophetic: Correctly stating or showing what will happen in the future16
Relinquish: To stop having especially when this happens unwilling give us17
Salvation: Is the state of being saved from the power of sin or a way of protecting somebody from damage of evil or disaster¹8
Endnotes
1. J.A Alokan, Itan Igbedide Woli Ayo Babalola, (Ibadan: Caston Press, 1975), p.1.
2. History of Apostle J.A. Ayo Babalola (Ikeja Laos: the Battle Cry Christian Ministries, 2012), p.16
3. Alokan , p.5.
4. E.H.L Oluseye Saint Joseph Ayo Babalola 1904-1959 (Akure: The Christian Overcomers Publishers, 1973), p.41.
5. Iwe Itan C.A.C, Published by C.A.C. Publicity Dept, n.d.p.65
6. Elder Abraham B. Owoyemi, Iwe Itan Woli Ayo Babalola (Ibadan: Pop Omoboriola Printers, n.d), p.5.
7. Ibid., p.8.
8. Ibid., p.6.
9. These phenomenon are Pentecostal Experiences but are strange in the C.M.S
10. Abraham Owoyemi : op, cit, p.8.
11. Sinclair and Wright, New Dictionary Theology (U.S.A. Inter-Varsity Press, 1998), p.431
12. David F. Wright, New Dictionary of Theology (U.S.A: Boeners Grove, 1973).
13. A.S. Hornby, Oxford Advanced Learner’s Dictionary of Current English (U.S.A: Oxford University Press, 2004), p.153.
14. Ibid., p.456.
15. Sinclair and Wright, New Dictionary Theology (U.S.A: Intervarsity Press, 1988.
16. Delta Summers, (etal) Longman Dictionary of Contemporary English (England: Education Limited, 1978), p.973.
17. Sinclair B. Ferguson (etal) New Dictionary of Theology (Intervarsity Press, 1988), p.945.
18. Delta Summers, (etal) Longman Dictionary of Contemporary English (England: Education Limited, 1978), p.1286.
The Revival at Oke-Ooye Ilesa
The genesis of the Oke-Oye revival could be traced to the meeting called to thrash out certain developments within the Faith Tabernacles which had virtually brought the whole movement into the verge of collapse. Prominent among these were issues of doctrine to which the leadership could not see eye to eye about. Apparently in a last bid to savage the crisis and prevent impending dissolution which was greatly threatening, they are all agreed to have a meeting scheduled for 9th and 10th July, 1930 in Ilesha to settle all doctrinal differences.
Now, just around this time, Apostle Joseph Ayo Babalola had written a letter to the leaders of the church that he wanted to know fully the doctrines and beliefs of the Faith Tabernacles because some of his converts in his crusades also wanted to join the denomination. Therefore, this coupled with the fact that the other leaders who were yet to see and hear Babalola could have the opportunity of doing so during this meeting, was what prompted D. O. Odubanjo, one of the foremost leaders of the group, to taking him for the meeting.19
They stopped by to spend the night with I. B. Akinyele, another frontline leader, who was also to be at the meeting. Akinyele later reported that he couldn’t sleep that night because the young Babalola’s prayers throughout the night were like the sound of mighty torrents of water.
They however embarked on their journey to Ilesha the following morning. There, Joseph Babalola was placed in a separate room howbeit in the same apartment and asked to wait there until he was called for. The meeting which comprised of F. T. leaders from round the nation, then commenced on the 9th day of July with 24-point agenda to deal with.
The first issue raised was on the question of polygamy: Is it a sin? What is to be done about converts who have more than one wife? Eventually they resolved this and moved on to the second issue, which was on divine healing. It is worthy of note that they had spent the whole of the first day and the early part of the second, treating the first item (or maybe it was this second item that dragged for so long). They were still on this when something happened which made it impossible for them to continue.20
It is therefore a wonder if even a week would have been enough for them to resolve a 24 (twenty four) items debated upon, going by that pace. Again, it is vital to emphasise that Babalola wasn’t in that meeting with them. It is assumed that his issue would also be among the 24(twenty four) points, perhaps towards the tail end and it is only at that time that he would be called in.
The young Babalola, possibly bored still at having to wait all day had started praying and studying the scripture. Possibly after doing this for a long while, he couldn’t restrain his zeal, he decided to go outside the compound and start witnessing to passers-by. He had started doing that to a group of young men, a bit older than himself, who were sitting nearby playing Ayo game and some drinking palm wine. Hearing of Joseph’s boast in the power of God to heal the sick and raise the dead, one of them who had a blind brother was being jeered by others to go and bring his blind brother for this miracle worker to perform his wonders.
It was about this same time that a burial procession was on. The corpse of a young child, probably between 10 and 12 years old, the only son of the parents was being escorted by friends and relative to the place of burial. They were all in tears. This made Babalola to shift attention from the unbelieving youths to this scene. He immediately left to the scene with the unbelieving youths. Moved with compassion and full of faith and zeal, he approached the procession and asked them to stop and that the coffin be placed on the ground. A bit taken aback, they however obeyed. The young prophet then went to work. He touched the coffin with his rod and rang his bell thrice, calling out the boy’s name. Nothing happened. Some bickering were already being heard in low tones. Joseph however did not allow himself to be distracted. For about another ten minutes, he repeated the same process, each time being more forceful and authoritative. By now, a crowd was beginning to gather.
Still, Joseph couldn’t be bothered about whether he was creating a scene. He kept ringing his bell persistently and commanding the boy to rise. He did Pandemonium broke out as the coffin shook and the dead made efforts to gain his freedom, even the bravest of men scattered in different directions, colliding with one another in the process.
The task of trying to open the coffin to get out of the trapped therein was therefore left to him through whom the miracle was performed. As he bent down, some others very cautiously joined him. Together, they brought out the boy alive. The name of the boy was Ogundipe.21
It didn’t take long before that spot became jam-packed. As people kept fleeing from the scene, hundreds kept pouring in, running over one another just to catch a glimpse of him who had been dead as well as the miracle worker whether he was an angel walking in the air or the most powerful witch-doctor in the town.
It then occurred to the erstwhile jester. If this could happen, then my blind brother could actually regain his sight! Another person felt: my 62-year old lame mother should have no trouble jumping up! Yet another man, a hunchback believed his load of 40 years could be rolled off at that instance! Still another remembered that his brother whom the entire family had abandoned because of his insanity could have his mind restored! Another man suddenly realized that his wife who had been carrying a pregnancy of years could at last give birth that very blessed day! It was then that another fellow remembered that he had an uncle condemned to die of leprosy! It didn’t take long before the news reached the General Hospital in Ilesha. One of the patients suddenly had a brainwave: whatever it is going to take, I’m getting out of here to that miracle ground.
As hundreds of such cases kept pouring in, the vessel went on doing what he had been instructed to do while the Miracle Worker (Jesus) kept confirming His servant. That ground instantly became a revival centre. There was a not a single case brought to the revival ground that went back home the same, no matter how terrible. 10th July, 1930 was a day people thought tomorrow would never come.
But that was only the beginning of a wild, explosive, unrestrained manifestation of the supernatural which would stretch for another three months. Needless to say, the peace meeting ended there and till date, nobody ever returned to it. Ilesha thus became the epicenter of God’s power. The revival became the talk of the market place, offices, media houses, in fact everywhere. The young prophet, now 26 years old, asked the people to bring water in a bottle and after his preaching, people would raise up their water or put it on their heads while he would pray upon them and bless them. That was all he did. People took the blessed water as far as the North, East as well as West and Central Africa and as far as Europe and the same result got in Ilesha ensued there.
Outstanding healings and bizarre miracles were not the only features of this unprecedented outbreak of the supernatural. Two very significant developments further amplified by several degrees the intensity and magnitude of the revival. One, the ease with which people got their healings was highly baffling. No ritual, no sacrifice, no payments, no hospitalization just come with your water and be sure that it is done.
Without being told, people began to voluntarily surrender their charms, idols and other fetish materials to the young prophet who further compounded the situation with the way he openly challenged traditionalists and occultist and rubbished their powers. Of course, none of them dared to raise up their heads in protest. Those who dared to come near the revival grounds got arrested by the power of God and this was how many of them began to confess and recant their evil deeds. It was a sight to behold, as these erstwhile chronic and greatly feared witches and occults rolled on the floor under the power that passes power, vomiting all kind of things including living creatures. Any occultist no matter how powerful body who drank of the blessed water ends up totally liberated whether he likes or not. The massive bonfire that continued on a regular basis was another sight to behold. Some fetish objects put up a fight, refusing to be burned. Some jumped out of the burning fires, protesting why their former devotees should abandon them. In the end, they submitted to the word of command of the prophet and ended up as ashes. The idols that were voluntarily surrendered reportedly numbered up to 4,000.22
The second factor which promoted the spread of his Revival was that the power was transferable. People came and were prayed for by the prophet also went to their domains and started the same revival. Prominent among these were Daniel Orekoya, Emmanuel Omotunde, Peter Olatunji etc. Daniel Orekoya was so outstanding that people actually thought that it was Babalola himself also in Oke Bola, Ibadan, where another major revival broke out with Orekoya as the arrowhead.
For Emmanuel Omotunde, Babalola himself attested to the fact that the anointing upon himself was likened to liquid in a bottle while that of Omotunde was like that in a Calabash. This was how the revival spread to places and peoples beyond Joseph Babalola himself. People came from neighboring countries and went back with such sanctified water to wrought outstanding miracles in their domains. And as you can expect, some fraudsters like the seven sons of Sceva arose here and there, trying to impersonate Babalola in order to deceive the people and extort money from them. They were eventually discovered and disgraced.23
For the next three months that Babalola was in Ilesha, the power of God raged on. In order to meet the growing demand for blessed water, the young prophet further blessed the brooks at OkeOye so that people would not have to wait for him to bless the water they brought. Now, one of the brooks was rather muddy and the people of Ilesha usually drew water only from the other brook called Omi Ayo (Water of Joy).24 But less than two weeks of the Revival, the brook had been fetched dry so they had to resort to the muddy brook. But within days, it dried up as well! The people however didn’t stop at that, they didn’t mind scooping the mud and squeezing every drain out of it. During this period of revival, everybody thought the world was coming to an end: people were greeting themselves good luck in readiness for Christ’s second coming. Virtually all the existing churches in Ilesha Township were emptied as their members trooped to the Revival Ground at OkeOye all week long including Sundays to watch God in wonders. It was a time of great deliverance as people who hitherto were subject to intimidation, manipulation and wicked harassments began to breathe an air of freedom. They gradually began to come into the understanding that God was not too far off and He can be approached and worshipped without these intermediaries. People started getting emboldened to pray in Jesus’ name, rebuke evil forces, publicly profess their faith and denounce that cult without fear of adverse repercussions. Bookshops, recorded great profit from the sales of Bibles. The General Hospital at Ilesha almost became empty to the no small frustration of medical practitioners. Babalola was then reported to the District Officer and charged with obstructing medical practice. When he was taken to the police station, the crowd that accompanied him was so much that he was immediately released for fear of a demonstration.
Babalola's Other Evangelistic Journeys
After the great revival of Oke-Oye, the prophet was directed by the Holy Spirit to go out on further missionary journeys, but even before this, people from other parts of the country had been spreading the glad tidings of Oke-Oye, Ilesa's great revival, to other parts of the country. Accompanied by some followers, Joseph Babalola went to Offa, in present Kwara State. Characteristically, people turned out to hear his preaching and see miracles. The Muslims in Offa became jealous and for that reason incited the members of the community against him. To avoid bloodshed he was compelled to leave.
Babalola Evangelistic Work at Usi Ekiti
He next stopped in Usi in Ekitiland for his evangelical mission and he performed many works of healing and there they received a warm reception from the King. An entire building was provided for their comfort. Babalola requested an open space for prayer from the Oba who willingly and cheerfully gave him the privilege to choose a site.
Sequently, the prophet and his men chose a large area at the outskirts of town. Traditionally the place was a forbidden forest because of the evil spirits that were believed to inhabit it. The Oba tried to dissuade Babalola and his men from entering the forbidden forest, but Babalola insisted on establishing his prayer ground there. The missionaries entered the bush, cleared it and consecrated it as a prayer ground. When no harm came upon them, the inhabitants of Usi were inspired to accept the new faith in large numbers.
Babalola's evangelistic success in Usi Ekiti was a remarkable one. Archdeacon H. Dallimore from Ado-Ekiti and some white pastors from Ogbomoso Baptist Seminary were believed to have come to see for themselves the "wonder-working prophet" at Usi, Both Dallimure and the Baptist pastors reportedly asked some men from St. Andrew's College, Oyo and Baptist Seminary, Ogbomoso to assist in the work.25
The success of the revival was accelerated by the conversion of both the Oba of Usi and the Oba of Aramoko. They were both baptized with the names, Solomon Aladejare Agunsoye and Hezekiah Adeoye respectively. After this event, news of the revival at Usi spread to other parts of Ekiti land.26
The missionaries also visited other towns in the present Ondo State. Among them were Owo, Ikare and Oka. Babalola retreated to his home town in Odo-Owa to fortify himself spiritually. While he was at Odo-Owa, a warrant for his arrest was issued from Ilorin. He was arrested for preaching against witches, a practice which had caused some trouble in Otuo in present Bendel State. He was sentenced to jail for six months in Benin City in March 1932. After serving the jail term, he went back to Usi Ekiti
One Mr. Cyprian E. Ufon came from Creek Town in Calabar to entreat Babalola to "come over to Macedonia and help."Ufon had heard about Babalola and his works and wanted him to preach in Creek Town. After seeking God's direction, the prophet followed Ufon to Creek Town. His campaign there was very successful. From Creek Town, Babalola visited Duke town and a plantation where a national church existed at the time. Certain members of this church received the gift of the Holy Spirit as Babalola was preaching to them and were baptized. When the prophet returned from the Calabar area, he settled down for a while. In 1935 he married Dorcas.
The following year Babalola, accompanied by Evangelist Timothy Bababusuyi, went to the Gold Coast. On arrival at Accra, he was recognized by some people who had seen him at the Great Revival in Ilesa. After a successful campaign in the Gold Coast he returned to Nigeria.27
Babalola Evangelistic Work at Efon-Alaye
Efon Alaaye was to become synonymous with the ministry of Joseph Ayo Babalola. This town was to be his missionary headquarter and base where his family (wife and children) were settled. It was also in this town that he was been buried after his ministry on earth. His coming to the town marked a new beginning and signaled the deliverance of the town from the shackles of demonic oppression. His entrance to the town of Efon was merged with Apostolic signs and wonders. Of particular note was the site called "Igbo Aiwo" (The Awesome Forest) directly opposite the palace of the traditional ruler. The forest was so dreadful that entrance into it was forbidden to both indigene and non-indigene. Any king that entered into it would surely die on the third day.28
Speaking on the forest a native of that town who was an eyewitness of Babalola's revival in the town told me "No two people dare meet on the road that goes by the side of this forest. One will either have to stop and the other will wait like two vehicles meeting on a narrow bridge. Whosoever pass by it or branched towards it is gone never to be seen again. Such was the awesomeness of this forest that no one enters or pass into it.29. It was this dreadful forest that Babalola requested as the site for his revival. He was the first parson to take cutlass in clearing the ground before his associate and town members moved to clear the bush. in this process many reptiles were killed in the forest. After this the Alaaye of Efon, the king of the town was asked to entered into the forest and he did so without any repercussion.
This site has now become the Mount of Prayer which become another site of major revival like Oke-Ooye. On that same spot today stand a big Church called CACmount of victory, as a monument to God faithfulness and superiority oval all power of darkness. 30
Bablola's Evangelistic Work at Igede Ekiti
Apostle Babalola got to Igede – Ekiti one day and found the entire town in mourning upon enquiries he understood that the body of the herbalist had died. He then ordered that they should bring his corpse and He prayed over it and the man revived. This man then repented of his sins and turned to God and he was a member of the Christ Apostolic Church till he the day of his death.31 The name of the man was Agun Ifaniyi later changed to Agun Oluwaniyi Peter he was the person that brought Christ Apostolic Church to Igede – Ekiti and name the Church CAC Oke Igbala.33
The Effects of Babalola Evangelistic Movements
What is an evangelistic movement? How would you know if you have one? An evangelistic movement can be characterized by five primary outcomes:
1. Believers are experiencing the spiritual dynamics of witness.
2. Gospel conversations are common.
3. Believers are growing in their ability to communicate the gospel with clarity and relevance.
4. Leaders and laborers are working together in effective outreaches.
5. New believers are being established in the faith and engaged in the movement.
Together these five desirable outcomes provide a balanced description of the type of evangelistic movement we seek to build. They also provide the basis for evaluating the evangelistic health and momentum of our current movements. Honest evaluation provides the critical insights needed for identifying the most effective plans and tactics.34
3 The Birth of Christ Apostolic Church in Nigeria
The spectacular evangelism by Prophet Joseph Ayo Babalola brought with it a wave of persecution to all who rushed into the new faith. The mission churches allegedly became jealous and hostile especially as their members constituted the main converts of the Faith Tabernacle. It was widely rumoured that the revival movement was a lawless and unruly organization. The Nigerian government was put on the alert about the activities of the movement. At this time, the leading members of the movement were advised to invite the American Faith Tabernacle leaders to come to their rescue. The leaders from America, however, refused to come as such a venture was said to be against their principles. As a matter of fact, the association between the Philadelphia group and the Faith Tabernacle of Nigeria was terminated following the marital problems of the leader of the American group, Pastor Clark. The Nigerian group then went into fellowship with the Faith and Truth Temple of Toronto which sent a party of seven missionaries to West Africa. Again, the fellowship was stopped when Mr. C. R. Myers, the only surviving missionary, sent his wife to the hospital where she died in childbirth.
Despite these disappointing relationships with foreign groups, the Nigerian Faith Tabernacle still considered it prestigious to seek affiliation with a foreign body.16 The rationale for this can be found in D. O. Odubanjo's letter to Pastor D. P. Williams of the Apostolic Church of Great Britain of March 1931. In the letter Odubanjo claimed: "The officers of the government here fear the European missionaries, and dare not trouble their native converts, but often, we brethren here have been ill-treated by government officers".35
This was followed by a formal request for missionaries to be sent to strengthen the position of the Nigerian Faith Tabernacle. Missionaries did come and, on their advice, the Nigerian Faith Tabernacle was ceded to the British Apostolic Church. Consequently, the name changed from Faith Tabernacle to the Apostolic Church.
Doctrinal differences between the two groups soon began to appear in forms similar to the ones that caused the termination of the association with the American groups. The subject of divine healing was one of the most important issues. Some of the invited white missionaries from Britain were found using quinine and other tablets and this caused a serious controversy among the leading members. It was unfortunate that the controversy could not be resolved and the movement subsequently split. One faction of the church made Oke-Oye its base and retained the name the Apostolic Church. The other larger faction and in which Prophet Joseph Babalola was a leader eventually became the Christ Apostolic Church. 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. Today, the church controls over five thousand assemblies, and reputedly is one of the most popular Christian organizations in Nigeria and the only indigenous organization with strong faith in divine healing.
Professor John Peel recorded that the membership of the Christ Apostolic Church in 1968 was well over one hundred thousand. That figure must have doubled by now. The church opened up several primary and grammar schools, a teachers' training college, a seminary, maternity homes and a training school for prophets. The years between 1970 and 1980 saw further expansion of the church to England, Ivory Coast, Sierra Leone and Liberia. At present the church has its Missionary and General Headquarters in Lagos and Ibadan respectively.
Babalola was a spiritually gifted individual who was genuinely dissatisfied with the increasing materialistic and sinful existence into which he believed, the Yoruba in particular and Nigeria in general were being plunged as western civilization influence on society grew. The Christ Apostolic Church 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. 36
Faith Motivation
Here are seven points that motivate the faith of Christ Apostolic Church
1. It is the first Pentecostal church in Nigeria: With the claim of being Nigeria’s first Pentecostal church, Christ Apostolic Church is one of the very few churches that are actually unique. As a major branch of the Aladura (praying or prophetic) movement, CAC was one of the first to be identified by elements associated with Pentecostalism. These include an emphasis on praying, faith and healing. In the beginning, Christ Apostolic Church was also known for attacking traditional religious practices, burning fetishes, idols, and healing.
2. The founder is a pioneer: The Christ Apostolic Church founder is Joseph Ayo Babalola. He isn't just the founder, he is also a pioneer in the African Independent Church movement. Babalola (who lived from 25 April 1904 to 26 July 1959) was also credited with healing powers.
3. Babalola’s call was like something from the Bible: When we hear about the calling moments of preachers, it is usually something interesting. Christ Apostolic Church founder’s moment was more than interesting, it was unbelievable, like a story from the Bible. Before he started his ministry, Babalola worked as a steamroller operator under the PWD (Public Works Department). It was while he worked that he heard God’s call. Repeatedly, he heard a loud voice saying “Joseph! Joseph!! Joseph!!! Leave this job you are doing; if not, this year you are going to be cut off from the earth.”
This voice sounded like the roar of thunder. It happened by the river Ariran, at about 12 o’clock on 9th October 1928. He was called again on 11 October 1928 to leave his job and start preaching. Wow!!! After praying and fasting, he obeyed the call. This caused him to be sent out of the Anglican Church in his village. Eventually, he was baptized in Lagos lagoon in December 1929.
4. The church went through six names before settling on Christ Apostolic Church: At first, Christ Apostolic Church was known as the Precious Stone / Diamond Society Okuta Iyebiye. Then, it was named Faith Tabernacle. After a while, the Church became Africa Apostolic Church. This name caused problems for them with the Church Mission Society (CMS).
So, it became The Apostolic Church, then Nigeria Apostolic Church, and later United Apostolic Church. The issues didn't stop because this name created some confusion since an organization called U A C already existed. After some prayers, it was finally named Christ Apostolic Church in 1942. The Church, under this name, was registered in 1943 under the Federal Government of Nigeria.
5. Christ Apostolic Church has 13 Beliefs: Christ Apostolic Church has 13 beliefs, which are called tenets. They were originally just 11, but the Church added the 12th and 13th in 1940. These include the Trinity, tithe and baptism of the Holy Spirit. The last two are divine healing and faith in God.
6. Each Church reportedly has a specific branch name: This is pretty unique, isn't it?
7. Christ Apostolic Church is more than a church: Unlike other churches that restrict themselves to ministry or just one school, Christ Apostolic Church is more developed. With an annual growth of about 15,000, the church has one seminary in Ile-Ife, two universities, nine high schools, printing press and more.
These include Bible Training College, Pastoral Training College in Ibadan (1946), School of Prophets and Evangelists at Ilesa (1949), defunct Teachers’ College at Efon Alaaye (1955), Faith Home at Ede (1959). Grammar Schools at Ibadan, EfonAlaaye and Iperu (all in 1960), Ilesa (1962), Akure (1964) and Odo-Owa (1970).
The Expansion of the Body of Christ
The Christ Apostolic Church (CAC) right from its formation in 1918 as Aladura Group believes in holiness, divine healing, and all sufficiency of God. After its great revival of 1930, where several people received the baptism of the Holy Spirit, the Church combines a rare combination of Holiness and Pentecostalism. The Church holds the position of the first Aladura Pentecostal in the world.
The Christ Apostolic Church derives its doctrine from the Holy Scriptures, sermons, cooperation with other churches, and beliefs of the founding fathers and mothers. Following the cooperation with the Apostolic Church, England in 1931, the Revival Group accepted eleven Tenets of the Apostolic Church. In 1940, CAC added the 12th and 13th Tenets.
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