CTH 441 MODULE 2
CTH 441 MODULE 2
There are different factors for the emergence of indigenous movements in Africa and Nigeria.
These factors range from spiritual, cultural, political social and circumstantial factors. Apart from the fact that few of the missionaries had envisaged the fact that evangelism among the black people could only be successful if run by the blacks, there are other reasons that include the patriotic mind-set of the people, emergence of mass movements for evangelistic crusades, reasons that are incidental, the yearnings of the people to establish a faith that appeal to their culture and worldview, desire to practice a more pious form of faith and the yearning to be free to demonstrate leadership endowment. Ayegboyin and S. Ademola Ishola (1997).
There are some distinct characteristics that distinguished the indigenous churches. They are i. Reliance and Emphasis on Prayer
ii. Stress on the Spiritual and Spiritualization of occurrences iii. Attention given to Divine Healing
iv. Recognition given to Women
v. Affection for Liberal form of Worship vi. Emphasis of African World-view vii. Emphasis on Evangelism and Revival viii. Loose Administrative Structure
There were some churches that severed their relationships from the established churches between the late 19th Century and Early 20th Century. These churches were known as the Ethiopian Churches. They could be referred to as the pace-setters for the indigenous churches in Nigeria. These churches were motivated by political consciousness and cultural awareness. They wanted churches that are governed and funded by Nigerians to prove to the foreign missionaries that Nigerians could lead their own churches devoid of foreign missionaries‘ high-handedness. There are four examples of these churches that are:
i. The Native Baptist Church (NBC) established in 1888.
ii. The United Native African Church established in 1891 iii. The African Church Bethel established in 1901
iv. The United African Methodist Church (Eleja) established in 1917.
3.2 Garrick Sokari Braide
Apart from the churches mentioned above, there are individuals that were acclaimed to have been raised by God to manifest their special charisma towards evangelizing and converting people in their areas.
One of them is Garrick Sokari Braide. His own movement is claimed to be the first Prophetic mass movement in Nigeria. Though he was born between 1882 and 1883, his mission had blossomed and spread into many parts of the Niger Delta Pastorate and even to the Southern Zone of Owerri District by 1916. His modes of teaching are such as:
i. the use of simple prayer with faith ii. denouncing of fetishism.
iii. abstinence from Idolism, alcoholism, iv. dependence on Divine Healing, v. practice of long hour of prayer, vi. observance of Sunday as Sabbath and
vii. use of vernacular/dialect and not English for worship.
He was readily accepted by many due to his demonstration of gifts of healing through prayer and his ways of presenting the gospel that appealed to people. However, opposition later came from the existing churches who became suspicious about him especially as Nigeria was under British colonialism. First, the Bishop of Niger Delta Protectorate became unhappy about his followers who insisted that the office of Prophet be created for Braide in the Anglican Order( Ayegboyin & S. Ademola Ishola).
The Colonial government and the European traders disliked him for reasons such as his preaching against the sale of alcoholic beverages that cost even the government revenue in for of excise duty and also hampered the means of income of the traders. Another reason was Braide‘s alleged anti-nationalistic stance where it was alleged that he declared that the days of the whites are numbered and criticized the
black clergy of dressing in the European ways. Lastly, the British government felt that there was the need to banish him so as not to cause any problem for the colonial system of administration. Therefore, in March 1916, he was accused of actions such as destroying idols, stirring the blacks against the whites, undermining constituted authorities, obtaining money by false pretence and actions that could lead to breaching of peace and they alleged that all these could incite insurrection. He was sentenced to six months in prison and shortly before his release, additional charges were leveled against him, so he was kept in prison till 1918. He lived only a little while after his release as he died on 15th of November, 1918.
3.3 Precious Stone Society/Diamond Society
Indigenous Aladura Christianity among the Yoruba people is traceable to the emergence of a group of people that formed a society known as the Precious Stone Society or Diamond Society. The circumstances that brought about the formation of the society could be traced to the closing of the First World War (WWI) in 1918 when there was outburst of epidemic in several parts of the world and many people died of the bubonic and smallpox epidemics. It was recorded that within 1914 and 1919 when the war lasted, as many as ten million people had died from the plague and Nigeria also suffered from the fatality as many people from southern Nigeria died. There was also economic depression that affected many of the colonized worlds. There were shortages in manpower and facilities in schools, hospitals and even churches as many of the white people holding important positions had been recalled to their home countries. Several churches suffered this fate as their ministers were recalled. While this problem lingered, few committed Christians looked for a way to solve this problem by devoting themselves to prayer in the family and in their churches (Oshun 1981)
At Ijebu-Ode in Southern Nigeria, there was the sexton of the church known as Daddy Ali who had a dream that challenged him to consecrate his live for prayer and holiness before God. Though he relayed this dream to the Vicar-in Charge of his church (Saint Saviour‘s (CMS) Church), Ijebu-Ode, the clergy Rev. Gansallo did not give it the required attention. He claimed to have dreamed that the church was fragmented into two unequaled halves and that the bigger half was in darkness while the smaller half was in light. This was interpreted to mean that the larger population of the church had been sinful and only a small number of them were living righteously. He therefore gathered some four more people to join him in prayer as he organized a prayer fellowship. Their meeting place was in the front of the closed CMS church and their prayer focus was that God should intervene and end the epidemic in no time.
This praying group continued to increase in number as many joined them because of their spiritual approach to the lingering problem which seemed to work (Oshun C.O). There was a lady called Sophia Odunlami (a young school mistress) who claimed to have received a revelation that continued prayer, faith in Him and drinking of rainwater that would fall at a specified time would cure people of their diseases. As a result of the efficacy of this method, the prayer group swelled in number and became the Precious Stone Society or Diamond Society when one Mr. Sadare who was the People‘s Warden of St.
Saviour‘s Church and also a member of the Lagos Synod for Ijebu-Ode. When the group began to increase in number and their conviction about devotion to prayer and emphasis on Divine Healing was becoming stronger, the mother church that housed them (that is St. Saviour‘s Church, j b - de) began to be apprehensive. As a result of this, they were sent out of the church. Also, the stance of the society that infant baptism was unbiblical and was the cause of the death of many infants in the church made the Anglican Church to be embarrassed. As a result of this, they were excommunicated from the Anglican Communion (Oshun C.O)
3.4 The Faith Tabernacle
The Diamond Society soon metamorphosed into the Faith Tabernacle so as to be free from the watchful eyes and sanctions of the colonial administration of the time. Around this time, the society had spread to several parts of Nigeria that include Zaria, Kaduna, Kano Minna, Jos and the Eastern part of Nigeria.
When their desire to affiliate with the Faith Tabernacle of Philadelphia was made known officially to the American Church, they were quickly allowed to affiliate in 1923 due to their rapid spread within Nigeria within a short period of time. However, he appointed some resident pastors in Nigeria by proxy.
After affiliating with the Faith Tabernacle of Philadelphia for four years, the Nigeria Faith Tabernacle lost confidence in their American church for reasons such as the inability of the American Church to
send representatives to visit Nigeria but only relating by correspondence, and also the unemotional stance of the Philadelphia Church about Pentecostalism. Since the American Church denounced Glossolalic utterances as delusional and satanic. Apart from these three reasons, there was also an allegation of infidelity leveled against the president of the church in America which the Nigerian church would not overlook since the leader of the church was not remorseful and repentant. Rather, he wanted the Nigerian Church to decamp to his new church which he founded. Faith Tabernacle Nigeria felt it would not associate with sin but would rather distance itself from any appearance of it, hence the pulling out of the American alliance. This took place in 1928 (Ayegboyin & S. Ademola Ishola).
SELF ASSESSMENT EXERCISE
i. List the modes of teachings of Garrick Sokari Braide
4.0 Conclusion
From the foregoing, it could be deduced that the idea of indigenous denomination came and survived in the midst of British colonialism where everything vis-à-vis religious activities was under the watchful eyes of the colonial administrators. Also, you have learnt the factors for the emergence of indigenous churches, the activities of Garrick Sokari Braide, especially his modes of teaching, the origin of the Precious Stone Society and finally the transformation of the society to Faith Tabernacle, Nigeria.
5.0 SUMMARY
Garrick Sokari Braide Movement was the first prophetic and healing movement in Nigeria
One of the factors for the emergence of indigenous churches was reliance and emphasis on prayer
Nationalistic churches in Nigeria emerged
between the late 19th Century and early 20th Century.
The praying group that regrouped into the Precious Stone Society was formed to express a better form of faith and relationship with God
One of the reasons for the severance of relationship from the Faith Tabernacle, Philadelphia was about the latter‘s stance concerning Pentecostalism and Glossolalia.6.0 TUTOR MARKED ASSIGNMENT
1. Examine the origin of indigenous movement in Nigeria 2. List the factors for the emergence of indigenous churches 3. Discuss the mode of teachings of Garrick Sokari Braide 4. How did the Precious Stone Society emerge
5. What are the reasons for the decision of the Faith Tabernacle to severe its relationship
7.0 REFERENCES/FURTHER READING
shun, C.O. 1981. Christ Apostolic Church of Nigeria: a suggested pentecostal consideration of its historical, organizational and theological developments, 1918-1975. Ph.D Thesis. Exeter University.
xvi+11pp.
Ayégbóyìn, D. and Ìshola S. A. 1997. African indigenous churches: An historical perspective, Lagos: Greater Height Publications.
s telu, R. 2002. African instituted churches: diversities, growth, gifts, spirituality and ecumenical understanding of African initiated churches. London: Transaction Publishers.