12 SPIRITUALITY IN THE AFRICAN INDEPENDENT CHURCHES DEJI AYEGBOYIN

HEART OF LIFE SPIRITUALITY CENTRE PRIVACY
12 SPIRITUALITY IN THE AFRICAN INDEPENDENT CHURCHES DEJI AYEGBOYIN
14 PAGBUBUKASLOOB A FILIPINO EVANGELICAL THEOLOGY OF SPIRITUALITY GEORGE

BOOKS ABOUT GOD AND SPIRITUALITY FOR YOUNG READERS BORITZER
CLARKE I (2013) SPIRITUALITY A NEW WAY INTO UNDERSTANDING
GOING FOR GROWTH RESOURCE SHEETS CHILDREN’S SPIRITUALITY IS HARD

SPIRITUALITY IN THE AFRICAN INDEPENDENT CHURCHES

SPIRITUALITY IN THE AFRICAN INDEPENDENT CHURCHES

Deji Ayegboyin

INTRODUCTION

Over the centuries, each generation, religion or in the narrower sense denomination of the church has evolved its distinctive form of spirituality which marks it out from others. In other words, it is appropriate to speak in terms of spirituality which denotes the characteristic sentiments, way of life of a group of people who were born into or have come to embrace a particular faith or religious conviction. “African Independent Churches (AICs) spirituality prescribes the practices which ostensibly help members of the faith to come closer to what they regard as the ideal upheld by the Christian faith. After examining their nomenclatures, characteristics, particularly their emphasis on the pneuma and belief in God it would be evident the AICs have made unique contributions to African Christian spiritualities in the spheres of contextualization, inculturation and the incarnation of the scriptures into the African world view. Thomas Oduro et al put it this way: ‘The AICS practice Mission in an African way’^¹

African Independent Churches

It is important to note that African Churches listed under the earlier generic name African Independent Churches, coined by Harold W, Turner, may now be categorized under three broad taxonomy. In the first group are those which Osun identified as the older African (Nativist or Ethiopian) Churches. As Osun rightly notes they fell out with the Mission leadership as a result of growing Mission disinterest in the realization of the Vennian dream of a National Church.^² In the second group are the African Indigenous (prophetic) prevalently known as the Aladura (praying churches) or Roho, sunsum (spirit) churches. The third are the new- fangled Pentecostal (also known as Gospel, charismatic and neo - Pentecostal) movements and new generation) movements.

Our emphasis will be on the second group commonly referred to now as the African Indigenous Churches, African Initiated Churches or African Instituted churches. They, unlike the first group (Ethiopian Churches), did not disengage from the Mission Churches for political or what some regard as ‘human reasons’. Rather, they became apparent as Movements of the Holy Spirit.^³ They claim that the inability of the mission churches of the time to deal with certain sensitive religious, social, and cultural issues, from a spiritual dimension forced them out to begin their movements. They accused mission churches of being in a very low spiritual state at the time.^⁴ Hence, from inception, till now, spirituality, especially as it has to do with prayer, has received strong emphasis and attention within the AICs.. In this paper our emphasis will primarily focus on the Aladura.

What are the Aladura churches?

Within the Nigerian Christian landscape, the churches designated by scholars as belonging to this group are four in number: the Christ Apostolic church (CAC), the Cherubim and Seraphim Movement (C & S); the Church of the Lord (Aladura); and the Celestial Church of Christ (CCC). All of these four churches started within the South-West Zone of Nigeria, among the Yoruba speaking population and are otherwise known as “Aladura churches” The term “Aladura” means “owner of prayers”. The churches were so named because of the high premium which they placed on prayer and which is one indication of their high level of spirituality. This distinctive form of spirituality; which some scholars have aptly referred to as “Aladura spirituality” is the focus of this paper. The paper examines its various components, strength and weaknesses and the challenges and prospects which it holds for the universal church.

Components of Aladura Spirituality

Two issues have helped to shape and sharpen the spirituality of the Aladura right from inception. These are first, their belief in God and second, their attitude and outlook rooted in the African worldview. These have aided the development of a set of disciplines that have assisted the Aladura in pursuing their relationship to the cosmos. To be sure, Aladura spirituality employs resources of Christian tradition introduced by the formal agents of christianity synthesized with traditional religious culture to develop a life based on the precepts of the Lord Jesus.

Belief in God

According to Conner, “if a man is to live a religious life that is worthy of the name, he must know God and must enter into fellowship with Him”^⁵ The belief in God is manifestly the beginning of Aladura spirituality. The average Aladura adherent draws an idea of God who is a personal, indigenized but universal God. That explains why they refer to God in their prayers mainly as the God of their leaders. Members of the of the Church of the Lord refer to God as Olorun Oshitelu, Olorun Adejobi, Olorun Oduwole. (The God of the primates Oshitelu, Adejobi and Apostle Oduwole) The CAC usually refer to Him as the Olorun Babalola, while in the C & S, God is referred to as Olorun Orimolade. In this the Aladura try to evoke the idea of God who is specifically the God of their fathers even though he is also the God of all people, race and nation.

The strong belief of the Aladura in God and the uniqueness of their fellowship with Him are evident in the claims of the divine calls of the leaders. Virtually all founders of Aladura churches lay claim to being divinely appointed to lead the church. There are always one or more mysterious stories woven around the personalities of the founders about divine encounters which heralded their ministries. These in most cases would be to establish that they are extra-ordinary human beings ordained for their assignments from the womb or infancy.^⁶ Also, each of the leaders claimed to have received certain miraculous sings as proof of their being commissioned into the ministry; hence, they are often considered as a form of liberators by their followers.^⁷

Stress on African Worldview

One remarkable trait of the Aladura is its insistence on giving Christianity an African “coloration”. These churches are pragmatic in contextualizing Christianity in African culture. As earlier mentioned, part of their spirituality were informed by the African worldview. They are practical and down to earth in their belief, doctrine and response to the problems of their African congregations. The Aladura preach a brand of Christianity which is deeply rooted in African traditional culture and flexible enough to respond to their demand. The worldview of the members is taken into consideration in their beliefs, such as in the forces of evil, malevolent spirits, witches and wizards.^⁸ The Aladura churches prescribe certain practices to help their members to come closer to the ideal upheld by the Christian faith. Some of these highlighted below.

Emphasis on Prayer

A common feature of the Aladura is their emphasis or reliance on prayers. It is observable that prayer not only forms the bedrock of their practice and doctrine but they also believe that prayer is the fountain head of all their blessings and successes. In fact, the name Aladura, which they have appropriated, derives from the fervent and long praying sessions, they always have. Their prayers are said spontaneously; hence, they do not have prayer books which they recite or memorize as the ‘mission churches. They also believe in faith and prayer for the solution of all human problems.

The name Aladura (praying people) - confers on them a unique identity that they are for no other business than to pray. This seems to suggest that all other functions are secondary. Among the Yoruba, the spiritual leaders are affectionately called Baba Aladura (for the Male) and Iya Aladura (for the female). It is their habit to pray several times in a day. Some enjoin and observe “hours of prayers” (like in Judaism) and night vigils. Most of these churches have intercessory (prayer) groups called af’adura j’agun (prayer warriors). It is the sole responsibility of this group to pray and fast for those who have problems and to commit special programmes of the churches into God’s hands.^⁹

Emphasis on the Spiritual

The Aladura prefer to be referred to as Ijo elemi (spiritual churches). By this, they mean that theirs is a church directed by the Holy Spirit. The leaders are men held to be in quest of spiritual contemplation and all of them claim spiritual motivation for the founding and the running of their organizations. They give spiritual interpretation to virtually everything, especially, misfortune and failures in life such as bareness, poverty, illnesses, unemployment, disappointment and so on. This underlying belief in spiritual causations of all events explains why spirit-induced services, faith healing and the expectations of the miraculous feature prominently in their deliverance services.^¹⁰

Divine Healing

Healing of bodily diseases through prayers, which is otherwise known ise iwosan (cura divina or divine healing), is an integral part of Aladura spirituality. In fact, the healing of sickness and deliverance from oppression through prayers are by far the most common reasons which people give for attending the Aladura. In most of these churches some days usually Ojo aanu (the day of mercy, that is, Wednesdays) and ojo iwosan (the day of healing, that is, Friday) are set aside for healing purposes. On these days, elements such as water and oil are often consecrated for healing purposes. Like the Yoruba traditional believers, for the Aladura, faith is not abstract. The Aladura believe that faith may be assisted, with concrete objects like holy water, anointing oil and the use of candles for prayer to be efficacious. In some Aladura, the ‘spiritual or faith homes’ serve as clinics and maternity centres for pregnant women. Testimonies of healing, and miracles are usually given by those who claimed to have received them. In quite a number of cases, those cured had gone through gruesome experiences or had illnesses which had defied surgery, traditional or western treatment and medication. This explains in part why the Aladura are sought by those who are unhappy and dissatisfied with the mission churches’ strictly western attitude to the problem of evil.^¹¹

Worship

Common to virtually all Aladura is their lovelier form of worship. They enjoin both private and corporate worship. However, because of their participatory nature, worship in these churches is always very lively and fascinating. Adherents always have a feeling of satisfaction. The Aladura are known to compose and sing songs which match the emotionalism of their worship. Usually, these songs are sometimes evocative and sometimes spontaneous accompanied with ringing of bells, drumming and the use of other native musical instruments.^¹²

Another aspect of their mode of worship, which is a result of their more relaxed, exciting liturgy, is that members are not passive but active dramatis personae ( worshippers who are fully involved) in the whole service from the beginning to the end. Clapping and dancing in the traditional way are done to enhance a charge-up spiritual atmosphere.^¹³ It is a common phenomenon to observe that soon after members are totally immersed in the charted choruses what happen next are rhythmic swaying of the body with stampings, ejaculations, poignant cries, leaping and various motor reactions expressive of intense religion.^¹⁴

Dedication to Evangelism and Revival

The Aladura are “addicted” to evangelism and mission. They have a special zeal and enthusiasm for evangelistic ministry. They conduct regular crusades, revivals and prayer sessions at several nooks and corners of towns and villages. One of the usual prophetic utterances in these churches is the urge on the leadership and followership to rise early in the morning, to proclaim the message of the Gospel. This they do with the ringing of ago igbala (the bell for the call of salvation) around the neighborhood.

It is observed that this is one of the factors which over the years aided the growth and development of the Aladura. Most of their leaders were itinerant preachers and evangelists who conducted revival meetings wherever they went. This is very true of Babalola (CAC) Orimolade (C & S) Oshitelu (C.L.) and their other colleagues within the African continent.^¹⁵

Use of Charismatic Gifts

Through the use of charismatic gifts, the Aladura churches have been able to satisfy the yearnings of their members and to solve their concrete problems. This was a very effective strategy for conversion in Yorubaland and elsewhere, where the Aladura were able to establish their churches. Practically, all the Aladura in Yorubaland encourage the use and application of charismatic gifts like vision and dreams, prophecies, and trances. These have made the Aladura prophets to engage in interpretation of dreams brought before them by their members. Vision might occur during corporate worship or private meditation. In this case, the woli (prophets) and ariran (visionary persons) in the Aladura constitute a special class of people whose ‘inner’ eyes make them more powerful than ordinary human. Men and women who would have looked elsewhere for solution to the problems of uncertainty about their future have had to consult the Aladura visioners and dreamers. These prophets and leaders generally saw their belief in these phenomena as normal and in line with scripture because numerous cases of dreams and visions as means of divine guidance occurred in the Bible.^¹⁶

Preference for Sacred Place

In order to aid spiritual exercises the Aladura developed preference for the use of what they have termed as ile mimo or ori oke (sacred places) which they use for the purposes of prayer or as a sort of spiritual retreat. It is believed that prayers when offered in these sacred places are always very efficacious. Consequently, they use these sacred places as a sort of prayer closets. Occasionally, especially during their festivals some of these churches perform ceremonious gigun ori oke (ascending of sacred hills and mountains) where they spend three, seven, twenty one to forty days alone in spiritual exercises. These ori oke (mountains) agbala (“vine yard”) and river side resort are numerous around Yorubaland and their epithets betray their importance. These include: agbala itura (vine yard or sacred place of mercy); agbala iwosan (vine yard of healing); agbala iyanu (vine yard of miracles); agbala idande (vine yard of deliverance).

The practice of visiting sacred mountains by the Aladura constitutes a major factor of deliverance and conversion for these churches. Usually, the general atmosphere in these sacred places particularly on the mountains gives psychological and tension relief to worried soul ^¹⁷ as they ‘climbed’ ori oke Olorun k’ole (Mount of God) Ori oke atunse (mount of restoration) oke igbala (mount of salvation). Oke Itusile (mount of deliverance) ori oke Olorun be mi wo (mount of God’s visitation). CAC ori oke baba abiye (CAC’s mount of safe deliverance) ori oke Olorun seun (mount of thanksgiving) ori oke isegun (mount of victory).

ALADURA and Contemporary Challenges

Some scholars especially those from the west have stressed that some components of Aladura spirituality such as healing, deliverance, prophesying and invocation of angels have their parallelism in traditional African Religion. Some have alleged that, a number of the Aladura leaders have gone to the extremes of adding extra-biblical modes to their worship and ministry. The so called resemblance between their mode of African Christianity and elements of traditional religion has led some scholars to conclude that Aladura Christianity is a sect within the traditional African Religion with a borrowed Christian veneer. Of course, as in all religious movements it will be ideal for the Aladura leaders to be wary of charlatans. However, it is important to stress that the phenomenon of healing, visioning dreaming, prophesying and so on are all spiritual experiences which are scripturally legitimate.^¹⁸ As Osun rightly observed in spite of various misconceptions, misgivings, fears, oppositions, and or neglect, the Aladura have commendably provided examples of genuine African initiatives in Christian Missions, as well as authentic, vibrant and bold experiences of Christianity with strong African imprint.

Conclusion

In spite of some intimidating challenge the days the Aladura hold a lot of prospects. Of course, there is still much room for improvement. It is to be noted that the oldest church within this group, has been around for over eight decades, while the youngest (the CCC) is close to six decades. If they have gone this far, there is the tendency for them to survive the twenty-first century and beyond. Moreso, according to Omoyajowo,^¹⁹ in the colonial days, those who were won into the Aladura churches were mostly the under-priviledge. The churches were almost exclusively patronized by the poor, the illiterate and the sick. But today, we now find among the members persons of varying social and economic positions. There are engineers, lawyers, senior police and army officers, professors, medical personnel. Today prominent post-independence feature was and still the frequent consultation of Aladura prophets by politicians, ministers of states members of senate and the house of the Assembly and other prominent personalities.

With this positive change in fortune, coupled with the various innovations initiated by the Aladura leaders in recent times and in as much as the Aladura will continue in its service to the generality of the people by tailoring its operations to meet their needs, there is still greater prospect for the Aladura in Africa. Omoyaowo has aptly declared that “say what we may, the survival of the Christian church in Nigeria today lies mainly in the direction of the Aladura churches.^²⁰

references

Albin, T. R., “Spirituality” in S. B. Ferguson et al (ed) New Dictionary of Theology, Leicester: Inter-Varsity press, 2003.

Ayegboyin D., Ghana Bulletin of Theology (GBT) New Series, vol. 1 (1) July, 2006, p. 48-50.

Ayegboyin, D., & Ishola, S. A., African Indigenous Churches: An Historical Perspective, Lagos: Greater Heights Publication, 1999.

Baeta, C. G., Prophetism in Ghana, London: SCM press, 1962.

Brooks, P. N., Christian Spirituality, London: SCM press, 1975.

Conner W. J. Christian Doctrine, Nashville: Broadman press, 1937.

Desal, R. Christianity in Africa as seen by the Africans, Denver: Allan Swallow, 1962.

Fatokun, S. A., “The Apostolic Church Nigeria: The Metamorphosis of an African Indigenous Prophetic-Healing Movement into a Classical Pentecostal Denomination” in orita: Ibadan Journal of Religious Studies, vol. xxxviii, June- Dec. 2006.

Hingley, C. J. H. “Spirituality” in Atkinson, D. J. et al led New Dictionary of Christian Ethics and Pastoral Theology, Leicester: Inter-Varsity press, 1995.

Olayiwola, D. O. “The Aladura: Its Strategies for Mission and Conversion in Yorubaland, Nigeria” in ORITA: Ibadan Journal of Religious Studies, vol. xix/1, June, 1987.

Omoyajowo, A. (ed) Makers of the Church in Nigeria, Lagos” CSS press, 1995.

Omoyajowo, A., “The Aladura Churhces in Nigeria since Independence” in Fashole- Luke, E.(ed). Christianity in Africa, London: Rex Collings Ltd. 1978.

Oshitelu, S. A., History of the Aladura (Independent) churches: 1918-1940: An Interpretation, Ibadan: Hope publications, 2007.

Oshun C. O., “Aladura Revivals: Apostle Babalola Challenge to Christian Mission” Inaugural Lecture, Lagos State University.

Oshun C. O., “Divine Healing in the Service of Mission: Some Reflections on the Experience of Aladura Pentecostals in Nigeria” paper presented to a Consultation of Faith, Healing and Mission organized by the WCC and Evangelical Team, at GIMPA, Accra, December 2002.

Sailers, D. F., “Spirituality” in Musser, D. W., and prices, J. L. (ed) A New Handbook of Christian Theology, Nashville: Abingdon press, 1992.

Thomas Oduro, Hennie Prtorius, Stan Nussbaum, Bryan Born, Mission in an African Way, BM& CLF,2008. The title of the book.

Wakemam, G. S., “Spirituality, Christina” in McGrath, A. F., (ed) Encyclopedia of Modern Christian Thought, Oxford: Blackwell publishers, 1993.

1Thomas Oduro, Hennie Prtorius, Stan Nussbaum, Bryan Born, Mission in an African Way, BM& CLF,2008-. The title of the book.

2See C. O. Oshun, “Aladura Revivals: Apostle Babalola Challenge to Christian Mission” Inaugural Lecture, Lagos State University.

3Ibid.

4For details see S. A. Fatokun “The Apostolic Church Nigeria: The ‘Metamorphosis’ of an African Indigenous Prophet – Healing Movement into a Classical Pentecostal Denomination”, in ORITA: Ibadan Journal of Religious Studies, vol. xxxviii, June – December, 2006. p. 49-70.

5W. T. Conner, Christian Doctrine, Nashville: Broadman press, 1937, p. 17.

6Oshun likens Babalolas’ call and fellowship with God to those of Jacob at Bethel and Saul on the Damascus Road – See C. O. Oshun, Inaugural Lecture. The C & S claim that Orimolade spoke to the mother while he was in the womb to give directives to the mothers.

7For Details see. Akin Omoyajowo (ed) makers of the Church in Nigeria, Lagos: CSS press, 1995.

8D. O. Olayiwola “The Aladura, Its Stratigues for Mission and Conversion in Yorubaland, Nigeria, Orita, Ibadan Journal of Religious Studies, vol. XIX/June 1987, p. 44.

9See Deji Ayegboyin, and S. A. Ishola, African Indigenous Churches, An Historical Perspective, Lagos: Greater Heights publication, 1999, p. 28.

10Ibid. p. 28.

11G. A. Oshitelu, History of the Aladura (Independent) Churches 1918-1940: An Interpretation, Ibadan: Hope publication 2007, p. 106.

12Deji Ayegboyin Ghana Bulletin of Theology (GBT) New Series, vol. 1 (1) July, 2006, p. 48-50.

13See C. G Baeta, prophetism in Ghana, London: SCM press, 1962, p. 1.

14Deji Ayegboyin “Dressed in Borrowed Robes,” Ghana Bulletin of Theology, p48-49

15Ayegboyin & Ishola, African Indigenous Churches see also G. A. Oshitelu, History of the Aladura (Independent) Churches 1918-1940 An Interpretation. Hope publications 2007.

16For details see – David O. Olayiwola, “The Aladura: Its Strategies for Mission and Conversion in Yorubaland, Nigeria, in ORITA: Ibadan Journal of Religious Studies, vol. xixii, June, 1987. p. 45-47.

17D. O. Olayiwola “The Aladura,” p. 42.

18See C. O. Oshun, “Divine Healing in the Service of Mission: Some Reflections on the Experience of Aladura Pentecostals in Nigeria” paper presented to a Consultation of Faith, Healing and Mission organized by the WCC and Evangelical Team, at GIMPA, Accra, December 2002.

19Akin Omoyajowo “TheAladura churches in Nigeria since Independence” In Edward Fashole-Luke (ed) Christianity in Africa, London: Rex Colling, Ltd, 1978 p. 97-99

20Ibid. p. 110.

JESUIT SPIRITUALITY CENTER ST CHARLES COLLEGE GRAND COTEAU LA
MICHAEL WASHBURN “EMBODIED SPIRITUALITY IN A SACRED WORLD”
ORGANIZATIONAL JUSTICE SPIRITUALITY PERSONAL AND ORGANIZATIONAL OUTCOMES HERU KURNIANTO

Tags: african independent, ishola, african, churches, independent, ayegboyin, spirituality, african