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MISSIONARY ACTIVITIES IN YORUBA LAND
The arrival of Christianity in Yoruba land marks a significant milestone in the religious and cultural history of the region. It is an intricate tale that encompasses numerous factors, including historical, social, and spiritual aspects. To understand the impact of Christianity on Yoruba land, we need to delve into the historical context, the early missionaries, the reception of the faith, and its subsequent influence on the Yoruba people.
Christianity found its way to Yoruba land through the efforts of European missionaries during the 19th century. The first Christian mission was established in Badagry, a prominent coastal town in present-day Nigeria, in 1842. It was from this initial mission that the spread of Christianity began to permeate across the Yoruba-speaking territories.
The missionaries faced various challenges as they sought to introduce Christianity to a society deeply rooted in indigenous religious practices. Yoruba culture and religion, with its diverse pantheon of deities and vibrant rituals, offered a unique spiritual landscape that would ultimately shape the interaction between the Yoruba people and the Christian faith.
One of the principal pioneers of Christianity in Yoruba land was Samuel Ajayi Crowther, a freed Yoruba slave who became an ordained Anglican minister and later the first African Anglican bishop. Crowther played a crucial role in translating the Bible into Yoruba, making it accessible to the local population. His efforts not only facilitated the understanding of Christian teachings but also served as a catalyst for the acceptance and adoption of the faith among the Yoruba people.
The reception of Christianity by the Yoruba population was multi-faceted and varied across different regions. While some individuals embraced the new faith eagerly, others approached it with skepticism or outright resistance. Traditional religious leaders and devotees were naturally apprehensive about the potential erosion of their indigenous traditions and cultural identity. Nevertheless, over time, Christianity managed to find a place within the Yoruba society, albeit with adaptations and syncretism that incorporated elements of the indigenous beliefs.
The hybridization of Christianity with indigenous Yoruba religion resulted in the emergence of new syncretic faiths such as Aladura churches and African Indigenous Churches (AICs). These religious movements blended Christian doctrines with Yoruba spirituality, accommodating cultural practices, and allowing for a continuation of certain traditional customs alongside Christian worship. Such syncretism played a significant role in the widespread acceptance of Christianity among the Yoruba people, as it offered a familiar framework within which both religious traditions could coexist.
The arrival of Christianity brought about transformative changes in various spheres of Yoruba society. Education, for instance, became an integral part of Christian missionary work, leading to the establishment of schools and the promotion of literacy among the Yoruba people. These educational initiatives had a lasting impact on the region, offering opportunities for advancement and social mobility.
Moreover, Christianity introduced new ethical values, social structures, and institutions that influenced Yoruba society. The promotion of Christian ethics, such as honesty, fairness, and compassion, had profound effects on interpersonal relationships, governance, and the understanding of morality. Churches also provided social welfare services, healthcare, and played a pivotal role in fostering community development.
The arrival of Christianity in Yoruba land ushered in a new religious and cultural dynamic, blending elements of both Christianity and Yoruba indigenous traditions. It not only influenced the spiritual beliefs of the Yoruba people but also left a lasting impact on education, ethics, social structures, and community development. The adoption and adaptation of Christianity by the Yoruba population demonstrate their ability to assimilate new beliefs while preserving their cultural identity, exemplifying the rich and evolving tapestry of Yoruba religious and cultural heritage.
The Arrival of the Methodist Misionaries in Nigeria
The Yoruba settlers in Freetown, Sierra / Leone had appealed to the Queen of England to permit them established a Colony in Badagry. They also demanded that soldiers, traders and missionaries se sent to them at Badagry to help them wage war against slavery, especially the Ado people ,and to preach the
Gospel of Christ. In 1841, these people wrote letters to missionaries who were stationed in Sierra-Leone to come and preach the gospel of Christ in Badagry. When their letters were read to the Christians in Sierra / Leone, some people liked the idea and appealed to missionaries to assist the Christians in Badagry.
On 24 September, 1842, the Reverend Thomas Birch Freeman and William de Graft arrived at Badagry. Reverend Freeman preached the gospel to the people who lived in Badagry. He made many converts in the town. The Clergy built a mission house at Badagry.
He organized prayer-meetings for the Christians. Freeman paid a visit to
Abeokuta to open a mission station in Egbaland. When he got to Abeokuta, he met Henry Townsend an Anglican Catechist and two Egba freed slaves from Sierra-Leone spreading the gospel
there. When he had returned from Abeokuta to Badagry, he left for his home country. Freeman left De Graft behind at Badagry to care for the adherents of the Methodist faith both in Badagry and Abeokuta respectively. However, he used to pay visits to De
Graft once in a blue moon. The Methodist mission later transferred De Graft and posted Samuel Annear to replace him
at Badagry.
The mission station at Abeokuta was shut down due to the Dahome wars for a period by the Methodist Mission.
However, when the war ended, a teacher was sent there to reopen the Mission Station at Abeokuta. The Methodist outreaches spread from Badagry to Lagos. In addition to the above named means used to spread Christianity in the Yoruba land, mention could be made
of the freed slaves who went from Sierra-Leone to settle at Abeokuta after gaining their freedom from the Dahomean armies.
In 1846, the Methodist and Anglican Missions were established in Lagos and Abeokuta. Besides, as soon as the Lagos slave market was shut down, the Methodist and Anglican Missionaries entered there and they established Mission Stations and Schools in both
towns. African ministers were stationed in the two towns to spread Christianity [Geoffrey Parrinder, 1969]. In the Schools that were established by the Missionaries in Lagos and Abeokuta towns, instructions were largely oral since books were scarce. Prayers
and Biblical texts were learnt through oral recitation.
Christianity could not penetrate into the Northern parts of Nigeria in the early period, because the then Governor-General of Nigeria, Sir Lord Luggard ruled that Christianity could only be allowed to enter the Hausa land through the agreement of the ruling Chiefs who were the Custodians of Islam religion.
The Baptist Mision
In 1850, the American Baptist Missionary, Thomas .J.Bowen arrived Badagry.
He established a mission station there. He built a Mission Station at Ijaye. In the same year, he moved from there to Abeokuta. There he met the Wesleyan and the Church Missionary Society Missionaries. While Bowen was at the town, he studied Yoruba language in order to be able to communicate with the people without any interpreter. He later wrote Yoruba Grammar and Dictionary for the use of Yoruba people. Bowen
proceeded from Abeokuta to Ibadan and Ogbomosho where he established Baptist Mission Stations in 1854.
At Ogbomosho, converts saw themselves as superior people over the traditionalists For this reason, the traditionalists developed hatred
against Christians in the town. Besides, they abandon tradition of burying the dead in their family compounds. This act compounded their problems in the town. Christians then started burying their dead in the bush. This is because Christians considered burying of dead persons in the houses unhygienic.
On the other hand, traditionalists viewed burying the dead in the bush as separation from their ancestors. In traditional beliefs, the moment a person is dead, he has become an ancestor, to be reverenced and worshipped. The traditionalists hated the Christians the more for not allowing the buried Christians to join their ancestors. The traditionalists also Kicked against the idea of the Christians burying the dead in the bush for only criminals were buried in the bush at Ogbomosho. In 1879,
according to Ayandele, all Christians were expelled from Ogbomoso
[Ayandele, 1979 p.14].
Bowen built a Mission station at Ijaye. In 1854, Harden also established a Mission Station in Lagos, Lagos State, Nigeria. From Lagos, the Baptist Mission also spread to Oyo, Shaki, Igboho, all in Oyo State,and Ilorin, in Kwara State, Nigeria.[E.O. Babalola , 1979.p.14] The spread
of the Baptist Mission to the Northern parts of Nigeria was done by some Nigerians who were working in the Northern Nigeria. The Government posted them to the place after the Second World War. The Yoruba government workers in the North were located mostly in Jos.
There they worshiped as adherents of the Baptist faith. However, in 1912, the Nigerian Baptist Convention was officially formed. It is now completely self-governing, self-propagating, and self supporting. In 1920, a Minister of the faith paid a visit to them. There he officially established a Mission Station for the Baptist adherents. While he was
returning from Jos, he stopped at Kaduna and established a Mission Station for the Yorubas who lived in the town. He baptized eighteen people in River Kaduna. In 1913, Mr. M A. Adeniran established the first Baptist Mission Station in Zaria.
According to Crampton, the Nigerian Baptist Convention posted Reverend J.A. Adejumobi to
Kaduna as its first Pastor to over see the rest Mission Stations of the Baptist faith in the Northern Nigeria in the year 1925. Furthermore, when the American and some of the Nigerian Missionaries worked together in Northern parts of the country they established a Secondary
School at Jos, a Teacher Training College in Minna and a Seminary School in Kaduna.The Nigerian Baptist Convention operates nine theological training centers for pastors, the largest being the Nigerian Baptist Theological Seminary in Ogbomosho. The Nigerian Baptist
Convention also operates several hospitals and medical institutions
across the country.
The Baptist Hospital in Ogbomosho remains one of the leading hospitals in Nigeria. Besides, it is used as a University teaching hospital by the Ladoke Akintola University jointly owned by Oyo and Osun states. In 1969, a separate Conference for Ilorin and
Ka a faithful was established and it was named Kwara Baptist Conference. The Church has planted about 100 Mission Stations in the Area. Besides, a group of Longuda who broke away from the Lutheran faith has joined the Baptist faith in Northern Nigeria. In 1972, Etubi who was a missionary in the Qua Ibo Church at Idah, broke away and he
joined the Baptist.
In 1974, a second Baptist church was established at
Idah it is named Emmanuel Baptist Church, Idah. The Baptist Mission
has the Northern Conference Convention, which has its Headquarters at Beulah. It comprises Adamawa and Sardauna Provinces. The Mission Stations are located in the following towns, Zaria, Kano, Katsina and Sokoto. The Nigerian Baptist Convention has founded and operated several primary Schools and Secondary Schools across the nation. The Mission has established a University at Iwo in 2002. It is named Bowen
University in honour of Reverend Thomas Jefferson Bowen, the first American Baptist Missionary from the Southern Baptist Convention.
The named institutions above are established to convert pupils, Secondary school students and the post secondary school students into the Baptist faith in Nigeria to date.
In 1969, a separate Conference for Ilorin and Kaba faithfuls was established and it was named Kwara Baptist Conference. The Church has planted about 100 Mission Stations in the Area. Besides, a group of Longuda who broke away from the Lutheran faith has joined the Baptist
faith in Northern Nigeria. In 1972, Etubi, who was a Missionary in the Qua Ibo Church at Idah, broke away and he joined the Baptist. In 1974, a second Baptist Church was established at Idah, it was named Emmanuel Church, Idah.
The Baptist Mission has the Nortern
Conference Convention, which has its Headquarters at Beulah. The Mission Stations were located in the following towns: Zaria, Kano, Katsina and Sokoto The Nigerian Baptist Convention has founded and operated several Primary Schools and Secondary Scho ols across the nation. The Mission established a University at Iwo in 2002. It is named
Bowen University in honour of Reverend Thomas Jefferson Bowen, the first American Baptist Missionary from the Southern Baptist Convension.
The Planting of Christianity in Ondo Area
In 1853, David Hinderer introduced Christianity in Ibadan. In 1856,
Christianity was established in Ilesha. In 1859, Christianity was planted in Ile- Ife. In 1875, David Hinderer introduced Christianity in Ode, Ondo. In 1877, Charles Philips was posted to take over from Hinderer.This was during the period that Oba Ajimekun the then Osemawe of Ondo land and some of his Chiefs embraced Christianity.
In 1876, the first worship Centre was built for Christians to worship. In
1877, Philips demanded for another land to build a bigger place of worship in the town because the population of Christians increased daily. The land that was given to the Christians to build a Church was the land of the evil spirits.
It was a place where people who died
unpleasant death were buried. The evil forest was allocated to Christians in order to discourage them from serving Jesus Christ. The adherents of the traditional religion hoped that Christians would be afflicted with incurable diseases. However, the Church accepted the land and their spiritual leader in person of Philips prayed over the land for God’s protection. On the land, there was an Iroko tree that the Ondo people
elieved that evil spirits inhabited. The adherents of Christianity prayed on the site for seven days and the tree that was believed to be the abode of witches fell down. The Christians cleared the tree away from the site and they built a Church on the land. There they worship the Living God.
It was reported that Philips cared for the people spiritually and materially. The Christians built Schools and Colleges in Ondo area.
Many people were trained in those institutions that were established by
Christians in the town. The first Primary School was built in Ondo in 1890 by the Missionaries. There pupils were taught Christian education.
The old pupils of the School can be found in all parts of Nigeria occupying important political, social, economics and administrative positions. They are also in law, politics, medicine, theology, technology and education all over the country. The Christians in Ondo area made use of the converts to spread the Good News to others in Nigeria. In 1879, Ondo town was affected by small- pox. The mortality rate was high, and it was reported that about ten people died daily in the town.
The traditional Chiefs gave a heifer to Sango priest to offer as sacrifice of propitiation.
However, Philips and Christians in the town were able to inform the people that the disease came there because of their disobedience to the commandments of God. The Living God used it to punish them for their evil acts to fellow human beings in the town.
However, the Lord God demanded from them repentance from their wicked deeds. It was noticed that none of the Christians was reported dead, except two people who were affected and later received healing as the Church prayed for them and they repented from their sins. The Church prayed for the forgiveness of sins of the entire people of Ondo town, and God heard their prayers and the disease vanished form Ondo town. This made many people to join the Church.
Another important thing that Christianity brought to Ondo town was the
introduction of corrugated iron sheets for roofing houses instead of leaves that had been previously in use. Many people in Ondo town roofed their houses with iron sheets. The Christians also made the
people to stop the act of burying living slaves with their masters when they die. The Christians also introduced the planting of economic trees, such as cocoa and breadfruit to farmers in Ondo area in 1890.Reverend Charks Philips distributed the seeds of the trees to Ondo farmers to plant in their various farms which later brought to them economic reward.
Reverend Charks Philips succeeded against the power of darkness and
illiteracy in Ondo area. He died in 1906. It is a testimony to his efforts that the spread of Christianity continues in Ondo area after his death.
The Planting of Christianity in Ibadan
Reverend David Hinderer introduced Christianity in Ibadan around 1854. He was a German Missionary of the Church Missionary Society.
It was Reverend Henry Townsend who was then at Abeokuta who paid a visit to the town during the reign of Baale Ope Agbe and requested a mission station for the area. Townsend returned to Abeokuta and requested for more Missionaries from his Mission. In 1852, Hinderer
established a mission station at Ibadan. Many Evangelists were also posted to him and he sent them to open mission stations in various towns, such as, Iwo, Ilesha, Modakeke, Ile- Ife and Oshogbo to mention just a few places.
In April 1896, the Church Missionary Society
established a Training Institute in Oyo. There they trained professional
teachers, but the students in the School looked to the priesthood as their
mentor. The college in question is now crown as the Ajayi Crowther University, Oyo. In 1900, the Mission established an Institute in Oshogbo to train vernacular evangelists for the spread of the Gospel in Yoruba land. On the other hand, the Baptists likewise built the Baptist
College,at Iwo. In 1901, the Wesleyans established Wesley College at
Ibadan.
The Introduction of Christianity in Ikare-Akoko Area
The introduction of Christianity in Ikare-Akoko Area took place in various routes. In 1870, one Michael Badoro at Okela quarters in Ikare, returned from slavery and preached the Gospel to his people.
Christianity was also introduced in the area through Lokoja in Kogi State, Nigeria in 1883. The Anglican priest named J.J. Williams who was the vicar of the Holy Trinity Church, Lokoja, spread the Gospel to the area in 1883. At the same period, many non-native traders, rubbertapers, saw millers, produce buyers, and Christian sojourners who were soldiers in Ikare area also spread Christianity in Akoko area. Mention
could be made of David Oluguna and Peter Arowolo, natives of Ilesha who were traders. In 1910, Reverend H.F. Gani, the Superintendent of Owo, Ogori, and Akoko Churches visited the Ikare Church. He influenced the Anglican Church authorities in Lagos Diocese to merge the Akoko Churches to Yoruba Mission.
In 1915, Mr Aiyebusi became
the Church administrator in Ikare Mission stations. He imposed Church wedding on Christians. Adherents who could not comply with Aiyebusi on the marriage order, left the Anglican Church. They established African Church in Ikare. Despite the break away of some members, Saint Stephen’s Church Ikare began to exercise the leadership role
among Ikare Churches from 1915 to 1920. On 29 September 1920, Mr Lackland Augustus Lennon, a Jamaican was posted to Saint Stephen’s Church Ikare, as an administrator. In 1922, he was ordained Priest at Owo and returned to Ikare Mission Area. In 1924, the Bishop of Lagos Diocese, Melville Jones authorized Lennon to extend the spread of
Christianity to Kaba, Ebira and Akoko-Edo areas. Lennon established
schools in those areas to convert children.
In 1922, Lennon established Post Office at Ikare. By the middle of 1940’s, the Ministry of Communications, Nigeria, took over the Post Office.
In 1923, Lennon built a magnificent office and he allocated a room to his wife, Mrs. M. Lennon to serve as dispensary to Ikare people. Many people, who were not Christians but benefited from the Clinic, became Christians.
In 1922-1925, Lennon, Chief Ajaguna and Momoh gave able leadership to the people of Ikare to construct Ikare-Owo road.
In 1943, Lennon was appointed a parliament member to represent the
Western-Region in the house of parliament in Lagos. His cordial
relationship with Christians and other faith members in Akoko area, earned him popularity among them. Lennon used the opportunity that was offered him in the House of Parliament to appeal for essential amenities for the people of Ikare. However, the government could not meet his demands due to the Second World War that had just ended for it had affected the economy and the finance of Nigeria. Based on this, Reverend Lennon advised that the Ikare people levied every taxable male some amounts along with their yearly poll tax. He made it clear to the people of Ikare that if they could produce the materials and used
direct labour methods for the pipe borne water and the light projects, the
government would render the technological assistance for the Ikare
community. The people yielded to the advice of Lennon. Between 1943 and early 1950 pipe borne water and electricity were provided in Ikare
area. Many non- Christians who witnessed the events became Christians. Lennon advised Christians to participate in Nigeria politics in order for them to bring light into the Country.
In January 1921, Reverend Lennon established a Primary School at Ikare. He christened it Saint Stephen’s School, Ikare-Akoko. On 23rd September, 1935, Lennon established Jubilee Central School to train Pupil-teachers, clerks, Church workers and would -be students for Saint Andrew’s Teachers College, Oyo, Oyo State, [now Bishop Ajayi
Crowther University, Oyo, Nigeria]. Lennon left Nigeria on 7 July 1951
for his home country, Jamaica [Akeredolu, 1986.]
The Problems Encountered by missionary in SPREADINGh CHRISTIANITY in Yoruba land
This sub-topic seeks to discuss the contact of Christianity with Islam in the Yoruba land. It has been discovered by Scholars that Islamic religion predated Christianity in Nigeria. Islam had been
planted and nurtured in the land before the introduction of Christianity. Besides, Islamic propagators in Nigeria were Africans who were accustomed to the harsh climatic conditions and diseases
of the land. These Islamic scholars continued spreading Islam faith
in the land.
They also established Quranic Schools where children were taught of Arabic language as the official one in spreading Islamic religion in Yoruba land. For this reason, the Muslim community had grown both in size and stature ever before the
coming of Christianity into Yoruba land. The contact of Christianity and Islam created many problems for Christianity at the initial stage of expansion in the land. Among these problems in the wheel of was bad climate. The climate served as a great Barrier against the efforts of foreign missionaries who came to
plant Christianity in Yoruba land. This is because they were not used to the tropical climate of the land.
For instance, some missionaries died of heat -stroke caused by the heat of the sun. Malaria was another disease militating against the progress of Christianity in Yoruba land. It could be
recalled that right from 1841, which was the period of the Niger expedition, malaria was a very significant barrier to the spread of Christianity in Nigeria. About one hundred and thirty-six
out of one hundred and forty-five Europeans who took part in the expedition died of malaria and they were buried at Lokoja in Kogi State. Their graves remain in Lokoja town up till date.
For the reasons mentioned above, the spread of Christianity in Lokoja
area stopped for the main time. But, for Muslims, their religion continue to spread in the land for their propagators were
Africans who had all natural endowment in terms of energy and natural adaptability to the situation in the tropic. Islam came in Yoruba land by land. The early propagators did not face the sea
problems encountered by the propagators of Christianity since most
of its propagators came from the hinterland. The Christian missionaries were also faced with the problem of language, a problem which created a favorable avenue for Islam to spread
since Islam was propagated by Yoruba –speaking people.
Consequently, Islam had an edge over Christianity. In this situation, the Christians in the Yoruba land were not happy at the rapid expansion of Islam in the land. As a result, some measures
were adopted either to limit the rate of the spread of Islam in the area or to help in their own way of spreading Christianity in the same manner as Islam. To achieve this goal, the following efforts were made by the Christians. Native Clergy learnt Arabic language
which they used in spreading the gospel in the Muslim populated areas.
Schools were built to educate Yoruba children in order to attract their
parents to become Christians.
However, the strategies such as discussion on Christian faith, preaching, baptism and training the native Clergy in Arabic language adopted by the Christian missionaries to counter the rapid growth of Islam in Yoruba land had little or no effect, but they were most successful through the use of education and
health-care delivery strategies. All these, we shall discuss in other units of this course. But an example is mentioned below.
In 1922, Lack land Augustus Lennon used
the above-mentioned methods spread Christianity in Ikare-Ikare Akoko area of Ondo State.
In Schools and Hospitals, the Christian missions had all the resources within their control to serve as magnet to attract adherents of other religions in Yoruba land to the Christian faith. Moreover, in some areas, this method did not work. This is because the adherents of Islam had also introduced Quranic
schools that served as alternative to the type of Christiansponsored schools to train their children.
From the whole episode, it seems that right from the beginning of the contact of Islam with Christianity in the Yoruba land, the two religions have been witnessing a kind of revivalism with a view to winning souls from one to the other faith. On other hand, both
religions have several things in common including the belief in One Creator who had sent many prophets, The only Son of God Jesus Christ the Messiah of mankind. Muslim hold Muhammad as
the Prophet to mankind. They both claim Abraham as their ancestor and both teach morals and peace.
However, Christianity teaches Trinity to their adherents, which Islam did not accept. This makes Islam and Christianity to become rivals in the Yoruba land.
Steps Taken by Misionaries to Minimize Their Problems in the Yoruba land
During the period that arrangements were being made for Niger Expedition and a mission was projected for the model farm at Lokoja, the mother Church of Anglican in London, assigned duties to Reverends J.F. Schon and Samuel Ajayi Crowther to train interpreters and themselves to learn the languages of the
people of Nigeria that could help them communicate with Nigerians.
Schon chose Hausa and Ibo languages. While Samuel Ajayi Crowther studied Yoruba language for the same purpose. Other missionaries in Yoruba land also studied Yoruba language. In 1852, Samuel Ajayi Crowther published an enlarged edition of Yoruba Grammar
and Vocabulary as well as translations of four books of the New Testament.
Professor Carl Lepsius guided the Church Missionary Society linguistic studies in Hausa, Kanuri, Ibo and Ijaw. While Bowen a Baptist missionary also learnt Yoruba language and drew the attention of the missionaries to the poetic excellence of the invocative prayers of traditional Yoruba worship, especially those of Ifa for use in Christian worship by Christians in the Yoruba land. His works were published in volumes of the Smithsonian contributions to knowledge in New York. Crowther and Thomas King translated the Bible and the Prayer book into Yoruba language for the Yoruba Christians.
In 1854, another expedition was sent up the River Niger by the Crown Colony. The British Government and Macgregor Laird organized the expedition. The aim of the trip was to introduce legitimate trade and plant Christianity in the Niger-Benue area. According to Crampton, many of the explorers were Africans. The white men were very few at this period this was due to the death of many of them that died during the first expedition that took place in the year 1841. The few white men that accompanied the black men to the upper Niger-Benue came with quinine, which they used to cure malaria whenever they were attacked. Bishop Ajayi Crowther left the Yoruba Mission and joined the expedition. At the period in question, every body that made the journey back alive for there was no report of death among the explorers. In
1857, the Crown Colony, the Church Missionary and some traders made
another journey to the area in question. While they got to Idah in Kogi State, the Attah of Igala land did not ground them permission to establish a Mission Station there. However, he sent some of his
servants to accompany them to the confluence area.
He told them to sell the war sport to the explorers so that they could settle there and help him wage
war against the Nupe warriors who used to wage war against the people of Igala. The Attah of Igala land named Ocheji, sold the land to them for 700,000 cowries or goods worth of the amount. On the land, were the following buildings; Gbobe Chapel, Schools, a College and The Holy Trinity Cathedral Church, Lokoja, which is always headed by Lokoja indigenes in fulfilment of the prophecy of Lieutenant Glover in 1862.
He wrote a private letter to the Authority of the Church Missionary Society in England that the Confluence area which was bought would be the area where future great Bishops that would be produced. He wrote ‘this Lairdstown will be the ground of a future great bishopric.’ Today there are many sons of Lokoja area that are Bishops, mention could be made of Ferron, Bako, Akanyan, and Igbunu to mention just a few of
them. No any priest outside the area was made a bishop except the retired Bishop Haruna who was trained by Lennon, a missionary at Ikare- Akoko in Ikare,who was consecrated the Bishop of the Kwara Anglican Diocese, Offa, but later, the headquarters of the Diocese was
moved to Ilorin. However, if the policy that was laid down by Glover is
amended in the Lokoja Diocese, then other priests that are not an indigene of Lokoja area may be considered by the Anglican Communion in Nigeria to be consecrated bishop. If not, the Lokoja indigenes will continue to be bishop in the area.
Other People that Helped in the Spread of the Gospel in Yoruba Land
The Creoles, that is, the freed slaves that were Nigerians, especially, the Yorubas contributed immensely to the planting of Christianity in Yoruba land. Another group that helped in the
planting of Christianity in Yoruba land were noble persons; that is, men of local prominence who on their own initiative invited and patronized missionaries; among such people were Sodeke of
Egba land and the Chief of Badagry. The lay converts, especially traders who acted as a group used their social powers to aid the establishment of missions in Yoruba land. Catechists,
Evangelists, Church elders and School teachers were also used to plant Christianity in Yoruba land.
In addition to these, Congregations which pioneered expansion of
Christianity to other parts of Yoruba land and paid for the upkeep of ministers also helped in the planting of Christianity in
Yoruba land through financial aids.
Mention could be made of All Saints Anglican Church Yaba, that paid for the upkeep of ministers. Furthermore, local
communities built, maintained Church and school infrastructures for the spread of the Gospel in Yoruba land. Another set of people that helped in the planting of Christianity in Yoruba land were the Charismatic, or Prophet figures who quickened the planting of the religion in their brief careers in the land