[b][/b][/color][i][/i]I didn't see the founders of The Eternal Sacred Order of Cherubim and Seraphim and Assemblies of God Church in the list. There are few other founders not mentioned but these two readily comes to mind.[color=#000099]I didn't see the founders of The Eternal Sacred Order of Cherubim and Seraphim and Assemblies of God Church in the list. There are few other founders not mentioned but these two readily comes to mind.I didn't see the founders of The Eternal Sacred Order of Cherubim and Seraphim and Assemblies of God Church in the list. There are few other founders not mentioned but these two readily comes to mind.

Nice

loomer:
Hopefully, they will be in heaven

And if not?

Glory Glory Glory Glory Glory Glory Glory Glory. I am on my way to Rccg Hosanna chapel Helsinki Finland.

Great men of God whose lives epitomizes faithfulness and dedication to the service of God.

Apostle Johnson Suleman is my father and mentor, more grace to you sir.

Greatmen.. Wish we have an Africa Bible to tell their stories and what they preaches just like what the jewish did to keep history of scholars and greatmen of God in d bible

Greyworld:

And if not?

Na dem sabi na.

Cos the way history make us believe say dem be saints no get part 2

sukkot:
Oduduwa boys aligning with YAH since the days of adam

And yet dey remain vry fetish n diabolic til YAH coms again.

abunna shasha mune

loomer:


Na dem sabi na.

Cos the way history make us believe say dem be saints no get part 2

Lol

God bless their souls

Bluetooth2:


These are the ones that actually did the work of God not those commercial pastors.

blinkblink pastors

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Nice lots of yorubas and Niger delta but I don't see them chest beating lol EWWWWUUUU
The chest beaters were still in jungle under colonisation of Benin king

Greyworld:

And yet dey remain vry fetish n diabolic til YAH coms again.

its prophesy. we fell. it was prophesied in the bible we would abandon YAH and worship sango and wood carvings

deuteronomy 4 vs 28 And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.

ododuwa boys are the biblical jews

jesu oyingbo nko

robosky02:

Crowther, Samuel Ajayi
1808 to 1891
Anglican
Nigeria


First African bishop of the Anglican church; explorer and missionary in southern Nigeria.

He was born in Yorubaland, where he was captured during the civil wars (1821) and sold to Portuguese traders on the coast. The vessel transporting him to America was seized by the British antislavery patrol, and he was released at Freetown in Sierra Leone. There he was educated by the Church Missionary Society (CMS), and was baptized in 1825. Following a brief visit to England he enrolled in the Fourah Bay Institute, and after graduating became a school teacher. He impressed his superiors as intelligent and very devout, and was invited to join the British Niger Expedition (1841). He then went to England where he was ordained (1845). He returned to West Africa as a missionary, serving briefly at Badagry before being posted to Abeokuta in Yorubaland (1846). In 1854 and 1857 he accompanied W. B. BAIKIE's expeditions up the Niger River.

The period was one of grandiose European missionary plans for expansion in West Africa. When it was decided to create a West African diocese with an indigenous African pastorate, Crowther was selected a bishop and was consecrated in 1864. Thoroughly Victorian in his outlook, he was immensely successful in promoting Christianity, missionary education, and capitalistic development throughout the Niger valley.

In the 1880s he began to lose control of his diocese to younger missionaries who questioned the policy of establishing an indigenous African pastorate. He also faced pressure from the European trading community led by Sir George GOLDIE, who wanted to see British missionaries extending British influence. A number of Crowther's agents came under attack for moral turpitude, and he was blamed for poor discipline. Crowther himself had long noted that his agents were untrained, and that he had no means to supervise them. A soft-spoken and retiring individual, he made little effort to counter the charges. He was forced to resign in 1890, dying the next near.

Although Crowther is best remembered for his missionary activities, he also made valuable scholarly contributions in his journals of the Niger expeditions, and his study of the Yoruba language, published in the 1840s and 1850s.


http://www.dacb.org/stories/nigeria/crowther1_samuel.html

Gullible slave...After seeing what they did to his fellow race he still has the impetus to bring their hogwash religion to Africa, maybe he did it to become a free man anyway .

What about Jesu Oyingbo and Oshoffa

Assslayer:


Gullible slave...After seeing what they did to his fellow race he still has the impetus to bring their hogwash religion to Africa, maybe he did it to become a free man anyway .

fool

Lord Jesus, please send another Elijah to bring your fire down....
when the Son of man, cometh, will He find faith on the Earth?

diasporaman:
Apostle Johnson Suleman is my father and mentor, more grace to you sir.

The one that mis-predicted the 2015 elections abi na another one or didn't he wait to hear God well before taking up his microphone?

@topic, I read about Idahosa's world outreach and I have a question.

Please how many private jets did he have to accomplish that 'cos our "god of men" today give that reason for acquiring jets.

WINNERS AIRLINES won't be a bad idea anyway since arik dey "f" up

teetop2008:
You have done a good research my. Friend but on the top of the ladder is apostle Moses Orimolade.
Where Babalola and Akindayomi came from.

Thisman has beeen too overlooked

Prophet Moses Orimolade is the spiritual father to Prophet Akindayomi founder of Redeemed

sukkot:
its prophesy. we fell. it was prophesied in the bible we would abandon YAH and worship sango and wood carvings

deuteronomy 4 vs 28 And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.

ododuwa boys are the biblical jews

Congratulations

You would have titled this,THE PIONER YORUBA CHRISTIAN LEADERS

Hey you didn't include the founder of cherubim and seraphim church(baba aladura the first) orimolade moses tunolase!!

Pls put St Moses Orimolade, the founder of the Eternal sacred order of the cherubim and seraphim. Suffice to say that all modern day members of Redeemed Christian church of God have a Cherubim and Seraphim lineage because their founder was a stunch member of Cherubim and seraphim

vry interesting and inspiring

NO PREACHER COVERED THE WHOLE OF NIGERIA FROM NORTH TO SOUTH, WEST TO THE EAST WITH THE GOSPEL LIKE APOSTLE ORIMOLADE OF THE C&S CHURCH, SO MANY GREAT TESTIMONIES WERE DOCUMENTED ABOUT THE MINISTRIES OF THIS GREAT PROPHET

Orimolade Tunolase, Moses
1879 to 1933
United Church of Cherubim and Seraphim (Aladura)
Nigeria

"Saint" Moses Orimolade Tunolase, known in his boyhood days as Orimolade Okejebu, was born into the royal family of Omo'ba Ode Sodi [1] of Okorun Quarters, Ikare, Western Nigeria. The year of his birth has traditionally been given as 1879. At the time of his birth, there was no birth registry in Ikare. The art of writing and therefore the keeping of records, had not yet become popular in that locality. We therefore have no authentic record of his birth date.

His life began with a strange experience his mother had. Madam Odijoroto,--also of the same royal house [2],--was in the bush where she had gone to cut firewood while she was heavy with child. She fetched more firewood than she could lift by herself. She realized she would have to reduce the bundle in order to be able to carry it. Just then she heard a voice telling her the easiest way to lift the bundle even if she did not make it smaller. She looked around in great astonishment, but saw no one. The voice spoke again: "Do not be frightened. I am the child in your womb. Follow my advice and be on your way" [3]. She was directed to raise the bundle up at one end and, with the help of her hands, knee and head, kick up the other end. The advice was simple and very obvious and Odijoroto blamed herself for not having thought of the idea initially.

Mysterious Birth and Childhood

Back at home, she quite naturally related her incredible experience to Tunolase, her husband, who arranged that the Ifa oracle be consulted at once. The couple was surprised when the oracle predicted that the child of the conception would be an important saint. It also said the child was being sent by the Almighty God to preach the gospel of his Son, Jesus Christ. This was beyond the comprehension of both Tunolase and his wife, especially as the Christian gospel had not yet been preached in that locality. However, the prescribed rites were performed and offerings were made to ensure a safe delivery for the mother. Tunolase, himself an Ifa priest, consulted the oracle privately for more enlightenment about the expected child, and it was further revealed that it would be a male child pre-ordained of God as his special apostle to the pagans of Yorubaland. He was therefore to be treated as a Nazarite.

The ultimate arrival of the new child brought to its parents mixed feelings. They were happy that a new member had been added to the family but were filled with embarrassment and apprehension in view of the circumstances surrounding his birth and the incidents which occurred on the day he was born. It is said that the new child "stood up in its birth blood" desiring "to walk out three times." However, the midwife who helped during the mother's labour "pressed down the baby with force." Summoned to the scene, the embarrassed father began to recite incantations which eventually calmed the excited child. He then went out to report to certain elderly people what had happened in his house [4].

This story probably is the way the United Church of Cherubim and Seraphim (C & S) accounts for Moses Orimolade's prolonged paralysis. It is generally believed that, as a direct consequence of this incident, the boy Orimolade could neither stand nor walk until he was well over five years of age. The incantations pronounced by his father had the horrible effect of a curse which might have incapacitated him permanently. Tunolase was so frightened by this strange incident that he decided to avoid any further embarrassment by killing himself. At a family meeting, which he convened, he disclosed his intentions to do so but was condemned for his apparent cowardice. Egunjobi, one of his own children, thought it would be reasonable for him to live in order to see what the child would become. While Tunolase expressed satisfaction with the entreaties of his family, his visible state of melancholy left no doubt that he had little time to live.

The final blow came with the message Tunolase received from the infant boy, a few days after he had dismissed Orimolade and his mother from his sight for good: that he should go to the top of a nearby hill (now known by C & S in Ikare as Calvary) and there in penitence confess his sins to God. This message threw Tunolase into a state of utter despair and he was taken ill. He requested that his wife, Orimolade's mother, be summoned to his bedside. As the sobbing woman knelt beside him, he blessed her in the manner of an elderly Yoruba man about to die. He died a few days after this event and was buried honourably.

Orimolade Okejebu spent his youth in Ikare. Hardly had the excitement aroused by the incidents experienced at his birth subsided than he became the centre of attention again. This time the scene was in the only church in the town, St. Stephen's Anglican Church, which belonged to the C.M.S. Mission. On this particular night, the minister was drawn to the church by a strange light and the sound of singing. It was puzzling to him how anybody could be using the building at that time of night without his knowledge so he decided to investigate. He knocked at the main entrance and the door opened by itself. To his great amazement, the whole building was empty except for a small child of about five sitting on the floor in a kind of bright phosphorescent illumination. It occurred to the shocked minister [5] that the child staring calmly at him, unruffled by his intrusion, was Orimolade the strange boy who had become the talk of the town, that he was doubtless the one who had been singing as though he were a whole choir.

As a result of this encounter, the minister persuaded his congregation to employ Orimolade to teach them some of his spiritual songs. The boy obliged and taught them a few religious songs, but soon gave up owing to their poor response.

This midnight episode is probably an illustration of Orimolade's early association with the church. According to Peel, Christianity was introduced into Akoko in the late 1890s [6]. And if Orimolade was an early convert, then he must have become a Christian when he was still a boy. The Rev. J. K. Ajayi-Ajagbe, whom J. 0. Coker has identified with the midnight incident, though a Methodist minister, once preached publicly in the name of the C & S [7]. Coker might be right in his assumption that the minister had known Orimolade in his Ikare home before he began his missionary journey.

Orimolade became disillusioned by the uncooperative attitude of the Christians in Ikare, especially because they ridiculed him on account of his disability. He felt depressed and apprehensive about the success of his mission since it appeared likely that he would forever be physically handicapped. Overwhelmed by these thoughts, he prayed passionately one night, asking for a manifestation of God's power. In answer to his prayer, an angel appeared to him in a dream and gave him three objects: a rod, a royal insignia and a crown. The rod signified a "rod of victory," the insignia was "the power of prayer and power of speaking." The crown stood for "all honour and multi-respect of every individual to bow before him, to receive blessing" [8].

When he woke up from his sleep, he knew that his prayer had been heard. He realized that his call to preach the gospel of Christ was irrevocable. "He ordered his mother to wash him (...) and from then on the gospel of Jesus Christ started without interruption. (...) He was given power over everything devilish" [9].

From this point, the activities of Orimolade were directed toward his missionary campaigns. This dream formally marked his commission to go out and preach.

The gifts which corresponded, if only remotely, to the wise men's gifts to Jesus, became for Orimolade, symbols of authority. His campaigns began when he successfully petitioned police authorities for the release of some Christians who were involved in a clash with devotees of the traditional religion in the town. According to C & S tradition, Orimolade travelled to Kabba town where the arrested persons had been detained, and secured their release.

It then occurred to his opponents in Ikare that it would enhance their prestige if they could win him over so they decided to impress him by bestowing on him one of the priestly titles of their traditional institutions. He took advantage of this opportunity not only to reject the offer, but also to proclaim to them the Christian message. He preached with such vehemence that:
The earth opened its mouth (...) and they were all afraid and many of them ran away, but his brother Egunjobi did many rituals according to ancient customs to put the earth back to its former closure. (...) There were proclamations about the earthquake so that people from abroad came to witness the incident and his (Orimolade's) name was as fearful as that of an invisible spirit [10].
This marked virtually the end of hostility towards him from Christians in Ikare town. The C & S insist that Christianity began to grow by leaps and bounds after that incident. Orimolade went from street to street preaching the gospel. About 1916, he made a visit to Owo where he impressed the C.M.S. Church members with his Scripture quoting ability.

It is also held that Orimolade once tried to go into the trade, by buying and selling palm oil and kola nuts as trade was flourishing between the Ikare people and Hausa traders from northern Nigeria. He was said to have travelled to a northern village called Oshokoshoko. On his way he encountered an angel who reminded him of his mission as a prophet of God, and that he should not jettison preaching for trading. He was taken ill and his companion took his report back to his people. Egunjobi, his brother, was dispatched immediately to bring him back home. But before Egunjobi reached Oshokoshoko, Orimolade had arrived back in Ikare by a means none could explain.

Another tradition states that Orimolade confined himself to a room for ten years during which he did not allow anybody to prepare his meals. Even though he ate throughout this time nobody could discern the source of his food [12].

He was also said to be in constant communion with invisible celestial figures since he was frequently heard conversing while alone when apparently nobody had entered his room. Occasionally, he would emerge resplendent, in regalia traditionally designed for kings, to announce that he had been crowned the king of the world and would soon begin his reign [13].

During this period he was said to ubiquitous. Two instances were cited. The first was his encounter with a woman against whom he had nursed a grievance since the day of his birth. This was the same woman who had acted as the traditional midwife on the day of his birth and who pushed him back three times as he attempted to walk a few minutes after he was delivered. He met her one afternoon as she was returning from Arigidi, a nearby village, and ordered her to carry him on her back three times to atone for the sin of that fateful day. "And now that the woman had no sin against God again, he (Orimolade) asked the woman to go safely" [14].

The curious thing about the incident was that Orimolade never left his room throughout the day in question. The woman understandably related her experience to her people, and in a matter of days the whole town was talking about it.

The second instance was the strange visit he paid to his most loyal friend, Garuba, who lived in Okela quarters in Ikare. At the very time Garuba claimed Orimolade was with him in his Okela residence, the "lame prophet" was believed to be locked up in his room.

At the end of his ten year confinement, Orimolade was said to have given a large party for all his neighbours and visitors from nearby villages. This also had its miraculous element because, apart from asking his mother to make clean all available pots in their home, he made no serious preparations for the feast. His mother obeyed his command without protest and to everyone's amazement, the guests all brought dishes of food as gifts, which filled all the pots, and they ate to their satisfaction.

The ten years he spent in confinement have been described by many as the period he spent in illness. According to Abiodun, Orimolade was confined for seven years. This was disclosed to her by Orimolade himself: "He stated that he saw continuous visions for seven years during which he could not get up from one spot as a result of which he was lame" [15]. This is corroborated by the United Church of Cherubim and Seraphim which wrote the following concerning Moses Orimolade:
At a certain time of his early age, he took ill and for seven complete years he suffered from this malady. At the end of his illness, he became a lame man, but God made him to walk miraculously. During the period of his illness, he was taught by the Holy Spirit how to read the Bible and memorize whatever he read [16].
Confined by Illness

A more independent account was given by the Rev. E. S. Sodeinde of the African Church in a speech he read at the funeral of Orimolade on October 19, 1933. According to Sodeinde, Orimolade was stricken by an undisclosed disease shortly after his conversion to Christianity and was in bed for seven years. The illness became so serious that his people abandoned him, expecting him to die. But in a dream he was assured that he would recover if he would take water drawn from a nearby stream. This done, he began to gradually recover until he could walk again [17] but he remained a lame man for the rest of his life and, according to Phillips, he used an umbrella stick for support. From all these accounts, we can safely conclude that Orimolade actually suffered from an illness which paralyzed him and rendered him immobile for seven years. The popular view is that he refused the advice of his friends to seek medical aid during his illness. We can also assume that it was during this period, when meditation was possible, that he made far-reaching decisions about his evangelistic life.

The period spent in confinement therefore represented Orimolade's training and preparation for his missionary work. At the end of it he was fully equipped to begin in earnest the task for which he had been ordained. For the next five years Orimolade travelled from place to place, like St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].


http://www.dacb.org/stories/nigeria/orimolade_moses.html

founding fathers of Christianity in Nigeria