Early Missionary Movements in Benin: Contributions Of Rev. Emmanuel Egiebor Ohuoba (1885-1950) By Imafidon Ohuoba. Ph.d

Early Missionary Movements in Benin: Contributions

Of Rev. Emmanuel Egiebor Ohuoba (1885-1950)

By

Imafidon Ohuoba.  Ph.d

Introduction

Christianity is one religion that is posing real threat to many other religious groups on earth. Despite the stiff oppositions and challenges to the missionary movements across the world, nothing has being able to put a stop to the spread of the Gospel. Conversions of the faithful are persuasive rather than by force, unlike what we see in some other religious movements. At the early period in history, some notable kings, heads of States, spiritual and cultural leaders made maximum attempts to stop the propagation of the Christian faith, but never succeeded. Missionaries in obedience to the command of Jesus Christ in Matt. 5: 14-16, emphasized to his followers that, they are the light of the world; a City cannot be hid when it is situated up a mountain. People light lamb and set it not under the measuring basket, but upon the lamp stand to shine. Likewise His followers must shine before men that they may see their good works and give Glory to God Almighty in heaven.

The white missionaries were however able to penetrate the African continent, but not without some amount of oppositions from the indigenes. Though, one must however admit that, most of the resistance from the people emanated from some the ways the Whiteman went about their interactions with the natives;

Firstly, most of the foreigners initially refused to acknowledge the positions of the traditional rulers in the kingdoms who were at the same time the religious leaders of the people. To win converts therefore means that, you have to get the support of these rulers. Some of these Whiteman undermined this simple fact which resulted to breakdown of law and order at the hitherto peaceful communities.

Secondly, the white men refused to acknowledge the un-reveal religion of the African people, that is - the ethics, moral, norms, customs and values which were the basic attributes that ensures firm societal homeostasis of living the world - that paves way for mechanical solidarity and functional running of the society. The colonialist ignored some of these indices and perceived them as obsolete and barbaric.

Thirdly, some of the early missionaries refused to take into cognizance the socio-cultural background of the people that permeates across the fabric of the African society. In the sub-Sahara Africa, sacred ways of living the world does not end at the religious ceremonies, but also mediates in the political, social and cultural activities in the society. This therefore meant that, a change in the religious practices of the people will invariably influence changes in the political and social structures of the society. Conversion processes were supposed to be humane and persuasive.

Fourthly, most Africans were unable to decipher the true intentions of the Whiteman in their communities, because some of them used the pretense of missionary services to colonize the people and also to denigrate the people’s cultural values.

Fifthly, there was also the problem of ethnocentric behaviors from the Whiteman against the African people and the indigenous products. Eurocentric views were rather imposed on the Afrocentric worldview. The art and culture of the people were even reduced to primitive and fetish levels. In some of the African societies, the Whiteman prohibited the speaking of native dialect, wearing of traditional attires and even the use of indigenous languages/traditional musical instruments for praise worship in Churches.

Sixthly, in the later part of the early missionary activities in Africa, there was the problem of discriminations against the African indigenous Priests when it came to promotions, welfare packages and transfers. The African clergies found it difficult to work with the white clergies due to racial discriminations. These ethnocentric attitudes were really regrettable because, at that period, there was not much physical difference in development between some Western and African kingdoms. Walter Rodney in his book titled ‘How Europe Underdeveloped Africa’ noted that, the first Europeans to reach the West and East Africa by sea were the ones who indicated that in most respects, African development was comparable to that which they knew. To take but one example, when the Dutch visited the City of Benin, they described it thus:

The town seems to be very great, when you enter into it, you go into a great broad street, not paved which seems to be seven or eight times broader than Warmoes Street in Amsterdam… the kings palace is a collection of buildings which occupy as much space as the town of Harlem, and apartments for the prince, ministers and fine galleries…entire town well structured…

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Casely-Hayford in 1922, an African Gold Coast nationalist noted that, before the British came into relations with the West African, the people were already developed, having their own institutions of ideas of government.

It is well known that African achievements of the pre-European period stand as contributions to man’s heritage of beautiful creations. The art of Benin, Egypt, Sudan and Ethiopian were known to the rest of the world at an early date back from the 14^th and 15^th centuries. They are very relevant to any discussion of the African development in epoch before the contacts with Europe.

However, the features of the traditional African religion could also help to set African cultures apart from those other continents, but in this present context, it is important to note how much African religion had in common with religions elsewhere and how this could be used as an index to the level of development in Africa before the European impact in the 15^th century.

Some early African clergies even found it more difficult to convert their own kin’s men because; the heathens were deeply rooted in their traditional beliefs and procedures. It was a taboo therefore, for the sons of the soil to go against the norms of the community and decisions from the traditional constituted authorities. For instance, Rev. E.E Ohuoba, who was an heir apparent to the Ohuoba of Benin Chieftaincy title, had it more difficult because, he was perceived as a traitor and outcast because he accepted the Whiteman’s religion rather than the Benin indigenous ways of life. Hence the Reverend went through an untold hardship and deprivations in the society.

 Another problem that confronted the indigenous clergies was on the conflicts between the three cultures - the traditional, western culture and missionary work. At first, the missionaries alone could read the Bible and the Africans then accept whatever they said. But when some of the new converts now could read and even translate the Bible, they discover that the world which is described in the Bible closely resembled that of the Africans rather than the Europeans. These aspects later encouraged the setting up of African independent Churches which rejected the European culture and revived parts of their own traditions. Most Africans at that time felt that, there were no tangible reasons on why the indigenous languages and dresses should not be used to praise God in the Churches. However, the independent Churches still emphasized Philadelphia, where traditional values of the community life are accepted. One of such first prominent Church in Africa is the Aruosa (eye of God) this religious group is still consistent up to date. The Benin Aruosa Church also has her own version the Crucifix and the Bible. It is the first indigenous African Church similar to the Church of England.

Early Missionary Movements in Benin District

The wind of the missionary activities in Africa eventually got to the Benin nation. It is however on record that, Benin was the first place the Whiteman visited in the present day Nigeria. The new Christian faith was initially resisted but no one could stop the spread the Gospel. However the advent of the missionary activities in Benin could be categorized into two major phases, this is to enable us have better understanding of the whole exercise.

First Missionary Phase

The first major missionary group that came into the Benin territory was the Roman Catholic Mission led by John Affonso D’ Aveiro during the reign of Oba Esigie in about 1504 AD. Pundits are of the opinion that, the Roman Catholic missionaries were able to win the conscience of the Oba because of his early upbringing when his father - Oba Ozolua allowed him (Esigie) at his early age to attend the Roman Catholic Sunday School activities. Another reason was that, Oba Esigie felt that there were no remarkable differences between the worlds described in the Bible from that of the Benin people. Pundits also have it that, the Oba accepted the new faith because of the political instability in the kingdom at that time, so he needed military support from Portugal to suppress the palace intrigues.

Whatever thought or angles that were postulated regarding the Oba’s action, one thing that is every clear was that, Oba Esigie whole heartily accepted the activities of the Christian missionary work in Benin. He even went ahead to declare Benin kingdom a ‘Christian State’ in about 1508 AD. The Oba sent Ohen-Okun, an Olokun Priest of Ughoton to Portugal not only to be ambassador to the Benin nation, but also to go and learn more about the new Christian religion. The Oba thus became the first Benin king to speak the Portuguese language.

A Chapel was built within the Oba’s Palace for the purpose of the administering the Roman Catholic Morning Mass and the Offering of the Holy Sacrament to Oba Esigie and the Chiefs. The Oba was not allowed to see any visitor until the Mass was completed at that time in history.

Chief Ohuoba of Benin Kingdom - the head of the Ewua guild of Ogbelaka was the first personality to be appointed by Oba Esigie at the early part of the 15^th century to assist the Roman Catholic father in the ministration of the daily Holy Sacrament in the Chapel at the Oba’s palace. The chief also acted as an interpreter in the religious services. The morning and evening routine services in the Oba’s palace was later made compulsory for all the palace chiefs in the kingdom.

It will be interesting to note that, this Chief Ohuoba who was first appointed to assist the Roman Catholic Father in the 15^th century, was the fore-father of this first Benin indigenous Priest in person of Rev. Emmanuel Egiebor Ohuoba in the middle part of the 20^th century.

The declaration of Benin a Christian State by Oba Esigie led to the establishment of many Aruosa shrines (churches) at strategic locations in Benin kingdom - namely, Aruosa N’ Erhie, Arusoa N’ Akpakpava, Aruosa N’ Ogbeleka Aruosa N’ Ugbague and so forth. The Holy Aruosa Cathedral at Akpakpava was the headquarters where the Bishop resided.

However after the glorious reign of Oba Osawe Esigie, the influence of the Roman Catholic Mission and the Portuguese reduced drastically. The native took over the ministration of the Holy Aruosa Parishes; things were no longer the same. At the departure of the Roman Catholic Missionaries, the indigenes completely took over the running of the Holy Aruosa Churches, though with less vigor. Today in Benin, it is common to see the royalty and the Chiefs wearing white long gowns like the Catholic Reverend Fathers and even deliberately shaves off hairs at the back part of their skulls purposely to represent the skull caps of the Roman Catholic fathers. In 1940, Oba Akenzua later erected the befitting Holy Aruosa Cathedral of the Akpakpava district in Benin.  (See plate below)

 

Second Missionary Phase

Many decades after the exit of the remarkable Oba Esigie, there seemed to be vacuum and less commitment to Christian worship. Though attempts were made by few other missionary groups to re-Christianize the kingdom, but witnessed little or no success.

After the British insurgency in 1897, there was another surge of missionary activities Benin. This time around, it was no longer the Roman Catholic Mission, but the Christian missionary society (CMS), which eventually led to the coming of other Christian domination into the Benin kingdom.

Records from Rev. Emmanual Egiebor Ohuoba archive- the first Benin indigenous Priest ordained in 1924 revealed that, the CMS first came to this part of the world particularly Abeokuta in 1842, from Abeokuta and later spread to other parts of the country. He identified Townsend and Ajayi Crowther as the first missionary agents. Attempts were made in 1874 by Bishop Crowther to establish a mission Station in Benin, but failed due to some logistic problems.

The energetic move by James Johnson who was made Assistant Bishop in London in 1900 and later transferred from Lagos to Bonny- the headquarter of Niger Evangelization, started the success of the Christian Missionary Society Station in Benin.

In 1902 Bishop James Johnson opened a mission station in Benin and some other places in the Niger Delta region. Catechist Oyesile was sent to Benin as the first missionary agent. The Bishop was able to get the assistance of Arokun, a Christian convert and wife of Oba Ovonramwen who just came back from exile in Calabar for the commencement of Evangelization. At that early period, there was no formal Church structure for worship. Catechist Oyesile was accommodated in Mr. Banjo residence at Lagos Street, opposite the mosque where he organized the daily Church activities. The brethren later moved to another house close to Chief Osula’s palace. (See plate below)

 

The Christian Missionary infant Church in Benin was at a time forced to relocate because of the confrontation from the Moslems who built their mosque also at same Lagos Street. Most of them were members of the NCPF - Niger Coast Protectorate Force who fought alongside the British soldiers in the insurgency in 1897. They were under the control of Mr. Crewe-Read - the British District Commissioner. Rev. Ohuoba records revealed that, this group of people at some occasions seized the Church Bell and Bibles for weeks, arrest and detain the Christian brethren –”warned them to behave well”.

At the expulsion of the CMS members from Lagos Street by the Moslems, they were confronted with the problem of how to get a new venue for worship and accommodation for the CMS Church agents. Young Emmanuel Egiebor who was then sixteen years, persuaded the CMS brethren to follow him to his father’s palace and pleaded for accommodation. The Ohuoba of Benin kingdom yielded to his son request and later, released part of his Palace land to Christian missionary Society where they commenced the main Church building and accommodation for the missionaries. The first St Mathew’s Church Cathedral structure was commissioned by Bishop James Johnson on 2^nd November 1902. The successful settlement of the Christian Missionary society in Benin paved way for other Christian dominations in Benin. (See plate below)

 

                       

                       

Baptist Church in Benin (1921)

Baptist Mission in Nigeria originated with the activities of the missionaries from America Baptist convention. They were in support of the belief in adult baptism by total immersion.

Rev. Ohuoba archive revealed that some members of the Christian missionary society in Benin were no longer comfortable with the Church and decided to establish the Baptist Mission in Benin in 1921. The initial place of worship was at the native Court hall before they later moved to Mission road in Benin City. Duvel was the first officiating minister before Revd. Emokpae became engaged and made Reverend in 1932.

St. Peter’s Church in Benin

St Peter’s Church in Benin was formerly located along Ifon road (Lagos Street). Records revealed that the name St. Peter’s was given to the Church by Revd. Kidd because, he was sent to Benin under the auspices of St. Peter’s Church in England.

Some of the founding members were Revd. Atundadu, J.C Barber, Oyesile and Revd. Kidd - who initially acted as the officiating minister. John Adesina, Okundaye and Ehanire were appointed to run the Church and to report occasionally to the office in England.

St James Church in Benin

St. James Church was established in Benin because of the initial tribal rivalry within the St. Peter’s Church. The situation became uncontrollable that the non-natives of the Church decided to move to establish a new Church named after Bishop James Johnson.

Christ Apostolic Church In Benin (1932)

In the year 1917, Pastor Odubanjo then Clerk in the Nigeria Police force department was transferred from Lagos to Warri. Before he left Lagos, he got a bulletin from American Magazine called the “Sword of the Spirit”. What attracted him most from that leaflet was the section that dealt with the ‘Seven principles of prevailing prayer’. After going through this article, Odubanjo was transformed into a praying Christian and came to know that Christ atoned not only for our sins, but also for our sicknesses. Hence Divine healing from God was a Christian right. He was therefore determined to preach this Goodness to everyone.

In 1918, a group of people at Ijebu-Ode formed themselves into a “Prayer Society” with the vision that Pastor Odubanjo had received. This society was headed by Pastor J.B. Esismade. Odubanjo later resigned from the Nigeria Police Force, and merged his society with them. Both group resolved to be called Faith Tabernacle.

 In 1931, the leaders of this movement came together again in an agreement to the Divine instructions to change again the name Faith Tabernacle to ‘Christ Apostolic Church’

Rev. Ohuoba diary revealed that Christ Apostolic Church got to Benin in 1932 through the efforts of Eliab Omoregie who was influenced by the doctrine of Faith Tabernacle in America.

Salvation Army Chruch in Benin (1924)

The impetus to introduce new and evidently more successful form of evangelism was started by Prophet Evangelist Garrick Sokari Idaketima Braide. His methods of evangelism witnessed successful religious awakening that attracted a lot of followers. The Church got to Benin in the year 1924, members initially fellowshipped near E.E Akpata residence.

First African Church (Ebenezer UNA Church) (1929)

The First African Church in Nigeria was first established in 1891. The initiator was William Emmanuel Cole, others in support were John George, William G.A, Gloucester D.A, Thompson J.B, Chase leigh and Revd. C.W Cole.

Rev. Ohuoba records revealed that the African Church was founded on the principle of self government and self respect. It began as a protest against the form of Church government in the Christian missionary society (CMS) and also the desire to enter fully into the Christian communion. The movement gained impetus from the persistent ill-treatment of the indigenous clergies in the CMS and the contemptuous manner in which the Nigerian customs and social systems were ignored by the European Clergies in the CMS and the contemptuous manner in which the Nigerian customs and social systems were ignored by the European Clergies.

The exclusion of competent and pious Nigerians from the ecclesiastical office as epitomized by the indignity suffered by Bishop James Johnson, Bishop Ajayi Crowther and later Rev. Emmanuel Ohuoba, increased the zeal to establish the African Church Mission.

United African Church was therefore established in Benin in 1929 by Rev. Emmanuel Egiebor Ohuoba, who also was one of the pioneer founders of Christian Missionary Church in Benin in 1902. He left the CMS mission because, on numerous occasions, he was denied some privileges, promotions and many other welfare packages due to him by the white authorities.

The Reverend was confronted with numerous challenges at the initial stage of the infant Church. The father was no longer alive to help get a new place of worship. However, the Church also started again within Chief Ohuoba of Benin Palace. When the congregation grew in number, the Church moved to the house of Princess Omono Ovonranmwen- wife of the Oba, and again to the Native Court hall and finally to Olowu Cinema Hall. The permanent site for the Church Cathedral was later acquired by Rev. E. Ohuoba, the present site at the Oza Street in Benin City. He formally included ‘Ebenezer’ in the name of the Church just to give Glory to God Almighty, and to keep in memory the difficulties he encountered during the establishment of the Church in Benin. (See plate below)

 

Rev. Emmanuel Egiebor left the Christian Missionary Society in Benin to establish the Ebenezer United native African Church with large congregations, amongst them were;

-          Princess Omono Ovonramwen

-          Omokaro Ehigiator

-          Omorere Erhumwense

-          Edosonwan, N.O

-          Akenbo, C.G

-          Ekunwe Osunde

-          Ogiebuase Aigbe

-          Agheyisi, J.A

-          Emovon, G.A

-          Oviawe, D.O

-          Agbonkpolo Aigbe (Mrs)

-          Ohengban Obano Omorere (Mrs)

-          Aisuehi Oshodi (Mrs)

-          Iyoha Arakpogun (Mrs)

-          Aihokunle Osunde (Mrs)

-          Omorogieva Ogiamwuse (Mrs)

-          Ibizugbe

-          Orumwunse Mrs

-          Ovbiuwa

-          Ode Aigbe

-          Atoe Obano

-          Arilo Ovbiuwa (Mrs)

-          Agho Irhuebor

-          Amayo, G.O

-          Aighobamiem Osaigbovo

-          Idahor Eguekun Mrs

-          Osayewe Obaseki

-          Sarah Ugiere Ohuoba (Mrs)

-          Uwaguosu Ohuoba (Mrs)

-          Okoro, S.B

-          Osazuwa, M.O

 

Article is an extract from:

Advent of Christianity in Benin District And The Travails of The First Indigenous Priest

Author: Imafidon Ohuoba. Ph.d

( ISBN 9782579332 )