CHAPTER SIX: CONCLUDING REMARKS
In
this work, we have attempted to examine how the doctrines, norms, and practices
of the C&S have evolved since the founding of the Society in 1925.
In her early days the Society was
seen as an influence to revive the church in Nigeria, and not as a new separate
denomination. For this reason, it was totally ecumenical, and spirit-filled
Christians from all backgrounds felt at home in the Society. Also, it did not
bother to define new doctrines or beliefs since its basic premise was not that
the existing Christian doctrines were faulty, but rather that in practical
terms, many Christians were not living what they professed. In short, the Society started on a high pneumatological
ground paying the least emphasis to doctrines which the main churches were
supposed to define and develop.
Unfortunately, the C&S could
not hold itself together to perform whatever assignments the Holy Spirit might
have had for it, despite repeated warnings that it must unite before it can be
fit to fulfill its calling. Worse, the Society decided to transform itself into
a church denomination, thus acquiring for itself a new mission. The groundwork
for this transition was very shaky indeed; as the Society had already
fragmented into several factions and it was each faction which decided, at
various times when it pleased, to move into church-hood.
The decision to make the transition
into a church denomination, without any change of attitude concerning the
apathy towards doctrinal issue, coupled with a high reliance on ‘visions’ was a
combination guaranteed to lead to chaos. This indeed is the fundamental problem
of the C&S Society with the various factors identified in this work being
mere derivatives.
In his historical work on the
C&S Society which has been heavily referred to in this work (and which, by
the way, was quite sympathetic to the C&S cause), Omoyajowo used the
analogy of Judaism and Christianity to justify the C&S separating from the
mainstream churches. He wrote1:
“It was, however, inevitable for the church to break with
Judaism if it was to become the universal religion which Christ bade his
disciples make it. This partly explains why the C&S decided to secede and
constitute itself a separate church and why the ‘mother’ churches were hostile
to it …”
In our opinion, this apologetic
analogy is not only inappropriate, but is actually the exact opposite of the
situation. If anything, the clear calling of the Society (re-affirmed several
times in visions and spiritual messages, as we have seen earlier), was to
remain as a united Society within the various denominations of the established church,
rather than breaking away to become another denomination. By the “secession” of
the C&S then, it would appear that a new influence to fulfill the role of
reviving the churches (now including the C&S itself) must be sought. In the opinion of Famodimu as earlier noted,
this influence was the CAC Prophet, Joseph Ayo Babalola (see section 5.1).
To further exacerbate the wrong
action of separating itself from the established churches, the C&S did not
(even till today) appear to yet understand the big gap between being an
interdenominational evangelical Society[1]
and a denomination of the Church itself. Thus, they wish to continue using the
same structures and approach as at the beginning, in the false belief that
“that was how it had been in the beginnings”. The fact, of course, is that in
the beginning, the mission of the Society was quite different from what it now
has become. No wonder the C&S Society could not still understand some
important church sacraments as the Holy Communion, which in most C&S churches
is observed only once a year, and in a manner which one fears might be far from
the “eating it worthily” as Apostle Paul exhorted.
Also, in affirming that the C&S
is fulfilling a unique Christian role in the Yoruba Society, Omoyajowo had
further written2:
“While the
‘abstract’ faith cultivated in the mission churches has only driven the
Christian back to the traditional means which he has ostensibly renounced, the
C&S members believe that the mediatory role of heavenly hosts, whom they
imitate, provides the additional power required to achieve the desired
victory…”
Though Omoyajowo himself would not
judge whether this was “plausible” or not, we think it essentially summarizes
the findings in this work concerning the church. The belief in the “mediatory
role of heavenly hosts” and “additional power” deriving from these, is
apparently quite capable of undermining the appreciation of the full
implications of Christ’s mediatory role and infinite power made available to
Christians. This is, of course, not to detract from the ministry of angels. The
difference is being under the charge of angels as a babe is under the charge of
a baby-sitter or being under the charge of angels as a prince is surrounded by
loyal mighty warriors on the battle field. This point is adequately
demonstrated in Galatians 4:1-4, 7:
1.
Now I say that the heir as long as he is a
child, does not differ at all from a slave, though he is master of all,
2.
but is under guardians and stewards until the
time appointed by the father
3.
Even so we, when we were children, were in
bondage under the elements of the world
4.
But when the fullness of the time had come, God
sent forth His Son, born of a woman, born under the law…
5.
Therefore you are no longer a slave but a son,
and if a son, then an heir of God through Christ.
Acute dependence
on the ‘mediatory roles’ and ‘additional powers’ of angels is merely a pointer
that the C&S is still living as a child and has not yet attained to the
full stature desired of it by the Father. He therefore remains under “guardians
and stewards” who in this case are “baby-sitting angels”. We recognize, of course, the problem of the
‘abstract’ faith Omoyajowo is describing. However, it is our contention here
that the solution requires a charismatic inter-denomination group like the
C&S was in the beginning. By separating to become a new denomination on its
own, the various effects highlighted in this thesis invariably started to take
place, thus disqualifying the resulting formal C&S group from this initial
mission.
It has been said
that while God meets everybody where they are, He does not expect them to
remain there perpetually. The C&S therefore, must awake and stop living in
past glories but rather enter the General Assembly of the Saints. In the words
of Rufai3:
“Despite all the
extreme ascetism and several isolationist practices of the C&S, it has
nothing to show for it in terms of being better than Christian churches – in
holy living, miracles, even divine guidance…”
The good news is that while the
fake and charlatans no doubt continue to grow on the one hand, others,
embracing holiness and demonstrating the glories and power of the coming
Kingdom are also flourishing, even exponentially. Just as the Scriptures foretold, the end-time
would see the polarization of the godly and the ungodly, the shifting of the
tares and the wheat, the separation of the goats and the sheep.
“But evil men and seducers shall wax worse and
worse, deceiving, and being deceived. But continue thou in the things which
thou hast learned and hast been assured of, knowing of whom thou hast learned them; ”.
(2 Tim. 3:13-14)
The Lord Jesus even suggests that
it would be futile trying to prevent this polarization prior to his second
coming. It is sufficient, He urges, that
the righteous and holy endeavour to keep their lane.
“He that is unjust, let him be unjust still:
and he which is filthy, let him be filthy still: and he that is righteous, let
him be righteous still: and he that is holy, let him be holy still.
“And, behold, I come quickly; and my reward is
with me, to give every man according as his work shall be.” (Rev 22:11-12)
Several congregations, many of them
within the C&S formation, and many more outside of it, are today vigorously
pushing these values and positions, first indigenously preached and practiced in
these lands by Moses Orimolade Tunolase, (Okejebu, Ajagunmokadi) through
the organized C&S Society. Hardly is
there any notable Christian organization in Nigeria where several key workers
and ministers did not have some C&S background. As shown in this work, several respected
Christian denominations, ranging from the well-known The Redeemed Christian Church
of God, to others less well-known, such as The Redemption Band of the C&S,
sprout out, more than half a century ago, directly from the labours and ministries
of Moses Orimolade. Today, hundreds of Christian
ministries and Churches continue to arise, in Nigeria and beyond, pioneered or
founded by people who received their basic ministerial trainings directly from
the C&S Society. Many of these kept
their affiliations with the C&S, while many others don’t. A few probably are even no longer conscious
of that affiliation!
These crops of ministers and
ministries, which are keeping the torch of the Gospel burning in our erstwhile
idolatory-dominated landscape, are the real legacy of Moses Orimolade Tunolase
and of the true C&S Society. That
legacy continues to flourish and thrive today as we discern the approaching closure
of the ages.
“For he is not a
Jew, which is one outwardly; neither is that circumcision, which is outward in
the flesh:
But he is a Jew,
which is one inwardly; and circumcision is that of the heart, in the spirit,
and not in the letter; whose praise is not of men, but of God.” (Rom. 2: 28-29)
“For if the
firstfuit be holy, the lump is also holy: and if the root be holy, so are the
branches” (Rom. 10:16)
“And they also, if
they abide not still in unbelief, shall be grafted in: for God is able to graft
them in again.” (Rom 10:23)
Kini yio kehin aye? - Kerubu pelu Serafu
Gegebi oko Noah - Kerubu pelu Serafu
Olorun Elijah, t’o k’awon eniyan Re l’aginju aye ja - Kerubu pelu Serafu.
Notes
1. Omoyajowo, J. A. Cherubim and Seraphim: The
History of an African Independent Church. New York: NOK Publishers,
1982. Pg 223
2. Ibid. pg 228
3.Rufai Unpublished Paper
Bibliography
Here are some of the key books
referred to in this work:
Akindayomi, J.O.: This is my Story.
One Hour Books, USA 2010.
Dada E.A. History of the African Church.
Famodimu, E. O. Moses Orimolade
Tunolase: Supreme Founder, Cherubim and Seraphim Worldwide. C & S Church
Movement National Headquarters, 1990.
Nee, Watchman. What Shall This
Man Do? Fort Washington, PA: Christian Literature Crusade, 1966.
Omoyajowo, J.A.: Cherubim and
Seraphim Church in Relation to Church, Society, and State (Claverianum
Press Ibadan 1976).
Omoyajowo, J. A. Cherubim and Seraphim: The History
of an African Independent Church. New York: NOK Publishers, 1982
Omoyajowo: Diversity in Unity: The
Development and Expansion of the Cherubim and Seraphim Church in Relation to Church
Nigeria (UPA, NEW York, 1984);
Peel, J. D. Y. Aladura: A
Religious Movement Among the Yoruba. London: Published for the
International African Institute by Oxford University Press, 1968.
Watson, David. Discipleship. London: Hodder &
Stoughton, 1981.
APPENDICES
Appendix 1 (i – iv). Some
Historical Documents on the C&S Society from the National Archive:
i. Agreement to be signed before
issue of Identification Card
“….I will ever carry out our Lord’s
injunction with the motto before: “Freely ye receive, freely give.” I promise that I will not take by force
fetish arms such as Igbadi and other harmful preparations or violently
tampering with people or their Idols unless they voluntarily surrendered or so
order in writing from them given so to do…”
ii. Translation of Baba Aladura’s
Letter from Yoruba to English. To the Bale Efire Adeniyi (4th January, 1931).
“…I beg you to allow the Society to
continue with their Services – Nobody is forced to be enrolled as member, it is
open to anybody who chooses to join…..If you do permit them, God will send you
his blessings abundantly, Wizard, Witches, and Juju men will have no power over
you and you will conquer everything and your nation will be exalted. May God help you to do the will of your
maker. That is my word…”
iii. Security Report from District
Officer, Ife Division, to The Senior Resident, Oyo Province. (26th
May, 1931)
“…The meetings are in the nature of
prayer meetings and the Society count persons from all Churches in its
attendances. The aim is to try and
convert persons to Christianity. There
are no collections or fees of any description…”
iv. The Faith Healer and the
Cherubim and Seraphim Society. (Correspondence from Senior Resident, Oyo
Province (Sgt W.A. Ross). To The District Officer, Ife. 14th August, 1931)
“Please warn the Oni and the Owa
against allowing the ALADURA or the Cherubim and Seraphim people to establish
themselves in any part of the Ife and Ilesha Districts in any house or any
building. They are not recognized
religions. They are merely small people
who wish to get a living and power…”
Appendix
II: Memorandum on the New Dispensation, J.O. Ojo
Ile-Ife, 22nd November,
1994
Dear Brothers and sisters in Christ
Jesus,
MEMORANDUM ON THE NEW
DISPENSATION
Since
I sense I may not be able to be present at the meeting fixed for Saturday 27th
November at the Court of Zion, Ipaja, which is a positive response to the
workings of the Holy Spirit through that untainted pride of the C&S, Alagba
Korode, who requested for a meeting like this to be convened to seek the face
of God and promote understanding between us, I hereby seek your indulgence to
make the following contribution. Even
if I am not around to expatiate on the contribution, I am glad I am at least
assured of the floor!
No
doubts the C&S described so movingly by our dearly beloved and most
respected Alagba Korode is the one all of us without a single exception so much
long and yearn for. But sadly, very
sadly indeed, “awa ko ria mi wa mo”. At
the Aaronite Convention 2 or 3 years ago, Alagba Coker loudly wondered why
nowadays the only visioneerings left in the C&S are the shallow or
superfluous ones, and as one who is quite close to the Campuses, I find the
reality on ground very frightening indeed.
Not only from without, but even within – from the vast majority of our
members, no member of the C&S is expected to live a holy or righteous life
anymore. Any reproofs or corrections in
the light of the Scriptures are easily rebuffed with the standard response:
“but we are K&S”. I am sure we are
all, at least to some extent, familiar with the grim and sad picture.
The
trend is not new. As far back as 1968
(10th March), Baba Aladura Abiola had made this very penetrating
observation:
“Love is the one
thing that has given the C&S its fame.
We must return to that original genuine love which only can help us to
achieve our much desired unity and fellowship…
When the C&S began, we saw spiritual power at work and through
self-discipline, love reigned supreme.
But these days, we have fake prophets, greedy and avaricious
people. Jesus Christ has offered himself
once and for all, we need to have faith in Him in order to regain our strength;
with Christ and God, we are all safe. Be
bold in faith and you will overcome all difficulties. Worship God and be His follower in
everything. There are irregularities in
the Society: these must be put right…. Your fathers (now addressing the
growing elite group with the Church) established the C&S according to
their limited understanding. It is
incumbent on you their children to improve on their work…”
Unfortunately
these words of the Baba Aladura has not been given the proper attention it
deserves even till today. It speaks of a
decline in spiritual power – both powers of miracles and that to live a holy
life, a need to have faith in Christ, to follow him in everything and a need to
correct fundamental irregularities. The
results we see daily everywhere within the Church is the price we pay for our
continued disregard of this solid advice.
Investigate most Christian fellowships on Campuses, several people God
is using there would either come from outright C&S homes or at least have
some other strong C&S connection.
The task God has given us, as I understand it is to seek the face of God
as to how He intends to move so we could get to the Promised Land. What should we do? Do we continue merely propping the status
quo? Or indeed must some irregularities
be put right?
As
a keen observer of developments within the C&S Society in general and the
Unification Ministries in particular, I have seen and (myself experienced) for
years yearnings and aspirations to right these irregularities. Thus I listened
about 7 years ago to brother Kehinde Showemimo campaigning seriously against
the Prayer Gown, Bare-footedness, Menstrual laws, etc.; I found successive
generations at the Ife Chapter introducing innovations which they believed were
necessary to ensure the impartation of life during their services; I found the
Ondo State University chapter, a year ago allowing visitors into the
Anniversary service with their shoes on, and they themselves doing away with
the entire Altar, not to talk of the candles which virtually every chapter had
dispensed off with, putting them on only to please we officious and
conservative Zonal Supervisors on occasions.
In all these situations, my
reaction has always been that we channel our opinions through the established
authorities over us before we take “laws into our own hands”. Now with the current movings within the very
apex of our Ministries itself therefore, ought we not to be careful not to
allow whatever other motives or issues affect this great work of God? For in exactly the same manner the Jews
missed the Messiah they had been eagerly awaiting through the ages!
The
most crucial aspect of the New Dispensation as I understand it, is the need to
change orientations and (mis)conceptions within the C&S. It is meant to pull the C&S out of the
miry clay it has fallen into, rather than to destroy it. In my opinion, the best way to destroy the
C&S is simply to allow the status quo.
Another 40 years (if the Lord tarries that long), and the C&S could
simply have disappeared. The day I was
briefed in the New Dispensation by the Leader, one of the things he said was to
the effect that the C&S has quite a lot to teach the ‘Gospel Churches’ as
he has found out in his interactions with them.
I share this sentiment.
I
can’t answer why God should want some particular practices changed. But I sure
know He could indeed say so. It might simply be to draw attention to a new
dispensation, it might be to remove what had hitherto served as a school
master, and which now having outlived its usefulness and purpose now constitutes
hindrance to God’s people… I do not know, but I know that God counted it for
righteousness and obedience to “the commandments of Moses” (2 Kings 18:4-6)
when Hezekiah destroyed the brazen serpent Moses had made on the instructions
of God (Numbers 21) The only thing I can
say clearly is that when God introduces a New Dispensation, it never has to
mean that either the first or the latter was wrong or even right. Sovereignty is one of the attributes of the
Almighty God”
I,
in particular want to address three of our practices and shed more light
perhaps. As we view these practices, I
want us to bear in mind that there is never a question on whether these are
right or not. Not the slightest doubts
or question. The questions however are:
Is it profitable – that is, does it erect or break barriers in the Body of
Christ? Is it really essential or merely
an excess weight? Does it aid or detract
from our faith in Christ Jesus? We might
also ask, is it an inviolate requirement of our fellowship (C&S) in being
crucial in the early days of the C&S?
We must also bear in mind if we find it so convenient to do away with
some ordinances Moses Orimolade put in place (I know most people don’t make any
fuss that men do not put on caps in church or even that candles are no longer
burnt many a times), why can’t we put everything straight open to the Spirit of
God and seek which irregularities ought to be righted?
My
preamble has indeed become quite lengthy, now I must address what I consider
the three most controversial practices and make my contribution, with the
belief that there could be wisdom/safety in a multitude of (Spirit-filled)
counsellors (Proverbs 24:6).
1. White/Praying Gown
The
desirability of the white gown is clear to any true and sincere C&S child;
and if anybody still harbored some doubts, Alagba Korode completely demolished
those in the paper, part of which he read to us: in simplicity, functionality,
affordability, spiritual meaningfulness etc, the white robe is not by any means
inferior to whichever other clothing or uniform anyone can think of.
However, the question I want to put
across is “does the hood make the Monk or the lack of it unmake him? Current
practices treat the robe as sacred and almost magical. Lovely it would have
been to “do the one without neglecting the other” (Matt 23:23) and combine both
holiness and the white robe together. BUT… what IF it is the robe that is
militating against true holiness by providing a cloak to justify unrighteous
living, as many people, irrationally and illogically seek to do?. Perhaps a
therapeutic shock is needed to stir these categories up (Only the Spirit can
answer!). Perhaps the brazen serpent must have to be broken first, as a first
aid! I can never over-emphasize it, the current situation of things in our Church
calls for a REVIVAL by the Holy Spirit; as is happening in several other
denominations.
Despite whatever stories we might
want to cling to because of our sentimental attachments, it is historic that we
did not invent the white robe. Various religious societies including the
Olomowewe cult, early settlers at Olorunkole Hill2, and several
other cults, even the Eyo Masquerade of Lagos, share identical dressings; not
to talk of several other Christian denominations together with which we are
labelled (derogatefuly, by ignorant people) as “white garment churches”. Our
reason for the white robe are impeccable and sound, but we go a bit too far
when we try to make the white robe a fundamental
and inviolate mark of the C&S. The account of our dear friend Prof Akin
Omoyajowo about the origin of the C&S certainly does not support this
conclusion. According to Omoyajowo3:
“One of the distinguishing features
of the C&S is the use of praying gowns. It was this feature and the
processions which brought many converts into the Society… The Baba Aladura
himself was the first to use a praying-gown. This was an ordinary white cassock
probably in imitation of the Ethiopian Church in Lagos where this was already
in use. Apart from Orimolade, the Praying Band were the first members to wear
uniforms; later in the 1927 anniversary, as many members of the Society as
could afford the cost used white praying garments.”
Moreover in the memorandum of
Association of the Eternal Sacred Order of C&S, submitted by Moses
Orimolade in 1930, Article 13 in the Articles of Association which dealt with
paraphernalia likewise reads:
“The robes and other paraphernalia
of the Order shall be worn only on such occasions as the Baba-Aladura shall
decide or direct…”4.
From the fore-going, it is clear
that the use and status of the Praying Gown has clearly changed through the
years. If we have derived some spiritual benefits from the Robe some years
before, the experience could be very valid indeed: but like Prophet Korode also
mentioned yesterday (21/11/94), handkerchiefs and even pants can be similarly
so used by the Lord if He so pleases.
My submission is that we listen
carefully to the Lord and carefully consider this issue. If the brazen serpent
must go, then let it go. My personal attitude however is that we revert and
restore the white robe to its proper place – ceremonial use during
anniversaries or important occasions. This is my opinion.
2. Bare-footedness
Again
we all understand our scriptural justification for this practice. Even when I
worship in churches which permit me to put on my shoes, I can hardly keep the
shoes on for too long since I relax better with the shoes off. My immediate
problem on this matter however is that this practice creates barriers in the church
as other Christians don’t find it easy worshiping with us. If we should
discountenance this practice, does that remove from our C&S-ness? Is it an
inviolate principle? Once again the answer in NO!
In
my opinion, removing my shoes before entering a place as a sign of humility is
culture-based (and culture is dynamic). Hence I’ll do that before entering the
Palace of the Ooni of Ife, but not at the palace of the Queen of England or
Aso-rock were I to be visiting the Nigerian President. There is no need to write much on this point
as we all know, the C&S Church Movement in England does allow shoes to be
worn inside the Church building5, though note that there are other
C&S or similar churches which still chose to enforce the bare-footedness
law in their churches even in the same England.
My
belief is that whereas the Holy Spirit could come at any time and in His
sovereignty ask us to remove our shoes or whatever else (like He did to Moses
and Joshua in the Scriptures or even Merlin Carothers6) this does
not necessarily have to become an ordinance for all times. There are no
indications that Moses (Exo. 19) and Elijah (1 Kings 19) put off their shoes
before going to meet God on the mountain of God, and certainly neither did the
early church follow this ascetic practice. Certainly Paul was not required to
remove his shoes during his encounter with Christ unlike Moses’ first encounter
with the Angel of the Lord.
3. Menstrual Laws
This
regulation forbidding our women folks from fellowshipping with the Church of
God at some regular periods (biologically when they are most weak emotionally)
is the most shocking and most indefensible of our practices, and this is what
Alagba Rufai referred to as making us 2000 years behind the rest of the
catholic Church of Christ. I do not have any doubts on what our common opinion
on this will be. However, we must note
that agreeing not to enforce the law (which we can hardly do anyway) will fall
short of what the Spirit of Truth is calling us into. The greatest harm in these
laws I believe, is not just that some of our members are de-fellowshiped and in
many cases forced to go to other Christian groups, but rather the immense and
unquantifiable psychological damage we are inflicting upon them. I am
absolutely convinced by that such a practice will one way or the other
constitute a hindrance to the full grasping of the concept of Grace (Galatians
5:2). Our fathers have assured us several times over that the Menstrual Laws
are basically for hygiene sake, so let us do away with them and at best treat
like the law that says no one must relieve his rectum (spoil the air) in the
C&S Church. These are better operated on the individual and
situation-by-situation level.
I
thank you for your patience in reading through this piece. However before I
round up, let me share with you life in the early C&S Church found in the
excellent book of Peel so you may focus better on what we are trying to
preserve:
“How did the early members think of Seraphim Society?
‘Prayer was the object. In a word,
practical Christianity’ As the numbers swelled, the procession and
prayer-meeting were backed up by a network of Bible classes, each under its
leader. The Bible was as important as prayer or visions, indeed it provided the
intellectual justification for them”7.
And again:
“The Society was originally
intended as a supplement to Church services. Archdeacon Sodeinde and Rev Barber
of the African Church served on the anniversary committee; Rev. Ajayi Ajagbe,
Superintendent of Abeokuta Methodist Circuit, once preached publicly in the
name of the Society; Rev W.R.B. Kuye, Principal of Abeokuta Grammar School,
used to come down from Abeokuta especially for the Saturday-Sunday watchnight,
which was, and remains the most important service of the week8”.
In
this picture, I find it difficult to see over-emphasis of the prayer gown,
bare-footedness and a lot of practices we today hold as sacrosanct and
inviolate. My conviction is that for so many years now, the C&S has been
hijacked. Now it is God’s time to act – harvest time (Matthew 13:24-30). After
nearly 70 years of existence it is time we became settled in on the vision God
has for us rather than groping about with shadows. It is time to right those
irregularities Baba Abiola spoke about.
I
wish you brothers and sisters, God’s blessing as you deliberate on these vital
and crucial issues that will determine the future of this glorious work started
through our father Moses Tunolashe. These are my opinions, but certainly I am
bound to the final work the Spirit will come up with, especially as articulated
by the man alagba Rufai, who God has chosen to spearhead all these work. I am
with you in the Spirit. God bless.
Joshua Olufemi Ojo
1.Omoyajowo, C&S History of an
Independent African Church, pp 153-154.
Italics mine.
2 Source: Prophet Joseph Hassan (Aluluogo) at
Olorunkole Hill, Akinyele.
3 ibid, pp162-163
4 This is reproduced on pp 162-163 of the book
Moses Orimolade by the general Evangelist Famodimu
5 Alagba Korede affirmed this and linked himself
with the origin of this practice at the meeting held in his house on 21/11/94
6 See Merlin Carothers, Walking and Leaping,
God’s Grace Christian Bookshop, pg122
7 Peel, Aladura Movement among the Yoruba. Pg75
8 ibid, pg73
Appendix III. What Shall be at the
Earth’s End? Cherubim and Seraphim.
First In-House Lecture, Cherubim
and Seraphim Church Unification Ministry, England. Joshua O. Ojo,
CHERUBIM AND
SERAPHIM CHURCH UNIFICATION MINISTRY ENGLAND.
FIRST IN-HOUSE
LECTURE*
TITLE: WHAT SHALL BE AT THE EARTH'S
END? CHERUBIM AND SERAPHIM
All glory be to the Lord of Hosts
for the opportunity of we Unificationists in England meeting in this fashion. I
feel honored in the LORD in presenting this first in the series of our
lectures. Due to obvious time constraints, I shall only speak to the paper with
the hope that individuals who feel sufficiently interested will take a closer
look, at their convenience. The title I have chosen, which is from perhaps the
best-known of our hymns, contain two key elements. The first is that the Earth
is going to end some day; and the second is that there exist some beings known
as the Cherubim and Seraphim. These two elements are discussed in reversed
order here.
1.
Cherubim
Concerning
Cherubim, Paul suggested in Hebrews 9:5 that he would have loved to say a few
words, but unfortunately the audience weren't particularly ready for such, they
not having grasped the essential and foundational teachings of the Christian
message. I therefore hope I am not being too presumptuous in raising this topic
for discussion. I believe all of us here have made a definite commitment to
following the Lord and we might as well aspire to understand more the nature of
the Call God has given us.
Cherubim is the plural form of the Hebrew word Kerub (pl.
kerubim) the literal meaning of which is not quite clear. We first come across
the Cherubim in the Bible in the saga of the fall of Man from Eden (Gen 3:24)
where they were placed at the east of the garden to act as guardian spirits of
the Tree of Life.
It is quite clear that the Cherubim, if at all to be
distinguished from the Throne of God, are an integral part of His
entourage/presence. This is evident from such familiar passages as (Ps 99:1, 2
Sam 22:11, Ez 16 10 etc) where God almighty is seen sitted enthroned upon the
Cherubim. Without any doubts, the LORD has chosen to manifest His glory from
among these beings and that explains why Moses (Exo. (Exo. 37:7), 37:7), David
(1 Chron. 28:12, 19) and Ezekiel (Eze. 41ff) were explicitly shown visions of
the Cherubim with express instructions that the Israelites make figures of the
Cherubim in the holy places within the Temple.
But why didn't God look upon these images of the Cherubim as
idolatry for indeed the 2nd Commandment expressly instructs that images of
whatever being either on earth or in heaven are not to be made. The only reason
I can see is that the Cherubim were just too God - centred to be mistaken as
gods in their own – just like the Throne of God! Thus we saw that whereas the
Isrealites at one time or the other turned such relics as the brazen serpent (2
Kings 18:4) or Gideon's ephod (Judges 8:27) into objects of worship, the even
more visible images of the Cherubim were never so deified. (Might we compare
these with the present - day Christian cross? This fact tells a lot about the
true nature of the Cherubim.
There have been quite well - detailed descriptions of the
form of the Cherubim. Only these have been as varied as the number of
descriptions available! However this is only to be expected because the
physical form in which a spiritual being appears in the physical world would
depend on a lot of factors (which we can't really discuss here). However such
forms do give insights into the spiritual realities about that heavenly being.
Hence the association of such figures as lions, eagles, bull,
and man (as in the 4 faces, not heads! seen by Ezekiel) has been widely
interpreted as indicating, respectively, the Cherubim's majesty and lordship
over fire; their quick discernment and lordship over the air ; their patient
service and control over the earth; and pre - eminence and control over water .
Also it is generally held that Cherubim are the
personification of Wind and Cloud; and scriptural verses such as Ps 18:10 seem
to clearly affirm these. Moreover the Hebrew word for 'chariot' seems to be the
same as 'wind' as various Bible translations often substitute these, one for
another ( e.g as in Zechariah 6).
We therefore can reasonably believe that apart from the 90
times where the Cherubim were explicitly mentioned by name in the Bible, there
are some other occasions when they would have been at work. For example the east wind that parted the sea
(Exo.14:21 ) , the darkness and cloud in which God 'has chosen to dwell' (1
Kings 8:12) , the Wind that 'asswaged the waters' after the Noahic rain (Gen 8
: 1 ) etc could all be clear references to the Cherubim .
2. Seraphim
The Seraphim are mentioned by name just on one occasion in
the Bible (Isaiah 6) but as already discussed, they would also exist in other
forms. The origin of their name is generally taken as the Hebrew word saraph,
which means 'to burn' or perhaps 'fiery'.
Different conclusions have however been drawn from this
meaning. While many hold that this association of the Seraph with 'saraf' implies
that the Seraphim are almost always regarded as the pre-eminent among heavenly
hosts, being closely followed by the Cherubim), others arrive at conclusions
linking the Seraphim with the fiery snakes mentioned in Num 21.6.
The duties of the Seraphim appear to consist mainly in
attending to God constantly by praising Him as depicted in Isaiah's vision.
Also in the same vision, the Seraphim played a significant role in assuring the
prophet of the forgiveness of his sins and his being cleansed from all
impurities. Indeed, the means of
effecting this forgivenss, a live coal, was actually carried and administered
by a Seraph .
Perhaps even today, the Seraphim still play some role (
albeit in passive forms, as for all heavenly hosts in this Church age), in
leading Man to the source of forgiveness of sins and redemption, Jesus Christ.
3. Cherubim and Seraphim
Having considered the Cherubim and Seraphim (C&S)
separately, we ask what have these 2 groups in common? A lot! Hardly in
Christian traditions is one ever mentioned without the other. Indeed lots of
hymns ( e.g Holy, Holy, Holy…or the Te Deum ) treat both the C&S as simply
one group . We recall also that at establishment, our denomination was referred
to simply as the Seraphim Society, till the Cherubim (seen this time in forms
of children) came to 'protest' the non -inclusion of their names, since they
and the Seraphim are like 'twins'!
This association is quite Scriptural and is only to be
expected since both these are constantly in the presence of God almighty.
Moreover, we may wonder what the burning coal and the smoke associated with
Isaiah's visions of the Seraphim represent; or the Flaming Sword that was
placed together with the Cherubim at Eden (Gen 3:24).
The Cherubim and the Seraphim have always been associated
with era endings, and salvation. hence we saw them at Eden at the end of the
1st era guarding the way to The Tree of Life .So also were they present after
the Noahic rain - as the Holy Spirit clearly teaches that the C&S were at
hand to guard and guide the Ark in the floods. In fact, as early asserted, the
winds that assuage the waters (Gen 8:1) might as well be Cherubim. Isaiah’s
vision involving the Seraphim has also been widely interpreted as relating to
Christ offering Himself to redeem Man.
With
all these in mind then, it is hardly a novelty to hear that the Cherubim and
Seraphim is what shall be at the end of this final era of earth. Indeed the
advent of Cherubim - Seraphimism might as well be one of the signs of the
times.
4.
Cherubim and Seraphim in the present age
The earth has indeed come a long way, from the time Adam (and
wife) was sent out of Eden. The restoration cycle (lasting the days of Noah,
Moses, the prophets etc ) is now completing with the sending of God's Son 'in
these last days' (Heb 1:2 ).
That we are living not only in the last age, but indeed the
last days, should be clear to anyone who cares to look in details at in fact
just any of the world systems in our present-day society. All alike, whether
scientific, sociological, economical, political, environmental, religious etc
clearly affirm that the days of the present order of things are numbered. Of
course this is the clear witness of the Scriptures too. (see 2 Tim 3 for
instance).
To fulfill the great tasks of the last age, God has poured
out His Spirit afresh unto His chosen people and is indeed raising up an army
for Himself. Of course, we are all aware that these manifestations broke out
first on the day of Pentecost when the Holy Spirit, accompanied by fire and
sound of a rushing mighty wind, was given to believers. The next great
outpouring of the Holy Spirit through revival came in 1738 during the revival
known as Methodism. In their own words, each of the major three human agents of
Methodism (George Whitefield, John Wesley and Charles Wesley) spoke of a
kindling of a fire in their hearts. (See The Nature of Revival, ed . Clare
Weakley jnr ) .
Since then, especially at the turn of the present century,
there have been a great outpouring of the Holy Spirit among different nations
(books have been written on the revivals at Indonesia, East Africa, England,
Ivory Coast etc).
It is my conviction that our particular experience in the
C&S denomination is not to be drastically separated from these other events
worldwide. In other words, Cherubim and Seraphim did not just spring up on
earth for the first time on June 25 1925.
However it would be quite unscriptural to take Pentecost and
the advent of the C&S as the one and same event. For clearly, Pentecost
marked the origin of the Church Herself. Moreover, the Spirit teaches that the
Lord Jesus pleaded for 40 years with the Father and the plea was considered for
another 40 years before the establishment of the C&S Society on earth was
approved. The point being made here is that, especially with reference to the
topic of this discussion, the Cherubim and Seraphim movement (as a concept) is
to be clearly distinguished from the C&S denomination, much in the same way
that the revival called Methodism is quite different from the Methodist Church
(first formed in America some 48 years after the revival and not having any of
the main revival leaders as members) .
On the other hand, however, that the C&S 'denomination'
has a special tie with the Cherubim and Seraphim is only too apparent. For one
thing, of all the various groups that evolved as by- products of revivals
(which might be attributable to men being garbed with the power of the Cherubim
and Seraphim), it is only the C&S group that sought solely through divine
means a name for itself (naturally I am speaking here only to the best of my
awareness) . Without any doubt if Baba Moses Orimolade had not called for
fasting and prayers before the naming of the Society in 1925, we could be sure
some other 'nice sounding' names would most likely have been chosen.
Also, the C&S denomination is the only group which has
maintained its identity whilst still keeping its revival - time fluidity of
structure in that it is yet to evolve (if it ever will!) into a 'church' in the
usual sense of the word. More importantly perhaps, we are the only group that
recognize the existence of a well-defined relationship between our group on
earth and the heavenly host, in fact seeing ourselves as an extension of the
heavenly company; and reflecting this appropriately in our norms and practices.
Hence we see two important entities, distinct even though
closely related: the concept of the Cherubim and Seraphim in stirring up men
into action in these last days; and a Society which might be seen as an
home-base for the C&S on earth. Quite obviously, not all involved in the
movement of the C&S are able to make the transition into the denomination
proper. (For instance the books by Omoyajowo mentioned several key figures in
the 1925 Lagos revival who preferred to stay on at their traditional churches -
while encouraging their siblings into the C & S denomination; and the
excellent book by Peels clearly showed that indeed both the C&S and the
Christ Apostolic Church denominations actually arose from the same 'Aladura
Movement' and in the early days, there was a free movement of members from one
group to the other).
My submission therefore, is that the Cherubim and Seraphim to
dominate the world at the end times is to be distinguished from the Cherubim
and Seraphim church per se, though any member of the C&S 'church' who does
not belong to this revival called Cherubim and Seraphim can only have themself
to blame, for what did the Lord say of some Jewish towns: "If the mighty
works which were done in you had been done in Tyre and Sidon, they would have
repented long ago in sackcloth and ashes (Mathew11 : 21ff) .
5. C & S Church Unification Ministry
It has been mentioned in the last section that the C&S 'church'
represents visibly, the C&S whose work and manifestation is indeed catholic
within the whole Church of Christ. It is particularly instructive to note that
a number of our practices are indeed increasingly being observed by other
denominations (albeit much less frequently and sometimes, not within the rank
and file of the church, as with us). Thus we see other denominations
consecrating certain locations specifically for prayers (e.g mountains, sea-sides
etc) and where certain laws such as no shoes, no uncleanliness etc are being
enforced; growing emphasis on fasting, divine revelations and guidance from the
Lord, clapping and in general, believe in the efficacy of prayers made in the
name of Jesus Christ.
On the other hand, we as a denomination need to awake unto
the Lord by 'copying’ other denominations especially in living holy and
dedicated lives for the Lord Jesus and growing in both faith and knowledge. It
is a fact that the C&S Church is certainly one of the largest (if not the
largest) denominations in Nigeria, and thus in the black world. As in many
other large denominations, many church-attendees are not necessarily
well-acquainted with the person of the Lord Jesus. For those of us called to
serve in this section of the Glorious Church then, the denomination represents
a fertile ground for soul winning and doing 'exploits' in the name of our Lord.
More importantly, even if we can't say we are about the only means, we
certainly can say we are the best-placed means the Lord can use in reaching
these people (millions) since we share the same unique experiences which others
outside the fold would find quite difficult to appreciate.
The task of unification is made easy when the people to be
unified share similar beliefs. Hence the most potent means of attaining
unification and re-structuring our denomination for the better is simply to
bring all to firm belief in and knowledge of the Lord Jesus Christ. This we can
do by living holy lives, being aware of the signs of the times, and obeying the
great commission of our Lord in telling others (unabashedly) of the lordship of
Jesus in our lives and our love for Him. It is my hope that our group here in
England, with the active help of the completely trustworthy LORD who called us
(1Pet 2:9, Rom 11:9) we will be able to arrive and effect the right ways
to achieve these goals. Amen.
Joshua O. Ojo
*PS: This was the first and only
such lecture presented. This initial
attempt to start a chapter of the C&S Unification Ministries in England in
1991 was not successful. However, the fact and content of the Lecture are
considered germaine to the subject addressed in this book, hence its being
included as this appendix.
Appendix IV: Greater than all
Orishas – a Personal testimony of Salvation Experience
=============================================================
(Tract produced for the
Orisha Festival at Ile-Ife, 2001)
Nearly 20 years ago, though a keen admirer of the gods
of Yorubaland, I somehow ventured into reading through the Bible, the Christian Scriptures. To me at that time, I was only
reading another best-seller and classic, a book whose God was certainly a
stranger to me.
I soon developed considerable respect for the book and
its God. For one thing, the Bible is so brutally frank, unpretentious and
honest. All its great heroes were portrayed just as they were: warps, blemish
and all. The very first passage that really caught my attention as I read
through was Deuteronomy 32:8-9. In the Good News Version which I was reading,
it says:
“The Most High assigned
nations their lands; he determined where peoples should live, He assigned to
each nation a god, but Jacob’s descendants he chose for himself”.
This passage made a lot of sense to me. To me the
issue was very clear: God almighty has assigned gods to each nation, and any
nation that takes its own gods seriously stands to reap the benefits. Oh of
course, I was envious of the descendants of Jacob whom the Almighty chose for
Himself. Deep down, I wished I could belong to Him too. But I quickly consoled
myself with the Yoruba adage: Ibi ori da ni si laa gbe (you
live where heaven has assigned you).
Most of the Old Testament, as I read along, only went
on to reinforce this my basic belief. I could see the children of Jacob winning
spectacular victories over mighty opponents, but then there were instances
where much smaller nations did get some victories over them too. In fact on
some occasions the Israelites were actually evacuated from the Land of Promise
by their enemies! It was quite easy for me to conclude that if you served your
gods and were obedient, you got rewarded and if you neglected them you also
reaped the consequences. In fact most of warfare in Yorubaland, and certainly
elsewhere, is getting your opponent to disobey his gods, as exemplified in the
story of Kurumi of Ijaye in his war with the Ibadans.
I received my next major jolt on getting to the 82nd
chapter of the Book of Psalms. Till today, there are still aspects of this
Psalm that I am still only discovering; but even at that first reading, several
things were crystal clear. The Psalm opens on a tough note:
“God presides in the
heavenly council; in the assembly of the gods he gives his decision: You must
stop judging unjustly; you must no longer be partial to the wicked!
Pretty heavy stuff.
It continues in like manner showing the anger of the Most High God
against this assembly of the gods. In verse 5, this Scripture reads:
“How ignorant you are!
How stupid! You are completely corrupt, and justice has disappeared from the
world”
In verse 6 comes the bombshell - judgement:
‘“You are gods,”’ I said;
‘all of you are sons of the Most High’. But you will die like men; your life
will end like that of any prince.
The Psalm ends with a clear declaration that the Most
High God will one day take over all the nations:
“Come, O God, and rule
the world; all the nations are yours”.
Of course, I had seen earlier on, how the Most High
God judged individual gods when there were direct confrontations between
them. For instance in Exodus 12:12 He
threatened to punish all the gods of Egypt, which He did
(see also Num 33:4); while His judgement of Dagon (the god of agriculture -
Orisa-Oko/Obatala - of the Philistines) is well known (1 Sam 5:1-7). Since the
Yoruba nation is known to have migrated down to
present location from somewhere in the Middle East, there is little
doubt that the gods brought down to Ile-Ife were part of the gods so judged in
the instances above.
“If He likes, let Him come and destroy all of us” was
however my response to the information in Psalm 82! And I shrugged my
shoulders. Though I continued to attend Church for the protection it offers against witches
and wizards etc (I loathed incisions and the myriads of sacrifices of
appeasement the local gods always prescribe), my heart or perhaps sympathy was
much with the local gods. Ibi ori da
ni si laa gbe.
The turning point for me came as I came to the book of
the Acts of the Apostles in the New Testament. There in Chapter 17, I
was confronted with a commandment from the Most High God. A commandment I knew
I had to respond to one way or the other.
Beginning from verse 26 one reads, concerning the Lord God Almighty:
“From one man he created
all races of mankind and made them live throughout the whole earth. He himself
fixed beforehand the exact times and the limits of the places where they would
live”
Well, that is a re-affirmation of Deuteronomy 32, with
the addition that this Most High God determines not only geographical locations
people will be assigned to, but also the TIMES as well - talk of being in total
control. The passage went further on to explain God’s earlier actions recorded
in Deuteronomy. In verse 27 of Acts 17 we read:
“He (God) did this so
that they would look for him, and perhaps find him as they felt around for him.
Yet God is actually not far from any one of us…”
In verses 30-31 comes the bombshell, a clear-cut
command I could either obey or disobey:
“God has overlooked the
times when people did not know him, but now he commands all of them EVERYWHERE
to turn away from their evil ways. For He has fixed a day in which he will
judge the whole world with justice by means of a man he has chosen. He has given
proof of this to everyone by raising that man from death!
The Most High God is commanding everyone,
everywhere! Jesus is the Ultimate Judge! He rose up from the
dead! My heart throbbed. I needed to know Him more.
Thanks be to God, I have since learnt that the Most
High God is welcoming into His family anyone who will simply receive His Son
Jesus (i.e. accept His sacrifice, teachings, and
commandments); and believe in His name (John 1:12). I have learnt from the
Bible that Jesus is God’s way of speaking to us “these last days” even though
He tried many other ways in times past (Hebrews 1:1).
More significantly, I learnt that by trusting in Jesus, I myself become de
facto a god. True, folks like Ogun, Oya, Sango, Oluorogbo,
Orunmila, Osun etc once ordinary men and women who lived in Yorubaland, were
upon their deaths deified and labeled ‘gods’. This is because while they were
alive, they were possessed by some spirits which manifested themselves using
these hapless people as media. In every
culture around the earth, these same spirits (fallen angels?) have expressed themselves
through willing/ignorant human agents.
My 'godship' however is by far superior, being graced to partake even of
the divine nature of the Almighty Himself (2 Peter 1:4, Ephesians 1:20-21,
2:6). Egbe ori omode!
The Bible does not leave any room for independent gods
running the show on earth. In Jeremiah 10:11, God gave the instruction:
“Thus you shall say to
them: “The gods that have not made the heavens and the earth shall perish from
the earth and from under these heavens”.
We wait to see who will have the last word!
People who refer to Jehovah El Elyon, the Most High
God, as a foreign God are terribly wrong; and most certainly have been blinded
by the “god of this world”, Satan (2 Cor 4:4 KJV). Jehovah is NOT a local God,
but the God of all the earth (see, for instance, Psalm 97). And He has commanded all to turn to
Him. He who disobeys does that at his own personal peril.
My friend if you are still following the gods who
demand sacrifices and blood (including human blood - if not overtly, then
implicitly through road accidents/war-mongering etc), it is time you turned to
the living God. The One Who gave His own blood for you rather than demanding
yours or that of your loved ones. I plead with you, do turn to Jesus today.
Do not put your decision off. Do not delay any
further. Today is the day of salvation.
====================
This tract was written in 2001 and directed at the
participants of the World Orisha Festival, (August 2001)
which held at Ile-Ife.
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