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Apostle Joseph Ayodele Babalola – The Story of the Powerful Leader of the Christ Apostolic Church, popularly called CAC in Nigeria

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Apostle Joseph Ayodele Babalola – The Story of the Powerful Leader of the Christ Apostolic Church, popularly called CAC in Nigeria

Joseph Ayodele Babalola was born on April 25, 1904 to David Rotimi and Madam Marta Talabi who were members of the Anglican Church. The family lived at Odo-Owa in Ilofa, a small town about ninety kilometres from Ilorin in Kwara State, Nigeria. His father was the Baba Ijo (literally meaning, father of the church) of the C.M.S. Church at Odo-Owa. According to Pastor Medayese in his book, “Itan Igbe dide Woli Ayo Babalola”, mysterious circumstances surrounded the birth of Apostle Babalola. On that day, it was believed that a strange and mighty object exploded and shook the clouds

On January 18, 1914, Apostle Babalola was taken by his brother M.O. Rotimi, a Sunday school teacher in the C.M.S. Church at Ilofa, to Osogbo. Babalola started school at Ilofa and got as far as standard five at All Saints’ School, Osogbo. However, he quit school when he decided to learn a trade and became a motor mechanic apprentice. He did not continue long in this vocation before joining the Public Works Department (PWD) and he was among the road workers who constructed the road from Igbara-Oke to Ilesa, working as a steam roller driver.

Apostle Babalola was called by God into the prophetic office to stand before men. His strange experience started on the night of September 25th, 1928 when he suddenly became restless and could not sleep. This went on for a week and did not know the cause of such experience. One day when he was working on the Ilesa-Igbara-Oke road, the steam roller’s engine suddenly stopped to his utter amazement. There was no visible mechanical problem, and he became shocked. He was in this state of confusion when a great voice “like the sound of many waters” called him three times. The voice was loud and clear, telling him that he would die if he refused to heed the divine call to go into the world and preach. Babalola did not want to listen to this voice and he responded like many of the Biblical prophets, who, when they were called by God, did not normally yield to the first call. Apostle Babalola gave in only after he had received the assurance of divine guidance.

To go on the mission, he had to resign his appointment with the Public Works Department. Mr. Fergusson, the head of his unit, tried to dissuade him from resigning but Apostle Babalola was bent on going on the Lord’s mission. The same voice came to Apostle Babalola again, asking him to fast for seven days. He obeyed and at the end of the period he saw a great figure of a man who, according to Pastor Alokan, resembled Jesus. The man in a dazzling robe spoke at length about the mission he was to embark upon. The man also told him of the persecution he would face and at the same time assured him of God’s protection and victory. A hand prayer bell was given to Apostle Babalola as a symbol. He was told that the sound of the bell would always drive away evil spirits. He was also given a bottle of “life-giving water” popularly called “Omi-iye” to heal all kinds of sicknesses. Consequently, wherever and whenever he prayed into water, miracles of effective and total healing were recorded for those who drank the water. Thus, Babalola became a prophet and a man with extraordinary powers. Enabled by the power of the Holy Spirit, he could spend several weeks in prayer. Elder Abraham Owoyemi of Odo-Owa, said that the prophet regularly saw angels who delivered divine messages to him. An angel appeared in one of his prayers and forbade him to wear caps.

During one of his prayer sessions an angel appeared to him and gave him a big yam which he ordered him to eat. The angel told him that the yam was the tuber with which God fed the whole world. He further revealed that God had granted unto him the power to deliver those who were possessed of evil spirits in the world. He was directed to go first to Odo-Owa and start preaching. He was to arrive in the town on a market day, cover his body with palm fronds and disfigure himself with charcoal paints.

In October 1928, he entered the town in the manner described and was taken for a mad man. Babalola immediately started preaching and prophesying. He told the inhabitants of Odo-Owa about an impending danger if they did not repent. He was arrested and taken to the district officer at Ilorin for allegedly disturbing the town’s peace. The district officer later released him when the allegations could not be proven. However, it was said that a few days later, there was an outbreak of smallpox in the town. The man whose prophecies and messages were once rejected was quickly sought for. He went around praying for the victims and they were all healed

In March 1932, a warrant for the arrest of Babalola was issued from Ilorin in present Kwara State.

He was taken to Ilorin and then transferred to Benin City where he was charged to court.
He was sentenced to jail for six months in Benin City in March, 1932

an attempt to end the ministry of this resurging prophet who was causing some mission churches and the colonial government a great deal of concern.

Now, there was another prisoner at the Benin prison yard by the name Cyprian Ufon. Mr Ufon who hailed from Creek Town in Calabar area was very sick and depressed. Babalola prayed for him and he was healed and cured of his depression. He quickly became a follower of Babalola. Babalola later understood that he (Ufon) was the instrument of honour God had told him about during his prayer retreat at Ilofa.

Babalola electrified and turned the prison yard to a house of God. Many prisoners and warders were healed and saved.

Notably was the case of a pregnant lady, also from Creek Town who had safe delivery through the ministration of Babalola in the prison. The warders also brought their families and relatives to receive healing through the prayers of Babalola. On June 2, 1932, Pastors Idris Vaughan and George Perfect arrived in Nigeria as the first missionaries of the Apostolic Church based in Britain. They traced Babalola to Prison and paid him a visit. During the visit, the missionaries heard with their own ears what the Lord had done through Babalola in the lives of the warders and prisoners. Apostle Babalola was eventually released from prison in October, 1932 after serving his jail term.

The C.A.C. believes that the spiritual power bestowed on Babalola placed him on an equal level with Biblical apostles like Peter, Paul and others who were sent out with the authority and in the name of Jesus.

In 1930, his fame began to spread abroad most especially due to his amazing exploits at the Great Revival that happened at Ilesa which changed the spiritual climate of the western region. The impact of the great revival was felt virtually all over the country and Apostle Joseph Ayo Babalola became a force to be reckoned with in the Nigerian church. He became the leader of the pentecostal movement in Nigeria and his name was on every lip both of friends and foes, admirers and critics. Apostle Babalola however remained single and many of his family members, followers and colleagues became curious as to why he was not considering marriage being a church leader.

After persistent pressure from his father, Pa David Rotimi Talabi, Apostle Joseph Ayo Babalola got married to Dorcas on April 25, 1935. About 6000 people attended the wedding and he received a total gift of 3 pounds, 10 shillings and 6 pence. The wedding took place at the first Aladura assembly at Efon Alaaye and was conducted by Pastor David Odubanjo, Pastor J.S.B Odusona and Pastor Medaiyese. Apostle Babalola met his wife a virgin and had to give her 2 pounds and 10 shillings for the virginity, a custom of the Yoruba people at that time.

During their lifetime, Babalola used to call his wife ” Mama Abiye” and Dorcas would also call him “Baba Abiye”. They settled down in Efon Alaaye.

After a successful completion of his assignment, Apostle Joseph Ayo Babalola slept in the Lord in 1959.

Though he died several decades ago many CAC members still pray with his name. Whenever they pray they add Olorun Joseph Ayo Babalola. That is how much he is reverred by CAC adherents. He was the founder of Christ Apostolic Church (CAC).

Another noticeable feature of his work was the usage of water for healing which prompt the popular C.A.C song then: “Babalola Olomi Iye re o. Omi Iye, Iye, Iye, re o. Omi Iye…”

Tag a #CAC member.

Source:
The New People Movement
City People Magazine
Yorubaness

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Adekunle Gold embraces Nigerian roots with new album ‘Fuji’

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Nigerian singer Adekunle Gold returns to his roots on Friday with the release of his sixth album, “Fuji”, which he described as a tribute to the ancestral sounds of his home country.

“That sound is the soundtrack of Lagos. It’s everywhere. That sound gave birth to Afrobeats and all the things that we hear right now,” Gold told AFP in Paris.

A descendant of the Kosoko royal family, the Afropop icon draws inspiration from the Indigenous Yoruba community, one of the largest ethnic groups in West Africa.

It is “one of the oldest sounds of Nigeria”, the 38-year-old singer said.

Fuji music, a popular genre that evolved from Yoruba Muslim culture, is known for its fast beats, large ensemble of percussion instruments, and lyrics based on key sociopolitical themes.

The genre took off in Nigeria in the 1960s, shortly after the country declared independence.

Late singer-songwriter Ayinde Barrister, widely regarded as the pioneer of Fuji music, named the style after the famous Japanese mountain.

Gold blends traditional elements from Nigeria’s rich musical heritage with the catchy melodies of contemporary R&B.

Like Burna Boy or Davido, he represents this generation of Nigerian artists who have bridged divides between past and present for an international audience.

“You listen to it, and it makes your body move. It’s magical,” the singer said.

“Fuji, Highlife (another traditional genre), every sound from Nigeria makes you feel alive. I feel like that’s why it does well,” he added.

Full of colourful outfits, lively dancing, and flower-covered boats, his “Party No Dey Stop” music video — a viral duet with fellow Nigerian Zinoleesky — has amassed 29 million views on YouTube.

The song is his first major hit in the United States.

Gold, also known as AG Baby, gained fame in Nigeria in 2014 after he covered a song by popular boy band One Direction.

Since then, he has signed with American label Def Jam Recordings and has collaborated on the track “Falling Up” with funk legend Nile Rodgers and musician Pharrell Williams.

Spreading culture

Gold invites listeners to delve deep into the latest album, an emotional journey inspired by significant events from his life.

“I talk about my grief when I lost my father. I talk about my love life, my daughter, about being a family man,” he explained.

While Gold lives in the United States, he said his “heart is in Lagos”.

“I’m spreading the culture, talking about my heritage, talking about tradition,” he said.

However, challenges persist in Nigeria, where nearly 60 per cent of the population lives below the poverty line

“There have been steps in the right direction,” Gold said as he expressed hope for the future of his country.

“It is not enough for the government to do everything,” he added, calling on people to “do what we can as citizens”.

Committed to the fight against sickle cell disease, which he has lived with his entire life, Gold launched a foundation this year to fund treatment and support local charities.

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Lifestyle

Lara George: Nigerian Gospel Icon with a Global Voice

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Lara George is a Nigerian gospel singer, songwriter, and producer whose powerful voice and timeless songs have made her one of the most respected figures in African gospel music. Based in the United States, she continues to influence gospel music worldwide through her artistry, leadership, and devotion to worship.

Early Life and Education

Lara George was born into a music-loving family in Lagos State, Nigeria. Her passion for singing was evident from an early age, and she nurtured her talent while growing up in Lagos. She later studied Architecture at the University of Lagos, where she also began to actively pursue her passion for gospel music.

Musical Career and Breakthrough

George rose to prominence as a member of the inspirational music group Kush, active in the early 2000s. The group, made up of gospel-influenced young artists, became popular for its innovative fusion of gospel, hip hop, and contemporary African sounds. Though the group disbanded, it laid the foundation for George’s successful solo career.

Her debut solo album, Forever in My Heart (2008), included the breakout hit “Ijoba Orun.” The song quickly became a gospel anthem in Nigeria, sung in churches and concerts across Africa and beyond. Its success established Lara George as one of the leading gospel voices of her generation.

Following this, she released other notable projects, including Higher (2012), Love Nwantintin (2014), and The Best of Lara George (2017), showcasing her versatility and consistency as a gospel artist.

Achievements and Recognition

Over the years, Lara George has earned numerous accolades. She won Best Female Gospel Artiste at the 2012 Africa Gospel Music Awards, among other honors.

Beyond her music, George has contributed to the industry through leadership. She serves as the Vice President of SoForte Entertainment Distribution Ltd., a pioneering Nigerian company focused on strengthening music distribution across Africa.

In 2021, her global impact was further recognized when she was invited to join the Recording Academy (organizers of the Grammy Awards) as a Voting Member, affirming her status as an international gospel voice.

Personal Life

Lara George is married to Gbenga George, an accomplished legal practitioner. Together they have two children. The family resides in Alpharetta, Georgia, United States, where George balances her family life with her music career and industry work.

Legacy and Influence

Lara George’s music blends heartfelt worship with contemporary gospel sounds, inspiring believers and non-believers alike. Songs like Ijoba Orun remain evergreen classics, while her career continues to highlight the global reach of Nigerian gospel music.

Through her voice, leadership, and consistency, Lara George has left an indelible mark on gospel music, both in Nigeria and internationally.

Sources

Vanguard Nigeria – Lara George: Life as a Gospel Singer (2018)

Africa Gospel Music Awards – Winners List 2012

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Lifestyle

The 1973 Nigerian “Hides and Skins” Postage Stamp: A Window into Economic Identity

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In 1973, Nigeria introduced a new definitive postage stamp series to reflect the country’s transition from the British sterling system to the Naira and Kobo currency. Known as the Industry and National Pride issue, or simply the 1973–1986 Definitive Issue, the series highlighted major sectors that shaped Nigeria’s economy and cultural identity in the post-independence period.

Among the most notable designs in the set was the 1 kobo “Hides and Skins” stamp, which depicted the trade in animal hides and skins. This was not a casual choice. For decades, hides and skins were one of Nigeria’s leading agricultural exports, particularly from the northern region, and they played a major role in the nation’s foreign exchange earnings during the 1960s and 1970s. By placing this industry on a definitive stamp, Nigeria emphasized its economic significance while also projecting a sense of national pride rooted in traditional livelihoods.

The Role of Definitive Stamps

Unlike commemorative stamps, which are printed for specific events or anniversaries, definitive stamps are produced for everyday postal use and often remain in circulation for many years. The “Hides and Skins” stamp, therefore, went beyond a symbolic tribute. It became a practical emblem of Nigerian economic identity, traveling across the country and abroad through the nation’s postal system.

Artistic Contributions

The 1973 series included designs created by Nigerian artists such as Austin Onwudimegwu and Erhabor Emokpae, both of whom contributed to different denominations in the set. While collectors and catalogues acknowledge their involvement in the issue, attribution for specific denominations, including the “Hides and Skins” design, is not always clearly documented. What remains clear, however, is that the series as a whole reflected a conscious effort to use Nigerian artistic talent to celebrate national industry.

A Stamp as History

To philatelists and historians, the “Hides and Skins” stamp is more than just a piece of postal paper. It embodies a snapshot of Nigeria’s economic priorities at a time when agriculture, rather than oil, still dominated the country’s exports. It also reflects the broader post-independence aspiration to craft a distinctly Nigerian visual identity in official symbols.

Today, this stamp is valued not only for its function and design but also for its historical resonance. It offers collectors and researchers a window into how a young nation sought to represent itself to the world—through industry, culture, and pride.

Sources

Stanley Gibbons Stamp Catalogue: Commonwealth and British Empire Stamps (West Africa listings).

Scott Standard Postage Stamp Catalogue (Nigeria 1973–1986 definitive issues)

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