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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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Oloi Esther Omoyenmwen Erediauwa: Senior Wife and Pillar of the Benin Royal Household

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November 15, 2025

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Remembering the Eson N’Erie of Benin Kingdom and her Legacy

Early Life and Background

Oloi Esther Omoyenmwen Erediauwa (née Osunbor) was born in 1940 or 1941 (exact date not widely documented) in the Benin Kingdom, Edo State, Nigeria. Hailing from a distinguished family, she grew up immersed in the cultural and spiritual traditions of the Edo people, preparing her for a life deeply intertwined with the royal institution.

Marriage to Oba Erediauwa

Esther Omoyenmwen married Oba Erediauwa, who would later reign as the Oba of Benin from 1979 to 2016. Upon her marriage, she assumed the prestigious position of Eson N’Erie, traditionally the leader of the royal harem and senior wife of the Oba. In this role, she wielded considerable influence in palace affairs, ceremonial events, and the guidance of junior wives within the royal household.

Role and Influence in the Benin Kingdom

As Eson N’Erie, Oloi Esther Omoyenmwen Erediauwa played a multifaceted role:

Cultural Custodian: She upheld and promoted the rich customs and rituals of the Benin monarchy, particularly those involving women of the palace.

Palace Leadership: She was responsible for mentoring younger wives, managing the royal harem, and participating in key traditional ceremonies.

Public Representation: Her presence at festivals, coronations, and cultural events reflected the dignity and heritage of the Benin royal family.

Her coral bead regalia, traditional attire, and ceremonial accessories, often captured in photographs, remain iconic symbols of her high-ranking status within Edo royalty.

Later Life and Passing

Oloi Esther Omoyenmwen Erediauwa passed away on January 18, 2014, at the age of 73, after a lifetime of service to the palace and the people of the Benin Kingdom. Her death marked the end of an era in the royal harem, and she was mourned extensively both within the palace and among the broader Edo community.

Her legacy lives on through the continuation of royal traditions, the guidance she provided to palace members, and her role in sustaining the cultural heritage of Benin.

Significance and Legacy

She was the first wife and senior wife of Oba Erediauwa, serving as a model of leadership and dignity within the palace.

Her life exemplified the central role of women in maintaining the social, cultural, and ceremonial structures of the Benin monarchy.

The photograph of Oloi Esther Omoyenmwen Erediauwa, taken by Flora Edouwaye S. Kaplan in 2008, captures the richness of Benin royal regalia, reflecting her status and cultural significance.

References

1. Kaplan, Flora Edouwaye S. Benin Studies: Royal Family and Court Culture. 2008.

2. Nigerian Traditional Rulers Archive – Benin Kingdom Royal Families and Titles.

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Francis Oladele: The Visionary Pioneer Who Birthed Nigerian Cinema

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November 14, 2025

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Remembering the life and legacy of Francis Adetunji Oladele, the New York-trained filmmaker and cultural innovator behind Kongi’s Harvest and the birth of Nigerian film.

The Man Who Laid the Foundation for Nigerian Cinema

The image captures Francis Oladele, the pioneering Nigerian film producer, alongside Jamaican reggae legend Jimmy Cliff, taken around 1974 in either Lagos or Ibadan. The photo is part of the Logan H. Westbrooks Collection at the Archives of African American Music and Culture (AAAMC).

Francis Adetunji Oladele is widely celebrated as the Father of Nigerian Film. His contribution to the establishment of Nigeria’s film industry was not only groundbreaking but also visionary—bridging literature, theatre, and motion picture at a time when cinema was an emerging art form in Africa.

Early Life and Education

Francis Adetunji Oladele was born in Oyo Town, Oyo State, Nigeria, where he had his early education before pursuing further studies in the United States. His passion for the arts and storytelling led him to train in photography and film production in New York, where he gained exposure to global cinematic standards and techniques.

While abroad, Oladele became inspired by the global wave of Black consciousness and cultural pride that swept through the late 1950s and 1960s, a movement that later influenced the themes and production style of his works back in Nigeria.

The WNTV Years and the Birth of CalPenNy

Upon returning to Nigeria, Oladele joined Western Nigeria Television (WNTV) Ibadan, the first television station in Africa, as a photographer and filmmaker. His creativity and technical mastery soon earned him the position of Head of the Film Unit.

In 1965, driven by the desire to tell authentic African stories with local talent and perspective, he resigned from WNTV to establish CalPenNy Nigeria Limited, Nigeria’s first indigenous film production company. The name “CalPenNy” was coined from the combination of California, Pennsylvania, and Nigeria—reflecting Oladele’s international exposure and African identity.

This bold move marked a turning point in Nigeria’s cinematic journey, transitioning from television documentaries and colonial-era newsreels to full-fledged film production.

Kongi’s Harvest — The Dawn of a New Era

Francis Oladele’s most significant work came in 1970 with the production of Kongi’s Harvest, an adaptation of Professor Wole Soyinka’s play of the same name. The film was directed by Ossie Davis, the acclaimed African American actor and activist, and close ally of Malcolm X.

Shot on location in Nigeria with a blend of Nigerian and international talent, Kongi’s Harvest symbolised the meeting of African intellectualism and cinematic modernity. It was the first Nigerian feature film, blending politics, art, and national consciousness at the dawn of postcolonial Nigeria.

The film starred prominent Nigerian actors, including Soyinka himself, and was lauded for its artistic depth and cultural relevance. Though made under tight financial conditions, Kongi’s Harvest became a historic milestone, paving the way for future generations of Nigerian filmmakers.

Later Career and Collaborations

After Kongi’s Harvest, Oladele continued to nurture Nigeria’s young film industry. He collaborated with key creatives such as Ola Balogun, who would later become one of the country’s leading directors, producing socially conscious films that reflected everyday Nigerian life.

Oladele’s influence also extended to the cultural and political landscape. Through his works and advocacy, he helped establish filmmaking as a legitimate industry and art form in Nigeria—one that could reflect the nation’s identity and preserve its stories.

Personal Life and Death

Francis Oladele was known not only for his professionalism but also for his humility and deep commitment to the craft. He lived much of his later life in his hometown, Oyo, where he continued to mentor young creatives and engage in cultural discussions.

He passed away on June 22, 2015, at the age of 82, after a battle with prostate cancer, at a hospital in Ibadan, Oyo State. He was laid to rest on July 1, 2015, within his residence in Oyo Town.

His death marked the end of an era but his influence continues to shape Nigeria’s film industry, now globally known as Nollywood—the second-largest film industry in the world.

Legacy and Impact

Francis Oladele’s contributions go far beyond Kongi’s Harvest. He demonstrated that Nigerians could produce world-class films with indigenous stories, languages, and actors. His pioneering vision inspired a generation of filmmakers, including Ola Balogun, Hubert Ogunde, Eddie Ugbomah, and later, the Nollywood era.

As Nigeria’s first true film producer, he laid the groundwork for the country’s cinematic independence—an industry that would later become a cultural powerhouse across Africa and the diaspora.

References

Logan H. Westbrooks Collection, Archives of African American Music and Culture (AAAMC), Indiana University Bloomington.

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Sir Frederick Lugard: The Colonial Administrator Who Shaped Nigeria’s Early Political Structure

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November 14, 2025

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A look into the life, legacy, and controversies surrounding Lord Frederick Lugard—the man behind the 1914 Amalgamation of Nigeria.

The Man Behind the Sculpture

The image depicts a bronze bust of Sir Frederick Lugard, a British soldier, explorer, and colonial administrator whose policies profoundly influenced the creation and governance of modern Nigeria. The sculpture, made by Herbert Cawood, an English sculptor and silversmith, immortalises Lugard’s legacy as one of Britain’s most consequential colonial figures.

Born on 22 January 1858 in Madras, India, Lugard served in the British Army before entering colonial administration. He became a central figure in British imperial expansion across Africa during the late 19th and early 20th centuries.

Early Life and Education

Frederick John Dealtry Lugard was born into a British missionary family. His father, Reverend Frederick Lugard, served as a clergyman in the Church of England, while his mother, Emma Lugard, was noted for her strict Christian values. Lugard was educated at Rossall School and later attended the Royal Military College, Sandhurst, where he trained as an officer.

After his military education, Lugard joined the British Army, serving in India and Burma. His early exposure to military discipline and exploration shaped the pragmatic and authoritarian leadership style he would later employ as a colonial administrator.

Journey into Africa

In 1885, Lugard arrived in Africa as part of Britain’s colonial expansion efforts. He served with the British East Africa Company and later the Royal Niger Company, where he played a key role in securing British influence across what is now northern Nigeria.

Lugard’s combination of military precision and political vision made him indispensable to British authorities seeking to consolidate their territories in West Africa. His success in managing local resistance and negotiating treaties with traditional rulers earned him rapid promotions.

Architect of the Amalgamation

By the early 20th century, Britain had divided Nigeria into two administrative regions: the Northern Protectorate and the Southern Protectorate. Lugard first served as the High Commissioner for Northern Nigeria (1900–1906), where he introduced the system of indirect rule—a method that governed through local emirs and chiefs rather than through direct British intervention.

In 1914, as Governor-General of the Colony and Protectorate of Nigeria, Lugard oversaw the Amalgamation of the Northern and Southern Protectorates, uniting them into one political entity under British rule. This act laid the administrative foundation of modern Nigeria.

While the amalgamation was intended to streamline governance and economic management, critics argue that it ignored cultural and ethnic complexities, sowing divisions that continue to influence Nigeria’s political structure today.

Personal Life and Marriage

In 1902, Lugard married Flora Shaw, a British journalist and writer who famously coined the name “Nigeria” from the phrase “Niger area” in an article published in The Times newspaper. Flora was a key intellectual partner in Lugard’s career, supporting his administrative ideals and contributing to the colonial narrative that portrayed British rule as a “civilising mission.”

Legacy and Controversy

Lugard’s legacy remains deeply controversial. On one hand, he is remembered as a capable administrator who created efficient systems of governance, infrastructure, and taxation. His policy of indirect rule became a model for other British colonies, praised for its cost-effectiveness and respect for local institutions.

On the other hand, critics view his rule as a tool of economic exploitation and political subjugation. His belief in racial hierarchy and his writings, especially in The Dual Mandate in British Tropical Africa (1922), reflected colonial paternalism—seeing Africans as subjects to be governed rather than partners in development.

The indirect rule system, though administratively practical, entrenched social divisions and hindered the development of a unified national identity. Its effects can still be traced in Nigeria’s modern political and regional disparities.

Death and Remembrance

Lord Frederick Lugard died on 11 April 1945 in Abinger, Surrey, England, at the age of 87. Despite the polarising views on his governance, his name remains deeply woven into Nigeria’s colonial and postcolonial history. Streets, monuments, and institutions once bore his name, though many have since been renamed as Nigeria reclaims its indigenous identity.

The bronze bust by Herbert Cawood stands as both an artistic and historical artefact—an image of a man whose actions permanently shaped the boundaries, politics, and fate of Africa’s most populous nation.

References

The Dual Mandate in British Tropical Africa by Lord Frederick Lugard (1922)

National Archives, UK – Colonial Office Records on Nigeria (1900–1919)

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