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

Published

6 months ago

August 17, 2025

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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Lifestyle

Ìwòyè-Kétu: The Yoruba Town That Spans Two Nations and Lives by Ancient Taboos

Published

3 hours ago

January 31, 2026

Oluwagbenga Olaoye

Ìwòyè-Kétu is one of the most remarkable Yoruba communities in West Africa, not only for its deep-rooted traditions but also for its unique geopolitical identity. The ancient town straddles two modern nation-states—Nigeria and the Republic of Benin—yet remains culturally, spiritually, and traditionally unified as one Yoruba settlement.

A Town Without Borders in Spirit

Geographically, Ìwòyè-Kétu is primarily located in Imeko/Afon Local Government Area of Ogun State, Nigeria, while its western section lies across the international boundary in the Republic of Benin. This border, imposed during the colonial partition of Africa, cuts through the town but has failed to divide its people.

Families live on both sides of the boundary, speak the same Yoruba dialect, observe the same customs, and recognise one traditional authority. Daily life reflects this dual reality: residents freely transact using both the Nigerian naira and the West African CFA franc, depending on location and convenience.

Unified Kingship Across Nigeria and Benin

Despite existing in two countries, Ìwòyè-Kétu is governed traditionally by one paramount ruler. The recognised monarch is:

His Royal Majesty Oba (Sir) Isaac Adegbenro Oyero,
the Ooye of Ìwòyè-Kétu, also styled Adekilúrójú – Ada Páàkó II.

His authority is acknowledged by the community on both sides of the border, making Ìwòyè-Kétu a rare example of a binational Yoruba town under a single royal institution.

Origins in Ile-Ife

According to Yoruba oral tradition, Ìwòyè-Kétu was founded by Olúmu (or Olómù), a legendary migrant from Ilé-Ifẹ̀, the spiritual homeland of the Yoruba people. Like many Yoruba settlements, its founding narrative emphasises migration from Ife, reinforcing the town’s ancient roots within the broader Yoruba civilisational story.

Ìwòyè-Kétu forms part of the historic Kétu region, once a powerful Yoruba kingdom before European colonial boundaries fragmented it between British-ruled Nigeria and French-ruled Dahomey (now Benin).

Sacred Taboos That Still Govern Daily Life

Ìwòyè-Kétu is widely known for its strict traditional prohibitions, which continue to be enforced by custom and belief:

Use of umbrellas is strictly forbidden anywhere within the town.

Rearing pigs is prohibited, and pork is traditionally avoided.

In some oral accounts, digging wells is either forbidden or tightly regulated.

These taboos are believed to be tied to ancestral covenants, spiritual agreements, and the town’s founding myths. Violations are traditionally thought to invite misfortune, reinforcing collective adherence across generations.

Language, Culture, and Continuity

Despite the Nigeria–Benin divide, Ìwòyè-Kétu remains culturally seamless. Yoruba language, customs, festivals, and lineage systems are shared. The town stands at a linguistic crossroads where English and French meet administratively, but Yoruba remains dominant socially and spiritually.

A Living Example of Pre-Colonial African Unity

Ìwòyè-Kétu exemplifies how pre-colonial African societies continue to transcend modern borders. Long before Nigeria or Benin existed, the town functioned as a single cultural entity—and it still does.
In an era where borders often define identity, Ìwòyè-Kétu reminds us that history, tradition, and shared ancestry can be stronger than lines drawn on maps.

Sources

Yoruba oral traditions and local historical accounts of Ìwòyè-Kétu

Ogun State local government and cultural heritage records (Imeko/Afon LGA)

Nigerian media reports and cultural features on Ìwòyè-Kétu’s taboos and binational status

Community welcome signage and local testimonies

Cross-border Yoruba history of the Kétu Kingdom (Nigeria–Benin)

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Lifestyle

Emotan; The Benin Heroine (PHOTOS)

Published

3 hours ago

January 31, 2026

Oluwagbenga Olaoye

Throughout history, in every culture around the world, extraordinary women have pushed society to think bigger, move forward and create.

Emotan is a glowing example of boundless courage and world-changing ingenuity.

Emotan a market woman, single-handedly raised an army and overthrew the illegal regime of Oba Uwaifiokun who usurped his brother and conspired with his chief to kill King Ewuare.

She protected Oba Ewuare in her hut and showed him kindness when he was trying to reclaim his throne back.

Emotan helped install Oba Ewuare the Great, who was the most outstanding Oba in the ancient Benin Kingdom around 1440AD.

Eventually, when Oba Ewuare regained his throne, Emotan became the King’s favourite citizen.

Moreso, her kindness wasn’t restricted to the Oba alone, history tells us that Emotan converted her hut to a crèche to help nursing mothers who patronized her or came to the market for other things.

At that time, her daycare centre was popular in Benin and it can be said authoritatively that she started the first-day care centre in Benin.

After her death, her body was buried at the Oba market at the exact spot where she sold her goods. A tree was planted on her grave and she is being worshipped as the mother of love and kindness

Source: Benin achive

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Lifestyle

Michael Adekunle Ajasin (1908–1997): Scholar, Educationist, and Statesman of Principle

Published

4 hours ago

January 31, 2026

Oluwagbenga Olaoye

Michael Adekunle Ajasin remains one of the most respected figures in Nigeria’s political and educational history, remembered for his intellectual depth, personal integrity, and unwavering commitment to democratic ideals and public education.

Born on 28 November 1908 in Owo, present-day Ondo State, Ajasin’s early life was shaped by discipline, learning, and service. He attended St. Andrew’s College, Oyo between 1924 and 1927, one of the foremost teacher-training institutions in colonial Nigeria. After qualifying as a teacher, he worked in the profession for several years, laying the foundation for what would become a lifelong dedication to education.

In 1943, Ajasin gained admission to Fourah Bay College, Sierra Leone, then one of the most prestigious higher institutions for Africans in British West Africa. He graduated in June 1946 with a Bachelor of Arts degree in English, Modern History, and Economics. Determined to deepen his professional competence, he proceeded to the Institute of Education, University of London, where he obtained a Postgraduate Diploma in Education in June 1947.

Family Life

Ajasin married Babafunke Tenabe, also a teacher, on 12 January 1939. Their marriage produced four children—two sons and two daughters. One of his daughters, Mrs Olajumoke Anifowoshe, distinguished herself in public service, becoming Attorney-General and Commissioner for Justice in Ondo State, further reflecting the family’s strong tradition of civic engagement.

Educational Leadership

On 12 September 1947, Michael Adekunle Ajasin was appointed Principal of Imade College, Owo. His tenure was marked by visionary leadership and an aggressive staff development programme. Notably, he facilitated opportunities for teachers to pursue further training at University College, Ibadan, at a time when such advancement was rare.

In December 1962, Ajasin left Imade College to establish Owo High School, where he served as founder, proprietor, and first principal from January 1963 to August 1975. Under his leadership, the school earned a reputation for academic excellence and discipline, reinforcing his belief that education was the most effective instrument for social transformation.

Political Thought and Early Activism

Ajasin was deeply involved in Nigeria’s nationalist and pre-independence politics. In 1951, he authored a policy paper that later became the education blueprint of the Action Group (AG), boldly advocating free education at all levels. This proposal would later be implemented in Western Nigeria under Chief Obafemi Awolowo and remains one of the most impactful social policies in Nigerian history.

He was among the founders of the Action Group, a party whose ideology centred on immediate independence from Britain, universal healthcare, and the eradication of poverty through sound economic planning. During the 1950s, Ajasin served as National Vice President of the Action Group.

Legislative and Local Government Service

Ajasin’s political career expanded steadily. He became an elected ward councillor, then Chairman of Owo District Council, which covered Owo and surrounding communities such as Idashen, Emure-Ile, Ipele, Arimogija, Ute, Elerenla, and Okeluse.

In 1954, he was elected to the Federal House of Representatives in Lagos, serving as a federal legislator until 1966, when military rule interrupted Nigeria’s First Republic. His years in parliament were characterised by advocacy for education, regional development, and constitutional governance.

Return to Politics and Governorship

In 1976, Ajasin became Chairman of Owo Local Government. With the return to civilian rule, he joined the Unity Party of Nigeria (UPN), the ideological successor to the Action Group.

In 1979, he was elected Governor of Ondo State, with Akin Omoboriowo as his deputy. His administration prioritised education, rural development, and fiscal discipline. However, political tensions emerged when Omoboriowo defected to the National Party of Nigeria (NPN) and contested the 1983 gubernatorial election against him. Although Omoboriowo was initially declared winner, the results were later annulled, and Ajasin was sworn in for a second term.

His tenure was abruptly terminated by the military coup of 31 December 1983, which brought General Muhammadu Buhari to power.

Integrity and Personal Example

Michael Adekunle Ajasin was widely admired for his personal honesty. Reflecting on his years in office, he famously stated:

“I came into office in October 1979 with a set of my own rich native dresses and left office in December 1983 with the same set of dresses; no addition and no subtraction.”

He further noted that he owned no personal cars upon leaving office, having exhausted the two he had before assuming governorship. This statement has since become a benchmark for ethical leadership in Nigeria.

Pro-Democracy Struggle

In the 1990s, Ajasin emerged as a leading elder statesman within the National Democratic Coalition (NADECO), which opposed military dictatorship and demanded the validation of Chief M.K.O. Abiola’s annulled June 12, 1993 presidential mandate.

In 1995, he was arrested by the Abacha military regime, alongside 39 other activists, for participating in what the government termed an illegal political meeting—an episode that underscored his lifelong commitment to democracy and civil liberties.

Educational Legacy

As governor, Ajasin signed into law the establishment of Ondo State University in 1982, located in Ado-Ekiti (now in Ekiti State). In 2000, during the administration of Chief Adebayo Adefarati, a new university in Akungba-Akoko was named Adekunle Ajasin University in his honour. He also played a key role in the establishment of The Polytechnic, Owo.

Michael Adekunle Ajasin stands as a rare example of a Nigerian leader whose intellectual rigour, moral discipline, and public service aligned seamlessly. His legacy lives on through the institutions he built, the policies he shaped, and the enduring example of integrity he set in public life.

Source:
Ondo State Government Historical Records; Nigerian Political Biographies; Action Group Party Archives; Adekunle Ajasin University Documentation

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