Henry Abayomi Odeneye, an ordained pastor and apostle in the Apostolic Church, has spent over two decades in the United States, championing a unique ministry that marries faith, language, and culture.
Born in Jos, Nigeria, to parents with roots in Ijebu, Ogun State, Abayomi’s journey to the U.S. was divinely orchestrated. He was called to create a platform for worship in the Yoruba language, a task that would challenge both him and his congregation, and would also open up opportunities for cultural preservation, education, and even social integration. In this interview with ADEOLA OGUNLADE, he shares his story—how his commitment to his Yoruba heritage and Christian faith brought about something truly transformative for both the Yoruba-speaking and wider communities in the U.S.
The starting ministry in the Yoruba language in the US
How can one preach the gospel in the Yoruba language in a foreign land without embracing their Yoruba heritage? That’s why my full name is Henry Abayomi Odeneye. I was born in Jos, a northern city in Nigeria, to my blessed parents, Pa Odeneye and Mama Deaconess Comfort Odeneye.
While I grew up in the north, our roots trace back to Ijebu in southwestern Nigeria. My journey to the United States was clear from the start. The Lord told me that I would be going to America for ministry, but He made it clear that my mission would be unique. He said I would go there with the specific purpose of creating a platform for His children to worship Him in the Yoruba language.
I first received a glimpse of this divine assignment during my trip to Brazil. While going through immigration, an officer looked at my passport and asked, “Are you a Nigerian? Are you a Yoruba?” I answered yes, and then the officer shared that he was teaching Yoruba to worship Ifa, the Yoruba deity. I told him, “No problem, brother. I speak Yoruba very well.” That encounter stayed with me, and upon reaching my hotel, the Lord directed me to Zephaniah 3:9, which in the Contemporary English Version reads: “I will purify each language and make those languages acceptable for praising me. Then, with hearts united, everyone will be praising and serving the one and only God. Though I didn’t fully understand it at the time, years later, I realised that this moment, along with God’s call, was a foundational step in my journey.
He said to me, “Go to America with this unique ministry and create a platform for my children to worship me in Yoruba.” I understood that if people could use Yoruba to worship Ifa, they could also use it to worship the one true God. That’s when I began my ministry of preaching in Yoruba, a ministry that’s now 25 years strong in the United States.
Ministry, leadership
I’m an ordained pastor and apostle with the Apostolic Church, and I currently serve as the District Apostle of the Apostolic Church in Houston, Texas. But my calling didn’t stop with just being a pastor. Over the years, I have become the leader of the Dagunduru Movement, the Yoruba Christian Fellowship, and Harvest Point Ministry.
In many ways, my experience mirrors that of Billy Graham, a global evangelist who was ordained in 1939 by the Southern Baptist Convention and went on to lead the Billy Graham Evangelistic Association. When I shared my calling with the leaders in my church, they supported me and gave me the freedom to carry out this unique ministry. They acknowledged that it was from God, but also told me that they could not allow me to use Yoruba within the Apostolic Church to avoid alienating non-Yoruba speakers. They offered me the platform to create my own ministry, and that’s how I was able to pursue the Dagunduru Movement and preach the gospel in Yoruba.
Challenges faced and opportunities in preaching the gospel in the Yoruba language
Naturally, using Yoruba to preach in the U.S. comes with limitations. Just like an African store that may not attract many non-Africans, our ministry initially faced a similar challenge. The audience was limited, especially in a country where English dominates.
However, we found unique opportunities that helped expand our reach. One of these was the use of Yoruba in the U.S. citizenship test. When we started using Yoruba for worship, many Yoruba-speaking immigrants, particularly the elderly who had come to the U.S. to care for their grandchildren, were drawn to our church.
In the course of ministering to them, we realised that many of these elderly members were eligible for U.S. citizenship but struggled to pass the citizenship test due to their inability to speak or write in English. I believe calling someone who speaks Yoruba but doesn’t speak English an “illiterate” is an insult. If a non-Yoruba person cannot read Yoruba, would we call them illiterate as well?
So, we approached the American government. We discovered that many countries had already taken advantage of the U.S.’s liberal policy by requesting that their elderly citizens be allowed to take the citizenship test in their native languages. We then became the first group in West Africa to gain approval for Yoruba to be used in the U.S. citizenship test.
The rule was simple: applicants must be 65 years old or older and prove they cannot read or write English. If they met these conditions, they could take the test in Yoruba with an interpreter. The very first person to benefit from this was Mama Ojeyinka, a beautiful soul who is still alive today at the age of 87. Since then, 17 other elderly Yoruba individuals have successfully passed their citizenship tests using Yoruba.
Preserving Yoruba culture in a foreign land
Absolutely, I see this as a powerful opportunity to preserve our culture, especially in a foreign land like the United States. Language is the bedrock of any culture, and it plays a critical role in keeping our heritage alive. When you’re far from home, like many of us in the U.S., language is often the only thread that connects you back to your roots.
I want to give a special shout-out to the Governor of Lagos State, Governor Sanwo-Olu, for the tremendous work he’s been doing. When I was taking my school certificate exams back in Nigeria, it was compulsory to choose one of the major Nigerian languages, including Yoruba. It was as important as Math or English. Unfortunately, over time, we lost that focus. But now, Lagos State has reintroduced the Yoruba language into the curriculum, and that’s a fantastic step in preserving our cultural identity.
Language is the starting point. Once we hold on to our language, the introduction of culture naturally follows. In fact, we have a special arm of our ministry called Afijogbare where we’re integrating traditional Yoruba dances, like the bata dance, into our Christian worship.
We sing gospel songs and perform the bata dance, but we do so in the context of honouring Christ, not in the context of worshipping Sango or Ogun. While we respect those who choose to worship the Yoruba deities, our aim is to use our cultural practices to glorify God.
We also encourage our children to learn the Yoruba language, because it’s so important that the next generation stays connected to their heritage. I’m also hoping to partner with any state government, especially in Lagos, to organise summer classes for children who want to learn Yoruba. It’s something we really need here in the U.S., similar to how the Indian community teaches their children their Hindu or their native languages. If Lagos or any other state government is open to it, I’d love to collaborate with them to establish a Yoruba language school in America.
I also encourage my people not to leave out our cultural values. For example, in Yoruba tradition, we prostrate before elders, showing respect for the grey-headed. But I also remind my people that we need to be sensitive to our surroundings. In America, for instance, if you ask your child to prostrate in a bank or a public setting, it might confuse people. Here, if you say “prostrate,” they might think you mean “push-up” instead!
So while we keep those values close to our hearts, we also adapt them to the context of where we are. Our children have embraced these values, and they understand the importance of respecting their elders, both here and at home.
I also make a conscious effort to dress in traditional Yoruba attire. When I turned 70, I decided this would be my permanent style, unless the occasion calls for something else. I’m proud of my heritage and my culture, and I believe it’s essential to pass it on to future generations.
Love for language in a foreign land
You see, life is about preparation for divine opportunities. There’s always a kairos moment—when the opportunity comes, everything you’ve been prepared for suddenly becomes useful. Take David, for example. While tending sheep in the wilderness, he fought lions and bears. That was preparation. So, when Goliath appeared, he simply deployed his past experiences. My own journey has been similar.
I was born in northern Nigeria and grew up speaking Hausa fluently. Later, when my parents migrated to Ghana, I lived there for about eight years and became fluent in both Twi and Fanti. Being Yoruba by birth, of course, I spoke Yoruba, and through my college education, I also became fluent in English. What I didn’t realise at the time was that God was preparing me for a future assignment.
When I was ordained as an elder in The Apostolic Church, the assembly where I served had a rule: every elder had to preach in Yoruba, with interpretation into English. Now, Yoruba was not my strongest subject—I barely passed it in school. I could speak it, but not well enough to preach in it. So, when I got home, I told my wife, “This is the situation. We need to start from scratch.” She supported me, and together we studied Yoruba seriously—both reading and writing—so that I could minister in it.
That was where obedience came in. I could have used my position and influence at the time—I was working comfortably in a big company—to request an exception and preach only in English. But that’s not me. If I’m convinced God is in something, I obey wholeheartedly. So, I humbled myself and learned. For about five years, I preached consistently in Yoruba. With practice, I became fluent—so fluent that I didn’t even realise God was using that season to prepare me for America.
By the time I was called to minister in Yoruba in the United States, it felt natural, almost effortless. Today, when I preach in Yoruba and later switch to English, some people are even surprised and ask, “Are you sure you also speak English?” That’s how far God has brought me, all because of preparation and obedience.
State of Christianity in the United States compared to Africa
I will begin with the Scriptures. Proverbs 30:8 9 says: “Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me, lest I be full, and deny thee, and say, Who is the Lord?”
This perfectly describes the situation in America. The nation is full—materially and structurally—and in that fullness, many have denied God. People wake up, and their basic needs are met. There is stable electricity, security, and order. With all these comforts, many ask, “Why do I need God?” Sadly, the decline began when prayers and the Bible were removed from schools. The same prayers and Scriptures that were banned in classrooms are now allowed in prisons. You can preach and distribute free Bibles in prisons, but not in schools. That tells you something about the degeneration of the system.
As pastors, we must also take responsibility. The Bible makes it clear that salvation begins in the home. Parents are to plant the Word of God in the hearts of their children. Long before the Ten Commandments were removed from American courtrooms, they were first removed from the hearts of children. If our young ones had been taught the Scriptures diligently, they would have been the ones demanding that the government keep the Commandments in public places. Unfortunately, that foundation was neglected. The truth is this: America is “full” and, in that fullness, the nation has largely turned away from God.
Now, in Nigeria and across Africa, the situation is quite different. Romans 10:2 describes it well: “For I can testify about them that they are zealous for God, but their zeal is not based on knowledge.” God has blessed us with passionate, gifted servants who have great zeal for the work of the kingdom. But the challenge is knowledge and access to sound theological training in local languages. Many pastors preach powerfully in Yoruba, Tiv, Igbo, or Hausa, but when they go to Bible schools where English is the medium of instruction, they struggle. They pass exams just to save face, yet return home to minister in their native tongues.
That is why, in our ministry, we chose a different path. We partnered with international ministries like T.L. Osborne’s and Reinhard Bonnke’s, translating ministry training into local languages—Yoruba, Ewe, Fanti, Swahili, African, Portuguese, and others. Instead of forcing pastors to leave their villages, we brought the Bible school to them. Today, by God’s grace, we have established four Bible schools in Benin Republic, two in Togo, four in Nigeria, one in Senegal, Uganda, Tanzania, Zambia, Kenya, Cameroon, Mexico, and Brazil. Everywhere, people are trained in their own languages to become disciples, not just believers.
Technology has also been a great tool. With video teachings, pastors in villages can watch and learn from great ministers, with simultaneous translation into their languages. Handouts are also provided in both English and the local language. Even in places without electricity, the ministry schools run effectively. The feedback has been overwhelming. Lives are being transformed, pastors are being equipped, and disciples are being raised.
For us, the focus is simple: the Great Commission is not just about winning souls, but about making disciples. And the bridge between a believer and a disciple is teaching. That is why we continue to emphasise training in local languages—it is the most effective way to strengthen the church in Africa and beyond.
Vice President and Pastor Prof. Yemi Osinbajo’s view on the pulpit, economic development and wealth creation
That is indeed an important point. The gospel, according to the Great Commission, has a clear purpose. The message that salvation is one and it works within the heart of an individual. When I accepted Jesus Christ as Lord and Saviour, that message saved me. But beyond personal salvation, the Bible also teaches us to pray, “Thy will be done on earth as it is in heaven.” This means that after receiving salvation, it is our responsibility to extend Christ’s influence into society—to institutionalise His values within our communities and territories.
This is where we have missed it in Nigeria. Salvation comes first, before prosperity. The problem is that many have flipped the order, using prosperity as bait to draw people to Christ. That was never the biblical model. The true gospel warns of the calamity awaiting those who reject Christ. Once salvation is established, prosperity and blessings follow in God’s order. Scripture says if we seek God first, all other things will be added to us.
Looking back, when I was growing up, the church played a strong role in shaping society. Before any major social event, people consulted the pastor or reverend. Morality was high. Nobody would even imagine internet fraud or criminal boasting. If a child was ever summoned to a police station, it brought shame on the entire family. That sense of communal accountability came from the moral authority of the church.
Today, however, prosperity preaching has shifted the focus. We must return to putting Christ first, not wealth or miracles. In that sense, I agree with Prof. Osinbajo: we need to get the order right—put the horse before the cart. Salvation first, prosperity after. We should not use prosperity as a bait to bring people to Christ. Let them appreciate the calamity awaiting them if they do not accept Christ. Some aspects I agree with him.
Charlie Kirl’s ideas
First, we must understand that how a person dies should never erase how he lived. Death does not automatically redeem a man’s actions. While Kirl was a Christian, there were also serious concerns about racism and his stance on violence. So we must separate sentiment from truth.
As for me, I am not a politician; I am a servant of God. My responsibility is clearly stated in Scripture. In 1 Timothy 2:1–2, the Bible urges us to make petitions, prayers, and thanksgiving for all people—for kings and all in authority—so that we may live peaceful and godly lives. Leadership is never accidental; no one becomes a king or president without God allowing it.
That is why I pray for leaders—whether it is President Trump in America or President Bola Tinubu in Nigeria. It is God who directs the hearts of kings. The challenges we face as nations, both in the U.S. and in Nigeria, are like missing one’s road on a journey. If your destination was Abeokuta from Lagos, but you mistakenly ended up in Adamawa, you cannot reach Abeokuta directly. You must first return to Lagos before continuing. That detour makes the journey longer. In the same way, leaders today are trying to rewind and correct certain national missteps.
Take America, for example. Issues like gender confusion—where a person denies the identity God gave them—are not just theological problems; they challenge common sense. If God created male and female, how can humanity now deny what even animals naturally recognise? When leaders attempt to reverse such trends, it is not politics alone—it is a moral battle.
In Nigeria, too, we must focus on prayer rather than criticism. Our role is to commit our leaders into God’s hands, asking Him to guide their hearts and decisions. Ultimately, no ruler sits on any throne without God’s permission.
Church’s relevance, influence
We must return to the strategies of our fathers. The Bible says, “Go back to the old path.” In my village, the imam and the bishop lived in harmony. Their example shows that the message God has given us should be our focus. When people see us truly living as children of God, expressing His love, they will be drawn to Him.
The church influences the world by showing love, not hatred. Our role is to preach the Word faithfully, while the Holy Spirit brings conviction. When inward conviction leads to outward confession, transformation follows. Years ago in Nigeria, if you wanted to hire a trustworthy treasurer or accountant, you looked to members of certain churches because their integrity was unquestionable. That is the kind of influence we must restore.
Dealing with rising social issues– homosexuality, prostitution, others
America is like a coin — it has two sides. While many focus on crime, guns, and hurricanes, there is also a vibrant side of evangelism. My grandsons go out every Saturday in California to preach publicly. My son does the same. But in Texas, public preaching is not allowed. Does that mean we should fold our hands? No.
Instead, we take advantage of social events and opportunities to partner with government institutions and preach the gospel. For example, during the COVID-19 pandemic, the government needed the support of churches like ours. We then translated all the information about COVID-19 in the Yoruba language, and that efforts earned us a Presidential award.
In Houston, the Mayor of Houston recognised our work, and he gave us Mayoral recognition, and they set aside December 6th each year as Yoruba Daguduro Day in 2013. The Congress of America in October 2022 gave myself and our ministry congressional recognition for my work within the community.
Last year, we got a Presidential award, a gold award from the President for our community service and these awards are given to us for our work with the Yoruba language and Christianity. Nobody is stopping us from preaching the gospel; we take advantage of every opportunity to showcase Christ.
