As the Cherubim and Seraphim Church marks its centenary, the story of its foundation, struggles, and evolution continues to be a subject of deep reflection. Special Apostle, Pastor Dr. Steve Olusegun Ogidan, in a keynote address at the 10th Memorial Lecture of Prophet Gabriel Olubunmi Fakeye, sheds light on the roots of the church, its founder, Saint Moses Orimolade Tunolase, and the challenges he faced in his pursuit of a spiritually authentic Christian movement.
The lecture, themed: ‘Centenary of the Cherubim and Seraphim Church: Establishing a Legacy of Continuity from Saint Moses Orimolade Tunolase to Prophet Gabriel Olubunmi Fakeye and Beyond,’ brought together clerics, scholars, and leaders of the Organisation of African Instituted Churches (OAIC) from across the continent.
Moses Orimolade’s break from the Anglican Church
Dr. Ogidan traced the origins of Moses Orimolade’s departure from the Anglican Communion, attributing it to two key reasons: his refusal to commercialize his spiritual gift of healing and his vociferous campaign against cultism within the church.
He explained that while the Anglican Church initially recognized Orimolade as an itinerant evangelist, his growing influence and spiritual reputation soon became a source of discomfort to the church’s leadership.
Orimolade, known for his deep spiritual insight, arrived in Lagos on July 12, 1924, lodging at the Holy Trinity (Anglican) Church with a fellow native from Ikare-Akoko. His prayer life and powerful preaching quickly gained attention, earning him the title ‘Baba Aladura’ (Father that prays). His popularity, however, unsettled the Anglican establishment, leading to his ejection from the church premises on September 11, 1924.
According to Ogidan, Orimolade’s refusal to monetize his healing ministry was one of the major reasons for his expulsion. The Anglican leadership saw an opportunity to generate revenue from his spiritual gifts, but Orimolade firmly upheld the biblical principle of freely giving what he had received from God. His well-known declaration, “Ofe la fi fun wa, ofe la si gbodo fi fun awon eniyan” (We received freely, and freely we must give), became a cornerstone of his ministry.
Additionally, his outspoken stance against cultism within the church, particularly his opposition to clergy involvement in secret fraternities, further strained his relationship with the Anglican authorities. Ogidan highlighted that Archdeacon T. A. J. Ogunbiyi, the founder of the Reformed Ogboni Fraternity (ROF) in 1914, was one of the influential church leaders who felt threatened by Orimolade’s campaign.
Doctrinal conflicts and the Anglican response
While Ogidan’s historical account suggests that Orimolade’s persecution stemmed from his opposition to commercialization and cultism, a theologian, Pastor Evans Adetokunbo Emmanuel of Grace Missions International offered a contrasting perspective. He argued that doctrinal differences, rather than external influences, were the primary cause of the schism between Orimolade’s movement and the Anglican Church.
Pastor Emmanuel noted that the Anglican establishment viewed the Aladura Movement as excessive in its emphasis on divine healing and prayer. He highlighted the Faith Tabernacle Movement, which shared similar beliefs with Aladura but had Western influences, as another factor that shaped Anglican skepticism towards indigenous healing ministries.
He dismissed claims that the Reformed Ogboni Fraternity (ROF) played a direct role in Orimolade’s expulsion, stating that by 1914, the fraternity was already under scrutiny and was never fully integrated into Anglican doctrine. Instead, he emphasized that infant baptismal practices and divine healing without medical intervention were among the core issues that led to the separation.
The fundamental is that in most of the history books you are going to read, you are not going to find the issue of the Ogboni Fraternity, and there that’s the truth. In many of the people’s theses and studies, concerning the Aladura and the Anglican relationship and how they broke up, you would hardly find all those things like it was because of money or Ogboni, you won’t find it. l have not read it once so that’s why I said it depends on who is speaking, and who is telling the story.
Ogboni people in the past were idol worshippers and were not accepted by the growing elites of Christians close to hundreds of years ago but it is true that Ogunbiyi later brought Reformed Ogboni Fraternity to make it acceptable within the Anglican Church.
Faith, commercialization, and the modern church
Rev. Olufemi Emmanuel, Provost of the West African Theological Seminary, provided a theological reflection on Orimolade’s legacy, pointing out that many of the challenges he faced persist today. He identified three key issues that Orimolade fought against: The commercialization of spiritual gifts and the temptation to monetize divine power remains a challenge in many contemporary churches. Occult influence in Christian leadership: Just as Orimolade resisted the presence of secret societies in the church, modern Christianity continues to battle syncretism and leadership compromises.
Doctrinal integrity: The emphasis on faith healing and the power of prayer over conventional medicine was a defining feature of Orimolade’s ministry. Today, similar debates persist over the role of faith versus science in healing.
Rev. Emmanuel emphasized the need for revival, stating that Orimolade’s commitment to prayer, integrity, and non-commercialized ministry is a legacy that must be restored. He challenged the church leaders to resist the modern-day commodification of the gospel and to uphold the spiritual discipline and sacrifice that characterized Orimolade’s ministry.
He said, “I am looking beyond denomination here. If the stance of Orimolade is what C&S represents, I would rather go for that”.
He noted that unfortunately, the present-day C&S cannot make an absolute claim of following their founder’s footsteps; but even the Anglican is not better. The love of money, power and dirty politics is in that denomination.
As the church steps into its second century, the challenge remains: Can modern leaders uphold the purity and fire of Orimolade’s vision? If history is any guide, the answer will depend on their willingness to prioritize prayer, resist compromise, and preserve the foundational values that gave birth to one of Africa’s most influential Christian movements.
