Aladura

A Nigerian spiritual movement known for its emphasis on prayer, healing, and the indigenization of Christianity.


The Aladura movement, translating to “Owners of Prayer” in Yoruba, is a Christian religious movement that emerged among the Yoruba peoples of western Nigeria. This movement is a significant part of the independent prophet-healing churches of West Africa, particularly in Nigeria, where it began around 1918. The movement’s foundation was laid by a group of younger elites within the well-established Christian community, who sought a more spiritually potent form of worship than what they perceived in Western religious forms. Influenced by divine-healing literature from the Faith Tabernacle Church of Philadelphia, USA, and spurred by the 1918 influenza epidemic, the movement’s initial focus was on divine healing, prayer protection, and a puritanical moral code, leading to its eventual separation from Anglican practices by 1922.

The Aladura movement saw a significant expansion in the 1930s with the emergence of prophet-healer Joseph Babalola, whose activities led to a mass divine-healing movement. This period marked the rejection of Yoruba religion and the restoration of pentecostal features previously suppressed under U.S. influence. The movement faced opposition from traditional rulers, the government, and mission churches, prompting a request for assistance from the Pentecostal Apostolic Church in Britain. The arrival of missionaries in 1932 facilitated the spread and consolidation of the Aladura movement under the Apostolic Church. However, disagreements over the use of Western medicines, the exclusion of polygamists, and the assertion of full control by missionaries led to several secessions, forming new denominations like the Christ Apostolic Church, which grew significantly by the 1960s.

Distinct sections within the Aladura movement include the Cherubim and Seraphim society, founded by Moses Orimolade Tunolase and Christiana Abiodun Akinsowon, emphasizing doctrines of revelation and divine healing over traditional charms and medicine. The movement has also seen significant divisions, leading to the formation of numerous sections and spreading across Nigeria and into neighboring countries like Benin, Togo, and Ghana.

The Aladura churches are characterized by their independent nature, emphasis on prayer and healing, and the use of African symbols, traditional healing modalities, and worship styles. These churches offer solutions to worldly problems and are led by prophets who play roles similar to traditional Yoruba priests but are distinct in their condemnation of indigenous deities. The movement’s history, particularly through the Precious Stone Society and the Christ Apostolic Church, highlights themes of spiritual support, rejection of Western medicine, and a focus on prayer and faith healing.

Today, the Aladura movement continues to thrive, with the Christ Apostolic Church emerging as Nigeria’s largest Pentecostal Aladura church. The movement has been influential in providing opportunities for marginalized Nigerians and integrating indigenous symbolism and healing practices into its form of contextualized Christianity. Despite debates over its classification as Pentecostal, the Aladura churches share overlapping histories with contemporary Pentecostalism, underscoring their significance within Nigeria’s religious landscape​​​​​​.

Leave a Reply

Your email address will not be published. Required fields are marked *