The Charismatic Movement in Today Matthews A. Ojo

igeria, the most populous African nation (98.1 million While the charismatic movement in the Western world N people, according to mid-1994 estimates), became an traces its roots to the Pentecostal movement that arose from the independent nation within the British Commonwealth on Octo­ 1906 Asuza Street revival in Los Angeles, the Nigerian move­ ber 1, 1960. About 49 percent of the country's population is ment has an indigenous origin. The pioneers and early leaders Christian, while Muslims, concentrated in northern Nigeria, were Nigerians without any previous contact with American account for about 45 percent. Adherents of traditional religion Pentecostalism. Nigerian charismatics share similar doctrinal account for the remaining 6 percent. Sustained Christian mission began in the 1840s, when the Wesleyan Methodist MissionarySociety and ChurchMissionary Charismatics are the most Society sent missionaries from Sierra Leone and Europe to the southwestern coastal areas. Other missionary societies from dynamic element in Europe and North America came into the country from the late Nigerian Christianity 1840s. Aided by schools and medical work, Christianity was firmly established in southern Nigeria by the late nineteenth today, affecting millions of century.1 educated young people. A number of major developments have taken place in Nige­ rian Christianity since the late nineteenth century. Beginning in 1880, there was agitation for more opportunities for African emphases and practices like baptism of the Holy Spirit, speaking leadership in the churches. In March 1888 this quest resulted in in tongues, and healing. In addition, the mass media, charismatic a schism in a Baptist church in . Other Africans followed literature, and the common use of the English language have the example of the Lagos Baptists and seceded from the Anglican helped to forge close links between the Western and Nigerian and Methodist churches in 1891, 1901, and 1917. These churches movements. Nevertheless, the Nigerian movement is essentially are called African churches because most of them include the indigenous, and it has succeeded in adapting the Pentecostal word "African" in their names as a way of expressing their faith to the Nigerian contemporary milieu, thus making it con­ Africanconsciousness. The African churches laid the foundation textually meaningful. for Nigerian nationalism in the late nineteenth and early twenti­ eth centuries.' Beginnings of the Charismatic Movement In the second decade of the twentieth century, another indigenous movement, one emphasizing healing and the effi­ The emergence of the Nigerian charismatic movement owes cacyof prayer,emerged in southwesternNigeria. Thesechurches much to the witness laid earlier by two international Christian are calledAladura(i.e., those who pray) because of their emphasis studentorganizations-theStudentChristian Movement (SCM) on prayer (adura in the Yoruba language)." From southwestern and the Christian Union (CU, linked to the International Fellow­ Nigeria, the movement soon spread to other West African coun­ ship of Evangelical Students). These were well established in tries. Nigeria's educational institutions before the 1970s, having been The most remarkable and significant development to date is introduced between 1937 and 1955, principally from Britain." It the emergence of the Nigerian charismatic movement in the was among these students, already exposed to liberal and con­ 1970s, which has marked the beginning of a vigorous Christian servative evangelical Christianity, that the charismatic revival awakening in the country. Charismatic churches have attained gained root. much social prominence in Nigeria because of their adroit use of In January 1970 a small group of students in the CU in the the media, the attention given to them by the secular media, and country's premier university, the University of Ibadan," whohad their attracting a large membership among educated youth. briefly associated with a Pentecostal church in the city, suddenly Today, charismatic Christians are the most dynamic element in claimed that they had received the baptismof the Holy Spiritand Nigerian Christianity, affecting millions of educated young had spoken in tongues. Despite opposition from their fellow people. students, this group of students so strongly publicized their new In the Western world the term "charismatic" is generally experience that enthusiasm for the Pentecostal experience soon applied to Christians within Protestant and Roman Catholic spread even to the SCM group on the campus. churches who testify to the baptism of the Holy Spirit, who In May 1970 these students went beyond the confines of the experience its accompaniment of speaking in tongues, and who CU to establish a new group, World Action Team for Christ exercise the gifts of the Holy Spirit, principally the gift of heal­ (WATC), with the aim of spreading Pentecostal beliefs all over ing.' Charismatic Christians in Nigeria share these features with Nigeria. Within five years the charismatic revival at the Univer­ their Western counterparts. sity of Ibadan attained national significance. This was due to the efforts of WATC members who were going around the major Matthews A. Ojo is Senior Lecturer in the Department of Religious Studies, towns in the country organizing evangelistic outreaches and Obafemi AwolowoUniversity, Ile-l]e, Nigeria. He did his doctoral workat the mobilizing students for evangelism. By 1975 all six universities University of London in the mid-1980s. In 1993-1994 he wasa Pew Visiting then existing in the country had witnessed the revival." Fellow in theCentrefor the Study of Christianityin the Non-Western World, The charismatic revival on these campuses crystallized into Universityof Edinburgh, Scotland. charismatic organizations, and some of them have become

114 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH churches. As the leaders of the revival graduated from the better organized national conferences and crusades. Tracts and universities, they carried with them their Pentecostal enthusi­ personal witnessing of the early years were replaced by books asm into their new places of work. Given the spiritual situation and pamphlets. Regular newsletters and periodicals were pub­ in the existing churches, some felt that the best thing to do was to lished with the aim of linking members. The messages shifted establish alternative organizations to challenge these churches. from personal evangelism and baptism of the Holy Spirit to In fact, by 1974more thanten charismatic organizationshadbeen miracles, healing, and prosperity. To a largeextent, thesechanges established by graduates influenced by the revival. reflected the socioeconomic changes in the society. The 1970s The charismatic renewal started as an indigenous initiative, were prosperous years, so it was possible to offer free food and butby late 1972the influenceof AmericanPentecostalism,brought lodging to followers attending retreats. By the early 1980s the about largely by free American literature, had become notice­ country had begun to experience economic difficulties, so it was able. American influence altered certain features of the revival necessary to manage the resources more carefully; hence the and introduced new dimensions. Nonetheless, the charismatic improved organization and routinization.? organizations remain clearly indigenous because they are evolv­ The leadership of charismatic organizations in Nigeria is an ing new traditions of Christianity contextually relevant to con­ important factor in the process of denominationalization. The temporary Nigeria. founders are of the prophet-type rather than the priest-type. Charismatic organizations are of interesting variety. Some Because of their charisma, they function in a number of roles. are large, while others are small. One of the largest and most First, the leader is a prophetconveying and interpreting what the widely known is Deeper Life Bible Church. Established in Lagos members regard as the revelation of God; second, he is a priest, in April 1973by WilliamKumuyi, then a mathematics lecturer in teacher, counselor, and administrator. The power of the spoken the University of Lagos, it grew rapidly in the late 1970s through word is the basis of the leader's charisma, and he employs the its evangelistic outreach. Having greatly expanded beyond the spoken word as the medium to communicate to followers the original church, it is now perceived as the Deeper Life move­ changes he is introducing. ment. The leader gradually introduces and justifies changes that Deeper Life places strong emphasis on the doctrine of sanc­ enhance denominational tendencies. Among these is the desire tification. It preaches against the possession and viewing of for territorial expansion, achieved through evangelistic outreach television, condemns the wearing of earrings and wedding rings, into other towns. Once new groups have been established, it is and rigidly specifies dress styles appropriate to the sanctification possible to exercise authority over the membership, with the experience. Despite such strictness, Deeper Life is still growing hope of avoiding losses to other groups. and now claims a constituency of about 350,000 in Nigeria. In Another denominational factor is the transition to a paid addition, there are about fifty branches in other African and ministry. Sectarian groups do not usually employ the services of Western countries." paid ministers but rather divide the ministerial roles among the In contrast, the Living Faith Church was established in late untrained lay leadership. As the movement grows, the people 1983in Ilorinby David Oyedepo, a graduate of civil engineering. turn to paid ministers to oversee the branches, minister to mem­ From 1985, the church has witnessed growth, and its member­ bers, help sustain the communal bonds, and keep alive the ship now stands at about 25,000. Living Faith Church is well original doctrinal emphases of the organization. known for its faith-and-prosperity gospel. Oyedepo teaches that Among the doctrinal tenets of charismatic organizations, all the material wealth in the world is for Christians to enjoy. healing is the most frequently emphasized and is central to the Therefore, Christians should aspire to be prosperous and should religious ideas of Nigerian charismatics. I have observed four be known for their prosperity in the society, showing it by driving good cars and wearing costly clothing. The prosperity message has indeed aided the rapid growth of this church. Charismatics in Nigeria are Innovations in the Charismatic Religion evolving new traditions of contextually relevant The charismatic movements have remained steadfast in their basic ideology as a renewal movement, but over the years some Christianity. changes have occurred in their structure and relation to the wider society. For example, in the 1970s they operated like Bible study groups, holding their meetings only on weekdays and offering major areas of application of healing. First, there is physical Bible studies to their members, in addition to the activities of healing. Second, there is healing of demonic attacks and satanic their regular churches. Hence, they described themselves as oppression, which charismatics term "deliverance." Third, un­ interdenominational or nondenominational organizations. By der the theme of "success and prosperity," there is healing of all 1983,however, someof the groupshad initiated Sundayworship forms of failures in life. Fourth, there is healing of the socioeco­ services, thus adopting denominational orientation. They also nomic and political problems of a country. Although these four began to erect permanent places of worship instead of holding components are organically linked, the emphasis varies from one meetings in rented classrooms. Trained and paid clergy emerged charismatic organization to the other. The application of healing to replace lay leadership, and the structure of administration is very extensive, covering every possible area of life: business, became formalized with discernible hierarchies and lines of personal aspirations, education, family life, and national issues. authority. Charismatics are therefore addressing themselves to prevalent The teachings, practices, and techniques used by the charis­ conditions in Nigeria, and they have touched, with much suc­ matic organizations were adapted to sustain the changes. For cess, the concerns that are important to their members in every­ example, residential retreats and camp meetings that offered free day life. food, lodging, and transport gave way to carefully managed and The exercise of healing is dynamic and problem-solving,

July 1995 115 attracting people with needs such as employment, marriage country is due to sin, collectively and individually. "Social partners, children, and illness. This healing system has a flexibil­ reform therefore must always start with the individual by seek­ ity that makes it possible to make adjustment to suit every ing to bring him into a saving relationship to Christ,"!" says a situation and to respond to both social and personal needs. leader of one of the charismatic organizations. Another main­ Although healing in Nigeria is by no means restricted to the tains that illiteracy, poorhygiene and uncleanness, lack of know­ charismatics, they more than any other group of Christians are ledge of good nutrition, ignorance of family planning, and high changing African religious concepts and are applying biblical infant mortality can be eradicated when the Gospel of Christ is premises to the social challenges confronting them in contempo­ preached to the whole man.II "Africa's deliverance," another has rary times. said, "doesnotlie in shrewd politicians, renowned economists or Evangelism is another major preoccupation, and Nigerian learned educationists ... but in using the strategy of evange­ charismatics regard it as their most important work. There is a lism."12 Evangelism had indeed provided charismatics with an threefold consensus among charismatic organizations about the alternative perspective for coming to terms with contemporary goals of evangelism. Primarily, evangelism is directed toward conditions. conversion. Second, evangelism is seen as a work of redemption This emphasis on evangelism carries with it a concept of to loosen and free humans from the grip of evil spirits, witches, development that has the person as the primary object. To forces of darkness, principalities, enemies, bad luck, and re­ charismatics, evangelism constitutes a means of change first in peated failures, all of which are prevalent in the African the individual and ultimately in society as a whole. With this worldview. This cultural dimension of evangelism may be the understanding, charismatic organizations have sent missionar­ major reason why the healing sessions that are integral to evan­ ies to rural areas to evangelize and to conduct development gelistic activities attract large attendance. Third, through evan­ programs such as adult literacy classes, water supply systems, gelism, charismatics hope that the overall economic, social, and and free or subsidized medical services. political situation of Nigeria will be transformed into a better This missionary preoccupation also has political signifi­ one. They believe that the present adverse predicament in the cance because charismatics insist that Nigeria, as the acclaimed Noteworthy Announcing tors are interested in dialogue whichwill creatively impact the evangelization of South Asia and the Hindu world. Dr. C. v. The Berlin Society for Mission History, founded in October Mathew, former dean of Union Biblical Seminary, Pune, is 1994, has as its goals the preservation and development of chief editor. Address all inquiries to: Dr. R. E. Hedlund, library and archival collections in mission history, the encour­ managing editor, 55 Luz Avenue, Mylapore, Madras-600 agement of interdisciplinary scholarly research in the field, 004, India. and the dissemination of the findings through scholarly con­ Revue Africainedes Sciences de la Mission is a new African ferences and publications. The chairperson is Dr. Johannes review of mission studies, thatbegan semi-annualpublication Althausen, Berlin. For further information write to: Berliner in 1994. It is sponsored by the African Institute of Mission Gesellschaft fur Missionsgeschichte, c/o Christfried Berger, Studies and the Mission Oblates of Mary Immaculate in Zaire, Georgenkirchstr, 69, 10249 Berlin, Germany. Subscriptions may be ordered at: B.P. 8251 Kinshasa, Zaire. An associationofprofessorsof missionin Brazil (Associacao Orbis Books at Maryknoll, New York, is now co-publishing de Professores de Missoes no Brasil) was organized in May three scholarlyjournals: Studiesin WorldChristianity(formerly 1992. The executive secretary is Barbara Burns. In 1992 they titled TheEdinburgh ReviewofTheology andReligion), and Stud­ produced a 28-page bibliography of missiological books and iesinInterreligious Dialogue, are bothsemi-annualpublications; articles published in Portuguese since the mid-1970s, which Concilium, the international journal of theology founded in includes over 500 titles. In 1995 they began publication of a 1965, appears six times a year. For subscription information, semi-annual journal on missionary training, Capacitando para write to: Orbis Books, P.O. Box 308, Maryknoll, N.Y. 10545, Missoes Transculturais (Equipping for Cross-culturalMission). U.S.A. President of the association is Charles Timothy Carriker, The Ninth International Conference of the International professor of missiology at the Presbyterian Seminary in Sao Association for Mission Studies will be held in Buenos Aires, Paulo. Argentina, April 10-19, 1996. The theme of the conference for A new French-speaking association for missiology, Asso­ 150 or more participants from around the world will be "God ciation Francophone Oecumenique de Missiology (AFOM), or Mammon: Economies in Conflict." Inquiries for further was established in April 1994 at a meeting in Paris. It aims to information about the conference and membership in lAMS serveFrench-speakingpersonsand territories, andwasformed can be sent to: Secretariat, lAMS, Normannenweg 17-21, by Roman Catholic and Protestant missiologists to carry out D-20537 Hamburg, Germany. an inter-cultural and inter-continental dialogue on the mis­ sion of God in today's world. The president is Dr. Francois Personalia Zorn, AFOM, 5 rue Monsieur, F-75007, Paris, France. The School of World Mission at Fuller Theological Seminary, Dharma Deepika: A South Asian Journal of Missiological Pasadena, California, has announced two appointments to its Research, began semi-annual publication in 1995. Sponsored faculty. Wilbert R. Shenk has been appointed professor of by a group of Indian evangelical scholars, the new journal is mission history and contemporary culture. He began his ca­ "ecumenical in scope, evangelical in character," and the edi­ reer as a missionary in Indonesia, later served as vice presi­

116 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH giant of Africa, should be a bastion for the evangelization of the vention in August 1987,which has become an annual event with continent. Since the early 1980s, charismatics have been sending delegates from other African nations coming together to deliber­ missionaries to other African countries and training leaders of ate on their efforts to evangelize Africa using African means." charismatic organizations from other African nations. In 1980 Throughsuch international networks the charismatic movement Deeper Life established the International Bible Training Centre has spread rapidly across national frontiers. in Lagos for the training of Africans all over the continent. By One of the important new ideas and values of the charis­ 1981 there were about six hundred students from twenty coun- matic movement that has influenced some of the established Protestant churches is the practice of house fellowship or home cells, where members experience a more caring environment. Since the first century, Christians have been meeting in small Evangelism provides an groups in homes to study, pray, and share together, but in alternative perspective for Nigeria it was the charismatic movement that popularized this focus. In 1983 Deeper Life had fifteen thousand house fellow­ dealing with contemporary ships throughout the country." Many other charismatic organi­ conditions. zations adopted the same strategy. Other Protestant churches, especially in cities like Lagos, Ibadan, and , have taken the cue and have developed house fellowships. tries in the institution." Also, the Christian Missionary Founda­ The success and the wider diffusion of the house fellowships tion (CMF), established in Ibadan in 1982, has devoted its atten­ cannotbe divorced from the fact that the idea of people worship­ tion to missionary work all over Africa. Its mandate as stated in ing in small groups is not alien to the African context. In fact, the some of its literature is "to send the light of the gospel to many home cell replicates the traditional African family worship. dark places in Africa and to change the stigma of the continent as Especially in urban settings, it provides meaningful social rela­ a dark continent.1114 eMF initiated the Africa's Deliverance Con­ tionships and support; members feel at home in these groups.

dent of Overseas Ministries for the Mennonite Board of Mis­ dent of the Indonesian Council of Churches from 1964 to sions, and since 1990 has been associate professor of missions 1980. and director of the Mission Training Center for the Associated Died. Ido H. Enklaar, Dutchmissions historian, on August 28, Mennonite Biblical Seminary, Elkhart,Indiana. He is a contrib­ 1994, in Zeist, Netherlands. He was 83. He served in uting editor of the INTERNATIONAL BULLETIN OF MISSIONARY RE­ Ambon as a minister and deputy-chairman of the Protes­ SEARCH andwaspresidentof the AmericanSociety of Missiology tant Church of the Moluccas from 1937 to 1941. After for 1994-1995. Pablo A. Deiros has been appointed professor Japanese internment he became principal of the newly of the history of mission. He will divide his time between founded theological seminary for EasternIndonesia from Fuller's Pasadena campus and Argentina, where he is profes­ 1947 to 1956, and was professor of church history at the sor of the history of Christianity and director of postgraduate theological seminary in Jakarta from 1956 to 1961. After studies at the International Baptist Seminary in Buenos Aires. returning to the Netherlands he was lecturer in missions David A. Kerr, director of the Duncan Black Macdonald at Groningen University until 1969 when he became Center for the Study of Islam and Christian-Muslim Relations director of the Dutch Missions Academy at Oegstgeest at Hartford Seminary since 1988, has been appointed to the where he served until he retired in 1976. He was a special­ chair of Christianity in the Non-WesternWorld and director of ist on the history of Dutch missions in the nineteenth the Centre of the same name in the faculty of divinity (New century and wrote authoritative biographies of Joseph College), University of Edinburgh, Scotland, effective January Kam (1963) and J. T. van der Kemp (1988). I, 1996. He will succeed Andrew F. Walls who retires in 1995. Died. Bengt Sundkler, Swedish missiologist, on April 5, 1995, A. Christopher Smith, former program officer in the Reli­ in Uppsala. He was 85. He was a missionary in South and gion Program of The Pew Charitable Trusts, has been ap­ EastAfrica from 1937to 1945,andwas Lutheranbishop of pointed as academic dean and professor of intercultural stud­ Bukoba, Tanzania, from 1961 to 1964. From 1949 to 1974 ies at Providence College, Otterburne, Manitoba, Canada. he was professor of missiology at Uppsala University. His E. Hampton Morgan, Jr., has been appointed executive chief missiological books were Bantu Prophets in South director of the Board of World Mission, The Moravian Church, Africa(1948,2nd ed.1961), ChurchafSouth India1940-1947 Bethlehem, Pennsylvania. From 1975 to 1981 he was pastor of (1954), The Christian Ministry in Africa (1960), and Zulu the New Herrnhut Moravian Church in St. Thomas, Virgin Zion (1976). Islands, and since 1982 he has been pastor of the Moravian Died. Evert Jansen Schoonhoven, Dutch missiologist, on Church in Advance, North Carolina. February 4, 1995, in Oegstgeest, Netherlands. He was 91. He served as a Reformed parish minister, then was direc­ Died. Johannes [Ludwig Chrysostomusl Abineno, Indone­ tor of the Dutch Missions Academy at Oegstgeest from sian Protestant leader, on January 22, 1995, in Jakarta. He 1947 to 1969. In 1961 he inaugurated a chair in missiology was 77. A former president of the Protestant Evangelical at the University of Leidenand was the first director of the Church in Timor, in 1960 he joined the faculty of the Interuniversity Institute for Missiological and Ecumeni­ theological seminary in Jakarta. He also served as presi­ cal Research (lIMO), Departmentof Missiology from 1969 to 1974.

July 1995 117 Until the late 1970s, it was considered unchristian and waste­ posts in whathad earlierbeenconsidered the Muslimstronghold ful to discuss or get involved in politics. However, in 1977 the in the North. Such political involvement went even further when Christian Students' Social Movement of Nigeria (CSSM) was evangelicals and charismatics jointly fielded candidates for the established with the aim of awakening charismatics to their presidential election in 1991 and 1992. A decade ago such a social and political responsibilities and of enlightening them on political involvement would not have been imaginable. In sum, the possibility of their influence in national life," CSSM has been charismatics are becoming more politically conscious of their able to do this by linking prophecy with politics. CSSM believes responsibilities and influence in a new Nigeria. that whatever happens in the political arena is due to spiritual forces at work, and therefore things can be set right if Christians Conclusion take hold of the spiritual realm by praying for the nation, its leaders, and all those in authority. CSSM's monthly Prayer Bulle­ The charismatic movement in Nigeria is a phenomenon of major tin is always full of prophecies or prayer points that reflect the scope and persistence. Charismatic groups continue to spread socioeconomic condition of the country. because the leadership and members are appropriating biblical The political awakening sought by CSSM became more messages to meet various personal and social needs amid the imperative from the mid-1980s, when religious riots stirred by uncertainties and difficulties in the country. Responding to the Muslims putChristians, particularIy in northernNigeria, at great existential needs of Nigerians, the charismatic movement is risk. In response, Christians generally became more politically engendering fundamental transformation of religious and social conscious because of the dangers of death and loss of churches values. Its pragmatic approach, capacity for innovations, and and properties through arson and looting by Muslim fanatics. adaptability to various situations are signs of hope for the years Beginning in 1988, Christians have stood for and won elective to come.

Notes------­ 1. For a history of Christian missions in Nigeria, see J. F. Ade Ajayi, 8. For more about this organization, see M. A. Ojo, "Deeper Life Bible Christian Missions in Nigeria, 1841-1891: The Making of a New Elite Church in Nigeria," in New Dimensions in African Christianity, ed. (London: Longmans, 1965);E. A. Ayandele, TheMissionaryImpacton Paul Gifford (Nairobi: All African Council of Churches, 1992), pp. Modern Nigeria, 1842-1914 (London: Longmans, 1966). 135-56; M. A. Ojo, "Deeper Life Christian Ministry: A Case Study of 2. J. B. Webster, The African Churches among the Yoruba (Oxford: the Charismatic Movements in Western Nigeria," Journal of Religion Clarendon Press, 1964). in Africa 18 (1988): 141-62. 3. H. W. Turner, History ofan African IndependentChurch: The Churchof 9. For a summary of the socioeconomic and political situations, see A. the Lord (), 2 vols. (Oxford: Clarendon Press, 1967); J. D. Y. Kirk-Greene and Douglas Rimmer, Nigeriasince 1970: A Political and Peel, Aladura: A Religious Movement among the Yoruba (London: Economic Outline (London: Hodder & Stoughton, 1981). Oxford Univ. Press for the International African Institute, 1968);J. A. 10. Christian Students Social Movement, Working Manual No.2, Chris­ Omoyajowo, CherubimandSeraphim: TheHistoryofanAfricanIndepen­ tian Social Responsibility (He-Ife: CSSM, 1980), p. 7. dent Church (New York: NOK Publishers, 1982). 11. Emeka Nwankpa, Translated intotheKingdomofChrist (Ibadan: Salem 4. See Michael P. Hamilton, ed., The Charismatic Movement (Grand Media Nigeria, 1983), pp. 48-49. Rapids: Eerdmans, 1975), p. 7; Nils Bloch-Hoell, The Pentecostal 12. Christian Missionary Foundation (Ibadan, Nigeria), Newsletter 6, Movement (London: Allen & Unwin, 1964), pp. 1-2. nos. 4-6 (July-November 1987): 8. 5. For more details, see M. A. Ojo, "TheGrowth of CampusChristianity 13. Deeper LifeNewsletter (Lagos, Nigeria), September and October 1983, and Charismatic Movements in Western Nigeria" (Ph.D. diss., Uni­ pp.12-13. versity of London, 1987). 14. Christian Missionary Foundation, Mission Focus, inaugural issue, 6. The University of Ibadan was established in January 1948 as an 1982, pp. 4-5. overseas campus of the University of London. 15. Neiosletter 6 (July-November 1987): 8. 7. Author's interviews with the leaders of the revival, for example, 16. In February 1983 Deeper Life had five hundred house fellowships; Biola Adeniran (Ibadan, August 21,1985), Gbola Durojaiye (Nsukka, ten months later the number had increased to fifteen thousand. August 8, 1985), and Wilson Badejo (Lagos, October 2, 1985). 17. CSSM of NigeriaHandbook (He-Ife, CSSM, 1979), pp. 2-3.

Murray T. TItus: Missionary and Islamic Scholar Carol Pickering

urray Thurston Titus belonged to that breed of they tended to becomescholars. They saw their scholarship as an M nineteenth- and early twentieth-century missionaries intellectual tool to be used in the service of the Gospel. Henry who started work on the mission field as evangelists and teach­ Martyn, Temple Gairdner, J. N. Farquhar, and Samuel Zwemer ers. When confronted by Islam, Hinduism, and other religions, are names that come readily to mind. Others, less well known, are Edward Sell, L. Bevan Jones, J. W. Sweetman, Dwight L. Donaldson, J. N. Hollister, and Murray Titus, whose life and Carol Pickering, thedaughterofMurray T. Titus, was bornand broughtup in Indiaand now lives in Cambridge, England. work is considered here.

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