African Voices: Towards African British Theologies

By Langham Global Library

Introducing an emerging academic field known as African British Theologies, this publication explores the significant presence of African Christianity in Britain. Featuring contributions from twelve scholarly African pastors engaged in ministry and theology in Britain, this book is a unique expression of theology from African Christians, contextualizing the gospel for a multicultural British society.

Under three key areas of missiology, contextual constructive theology and transformative practical theology the contributors interact with topics such as reverse missiology, African pneumatology, prosperity gospel, and urban mission. This book rigorously examines new contexts of Christianity and articulates new theological perspectives that are required to understand twenty-first-century ministry, not only in urban Britain, but also across the world.

• Language: English
• Publisher: Langham Global Library
• Release date: Aug 30, 2017
• ISBN: 9781783683048

Book preview

Book cover image

The emergence of sub-Saharan Africa as a major theatre of Christian faith was one of the most striking developments of the twentieth century. The migration to the West of large numbers of African Christians has the potential for hugely important developments within Western Christianity in the twenty-first century. This book is full of insights into both these factors, and provides plenty of food for thought.

Andrew F. Walls, PhD

Honorary Professor, University of Edinburgh, UK

Professor of the History of Missions, Liverpool Hope University, UK

Professor Emeritus, Akrofi-Christaller Institute, Akropong, Ghana

This volume edited by Olofinjana pushes the scholarship on African theology forward in new and exciting directions. While much research to date has focused on theology in the context of the African continent, Olofinjana argues that diasporic African identity – especially in the UK, his own area of particular focus – needs to be taken more seriously in its own right as a distinctive milieu of theological reflection. The other key area of innovation is the volume’s focus on the intellectual production that is being pioneered by members of African diasporic churches themselves; this, then, is theology deeply engaged with practice and diasporic identity. In this rich and multi-faceted volume, Olofinjana and his eleven contributors explore important themes such as reverse mission, emergent theologies and the remaking of sacred space in the diaspora.

Joel Cabrita, PhD

Lecturer in World Christianities,

Faculty of Divinity, University of Cambridge, UK

This is an excellent collection of reflections and case studies by scholar-practitioners who have lived and thought deeply into the cross-cultural and cross-national positioning of African Christianity. The volume provides a unique window into African immigrant churches, especially within the United Kingdom, offering ethnographic and analytical insights that add richly to what is among the most strategic fields of inquiry within contemporary church studies.

R. Drew Smith, PhD

Professor of Urban Ministry, Pittsburgh Theological Seminary, USA

Co-Convener, Transatlantic Roundtable on Religion and Race

This is an important book on the journey towards developing African theologies in Britain. A variety of insider African voices alert us to what it means to be an African Christian in Britain today. They also offer us insights into how African Christians can effectively engage with contemporary British culture as well as posing missiological challenges to white British churches. This really is theology on the move and in the making.

Cathy Ross, PhD

Contextual Theology MTh Director, Ripon College Cuddesdon, UK

MA Coordinator, Pioneer Leadership Training,

Church Mission Society, Oxford, UK

African-led churches are becoming increasingly important in Britain where they are growing at a time when mainstream churches are in decline. African Voices is a welcome addition to the growing literature on African Christianity in Britain. What makes it especially significant is that all the contributors are Africans who are actively engaged in Christian ministry and mission. The diversity of churchmanships and ethnic backgrounds represented in the collection is impressive as is the range of case studies and disciplinary perspectives. The essays include a variety of relevant topics and combine empirical research with perceptive theological reflection. African Voices will be of interest not only to African Christians in Britain but also to indigenous British churches, enabling a better understanding of African Christian presence in the West.

Richard Burgess, PhD

Senior Lecturer, Ministerial Theology, University of Roehampton, UK

Israel Olofinjana has gathered together a distinguished international cast of very well qualified reflective practitioners with a wide range of theological, pastoral, missional and cultural credentials and experiences in Africa and the Western world.

This volume is ground-breaking and will surely be established as a benchmark for theologians and practitioners all over the UK and Africa examining the growing and deepening impact of the African diaspora in theological education and church leadership. It will surely provide inspiration for successive generations of theologians, pastors and students of theology and mission.

The book represents tremendous efforts in study and churchmanship, particularly of a Charismatic/Pentecostal nature. This volume is destined to be a significant milestone in documenting the African diaspora Christian church in the UK. All who read it will be informed, challenged and instructed. This is a book for everyone who is concerned with the future of the kingdom of God in its expressions in both the global North (the traditional heartlands of the Christian faith) and the global South from where come new energies under the Holy Spirit to revitalize and enrich the church worldwide.

Rev Joe M. Kapolyo

Lead Minister, Edmonton Baptist Church, London, UK

This is a lively, very insightful and much-needed compendium of intensive research in the field of theology, done by African Christians. All twelve presentations in this book represent the efforts at calling our attention to the need to give ample currency to the development of African theology outside the continent of Africa.

In sum, this volume succeeds in providing an opportunity for African scholars to share their unique perspectives and insights on an African brand of theology. This initiative allows for deeper understanding and appreciation of the extensiveness of research being done by African Christians in the field of theology. This includes, but is not limited to, missiology, practical theology, biblical studies and systematic theology.

Israel Olofinjana is to be commended for his ability to assemble such a wide spectrum of material which addresses several fundamental issues under three main premises: Missiological Themes: Reverse Mission, Migration and Contested Spaces; Contextual Constructive Theology: Charting Emergent Theologies; and Transformative Theology: African Practical Theologies.

I warmly commend this book, edited by Israel Olofinjana, for its personal insight and corporate enlightenment. It is valuable for all serving clergy and lay leaders at all levels of the church hierarchy and irrespective of denomination.

Deji Isaac Ayegboyin, PhD

Head of Department of Religious Studies,

University of Ibadan, Nigeria

Former President, Nigerian Baptist Theological Seminary,

Ogbomoso, Nigeria

African Voices

Towards African British Theologies

Edited by Israel Oluwole Olofinjana

Global Perspectives Series

© 2017 by Israel Oluwole Olofinjana

Published 2017 by Langham Global Library

An imprint of Langham Creative Projects

Langham Partnership

PO Box 296, Carlisle, Cumbria CA3 9WZ, UK

www.langham.org

ISBNs:

978-1-78368-303-1 Print

978-1-78368-305-5 Mobi

978-1-78368-304-8 ePub

978-1-78368-306-2 PDF

Israel Oluwole Olofinjana has asserted his right under the Copyright, Designs and Patents Act, 1988 to be identified as the Author of this work.

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher or the Copyright Licensing Agency.

Scripture quotations marked (NRSV) are taken from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Scripture quotations marked (NIV) are taken from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan.

Scripture quotations marked (ESV) are taken from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

British Library Cataloguing in Publication Data

A catalogue record for this book is available from the British Library

ISBN: 978-1-78368-303-1

Cover & Book Design: projectluz.com

Langham Partnership actively supports theological dialogue and an author’s right to publish but does not necessarily endorse the views and opinions set forth here or in works referenced within this publication, nor can we guarantee technical and grammatical correctness. Langham Partnership does not accept any responsibility or liability to persons or property as a consequence of the reading, use or interpretation of its published content.

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This book is dedicated to the memory of Rev Dr Freddie A. Adorkorbidji, one of the contributors, who passed away in May 2016.

Contents

Cover

Foreword

1 Introduction: Towards African Theology in Britain

Purpose of the Book

Pioneer of African Theology: Bishop Samuel Ajayi Crowther

Life of Ajayi Crowther in Context

Implications of His Work for the Development of African Christianity

African Theology in the Twentieth Century: An Introduction

Development of African British Theologies

Themes and Disciplines Covered

Limitations of the Book and Further Research

Reference List

Part I

2 Missio Dei and African Mission: Towards Reverse Missiology

Introduction

What Are the Significant Developments within the History of Mission?

What Is Mission?

Evaluating Reverse Mission as God’s Mission

Relationship between Mission and Theology: The Development of Mission as an Academic Discipline

African Theology and Mission Theology

Conclusion

Reference List

3 A Biblical and Historical Theology of Mission: Reflections on the Flip Side of Reverse Mission

Introduction

What Is Christian Mission?

Christian Mission as a One-Way Process

Migration and Reverse Mission

Alternative to the Reverse Mission Approach

Conclusion

Reference List

4 Church-Planting Considerations for African Reverse Missionaries in Britain in the Postmodern Era

Introduction

The Purpose of This Study

Research Questions and Methodology

Theological Foundation of Diasporic Missiology

The Emergence of Zimbabwe’s Transnational Diaspora

Homogeneous Churches Meeting Cultural Needs

Contextual Social Engagement as a Holistic Mission Strategy

The Impact of Diaspora Churches on Local Communities

Reverse Missionaries and Cross-Cultural Competence

Implications of the Findings

Recommendations

Conclusion

Reference List

5 African-Led Pentecostal Churches in London: Sacralizing Urban Space, Politics of Religious Networking and Creativity

Introduction

Appropriating and Sacralizing Urban Space

Politics of Religious Networking: Attempt at Public Repositioning of African-Led Pentecostal Churches

Patterns of Religious Networking

Old Wine in New Skins: The Ritual Cosmos of African-Led Pentecostal Churches in London

Spiritual Warfare Themes among African-Led Pentecostal Churches in London

Use of Symbolic Phrases in Spiritual Warfare

Fluidity of Religious Ideals through Media Technologies

Conclusion

Reference List

Part II

6 Pneumatology, Mission and African Christianity in the West

Introduction

Research Question

Research Design and Rationale

Ethnography

Simple Exploratory Qualitative Methods

Justification for Study

Umunthu and African Pneumatology

Research Findings

Theology, Pneumatology and Mission

Conclusion

Reference List

7 The Portrait of Jesus Christ in African Christianity: Elements of a Biblical and Relevant Christology in the Ghanaian Context

Introduction

A Methodological Framework for Christology in Ghana and Africa

The Life of Jesus Christ

The Death of Jesus Christ

The Resurrection of Jesus Christ

The Unity of the Christ-Event

The Practical Implications of Christology in Ghana and Africa

Conclusion

Reference List

8 The Shaping of African Pneumatology

Introduction

Factors Shaping African Pneumatology

The Trinity as Dogma

Conclusion

Reference List

9 Imported Christianity: Spirit Beliefs and Practices of a Second-Generation Diaspora Church: Church of Pentecost UK

Introduction

Church of Pentecost UK: From Ghana to the UK

The Cultural Factor and the Diaspora Church

Spirit and Power: Socio-Cultural Empowerment

Spirit and Power in the Church of Pentecost UK: Contextualizing the Holy Spirit’s Power

Spirit and Power: Experiencing the Pentecostal Power

Spirit Baptism as Power to Witness: The Church of Pentecost UK Concept

There is More to Power Than Just Witnessing

Spirit and Power: Power to Do the Miraculous

Spirit and Power: Power to Effect Holiness

Spirit and Power: A Positive Fusion of Gospel and Culture

Towards the Negotiating Process with the Second Generation Regarding the Holy Spirit and Power

Conclusion

Reference List

Part III

10 Let Us Work Together: Mission Partnership between Black African Diaspora Churches and White British Churches in the UK

Background

Personal Experience

Socio-Cultural Construct

Terms and Meanings

Cultural Competence, Contextualization and Incarnational Ministry

Research Methodology

Questionnaire

Limitations of the Research

Observations

Electronic Sources

Pamphlets, Books and Magazines

Research Findings

Research Analysis

Cultural Awareness

Theology

Leadership

Recruitment, Evangelism and Integration

Challenges Facing African and White British Leaders in Missional Partnership

Moving towards a Multicultural British–African Missional Partnership

Recommendations for Preparing an Integrated Missional Partnership

Leaders–Members Missionary Partnership Work

Conclusion

Reference List

11 The Impact of North American Neo-Pentecostal Pastoral Leaderships on Their African Counterparts in British Society in the Light of Prosperity Theology

Introduction

Prosperity Theology

Prosperity Theology and the Use of the Bible

Conclusion

Reference List

12 We Have a Voice! A Study of the Experiences and Challenges Faced by Black Women in the London Baptist Association

Introduction

Research Methodology

Sociological Issues

Egalitarianism vs Complementarianism

Womanist Theology and Its Influences

Key Findings

Recommendations

Reference List

13 Deepening African Christianity: A Theological Self-Evaluation of African Church Growth

Introduction

Advantages of Numerical Church Growth

Challenges of Numerical Church Growth

Conclusion

Reference List

List of Contributors

About Langham Partnership

Endnotes

Foreword

Africa has many faces and mini-faces. These faces are complex and dynamic. They interact with one another and spread out laterally. They are global and cannot be collectively described. They are human faces and are numbered by the dozen, thus:

Accepting faces, accusing faces, aged faces, anointed faces, arrogant faces, beaming faces, beastly faces, beautiful faces, bitter faces, black faces, bleeding faces, brave faces, bribing faces, brown faces, brutal faces, caged faces, caring faces, chained faces, challenging faces, cheating faces, cheerful faces, clean faces, climatic faces, closed faces, cold faces, comforting faces, complaining faces, corrupt faces, courageous faces, cruel faces, dangerous faces, dark faces, dead faces, demonic faces, desperate faces, diaspora faces, dictatorial faces, diminishing faces, diplomatic faces, dirty faces, diseased faces, dry faces, dull faces, dusty faces, dwindling faces, dying faces, economic faces, educated faces, educational faces, enclosed faces, encouraging faces, enduring faces, envious faces, ethnic faces, expelling faces, exploiting faces, exuberant faces, fading faces, fake faces, false faces, fat faces, fearful faces, filthy faces, flattering faces, fleeting faces, foreign faces, forgiving faces, friendly faces, frightened faces, frightful faces, furious faces, generous faces, gentle faces, giggling faces, glittering faces, global faces, gloomy faces, greedy faces, groaning faces, hateful faces, healing faces, healthy faces, helping faces, hidden faces, historical faces, homeless faces, hopeful faces, hungry faces, hypocritical faces, imprisoned faces, intellectual faces, intelligent faces, inter-ethnic faces, interracial faces, jovial faces, kind faces, loving faces, lukewarm faces, marred faces, masked faces, meagre faces, mean faces, medical faces, merciful faces, merciless faces, migrant faces, mixed faces, moaning faces, national faces, native faces, negative faces, nursing faces, obese faces, oily faces, open faces, oppressed faces, oppressive faces, painful faces, peaceful faces, persevering faces, pimpled faces, pink faces, pitiful faces, playful faces, political faces, pompous faces, poor faces, positive faces, promising faces, reconciling faces, red faces, refugee faces, regretful faces, religious faces, repulsive faces, revengeful faces, screaming faces, segregated faces, segregating faces, selfish faces, shining faces, shivering faces, shut-in faces, shy faces, sickly faces, sighing faces, singing faces, smiling faces, soiled faces, starving faces, stealing faces, stern faces, strange faces, supportive faces, suspicious faces, theological faces, thin faces, tormented faces, tortured faces, trembling faces, tribal faces, tropical faces, troublesome faces, undernourished faces, unhealthy faces, unwanted faces, veiled faces, venomous faces, venturesome faces, violet faces, waiting faces, warm faces, warring faces, wealthy faces, weathered faces, weeping faces, welcoming faces, white faces, withering faces, wounded faces, wretched faces, wrinkled faces, yearning faces, yellow faces, youthful faces and zealous faces.

The religious face of Africa has deep roots and spreads out like a spiral. It has its own mini-African faces, one of which is Christian theology. In the latter half of the twentieth century, African theology as an academic discipline emerged to stand on its own two feet and gained momentum. By the beginning of the current century, African theology had reached nearly all parts of Africa and beyond. It is endeavouring to situate itself before these many faces and mini-faces of Africa. Where possible, it is addressing the faces in their three dimensions of time: their past, their present and prospects for their future.

While much of African theology is available in Africa in an increasing multitude of publications, there is a scarcity of its publications outside the continent. But now, African Voices: Towards African British Theologies, edited by Rev Israel Oluwole Olofinjana, is addressing precisely that scarcity. The book is very timely. It is a new mini-face of African theology, set not directly on the continent, but outside, in another cultural, geographical, political, religious and sociological milieu. It enriches the existing literature and discussion. That makes it new and exciting to read.

In the UK, theology is deeply rooted in British (or English) history and culture, and its content is inexhaustible. However, this book is talking about African British theologies. The central word here is African. And precisely for that reason, the contributors are African (and of African descent). The book is about theology as carried out or expressed by African people who live or work in the UK (Europe).

But this theology is not automatically uniform – it is engaged in, or arises out of, various concerns. The editor of the book, Rev Israel Olofinjana, has helpfully gathered these essays into three main categories: (1) missiological themes: reverse mission, migration and contested spaces; (2) contextual constructive theology: charting emergent theologies; and (3) transformative theology: African practical theologies. These headings contain themes that to this point have not been much discussed in Africa. They are a new input into African theology. They enrich and expand it. So are areas like African church leadership (in Britain and Europe), African diaspora churches, ethnicity, the experiences of African Christianity in the European diaspora, the partnership between European and African churches, reverse mission, the self-evaluation of African church growth and the role of women in the ministry (outside Africa). These themes form the basis for an academic link between African theologians in Africa and those in the diaspora.

The book makes an important contribution to African theology, since it is the voice and reflection of African theologians living outside Africa, in countries that once sent persons to bring the gospel to the major parts of Africa where it was unknown. They also sent others to colonize Africa. These diaspora theologians have experiences that are not necessarily the same as those of theologians writing within Africa or addressing African Christianity. They have another, maybe wider and global, outlook, living and working as they do in multicultural (and multi-ethnic) European countries that have a long history of Christianity. European Christianity is loaded with the baggage of tradition, history, theology, liturgy, church institutions and divisions, politics both secular and ecclesiastical, and few languages compared to the thousands of African languages through which Christianity is spreading and thriving. These diaspora theologians are theologizing in an alien language, another cultural environment, and indeed in a foreign setting largely different from the setting of many theologians in Africa itself (some of whom also use colonial languages).

I miss a contribution on the role of the Bible in this diaspora African theology. Many theologians in Africa are engaged in the keen use of the Bible, many are doing research on biblical themes and African Christianity has a deeply biblical face. The Bible is translated in full, New Testament and Bible portions, into around eight hundred African languages (as at the end of 2015), with further translation work going on at full speed. The Bible in African languages is having a tremendous impact on the growth, nurture and ministry of the church, and the church’s oral theology is thriving everywhere. This is expressed in African (unwritten) sermons, church education (like Sunday schools and theological institutions), church hymns, songs and music produced by African Christians, spontaneous prayers in church worship and family circles, and mass media and the use of online resources. In all these opportunities of theological expression, the Bible plays a significant role. It would be interesting to hear more about the Bible in diaspora church life and theology, where it is also used extensively.

There is one thing that makes me feel uncomfortable. The terms blacks, black, black Africans and black women occur more than two hundred times in this book, and I do not feel that this is necessary in the context of African theology. The theologians concerned are simply African, like others who may be English, German, Japanese, Indian, American, and so on, as the case may be. The term black, as used to refer to Africans or peoples of African descent in the West, is a historically racist term. Under this term, many persons have suffered racism and abuse of their human rights. As used in the West, it is a fundamentally divisive term with many ugly connotations. Its counterpart, white, in reference to some other people, is also an expression of racism. How would it be if, in a given text, the terms white and black were swapped? How would it look to speak of white theology, white hymns, white sermons, white women, and so on, more than two hundred times in another book? Black is a foreign-generated identity term imposed to demean Africans and their descendants. It encompasses all kinds of speaking of and treating Africans in demeaning or derogatory ways. It is oppressive and provocative, generating artificial ethnic separation. It is unfair to endorse it in any ethnic or race context, especially where there may not be overt racism.

The term once served a focused geographical and historical purpose in some countries, but history is not static, and the twenty-first century has seen changes that make the term "black people" irrelevant. Continuing to use it implies endorsing and reviving its racist origins and historical application. I think that it is now out of date. That is why I feel uncomfortable seeing it applied anywhere today. Even the Internet and modern communications have plunged the whole earth towards the one-ness of the peoples of the world. This is a new theological challenge: to use terms that affirm, encourage and support human awareness and action, beyond the boundaries set around race, religion, ideology, sociology and politics. But I also accept that some people feel comfortable, or even proud, to use the term in ethnic and race references.

Recently, I was impressed to see a tourist brochure in Switzerland in which tourists to Africa were instructed not to use this term there when speaking to or about Africans. A few years ago, I listened to two Afrikaners in South Africa saying that they did not want to use the terms white, black or coloured, because they reminded them of the apartheid era and the injustices it served out to all the peoples of South Africa. That country has opted to honour human beings through the national symbol of the rainbow. The rainbow is global and shines everywhere in the world, including the Oceania, Asia, Europe and the Americas. To refer to people as blacks or whites is to deny them their share in the global rainbow-ness of society.

In my view, the terms African theology and black theology are not interchangeable. Theology is above racism and social-class designations. The apostle Paul expressed this beautifully when writing to the Galatians: "For you are all the children of God through faith in Christ Jesus. For as many as have been baptized into Christ, you have put on Christ. There is neither Jew nor Greek, neither slave nor free person, neither male nor female, for you are all one in Christ Jesus" (Gal 3:26–28, emphasis added). Christian theology should not be forcefully divided into oppressive racial categories to serve racist interests that are contrary to Christian love.

This book is a significant milestone in the expansion and development of African theology. It marks the beginning of the mini-face of African theology – the diaspora theology. Some of that theology is lying in unpublished manuscript form, as the editor mentions in his introduction. The book challenges and happily contradicts the African proverb that says: When the bull is in a strange country, it does not bellow. Truly, for a long time the African bulls in England (and Europe) did not bellow and the African cows did not moo. But now, with this book, the diaspora mouth flings open and the bull begins to bellow and the cow to moo. They do not feel like foreigners in a strange country. They are at home there and at home in theology.

We are thankful to Rev Israel Oluwole Olofinjana for contributing this new chapter of African theological creativity. Other diaspora bulls will follow and bellow, and the diaspora cows will follow and moo, and a new face of African theology will twinkle on foreign soil. In Christ Jesus, there is no foreign or native land, and theology is Christian theology in all its fullness and shortcomings.

Professor John Mbiti

Emeritus Professor, University of Bern, Switzerland

and Doyen of African Theology

1

Introduction: Towards African Theology in Britain

Israel Oluwole Olofinjana

Purpose of the Book

African Christianity as a major contributor to world Christianity is now part of the landscape of British Christianity. This is evidenced by the proliferation and growth of African churches in the UK and by their contributions to culture and society. It is argued in the small literature that exists on African Christianity in Britain that the majority of these churches are African New Pentecostal Churches (ANPCs);[1] however, there are also many African congregations and leaders within historic churches such as the Church of England and the Baptists.[2] As African Christianity continues to grow in Britain and its stories are documented, who are the theologians of these African churches who are helping to shape and nurture authentic African Christian theology in a British context?

There are many African pastors and Christians living in Britain who have either an MTh or a PhD in theology (or other equivalents such as an MA, MPhil, DMin and DTh). In my journey as a writer, researcher and tutor, I have come across several African pastors and Christians with PhDs but, while some of them have been published, the majority have little opportunity to publish and showcase their research work to the world. This book seeks to redress that imbalance by drawing together and putting out in the public arena the fruits of their research and scholarship. Their research work is being done as those observing, participating and living within the African church community in the UK. Some of them are also involved in transnational networks and ministries in Africa. These experiences of African Christianity on the African soil and in the European diaspora bring an insider’s perspective that is often missing or neglected in research on African Christianity in the West. Their collective work and research, reflecting on African Christianity’s history, mission theology and practice in the British context, is leading towards the development of what I call African British theologies. Before we look at how this is happening, what is African theology?

Pioneer of African Theology: Bishop Samuel Ajayi Crowther

[3]

Bishop Samuel Ajayi Crowther can be regarded as the father of modern African Christianity as his Bible translation work on the continent set the stage for the flowering of African indigenous Christianity and, by extension, African theology. Therefore it is fitting to start our investigation of the African theological enterprise with his life and work. A lot has been written about the story and legacy of Ajayi Crowther, but this essay is unique in drawing out from the life of Ajayi Crowther two implications for the development of African Christianity.

Life of Ajayi Crowther in Context

Samuel Ajayi was born in a small town called Osogun, now in Oyo State, Nigeria, possibly around 1807.[4] His parents gave him the name Ajayi as a symbol of importance. They also consulted the Ifa (Oracle of Divinity) to find out which of the four hundred Yoruba traditional deities or divinities he would grow to worship. The Ifa priest warned them not to dedicate him to any idol, foreseeing that he would worship the Almighty God.[5]

On one bright, sunny afternoon, Ajayi’s town was raided by two thousand men on horses who were slave traders. His father was probably killed during this raid as Ajayi never saw him again. Ajayi was captured with his mother and two sisters. His family, with thousands of other enslaved African people, was taken to a nearby town called Iseyin. Here Ajayi was exchanged for a horse and was separated from his family. He tried to commit suicide after constant mistreatment at the hands of slave owners and traders. Once again Ajayi was exchanged, but this time for tobacco leaves and English wine. He was finally sold to Portuguese traders at the Lagos slave market. But as the Portuguese slave traders were shipping him and other enslaved Africans, their ship was intersected by a British anti-slavery warship. The Portuguese ship was attacked and destroyed, leaving 102 people alive out of about 189.[6]

Ajayi was one of the people rescued, and along with the others, he was taken to Sierra Leone in 1822.[7] He was treated very well and was placed in a Church Missionary Society (CMS) school, where he learned to read and write.[8] Ajayi had a great passion for learning, and he applied himself to learn everything that he could. Within six months of his arrival in Sierra Leone he became a teacher in a local school.

Ajayi began to learn about God, and he believed God had won his freedom for him; therefore he decided to devote himself to God’s service. Ajayi found that he was not only saved from slavery but also from sin. On 11 December 1825, Rev J. C. Raban baptized Ajayi and named him after the vicar of Christ Church, Newgate, London – Samuel Crowther, who was one of the pioneers of CMS.[9]

Ajayi made his first visit to London in 1826, and it left a strong impression on him. He attended St Mary’s School on Liverpool Street in Islington, before returning to Sierra Leone in 1827. Back in Sierra Leone, he was appointed a school master by the government and he also got engaged to an ex-slave called Asano. Asano was also an educated African who could read and write. She was baptized with the name Susan Thompson after her conversion from Islam. They got married and lived happily for about fifty years. They were blessed with six children – three sons and three daughters. One of their sons, Dandeson Crowther, became an Archdeacon in the Niger-delta mission, while one of their grandsons, Herbert Macaulay, was a nationalist and politician who became involved in the struggle to emancipate Nigeria from colonial rule.

Ajayi enrolled as one of the first students at Fourah Bay College in Sierra Leone in 1827, the year it was founded. This was the first higher-education institution and Bible college started by CMS in West Africa. He later taught Greek and Latin at the same college.

The year 1841 marks the beginning of what is popularly known as the Niger Expedition. CMS was interested in expanding its mission work in the Niger Delta region in Nigeria, and so Rev James Frederick Schon, a CMS missionary, was sent with Ajayi and a group of other missionaries. The mission did not succeed due to malaria, which affected many of the non-African missionaries. In addition, there was a lack of trust and rejection of white missionaries by the local people. Rev Schon recommended to CMS that Africans should be used in evangelizing their own people. To this end Ajayi was invited to London in 1843 and was trained at the Anglican College in Islington as a Church of England minister; he was ordained by the Bishop of London in 1844.[10]

Ajayi then went back to Sierra Leone, where he was given a rousing welcome. He preached his first sermon in English and another in Yoruba.[11] He went to Abeokuta in Nigeria with Rev Henry Townsend and began missionary work among the Ijebu people there. Ajayi developed an interest in African languages and became a linguist. He developed the orthography of the Yoruba language and embarked on the translation of the Bible into Yoruba. He was assisted by Thomas King, another African scholar who was also a product of Fourah Bay College. In 1852, Ajayi published and revised his version of Yoruba grammar and vocabulary and the translation of five books of the New Testament: Luke, Acts, James and 1 & 2 Peter. Ajayi won the confidence of the locals through his gentle character and wisdom. This led to the evangelization of the people in Abeokuta and the surrounding areas. Ajayi became the main catalyst used in evangelism by the CMS as he was accepted by his fellow countrymen.

In 1845, Ajayi learned that his mother and sisters were living in a village near Abeokuta. He sent for them and with many tears was reunited with his family after almost thirty years of separation.[12] During another visit to England in 1851, he met the British Prime Minister, Henry John Temple, 3rd Viscount Palmerston, who learned a lot about West Africa from him. Queen Victoria and her husband also invited Ajayi to Windsor Castle, where he explained the situation in West Africa by using maps. He was also asked to recite the Lord’s Prayer in Yoruba.[13] Ajayi seems to have challenged the then-popular view that African people were not intelligent, as the majority of the people were amazed at his wisdom and learning. He later addressed the students at