Affiliation of Precious Stone Society with the Faith Tabernacle Congregation of Philadelphia, U.S.A., 1923-1930
Samson A. Fatokun
Origin of Faith Tabernacle Congregation, Philadelphia, U.S.A.
The ‘Faith Tabernacle Congregation’ (F.T.C.) with headquarters at Philadelphia, U.S.A. is a Holiness Movement whose historical origin dated back to May 1897. It emerged as an off-shoot of John Alexander Dowie’s Christian Catholic Church. Her most famous church periodical Sword of the Spirit Magazine became more popular outside the United States of America (especially in West Africa- Nigeria and Ghana in particular) with the assumption of the Assistant Pastor Ambrose Clarke as the second presiding pastor of the church in 1917. According to Adam Mohr:
Faith Tabernacle literature first spread into the Christian community in Lagos from Western Ghana in the 1910s. By at least 1917 Faith Tabernacle literature was being read in Lagos. During the early 1920s Faith Tabernacle literature was being spread throughout Nigeria as Faith Tabernacle members traveled across the colony as labor migrants, leading to the rapid spread of the church, particularly in the major cities. By early 1929 Faith Tabernacle had established 61 branches in Nigeria with over 1,200 members. However, due to the schisms of 1925 and 1929, many Faith Tabernacle leaders, members, communicants, and entire congregations left the church to establish the first Pentecostal denominations in Nigeria.
Moves Towards Affiliation of Precious Stone Society with Faith Tabernacle Congregation, Philadelphia, U.S.A.
David Odubanjo, a young, dynamic and learned member of the proscribed Precious Stone Society (P.S.S.) – also known as Diamond Society, had as far back as 1917 come in contact with the “Sword of the Spirit” magazine, published by the Faith Tabernacle Congregation (F.T.C.), at Pennsylvania, Philadelphia, U.S.A., in the house of his friend, Mr. Sodipo while working as a civilian clerical officer with Nigerian Police at Warri. He (Odubanjo) was fascinated by an article entitled, “The Seven Principles of Prevailing Prayer”. Fortified by his dream, Odubanjo decided to devote himself to this doctrine which he later found fitted in well with the events in his hometown. He was particularly impressed by the personal experiences and testimonies printed in the magazine. Afterwards, he came into regular correspondence with Pastor A. Clarke, the Presiding Pastor of F.T.C.
After resigning his appointment with the Nigerian Police, Odubanjo returned to Ijebu–Ode. There, in 1919, he introduced the magazine to members and leadership of Precious Stone Society who gave it a warm embrace. On his return to Lagos in the following year (1920), he established a branch of Precious Stoner Society.
Figure 1: Sword of the Spirit Magazine with Members of Precious Stone Society Lagos
Between 1920 and 1921, the Lagos Branch of Precious Stone Society (P.S.S.), worshiping at Upper King Street, had as well came into correspondence with Pastor A. Clarke through the indefatigable effort of D.O. Odubanjo (the Missionary Correspondent of P.S.S.). And since then several copies of The Sword of the Spirit Magazine and other tracts published by F.T. C. were regularly sent to them free of charge. The careful reading and meditation on these materials, which more or less became their second Bible, reportedly gave indication and confirmation to P.S.S.’s stance on divine healing, holiness and efficacy of prayer.
In 1921, during the first anniversary of P.S.S. Lagos Branch, Odubanjo, by virtue of skill as a professional photographer, took a joint photograph of members with him and sent to Pastor Clarke in the U.S. Out of enthusiasm, Clarke, in his next edition of the Sword of the Spirit magazine published this photograph under the headline “The Diamond Society of Faith Tabernacle, Lagos, Nigeria”. This, together with Clarke’s enthusiastic comment, prepared the grounds for the later affiliation of P.S.S. with F.T.C.
In 1923, with the prevalent situation of the proscription of P.S.S. by the Anglican authorities and excommunication of her leaders and members alike, P.S.S. unanimously decided in 1923 to affiliate all her branches with the Faith Tabernacle Congregation, U.S.A Henceforth, all members of P.S.S. in Nigeria became officially known as members of the Faith Tabernacle Congregation, otherwise known as Nigerian Faith Tabernacle Congregation (NFTC) or Faith Tabernacle Church, Nigeria (as will be used interchangeably in this book) . Thus, we can say that the affiliation process which indirectly began in 1920 with the Lagos Branch of P.S.S. led by Odunbanjo did not fully materialize until 1923 with Sadare’s final decision for affiliation with F.T.C. as the leader of the indigenous movement.
In December of that same year (1923), Sadare and sixty other people were re-baptised in accordance with F.T.C.’s doctrine . Administratively, Pastor A. Clarke started sending a general circular to the leaders on regular basis, in which questions and matters relating to the administration and doctrines were adequately outlined. The earnestness (or what some would call extremity) with which the movement continued to pursue her anti-medicinal Puritanism even after affiliation with the Faith Tabernacle Congregation earned her from members of the public the sobriquet Ojiya Tabanaku (that is, The Wretched or Suffering Tabernacle People). Another significant name with which the indigenous group was associated with at that time was Ijo Aladura (The Praying Church) – a name borne out of the earnestness with which the people prayed – especially their extempore and emotionally charged prayers.
With the wide circulation of Faith Tabernacle’s publications at that time in Nigeria, especially among the literate group and the early members of P.S.S. more people started joining F.T.C. Nigeria. Medaiyese who later became the first General Secretary of Christ Apostolic Church) got linked up with the F.T.C. through Lagos Baptist Academy. Some other people, especially the Ijebus, heard from their friends and relatives. As related further by Peel, the doctrine of F.T. soon spread to the Ijebus at St Andrew’s College, Oyo where a tutor – J.O. Sanya (later Pastor and the first General Secretary of The Apostolic Church Nigeria General Council inaugurated in 1932), from Omu in Ijebu land, followed them. Furthermore, the students from St. Andrew’s College, Oyo taught by Sanya who went to be teachers throughout Yoruba-land in turn carried the F.T. doctrine along with them.
Growth of Faith Tabernacle Congregation, Lagos Branch
The Lagos Branch of Faith Tabernacle Congregation as earlier mentioned started in 1920 as Precious Stone Society under the leadership of D.O. Odubanjo on his relocation to Lagos to take up a civil service appointment. He started the branch with E. F. Elebute, Edward I. Obikoya, and J.O. Olufowobi. The first meeting place was at Beyioku Alase’s residence at Sipeolu Street, Lagos. From, the group moved to 109 Victoria Street, later named Nnamidi Azikwe Street. It later started moving at CMS School at Okepopo, Lagos. However, when the group was proscribed by the Anglican authorities, it relocated to 109 Victoria Street. From there it moved to Alagbeji Street, Lagos. From there, they moved to Bamgbose area. Later at Clarke’s advice, they relocated to Lagos, 67 Campbell Street, Lagos. From there they moved to UAC Store at 51 Moloney Bridge Street, Lagos. From this place, they finally moved to Ebute Elefun, which today serves as the General Headquarters of Christ Apostolic Church World-wide.
It is significant to mention efforts made by the Faith Tabernacle Congregation Lagos Branch to establish a school in Lagos. Consequent upon the excommunication of Precious Stone Society’s leaders and members from the Anglican Church in Lagos as was in Ijebu-Ode, their children were equally expelled from the Anglican schools and teachers sacked. Thus, through the efforts of D.O. Odubanjo, a primary school, called ‘Faith Tabernacle School’, the first of its kind in Nigeria, was established in Lagos with Mr E.F. Elebute, a graduate of St Andrews appointed as first Headmaster of the school and Mr Aina as his Assistant Headmaster.
The Establishment of Faith Tabernacle Congregation in Ijeshaland
The Faith Tabernacle got established at Ilesha in 1921 through the efforts of Mr. A.T.O Otubusin, an Anglican Headmaster at St. John School Iloro, Ilesha.
After the transfer of Otubusin, J.A. Babatope, an Anglican catechist took over the mantle of leadership. He corresponded with F.T. at Philadelphia and had
also visited J.B. Sadare in 1922 for a discussion on the doctrine of divine healing.
Hostilities from the authorities of the Anglican Church in Ijeshaland with F.T. members over what was called strange teachings led to the abrupt transfer of Babatope from Ilesha, first to Ode–Omu, and from there again to Imesi–Oke. Some disciplinary measures were equally taken against his followers: for instance, David S. Obadare, (a lay reader in the Anglican Church, later pastor in The Apostolic Church and father of the Late Prophet Timothy Oluwole Obadare), Simeon Ibitayo of Iperindo together with Hezekiah Akinyelu were excommunicated from the Anglican Church. Consequently, the members of this small group shifted their place of meeting to the house of Hezekiah Akinyelu at Oke-Eesa, who was deputising for Babatope who had been transferred.
On the advice of David Obadare, J.A. Babatope resigned his work as a catechist with the Anglican Church while at Imesi–Oke in July 1924. He thereafter returned to Ilesha to take a full pastoral care of the small F.T. group at Ilesha and its environs.
Figure 2: TACN Oke-Ooye, Ilesa, the cradle of the 1930 Pentecostal Revival in Nigeria (formerly the first Faith Tabernacle Church building in Ilesa)
In 1926 J.A. Babatope succeeded in procuring for the group, a piece of land at Oke–Ooye, where the first church and mission house for Faith Tabernacle Congregation in Ilesha were erected . This later became the cradle of the nationwide Pentecostal revival in Nigeria in 1930.
The Establishment of Faith Tabernacle Congregation in Ibadanland
F.T. was established in Ibadanland in 1924 through the indefatigable efforts of I.B. Akinyele (a lay member of the Diocesan Synod representing St. Peter’s Church, Aremo, Ibadan and as well a former school mate of J.B. Sadare) and one J.A. Aina, a member of Odubanjo’s group in Lagos who had shifted base to Ibadan for business, owing to victimization by the embattled Anglican authorities which had resulted in the termination of his headmastership. Mr. Aina succeeded in gathering a small
congregation that was meeting at Alafara Street in the residence of I.B. Akinyele.
Akinyele soon parted way with the Anglican Church as his new faith was allegedly inconsistent with Anglican doctrine. This small group was joined in 1925 by Messrs. A. A. Hanson and J.A. Ademakinwa (from the Lagos Branch of F.T.C.). The growing branch eventually secured a piece of land at Olugbode in 1927, and there a temporary structure was put in place (this in later years became the National Headquarters of Christ Apostolic Church). Through Akinyele’s traditional influence, the F.T. Church grew and developed considerably in Ibadan-land. Akinyele, with his outstanding role as an indigene assumed the leadership of the F.T.C. church in Ibadan.
The Establishment of Faith Tabernacle Congregation, Ebute-Metta, Lagos
Figure 3: Officers of Faith Tabernacle Church, Lagos, Nigeria
In 1923, another branch of the Faith Tabernacle Church was founded in Lagos at Ebute–Meta, the Mainland suburb, with its largely Christian population (where there were many Egbas and government employees). The establishment of Faith Tabernacle branch at Ebute-Metta, which today is the National Headquarters of The Apostolic Church Nigeria was largely circumstantial. The Lagos Branch on Lagos Island at a time was forced to close down as members dreaded a well circulated prophecy in Lagos at that time by an African Church member, Mr Hughes, who called himself Jesu Agege (Jesus of Agege). He made a prophetic declaration that Lagos Island would sink in 1923. Thereupon, members of F.T.C Lagos Branch, situated at Lagos Island mounted pressures on Odubanjo to relocated the FT church to 56 Jebba Street, East of Ebute Metta. That was how the Ebute-Metta branch of F.T.C. started.
However, when Jesus of Agege’s prophecy eventually did not come to pass, the Ebute-Metta branch decided to relocate to Lagos Island. Some members however chose to remain behind so as not to close down the church branch at Ebute Metta altogether. Those who stayed behind included: Okubadejo, A.M. Onasinwo, E.I. Obikoya, J.J. Oloja, J.B. Fayemi, and Asani, with Okubadejo as the branch Overseer. Other members of Ebute-Metta branch included J.S. Sonaiya (later Pastor and Apostle), S.B. Ajayi, S.A. Craig, and J.A. Ademakinwa. The first fruits of Ebute-Metta church were Mr S.A Craig, F.F. Ewulomi, and J.L. Hanson (later Pastor).
Deplorably, after a short time, the Ebute-metta branch passed through some hard times.
The branch was closed down at a time under the leadership of Okubadejo due to the circulation of a particular questionable message from Pastor A. Clarke enforced by Okubadejo, Coupled with this was Okubadejo’s constant quarrel with his wife which the leadership of the church at Lagos, Ijebu and Ebute-Metta tried to resolve but to no avail His refusal to step down as demanded by the church authorities led to the scattering of the church. However, Elder A.M. Onasinwo remained with his daughter in the branch, but were at first left with the choice of attending services at the Lagos branch. Later, the branch was resuscitated with A.M. Onasinwo as Overseer. In 1926, after meeting in various residential houses, Chief Odufunlade (or Odufunimlade) through elder Onasinwo’s efforts, released his piece of land at Cemetery Street for church, where they first erected a tent with mats.
In 1928, S.G. Adegboyega (a member of Precious Stone Society since 1918) was transferred from Kafanchan to Ebute Metta by the Nigerian Railways as instructor at the Nigerian Railways Traffic Training School. He at first served as Assistant to Onasinwo at the Faith Tabernacle, Ebute-metta due to the fact that he had already been made a pastor by F.T.C. since 1926 while at Offa before he was transferred to Kafanchan. Onasinwo’s choice of Adegboyega as his Assistant led to some grievances from some elders of the church including S.B. Ajayi who pioneered Offa church and baptized Adegboyega at Offa. Onasinwo’s eventually resigned when troubles came again at a time when Adegboyega who always encouraged him not to step aside was out of town. When all efforts from Ijebu-Ode and Lagos to persuade him to remain in leadership failed, Adegboyega, his Assistant was appointed as leader and J.S. Sokaiya was chosen as his assistant.
In 1932, Adegboyega set up a building committee with J.A. Ademakinwa as Secretary, (later replaced with T.A. Sadare in 1934). The structure which was completed in 1935 is today the National Headquarters of The Apostolic Church Nigeria).
Figure 4: Faith Tabernacle Church, Ebute-Metta (now The Apostolic Church’s National Headquarters, 42 Cemetery Street, Ebute-Metta, Lagos), first built in 1935
The Establishment of Faith Tabernacle Congregation in Other Places in Yorubaland
F.T. centres were also established in other places like Offa, Ile-Igbo, and Lalupon through teachers, traders and particularly Railways workers. S.G. Adegboyega, particularly led F.T. centres in the mentioned places in the course of his work with Nigerian Railways A branch of F.T.C. was equally established in. Abeokuta (with Onasinwo as the leader), Oyan, Ile-Ife, Iyagba, and some other places in Yorubaland.
The Establishment of Faith Tabernacle Congregation in Northern and Eastern Nigeria
From Lagos, F.T. doctrines got disseminated into many other parts of the country along the railway routes through clerks and traders who travelled by train. Around 1924, Minna branch of Faith Tabernacle Congregation was established through the efforts of S.A. Mensah (a Ghanaian from Winneba, Ghana, working in Nigeria as a railway clerk in Minna). He reportedly got F.T. tracts through Sankey Sam, a fellow Ghanaian working in Minna. When Mensah was transferred from Minna to Lagos in 1925, he appointed another Ghanaian (working as a civil servant in Nigeria) by name E.G.L. Macaulay as leader. On Macaulay’s transferred, he appointed J.A. Medaiyese (who later became the first General Secretary of Christ Apostolic Church) as leader. When he too later moved to Kaduna, he appointed Mr Fakunmi as leader of F.T. in Minna. Notable among F.T. converts at Minna included G.B. Ogunji, J.A. Jonah, E.A. Ladipo, J.A. Bajulaiye who took F.T. to Ilorin when he left Minna.
By 1927, there had already been branches in such obscure places as Birnin Kebbi and Kotangora (by the Posts and Telegraphs workers) and as far away as Makurdi, where the railway crosses the Benue River on its way down to Eastern Nigeria. F.T. branch got established in Makurdi through Mr James Ola Akinsanya (later Pastor, Apostle and second African Superintendent of T.A.C. Old Zaria Area) when he was on transfer by P. & T to Makurdi. He started the branch of F.T. at Kafanchan with a man called Jumbo.Other places where branches of F.T.C. were established in earliest times included Benin, Jos (through G.B. Ogunji and others), Umuahia (through E.T. Epelle and others), Zaria and Kaduna (through S.A. Mensah, E.G.L. Macaulay and others), and Kano under the leadership of J.A. Olunuga and Konigbagbe).
Coordination of Faith Tabernacle Congregation Centres in Nigeria.
As many branches of F.T.C. were spreading over the country (especially in the South-west), Pastor A. Clarke took the initiative of making some of the leaders who had been in correspondence with him pastors by proxy to cater for the different F.T. assemblies and unite the scattered branches. Thus, Pastor Clarke (possibly on familiarity and long correspondence level) appointed D.O. Odubanjo as the Presiding Pastor for the Nigerian F.T. Church. Other pastors appointed by proxy were J.B. Sadare (Ijebu – Ode), J.A. Babatope (Ilesha), I.B Akinlyele (Ibadan), S.A. Mensah (Kaduna), E.G.L. Macaulay (Zaria), G.B. Ogunji (Jos), E.T. Epelle (Umuahia) and S.G. Adegboyega (Offa). Pastor Odubanjo brought all the scattered branches together by issuing monthly circular letter of “Church News,” which among other things, contained progress reports and exhortations to church leaders. It is however worthy of note that in spite of the appointment of Odubanjo as the Presiding Pastor by Clarke, the General (National) Headquarters for the Nigerian Faith Tabernacle Congregation was still situated at 19, Alapo St. Ijebu – Ode (the seat of Sadare) while 51, Moloney Great Bridge St. Lagos (the seat of Odubanjo) was as just the Missionary Headquarters. Thus we can deduce that the Nigerian congregation of F.T still acknowledged the spiritual headship of Sadare (who had been leading the indigenous group before affiliation) while Odubanjo was just seen as Missionary Correspondent of the American body affiliated to. In fact, in later times, Odubanjo was referred to, not as the Presiding Pastor, but as the Missionary Correspondent of the Nigerian F.T.. Even till affiliation with
The Apostolic Church Great Britain, Sadare, rather than Odubanjo (appointed by Clarke), was considered the Presiding Pastor of Nigerian Faith Tabernacle (N.F.T.). Significantly, In the British drafted letter of Conditions of Co-operation, J.B. Sadare (Esinsin-Ade’s name featured as the Senior Pastor and President of Nigerian Faith Tabernacle 
The Rift in Faith Tabernacle Congregation, U.S.A. and Contact with Faith and Truth Temple, Toronto, Canada
However, in the year 1925, there was a misunderstanding in the Faith Tabernacle Congregation International Headquarters in U.S.A., which eventually ended up in a split. The rift was caused by an alleged charge of adultery levied against the International Presiding Pastor, A. Clarke. In spite of his status, the authorities of the church put heads together to discipline him after much investigation into the matter and he was found guilty. However, the refusal of Pastor Clarke to accept discipline from his subjects led to his pulling – out of F.T to form another denomination under the name “First Century Gospel Church”. With this line of action, Pastor A.Y.S Winterbourne, his immediate assistant, eventually succeeded him as the International Presiding Pastor.
This rift and consequent split was, according to Adegboyega, a disturbing news to the growing Nigerian Faith Tabernacle Congregation. In his words, the leadership of F.T. in Nigeria which had held Pastor Clarke in a very high esteem as her spiritual father, unanimously wrote a letter to him, appealing to him to condescend and humbly accept the disciplinary measures against him”. But all entreaties reportedly fell on deaf ears as Clarke instead solicited their supports to break ties with F.T and switch over to his newly founded church. He argued that the new denomination was formed in obedience and compliance with the decision and wishes of his sympathizers within F.T. In spite of his pleas, his request was allegedly turned down by the Nigerian F.T. In the words of S.G. Adegboyega:
We in Nigeria categorically refused, as we would not like to compromise with sin of any kind from any quarters, high or low. We insisted that if holiness, godliness, chastity and morality should be established in the Church of God, discipline for failure to live up to divine standard according to the written word of God must be enforced in the church.
H.W Turner however states in his work that the First Century Gospel Church (newly founded by the erred Pastor A. Clarke) circulated his sermons and journals in Nigeria and as a result “some Nigerian groups” adopted this name and entered into a loose affiliation with this church. C.O. Oshun also points out that some Lagos members of F.T., under the leadership of one Oluwole, later defected to Clarke’s new church. Thus, while it could be agreed that some Nigerian members of F.T. joined the First Century Gospel Church of Pastor Clarke, it could at the same time be deduced from Adegboyega’s words that the generality of the Nigerian F.T. members were not in support of such a secession.
Nigerian Faith Tabernacle’s Contact with Faith and Truth Temple” Toronto, Canada
In midst of the crisis in U.S.A., the Nigerian F.T. in 1928 came across another body by name “Faith and Truth Temple” Toronto, Canada, through correspondence by Pastor Odubanjo. The most distinctive doctrine of this denomination, which was fascinating to the Nigerian F.T., was the prohibition of certain food as unclean for Christian consumption. It was stressed that Christian believers should adhere strictly to the dietary laws in ensuring holiness. Nigerian F.T. warmly welcomed and housed six missionaries from this body headed by Rev. C.R. Meyers when they stopped over in Lagos on a scheduled visit to Upper Volta (an area then known as French West Africa). However, the Nigerian F.T. is said not to have entered into any affiliation with this body, in spite of their cooperation in service.
 Adam Mohr, (2010) “Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925”, Pneuma, Vol. 32, 1, pp. 56-79
 Adam Mohr (2013), “Faith Tabernacle Congregation and the Emergence of Pentecostalism in Colonial Nigeria, 1910s-1941” in Journal of Religion in Africa, Vol. 43, Issue 2, pp. 196-221
 Odubanjo had been having series of spiritual experiences in which he often saw himself preaching and baptizing people.
 J.D.Y. Peel (1968), Aladura: A Religious Movement Among the Yoruba, Oxford: O.U.P.
 S.G. Adegboyega (1978), Short History of The Apostolic Church in Nigeria, Ibadan: Rosprint Industrial Press Ltd., p.4
 J.A. Ademakinwa (1971), Iwe Itan Ijo Aposteli Ti Kristi, (Lagos: C.A.C. Publicity Department, p. 18)
 I.D. Ayegboyin & S.A. Fatokun (2016), ),”Christianity in Western Africa” in I.A. Phiri, D. Werner, C. Kaunda & K. Owino (eds.), Anthology of African Christianity, Oxford: Regnum, p.217; J.A. Ademakinwa in his book – Iwe Itan Ijo Aposteli Ti Kristi, (Lagos: C.A.C. Publicity Dept, 1971, p. 18)
 Peel (1968), Aladura: A Religious Movement Among the Yoruba, p. 63
 Adegboyega (1978), Short History of The Apostolic Church in Nigeria
 Peel (1968), Aladura: A Religious Movement Among the Yoruba, p.67
 See. Adegboyega (1978), Short History of The Apostolic Church in Nigeria, p. 71
 Ibid., pp.66-67
 J.A. Ademakinwa (2012) History of Christ Apostolic Church-The Faith of Our Fathers (New Edition), Lagos: The Battle Cry Christian Ministries,p. 20ff.
 Ademakinwa (2012) History of Christ Apostolic Church-The Faith of Our Fathers (New Edition), p. 29
 This is one of the indigenous founding fathers of The Apostolic Church Nigeria, whose life and contributions are discussed in the later chapter of this book.
 See G.O. Olutola (1993), Pastor J.A. Babatope: Hero of Faith, Ilesha: T.A.C. Ilesha Area Council, 1993, pp.3 – 4
 Prophet Timothy Oluwole Obadare started his ministry in The Apostolic Church in 1953 . He was a product of The Apostolic Church Bible School, Ilesha (now a theological seminary) in 1954, before he left in 1957 for Christ Apostolic Church at the advice of Pastor Joseph Ayo Babalola (For details see “Obadare Timothy Oluwole, Christ Apostolic Church World-wide/World Soul-Winning Evangelistic Ministry (WOSEM)”, in Dictionary of African Christian Biography, www.dacb.org .
 Olutola (1993), Pastor J.A. Babatope: Hero of Faith
 Babatope reportedly suffered much deprivation and maltreatments from the Anglican Church as a result of his association with F.T. For instance, he was reportedly denied priesthood ordination after years of service as a catechist.
 E.A. Ademowo (2010), The Growth of The Apostolic Church in Ijeshaland (1930-1990), Lagos: CSS Bookshops Ltd, 2010, p. 57
 This is one of the indigenous founding fathers of The Apostolic Church Nigeria, whose life and contributions are discussed in the later chapter of this book.
 Harold W. Turner (1972), “Pentecostal Movements in Nigeria” in Orita Ibadan Journal of Religious Studies) Vol. 6, No1, June, p.27
 J.A. Aina was given the address of I.B. Akinyele on request for the location of any F.T. member in Ibadan. Hence, I.B. Akinyele was not a convert of J.A. Aina, rather both were co-workers in the planting and establishment of F.T. branch in Ibadanland.
 F.O. Adeniran (1980), “A Brief History of the Origin and Growth of C.A.C. in Ibadan (1930 – 1980)”, B.A. Long Essay, Department of Religious Studies, University of Ibadan, p.22
 J.D.Y. Peel (1968), Aladura: A Religious Movement Among the Yoruba, Oxford: O.U.P., p. 69
 Ademakinwa (2012) History of Christ Apostolic Church-The Faith of Our Fathers (New Edition), pp. 27-28
Adegboyega (1978), Short History of The Apostolic Church in Nigeria, pp. 14 & 15; Ademakinwa (2012) History of Christ Apostolic Church-The Faith of Our Fathers (New Edition), p. 37
Ademakinwa (2012) Ibid., pp. 34, 35 & 37
 Who later became one of the indigenous founding fathers of The Apostolic Church Nigeria and the first African National Chairman of The Apostolic Church, Federal, Lagos, Western and Northern Areas (FLAWNA)
 N/d, A Brief Biography of Late Pastor Samuel Gbadebo Adegboyega, 1897-1979, Ebute-Metta: T.A.C. Universal Printing Press, p.5. See also Adegboyega (1978), Short History of The Apostolic Church in Nigeria, p. 10
 Ademakinwa (2012) History of Christ Apostolic Church-The Faith of Our Fathers (New Edition), p. 39
 Ibid., p. 39
 Ibid. p. 40
 He later emerged as one of the seven indigenous founding fathers of what is known today as The Apostolic Church Nigeria
 He equally later emerged as one of the seven indigenous founding fathers of what is known today as The Apostolic Church Nigeria
 Ademakinwa (2012) History of Christ Apostolic Church-The Faith of Our Fathers (New Edition), pp. 43, 44, & 46
 G.B. Ogunji later became ordained as a pastor and apostle and subsequently emerged as the first African Superintendent of The Apostolic Church, Old Zaria Area.
 Ibid. p. 46
 Peel (1968), Aladura: A Religious Movement Among the Yoruba
 Ademakinwa (2012) History of Christ Apostolic Church-The Faith of Our Fathers (New Edition), pp. 46
 Adegboyega (1978), Short History of The Apostolic Church in Nigeria, p.8
 S.G. Adegboyega latter refers to J.B. Sadare as “our National Leader” in page 40 of his work. (See also p. 23 where Sadare is again placed before Odubanjo at Ilesha meeting of 1930). C.O. Oshun (1981) “Christ Apostolic Church of Nigeria ; A suggested Pentecostal Consideration of its Historical, Organizational and Theological Developments (1918-1975) “ A PhD thesis, Exeter, p. 47, also refers to him (Sadare ) as the Senior Pastor of F.T. in Nigeria.
. Adegboyega (1978), Short History of The Apostolic Church in Nigeria, p. 56
 Ibid., pp.8&9
 Ibid. p. 9
 H.W. Turner, “Pentecostal Movement in Nigeria” in Orita, Vol, 6, No, 1, June 1972, p.44.; See also Oshun (1981) “Christ Apostolic Church of Nigeria ; A suggested Pentecostal Consideration of its Historical, Organizational and Theological Developments (1918-1975) “ A PhD thesis, Exeter, p.34
 Adegboyega (1978), Short History of The Apostolic Church in Nigeria, pp.10 &11
 Faith and Truth Temple claimed biblical support for its doctrine of clean and unclean animals (see for example Lev. 11 and Deut. 14.)
 This expedition reportedly suffered a great mishap. Three of the missionaries, Rev. .Ralph Curlew, Miss. Diazy Crawford and Mrs. Myers died without the use of medicine.
 Nigerian F.T. reportedly gave both moral, spiritual and financial supports to the expedition of these missionaries. For instance, Brothers J.A. Medaiyese and Larsey were on request added by N.F.T. to the team to replace the deceased officials (See Adegboyega (1978), Short History of The Apostolic Church in Nigeria, p. 13)