In the second half of the nineteen century in Nigeria effort was made by the Roman catholic church rived missionary. The mission was led by Father Bouche and Brother martinez of the society of African missions. (S.A.M.), in 1868 the first mission was founded in Lagos Nigeria. A large number of the returnees Catholics ex-slave from Brazil and buy doxycycline, buy zithromax. Cuba who formed the nucleus of the Catholic community founded their self to Lagos. This generation expended to yorubaland opened a mission at Abeokuta in 1880. Rev. father marrie who work as a medical missionary led the mission from 1890 to 1933. the first place in eastern Nigeria that the catholic missionary activities take place was in Onitsha. Although Onitsha was visited by Holy Ghost father from cialis in erboristeria. Fernando po in 1865, the generation of the Catholic mission in Onitsha began with the arrival of Father Lutz on December 5, 1885 in that year, father Lutz opened a station on a land donated by the Obi of Onitsha. In 1890 in Aguleri and in 1888 the Christian mission spread to Nkwelle. The first Catholic Bishop of eastern Nigeria under father Joseph Shanahan the Catholic mission spread to all the parts of Iboland, Ibibioland and Ogoja. This is a brief survey on how Christianity was brought to Nigeria. Its progress was tremendous. By the end of the world war fifteen Europeans and Americans envangerlic groups were operating in the southern province and the middle belt of Nigeria. More than 600 Europeans missionaries, assisted by nearly 5000 Nigerians; had establish close to 3000 churches, Christendom claimed more than 800,000 communities” at this junction it will be unwise if we don’t acknowledge the life of two most notable missionaries to whom Nigerians owns much of her early envangelisation. They are Bishop Ajayi Samuel Crowther of the C.M.S. and Bishop Joseph shanahan of the Roman Catholic mission.

Christian Association of Nigeria

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Christian Association of Nigeria

The Christian Association of Nigeria (CAN) is an umbrella organisation containing numerous Christian denominations in Nigeria.

purchase zoloft, purchase Zoloft. History

The Christian Association of Nigeria was founded in 1976, and originally only contained the Catholic Church and mainline Protestant groups. However, it later expanded to include Pentecostal churches as well.

In 2000, the CAN protested the adoption of Sharia law in northern states. In February 2006, while President of the organisation, Akinola issued a statement in response to Muslim violence against Christians, telling Muslims that they did not have a “monopoly on violence”. The following day, Christians rioted in retaliation against Muslims, leading to more than 70 deaths. Akinola later claimed his statements had been misinterpreted in the western media. He even threatened to resign in case the riots should continue.

On May 2, 2004, more than 630 Muslims were killed in Yelwa, Nigeria. The dead were pinned white name tags identifying them as members of the CAN.The massacre is known as the  .

In September 2007, the organisation endorsed a social security plan put forth by Jigawa State Governor Sule Lamido.


The organisation is made up of five blocs; they are the Christian Council of Nigeria, the Catholic Secretariat of Nigeria, the Pentecostal Fellowship of Nigeria, the aforementioned Organisation of African Instituted Churches, and the Evangelical Fellowship of West Africa.

The CAN has Women and Youth Wings, a National Executive Council consisting of 105 members (which elects the President), and a General Assembly of 304 members (which ratifies the President’s election).


Dr. Supo Ayokunle, President (and Chief Executive Officer) of The Nigerian Baptist Convention, is the President and Prof. Joseph Otubu, of the Motailatu Church Cherubim and Seraphim Movement, is Vice President.

House on the Rock

order doxycycline, order zithromax erfarenhet av advancement flap analt. . The House on the Rock is a tourist attraction located between the cities of Dodgeville and Spring Green, Wisconsin. Opened in 1959,it is a complex of architecturally distinct rooms, streets, gardens, and shops designed by Alex Jordan, Jr..
Both of Jordan’s biographers relate a story told by Sid Boyum, which places the inspiration for the house in a meeting between Alex Jordan, Jr. and Frank Lloyd Wright, at some unspecified time between 1914 and 1923. Jordan Sr. supposedly drove with Boyum toTaliesin to show Wright the plans for a building, the Villa Maria in Madison. Jordan worshipped the famous architect and hoped for his approval. Wright looked at the plans and told Jordan: “I wouldn’t hire you to design a cheese crate or a chicken coop. You’re not capable.” Fuming, on the drive back on Highway 23, Jordan pointed to a spire of rock and told Boyum: “I’m going to put up a Japanese house on one of those pinnacle rocks and advertise it.” Balousek says Wright “apparently didn’t forget the incident”, noting that Wright “complained publicly to Iowa County officials about the house the Jordans were building” and bought a nearby piece of property, “perhaps as a way to get back at Jordan.”

The Villa Maria was built in 1923 and designed by well-known architect Frank Riley, not Alex Jordan, Sr.
Both Sid Boyum and Alex Jordan Jr. were born in 1914 and would have been less than 9 years old when this story was to have happened. Frank Lloyd Wright (1867–1959) would have been over 50 years old and unlikely to have known the 9 year old Sid Boyum.
Frank Lloyd Wright was in Japan[10] working on the Imperial Hotelproject from 1916–1922 and would not have likely been in Spring Green when this story was to have happened.
The legitimacy of this story is also questioned in the biography of Alex Jordan written by Tom Kupsh Tom Kupsh’s book lists many of the same reasons as The House on the Rock website and also states that “The first agreement (an extended lease) with the Christianson family, who owned Deershelter Rock, was made some 30 years later in 1953 and no sign appeared at the road entrance until The House on the Rock opened to the public in 1960.”
Layout and attractions
The “house” itself is atop Deer Shelter Rock, a column of rock approximately 60 feet (18 m), 70 feet (21 m) by 200 feet (61 m) on the top, which stands in a forest nearby. Additions were made to the original structure and other buildings added over the course of several decades. The complex now features “The Streets of Yesterday”, a re-creation of an early twentieth century American town; “The Heritage of the Sea”, featuring nautical exhibits and a 200-foot model (61 m) of a fanciful whale-like sea creature; “The Music of Yesterday”, a huge collection of automatic music machines; and what the management bills as “the world’s largest indoor carousel”, among other attractions. The carousel at the House on the Rock features 269 carousel animals, 182 chandeliers, over 20,000 lights, and hundreds of mannequin angels hanging from the ceiling. The carousel has no horses. During the winter, the attraction features a Christmas theme, with decorations and a large collection of Santa Clausfigures. Many of the bathrooms are decorated with strange objects, including mannequins, flowers, and preserved animals.
The earlier structures, namely the House on the Rock itself, the Gate House, and the Mill House, are reminiscent of the work of Frank Lloyd Wright, though much less coherently designed than is characteristic of Wright, given its patchwork of external structures and interior spaces. According to a likely apocryphal story, the building actually began partly to spite the master architect, who ran his Taliesin communal school near Spring Green. These early structures feature exposed stone, low ceilings, dark woodwork, and antiques on display.
Jordan sold the house in 1988 to a friend who continued building on the site, adding to the collections of knick-knacks and exhibits featuring authentic pieces, reproductions, and specially-made examples of everything. The most recent addition is the “Spirit of Aviation”, a collection of large model airplanes in a themed room. Another exhibit, the “Transportation Building”, is under construction, but visitors can walk through and view the work in progress.
Jane Smiley wrote this about the complex in 1993:
Though most people outside of the Midwest have never heard of it, the House on the Rock is said to draw more visitors every year than any other spot in Wisconsin. Also in the Wyoming Valley, but on top of a huge monolith, the House on the Rock reveals the spirit of its builder, Alex Jordan Jr., to be as single-minded and eccentric as Wright’s, but in substance almost absurdly opposed.
… And it is hard not to be overwhelmed by the House on the Rock. The sheer abundance of objects is impressive, and the warmth most of the objects exude, the way that the toys ask to be played with, for example, makes the displays inherently inviting. But almost from the beginning, it is too much. The house itself is dusty. Windowpanes are cracked. Books are water damaged. The collections seem disordered, not curated. In fact, there is no effort to explore the objects as cultural artifacts, or to use them to educate the passing hordes. If there were informative cards, it would be impossible to read them in the dark. Everything is simply massed together, and Alex Jordan comes to seem like the manifestation of pure American acquisitiveness, and acquisitiveness of a strangely boyish kind, as if he had finalized all his desires in childhood and never grown into any others.
Authenticity of the collections
Some of the apparent antiques in the House on the Rock are real, but many are not what they seem: depending on one’s point of view one could call them fakes, or replicas, or original and imaginative creations in the style of antiques. Moe’s authorized biography suggests that the question of authenticity is not a problem, presenting it this way:
While the Regina Sublima [music box] is a real antique, as are many other pieces and exhibits at the House, everyone knows that other pieces are re-creations designed and built on the House property. It’s part of the fun—guessing what’s real at the House and what is the magic of imagination and re-creation.
Much of the House’s contents were built by Jordan and his associates. Balousek quotes Jordan associate Bob Searles as saying
We were creating entertainment. We were not making a historically accurate representation. There was never any need to worry about historical accuracy. We were creating a fun place.
The “Phelps Car” in the Streets of Yesterday, for example, was made by Jordan associate Bob Searles from an old carriage and some motorcycle parts. Balousek quotes Searles as saying “We could fabricate any antiques we wanted to—that was the fun of it. It was just one guy’s great big sandbox, where he kept building stuff.” Balousek says that Jordan sometimes bought bonafide antiques, but “usually preferred a good copy that cost less,” and quotes a supplier as saying “I suspect that Jordan would pay more for a good copy than he would for an original, because he could sit in a corner and laugh about the way he fooled everyone.”
In 1978, a disgruntled employee complained to the state Justice Department of consumer fraud, saying that these claims were tall tales. The “Tiffany” lamps, for example, were made by the Illinois firm of Bauer and Coble. The name of the Tusk of Ranchipoor was actually a pun on the name of Richard Rahn, a Mazomanie antiques dealer, who had built many of the fakes: “Rahn is poor.” Jordan was enjoined from making false claims, the brochure was rewritten, and misleading signs were removed from the exhibit. However, the exhibits retained their colorful names, allowing visitors to surmise what they wished.
The room-sized assemblages of what appear to be mechanical musical instruments are partly illusion. Some of the instruments actually play, but the strings and woodwinds in particular do not; their sound is actually produced by organ pipes, while the moving instruments fool visitors.
Today, the nature of the exhibits is disclosed, though perhaps not emphasized, by the management; for example, the current website notes, “All the armor featured in this elaborate collection was made for The House on the Rock”. This was not always the case. According to Balousek, before 1978 brochures advertised authentic Tiffany lamps, said the Gladiator Calliope dated from 1895, that the Franz Josef music machine had actually belonged to the Austrian emperor, that the Tusk of Ranchipoor was genuine ivory carved by an “unknown Punjab artisan,” and so forth.
The official 1993 brochure says that the house “boasts the largest collection of Bauer and Coble lamps in the world. The management considers them finer and expects them to be more valuable than Tiffany’s,” and boasts that “The ‘Four Seasons’ panels are thought to be the only exact replica of the original and very popular Tiffany effort.”

Cherubim and Seraphim

pil perancang terbaik. buy neurontin, buy dapoxetine. The Cherubim and Seraphim movement church, also known as the C&S, is a church denomination in Nigeria that was founded by Moses Orimolade Tunolase in 1925. Orimolade received considerable media attention when he claimed to have healed a girl, Christina Abiodun Akinsowon, from a long-term trance in which she could neither speak nor hear. After the healing event, Orimolade Tunolase and Abiodun Akinsowon teamed up, as father and adopted daughter, and offered their services to heal and pray for people.
The Cherubim and Seraphim group claims to have dreams and visions that facilitate the connection of God and humanity. In 1925, they said that Jesus Christ had directed them to name their circle of followers seraphim, after an angel they claimed to have seen in their dreams. Two years later, they added “Cherubim” to the name of their church, making their congregation the Cherubim and Seraphim.
Several years after the creation of the Cherubim and Seraphim, different denominations following in its traditions broke off and formed new churches. The Church of Aladura, which began in 1930 under the lead of Josiah Oshitelu, was one of the churches that began under “similarly spectacular circumstances” as the Cherubim and Seraphim. By the 1940s, the Aladura movement church had begun to spread throughout the world, from places in Africa to other English speaking countries, such as the United States and the United Kingdom.

Life of the founder
The founder, Moses Orimolade Tunolase, was born in 1879, into the quarters of the royal family of Omoba Ode Sodi of Okorun quarters, in Ikare, Nigeria. Records show[which?] that Orimolade’s life began strangely. His mother, Madam Odijoro, said that when she was pregnant, she went to the farm to cut some firewood on a particular day. When she was ready to leave, she realized she could not lift the firewood she had cut. Suddenly, she heard a voice telling her the easiest way to lift all of the firewood. She looked around but could not find anyone. Then, the voice said, “Do not be frightened, I am the child in your womb. Follow my advice and be on your way.” She claimed to have been able to lift the firewood with the help of the unknown voice.
When he was born, his parents had mixed feelings. They were excited about the new addition to their family, but were also embarrassed because of the strange circumstances that surrounded his birth. According to records, “The new child stood up right after his birth and walked around the delivery place.” The midwife that helped with his delivery held him down forcefully to stop him from walking. Members of the Cherubim and Seraphim believe that the force of the midwife, in addition to some incantations made by his herbalist father to calm him down on the day he was born, led to Orimolade’s “prolonged paralysis”. Because his father could no longer bear the embarrassment surrounding his son’s birth, he asked Orimolade and his mother to leave his house for good, after which he planned to commit suicide, but was discouraged by family members. Family members claimed that it was not hard to tell that he had a little time left to live.
Not long after Orimolade and his mother left his father’s house, Orimolade sent a message to his father, telling him to go to a nearby hill (now known by the Cherubim and Seraphim in Ikare as calvary) to ask for forgiveness for his sins. People[who?] claim that the message threw Orimolade’s father into complete depression, which caused him to become ill. He requested that his wife be close to him on his sickbed, and he blessed her the way an elderly Yoruba man about to die would. Days after his death, he was buried “honorably.”
Books[which?] claim that one night, Orimolade was in a church singing some songs of praises. Astonished by the voices, the minister, who thought they were the voices of the choir, went over to the church to ask them why they were using the church without his permission. However, upon his arrival, he found that it was just a boy, about 5 years old, singing as though he was a group of choristers. Amazed by this, the minister decided that the church should employ Orimolade to teach them spiritual songs.
After Orimolade left the church, he continued to spread the word around Nigeria, preaching in Benin, Delta, Kwara, Niger and finally Lagos, where he died in 1933. Days before his death, historians[who?] mentioned that an “emblem appeared in the sky, so that many stars dropped off the sky.” Before his death, he prophesied that the Cherubim and Seraphim was going to spread worldwide, this prophecy has actually come to pass because the church is now known worldwide and has different branches under it.
Worship among the people
The Cherubim and Seraphim base most of their worship methods and objects of worship on the New Testament and the Book of Revelation. The objects they use include candles, to represent light, backed with Revelation 3:1-3. The use of the candles also represent God as when God revealed Himself to mankind (the Israelites) on Mount Sinai as a fire, to Moses in the bush in a form of fire and many other instances when God revealed Himself and showed His power through fire.; rods, as a sign of authority, from Revelation 2:26-27; incense, which they believe drives away evil spirits and creates a holy and serene atmosphere for the Holy Spirit to take preeminence, from Malachi 1:11 and Revelations 5:8,8:4; and they ring bells not only as a sign of victory but also for musical purposes.Again, before any service is commenced, the most senior elder rings the bell three times. This is known as “Call To Worship). As the name suggests, it is used to call people around the Church premises to join in prayers. It is again believed that, the bell calls on the Heavenly Creatures to assist us in our prayers. They wear white garments as a form of uniform, and they believe that these such garments should be the dress of the faithful, because they were what Christ wore during his suffering, crucifixion, and resurrection.
The Cherubim and Seraphim have special prayers for sick people, which are used as a form of faith healing. These prayers are led by the leaders of the church, while the sick person kneels in the middle of a circle, if they are able. During such prayers, the leader reads some selected Psalms and other Bible passages that corresponds with the situation of the sick person and the prayers going to be offered and summarizes the prayer. Each prayer is recited once or thrice, and at times recited up to seven times, depending on the seriousness of the illness. In some instances, the sick people are made to sleep in the temple for the number of days within which prayers and supplications will be made for them. The Cherubim and Seraphim believe in the use of water and oil. They believe that water has a type of healing power, because of the strength of baptism and the spirit of God that dwells within it. They also believe in the use of consecrated oil, because it is backed by the bible in James 5:14-15. Fasting is another tradition they have. They believe it is “an injunction of Christ for support of prayers.” The Cherubim and Seraphim also believe that fasting increases their spiritual strength and speeds up their success in spiritual matters. The church also has a set of taboos. They have food taboos, which place a restraint on what they can and cannot eat. Taboos include sexual immorality drunkenness and all works of the flesh as stated in Galatians 5:19-21, using charms, and making use of things of a magical nature.
The Cherubim and Seraphim also have special ceremonies/anniversaries, such as Holy Michael’s Anniversary, which takes place on September 29 of every year. This event is used to thank God for all the victories He grants them as Holy Michael fights the battles of the faithful. It again used to acknowledge the presence of Holy Michael and his work among the Christian folks. On this day, they have a church service in which they read two lessons from the bible, from Daniel 12 and Revelations 12. Holy Gabriel’s Anniversary is another special ceremony, observed on the third Thursday in August. The Anniversary of Cherubim Band is celebrated on the last Thursday in May, and the Cherubim and Seraphim wear special dresses for this sermon. They also celebrate the Anniversary of Seraphim Band, which takes place on September 9 every year to commemorate the day the society was named in Lagos, Nigeria, in 1925. They also celebrate an anniversary in memory of the founder, every October 18–19, in which they hold a vigil at the founder’s graveyard at Ojokoro, Ijaiye, Lagos, Nigeria from 10 pm to 3 am. This event is also held throughout all the branches of the Church, throughout the world. On the first Friday in November, they fast throughout the day to observe the Repentant Meeting Day. They also celebrate a Day of Prayer for the Peace of Jerusalem, which takes place on the first Sunday in July. It is a day set aside for prayers for peace. It is believed that Jerusalem is the seat of Christendom hence, by praying for the peace of Jerusalem, it is a prayer for peace for all Christendom and in the world at large. Lastly, they celebrate Love Feast, during which the church provides a meal of water and bread for the congregation, and read a few bible passages while they eat the food.
The Cherubim and Seraphim have church services throughout the week. They have special services on Sunday. On Mondays, they meet for prayers for Visioneers, Dreamers and all spiritual workers for spiritual power. On Tuesdays, they have Bible Class at 6 pm. On Wednesdays, the women meet to pray from 9am to 3pm and later in the night, the men meet to pray from 12am. On Thursdays, they have what they call “Mid-week Full Service” at 6pm. At 6 pm on Fridays, they have “Protection Mark/Sealing Service. Finally, on Saturdays, a vigil is observed from midnight until 2am.
Spread of the Word
Orimolade claimed his calling was to go about preaching the gospel of the Lord and heal the sick. However, he felt overwhelmed by the ridicule he received from the people of Ikare because of his disability. So, he decided to pray, and he asked for God to manifest himself. Records[which?] say that in reply to his prayer, an angel appeared to him in his dreams, presenting him with a rod, which they claimed signified a “rod of victory”, an insignia which represented a “power of prayer and power of speaking”, and a crown which stood for “all honor and Multi-respect of every individual to bow before him to receive blessing.” After Orimolade woke up, he knew his prayer had been answered. He ordered his mother to wash him, and from then on the gospel of Jesus Christ was his sole purpose.
He began his campaign when he petitioned the police to release a group of Christians who had had a clash with some traditional worshippers. It was recorded that, “He preached with so much vehemence that the earth opened its mouth … and they were all afraid and many of them ran away, but his brother, Egunjobi did many rituals according to ancient customs to put the earth back to its former closure … There were proclamations about the earthquake so that people from abroad came to witness the incident and [Orimolade’s] name was as fearful as that of an invisible spirit.” That event marked the end of hostility towards him from the people of his town.
In 1916, Orimolde left his hometown of Ikare for Irun, which was about six miles away. On getting there, he found the people celebrating the festival of Osijora, the idol they worshipped. He pulled down the images of this idol, and “opened the seal of witchcraft, and acrobatic evil worshippers.” From Irun, he headed straight to Ogbagi, a nearby village, and did the same thing, after which he preached the gospel of God and showed the people what God expected from them in order to enter heaven. He continued his journey of gospel, and repeated his actions in town after town throughout Nigeria. He went to places such as Akungba, where he prayed and healed people, to Oka, where he rebuked the people for worshipping masquerades, to Kiran, with a few people from Oka carrying him on their head. He continued on to Ibilo, Merri, Ipele, and Ifon, and from Ifon they carried him to Owo. Orimolade also stopped by Benin, where they worshipped a golden statue by feeding it with human blood. He rebuked them for their actions, told them to destroy the image, told them about God, and taught them ways to worship him