Advent of Christianity in Nigeria: Impacts of the Christian Missionaries in Nigeria – JSS3 Nigerian History Lesson Note (First Term)

The arrival of Christianity in Nigeria represents one of the most significant cultural changes in Nigerian history. While European traders had been in contact with coastal regions since the 15th century, the 19th century brought a new kind of European visitor – the Christian missionary. These missionaries came not primarily to trade goods but to spread their religion and what they considered “civilization.” Their activities forever changed Nigeria’s religious landscape, educational systems, and cultural practices.

Christianity entered Nigeria through its coastal regions, particularly through places like Badagry, Calabar, and Lagos. Different missionary groups established their presence in various parts of the country, including the Church Missionary Society (CMS), the Methodist Mission, the Presbyterian Church, and the Roman Catholic Mission. These missionaries faced numerous challenges, from tropical diseases to language barriers, yet they persisted in their mission to convert Nigerians to Christianity.

Early Missionary Arrivals in Nigeria

The First Missionary Expeditions

The formal introduction of Christianity to Nigeria began in the 1840s, though there had been earlier, less organized attempts. The key early arrivals included:

• Thomas Birch Freeman: A Methodist missionary of Anglo-African descent who arrived in Badagry in September 1842. Freeman was among the first missionaries to establish a permanent presence in what would become Nigeria.
• Henry Townsend: An Anglican missionary from the Church Missionary Society (CMS) who arrived in Badagry on December 17, 1842, accompanied by two catechists. Townsend quickly moved on to Abeokuta, arriving there on January 2, 1843.
• Samuel Ajayi Crowther: Born in Yorubaland (in present-day Nigeria) and captured into slavery as a boy, Crowther was rescued by a British anti-slavery patrol, educated in Sierra Leone and England, and returned to Nigeria as a missionary. He joined Townsend in Abeokuta and later became the first African Anglican bishop.
• Hope Waddell: A Scottish missionary who established the first Presbyterian mission in Calabar in 1846, focusing on the southeastern region of Nigeria.

These early arrivals laid the groundwork for the spread of Christianity throughout Nigeria, establishing mission stations that would grow into centers of religious, educational, and social activity.

The Significance of Badagry and Abeokuta

Badagry served as the entry point for many early missionaries due to its coastal location and established European trading connections. However, Abeokuta quickly became a focal point for early missionary work, particularly for the CMS missionaries like Townsend and Crowther.

Abeokuta attracted missionary attention for several reasons:

• The city had a large population of returned slaves from Sierra Leone who were already familiar with Christianity and eager for religious instruction.
• The Egba people who dominated Abeokuta were relatively receptive to outside influences and saw potential advantages in establishing relationships with Europeans.
• Abeokuta’s location provided some protection from coastal slave raiders while still being accessible from the coast.

When Henry Townsend arrived in Abeokuta, he found a community eager for the education and technological knowledge that missionaries could provide. The relationship between the missionaries and the Egba people was initially mutually beneficial – the missionaries gained converts and a base for their operations, while the Egba received education, technology, and potential European allies against their regional rivals.

Henry Townsend and His Work in Nigeria

Background and Arrival

Henry Townsend was born in Exeter, England, on December 1, 1815. Unlike many missionaries who were ordained clergy, Townsend began his career as a cabinetmaker. His interest in missionary work led him to join the Church Missionary Society, which sent him first to Sierra Leone in 1836 and then to Nigeria in 1842.

When Townsend arrived in Badagry on December 17, 1842, he discovered that Thomas Birch Freeman of the Methodist Mission had already established a presence there three months earlier. Rather than compete directly, Townsend decided to proceed to Abeokuta, which had been requesting Christian teachers.

The journey from Badagry to Abeokuta was challenging, involving travel up the Ogun River and through territories where slave raiding was common. Townsend reached Abeokuta on January 2, 1843, becoming one of the first European missionaries to establish a permanent presence in the Nigerian interior.

Townsend’s Mission Work

In Abeokuta, Townsend focused on several key areas:

• Establishing Christianity: He built the first church in Abeokuta, Ake Church, which still stands today as one of Nigeria’s historic religious buildings.
• Language Development: Townsend worked closely with Samuel Ajayi Crowther to develop written forms of the Yoruba language, creating dictionaries and grammar books.
• Education: He established schools that taught both religious and secular subjects, laying the foundation for Western education in the region.
• Printing and Publishing: Perhaps his most significant contribution was establishing the first printing press in Nigeria in 1859, which published religious materials and eventually produced the first newspaper in Nigeria, “Iwe Irohin” (The Newspaper).
• Agriculture and Vocational Training: Townsend established skills centers, farm settlements, and corn mills to teach practical skills and improve local living conditions.

Townsend’s approach combined evangelism with practical development work, believing that Christianity should improve both spiritual and material conditions. His printing press was particularly revolutionary, as it allowed for the mass production of Yoruba-language materials and created a foundation for Nigerian journalism and literature.

The Impact of “Iwe Irohin”

The newspaper “Iwe Irohin,” founded by Townsend in 1859, was groundbreaking for several reasons:

• It was published primarily in Yoruba, with some English sections, making it accessible to local readers.
• It reported on local and international news, connecting readers to the wider world.
• It became a forum for discussing social issues, including the ongoing slave trade and local politics.
• It helped standardize written Yoruba and promoted literacy in both Yoruba and English.

Initially published biweekly, the newspaper continued until 1867, when political conflicts in Abeokuta forced most missionaries to leave temporarily. Despite its relatively short run, “Iwe Irohin” established the foundation for Nigerian journalism and demonstrated the power of the press in Nigerian society.

Broader Missionary Activities in Nigeria

Geographic Expansion of Missions

Following the initial establishments in Badagry and Abeokuta, missionary activities spread throughout Nigeria:

• Southwestern Nigeria: The CMS and Methodist missions expanded throughout Yorubaland, establishing stations in Ibadan, Lagos, Ogbomosho, and other major centers.
• Southeastern Nigeria: The Presbyterian mission in Calabar, established by Hope Waddell, was followed by other groups including the Qua Iboe Mission and the Primitive Methodist Mission.
• Niger Delta: The CMS established missions along the Niger River and in the Delta region, led by Samuel Ajayi Crowther as part of the Niger Mission.
• Northern Nigeria: Missionary penetration of the predominantly Muslim north was more limited and came later, with significant activity only beginning in the early 20th century.

Each mission society developed its own approach and focus, though there were common elements in their work across Nigeria.

Mary Slessor and Her Unique Contributions

Among the many missionaries who worked in Nigeria, Mary Slessor stands out for her exceptional approach and achievements:

• Born in Scotland in 1848, Slessor arrived in Calabar in 1876 as a Presbyterian missionary.
• Unlike many of her contemporaries, she learned local languages fluently and lived directly among the people rather than in separate European compounds.
• She fought against harmful traditional practices, particularly the killing of twins (who were considered evil omens in some communities) and saved hundreds of children.
• Slessor moved increasingly into the interior, living in areas where few Europeans had ventured, and gained tremendous respect from local communities.
• She served as a British government agent in some areas, combining missionary work with an official role in local administration.

Mary Slessor’s work demonstrated an alternative model of missionary engagement – one characterized by deep cultural immersion and respect for local people combined with fierce advocacy against practices she considered harmful. Her legacy lives on in southeastern Nigeria, where she is remembered as “Mama Slessor.”

Samuel Ajayi Crowther: The First African Bishop

The story of Samuel Ajayi Crowther represents one of the most remarkable aspects of early Christianity in Nigeria:

• Born in Yorubaland around 1809, Crowther was captured by slave raiders as a boy and sold to Portuguese slave traders.
• His slave ship was intercepted by a British anti-slavery patrol, and he was resettled in Sierra Leone.
• Crowther excelled in school, learned multiple languages, and eventually studied in England.
• He returned to Nigeria as a missionary and translator, working alongside Townsend in Abeokuta.
• In 1864, he was consecrated as the first African Anglican bishop, taking responsibility for the Niger Mission.
• He translated the Bible into Yoruba and portions into other Nigerian languages.

Crowther’s elevation to bishop was revolutionary for its time, challenging prevailing racial attitudes in European missionary circles. His work demonstrated that Christianity in Africa could and should be led by Africans. However, toward the end of his career, European missionaries began to undermine his authority, reflecting the increasing racism of the colonial era.

Impacts of Christian Missionaries on Nigerian Society

Religious Transformation

The most obvious impact of missionary activity was religious conversion:

• Christianity spread rapidly in many parts of southern Nigeria, creating communities of believers who often maintained some traditional practices alongside their new faith.
• The introduction of Christianity created religious divisions within communities and families, sometimes leading to conflict.
• Indigenous religious systems were weakened, though many survived by adapting or going underground.
• A distinctively African Christianity gradually developed, incorporating elements of traditional spirituality into Christian worship.

Today, Christianity remains one of Nigeria’s dominant religions, with approximately 40-45% of the population identifying as Christian, mostly in the southern and central regions of the country.

Educational Revolution

Perhaps the most enduring missionary legacy was in education:

• Missionaries established the first Western-style schools in Nigeria, initially focusing on literacy to enable Bible reading.
• These schools gradually expanded their curriculum to include mathematics, science, history, and other secular subjects.
• Mission schools trained the first generation of Nigerian professionals, civil servants, and political leaders.
• Notable early institutions included the CMS Grammar School in Lagos (1859), Hope Waddell Training Institution in Calabar (1895), and St. Andrew’s College in Oyo (1896).
• By the early 20th century, mission schools had created a new educated elite familiar with Western ideas and systems.

The educational system established by missionaries laid the groundwork for Nigeria’s modern educational institutions. Many of Nigeria’s oldest and most prestigious schools began as mission schools, and the emphasis on education as a path to advancement remains strong in Nigerian society.

Cultural and Social Changes

Missionary influence extended far beyond religion and formal education:

• Language and Literacy: Missionaries created written forms of many Nigerian languages, developed dictionaries and grammar books, and translated religious and educational texts. This preserved languages and created the foundation for indigenous literature.
• Printing and Publishing: The introduction of printing presses by missionaries like Townsend revolutionized communication and information sharing. Books, newspapers, and pamphlets became available in local languages.
• Healthcare: Mission hospitals and clinics introduced Western medicine to many parts of Nigeria, changing approaches to health and healing. Pioneering institutions included the Sacred Heart Hospital in Abeokuta and the Presbyterian hospital in Calabar.
• Agriculture and Technology: Missionaries introduced new crops, farming techniques, and technologies. Townsend’s corn mills and farm settlements are examples of this practical development work.
• Social Advocacy: Many missionaries campaigned against practices they considered harmful, including slave trading, human sacrifice, and the killing of twins. Mary Slessor’s work to protect twins is a notable example.
• Status of Women: Mission education often included girls, giving them access to literacy and new social roles that were sometimes at odds with traditional expectations. 

Political Implications

The missionary presence had significant political consequences for Nigerian societies:

• Missionaries often acted as intermediaries between local communities and European traders or colonial officials.
• Mission-educated Nigerians formed the core of early nationalist movements that would eventually lead to independence.
• The map of modern Nigeria was influenced by missionary activity, as colonial boundaries often followed the patterns of missionary influence.
• However, missionaries also frequently undermined traditional political systems and sometimes supported colonial takeovers, believing Western governance would better protect their converts and mission stations.

The relationship between missionaries and colonialism was complex. While missionaries often had genuine concern for Nigerian wellbeing, they also frequently shared the cultural assumptions of their time about European superiority and the need to “civilize” Africa.

Challenges and Resistance to Missionary Work

Cultural and Religious Opposition

Missionary work faced significant challenges from traditional religious practitioners and cultural conservatives:

• Traditional priests and religious leaders often opposed Christian teachings that challenged their authority and worldview.
• Cultural practices deeply embedded in community life, such as polygamy, certain festivals, and initiation ceremonies, created points of conflict with Christian teachings.
• Some communities feared that abandoning traditional practices would anger ancestors or local deities, bringing misfortune.
• In Muslim areas, particularly in northern Nigeria, Islamic leaders actively resisted Christian missionary efforts, seeing them as a threat to established religious order.

Political Resistance

Political opposition to missionaries came from various quarters:

• Some traditional rulers saw missionaries as threats to their authority, particularly when missionaries criticized practices that were part of traditional governance.
• In Abeokuta, initially welcoming to Townsend and other missionaries, political tensions eventually led to the temporary expulsion of Europeans in 1867.
• As European colonial ambitions became clearer, some Nigerian leaders grew suspicious of all Europeans, including missionaries, seeing them as potential agents of conquest.

Mixed Legacies and Ongoing Debates

The missionary impact continues to be debated in Nigeria:

• While creating valuable educational and healthcare institutions, missionaries also contributed to the erosion of traditional cultures and knowledge systems.
• Although many fought against the slave trade, missionaries also introduced cultural values that sometimes prepared the way for colonialism.
• While providing opportunities for social advancement through education, mission Christianity sometimes reinforced European cultural dominance.

These complex legacies are still visible in contemporary Nigerian debates about cultural identity, religious practice, and the relationship between tradition and modernity.