The Significance Of Sacred Places In The Selected Indigenous Churches In Ekiti Land

ABSTRACT

Sacred places are non-homogenous sites where the mysteries of nature, the incorporeal

and supra sensible essence are encountered. Previous studies recognised the existence of

these places in ancient Israel, and examined the socio-religious dimensions of the places,

but they have not considered the recognition and patronage of similar places in indigenous

churches especially in Ekitiland, whose topography enhances the patronage of sacred

places. This study, therefore, examined the functions of sacred waters, grounds and

mountains in ancient Israel with reference to the practices of selected indigenous churches

in Ekitiland, with a view to highlighting their socio-religious significance.

The study was premised on Intercultural Hermeneutic Theory, which accommodates

African socio-religious realities in the study of the Bible. Ten assembles each from Christ

Apostolic Church (CAC), and African Apostolic Church (AAC), which patronise sacred

places, were purposively selected. In-depth interviews were conducted with 150

purposively selected respondents, comprising 20 church leaders, 20 heads of groups and

35 members from both churches in Ajaye, Efon, Erio, Ido-Ile and Ikole communities

which host these sacred sites, covering three Local Government areas. Participant

observation was also made at 12 worship sessions at purposively selected sacred places.

The data collected were subjected to content analysis.

Sacred waters, grounds and mountains functioned as worship and healing centres in Israel

during the pre-Temple age. River Jordan was reputed for its healing virtues, which was

confirmed by the healing of Naman. In Ekitiland, sacred waters, such as -Ba al l

- ni and - l n fise-CAC served fertility, healing and deliverance purposes;

-A and -A n -A.A.C. were patronised for the healing of festering

sores and provision of male children. Theophanic experiences of Jacob, Moses and Joshua

at Bethel, Sinai and Jericho grounds, made these sacred grounds patronised worship

centres in Israel. Similarly, prayers offered on sacred grounds, such as l -A ra

reportedly engendered spiritual empowerment, l -Ba al l inspired spiritual visions for

the C.A.C.; l -A ra was trusted for rain-making and l - n for divine mercy in the

AAC. Mount Sinai, in ancient Israel, attained sacred status owing to supernatural

manifestations which culminated in the revelation of the Torah. Similarly, mountains such

as - s gun, - anu and - n patronised by the C.A.C. were known for

overcoming evils, confirmation of pastoral calling and fertility, - in the A.A.C.

was popular for divine communication with God and inducing business patronage. All the

mountains were believed by both CAC and AAC to be helpful in terms of church

resolutions, prophetic revelations, visa procurement, contract awards and security.

Consequently, civil servants and businessmen patronised - n for promotion;

politicians visited - s gun for electoral victory; and pastors and sick people frequented

- anu and -A n for power and healings. However, noticeable abuses of

prophetic gifts, sales of olive oil and extortion, common in Eli’s days, were prevalent.

Sacred places performed essentially the same spiritual, economic and social functions in

selected indigenous churches in Ekitiland and ancient Israelite liturgies. This shows the

link between the doctrines of Christ Apostolic Church, African Apostolic Church and

ancient Israelite religion.