User talk:Samson Adetunji Fatokun

The Apostolic Church Nigeria 20:05, 25 August 2016 (UTC)Samson Adetunji Fatokun (talk) History

The Apostolic Church Nigeria, by historical origin predated the 1931 assumption of that denominational name in Nigerian Christianity through affiliation with The Apostolic Church, Great Britain (and not 'British Apostolic Church' as some authors erroneously call it)[2] through the visit of three Missionary delegates who arrived in [[Lagos], Nigeria on September 23, 1931: the late Pastors D.P. Williams (President), A. Turnbull (Vice-President), and W.J. Williams (International Prophet)[3]. The origin of the church goes back to the 1918 indigenous Pentecostal revival (the first of its kind in southwestern Nigeria), which gave rise to the emergence of 'Precious Stone Society'(PSS) - Yoruba :"Egbe Okuta Iyebiye" (also translated as "Diamond Society) under the leadership of J.B. Shadare (also known as Esinsinade) with D.O. Odubanjo as the group secretary. The group which emerged from the then St.Saviour's Anglican Church (now a cathedral seat) at Italupe, Ijebu-Ode, became very popular as a prophetic-healing movement due to its divine healing activities, especially through Miss Sophia Odunlami, during the bubonic plague and influenza that broke out shortly after the First World[4].

The praying group soon entered into trouble with the leadership of the Anglican Church, particularly over its divine healing (which was anti-medicinal in both doctrine and practice)and rejection of infant baptism. In 1923, the leaders and members of the group were finally excommunicated from the Anglican Church after series of meetings of Anglican authorities with the group (PSS) to check what the church termed as heretic teachings proved abortive. Subsequently, through the efforts of David O. Odubanjo (the Secretary/Missionary Correspondent), Precious Stone Society entered into affiliation with the Faith Tabernacle Congregation in Philadelphia, USA (a Holiness movement with emphases on the power of prevailing prayers and divine healing), and the group assumed a new name "Faith Tabernacle Congregation of Nigeria" or better put 'Nigerian Faith Tabernacle (NFT). Through the official magazine of F.T. Philadelphia, U.S.A. called 'Sword of the Spirit', Odubanjo had since 1920 and 1921 been in correspondence with Pastor Clarke, and had in fact linked the Lagos branch of P.S.S. with F.T., USA. Pastor A Clarke, the Senior Pastor of F.T. USA, united the group with other members of F.T in indifferent places across Nigeria, and appointed some among them pastors by proxy, namely - J.B. Shadare (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). The General Headquarters of the Nigerian F.T. was situated at 19, Alapo St. Ijebu – Ode, the seat of Shadare - who became the Senior Pastor of F.T. Nigeria, while while 51, Moloney Great Bridge St. Lagos (the seat of Odubanjo), became the Missionary Headquarters. However, in 1925, Pastor A. Clarke fell into the sin of sexual immorality and was disciplined by the leadership of FT, USA. He consequently left the church and formed the 'First Century Gospel Church' which he called on the leaders of Nigerian Faith Tabernacle to join him in, but a proposal to which they declined and continued their allegiance to F.T. USA.[5] C.O. Oshun in his thesis “Christ Apostolic Church of Nigeria ; A suggested Pentecostal Consideration of its Historical, Organizational and Theological Developments (1918-1975) “ A PhD thesis, Exeter, 1981, p.34 states that some Lagos members of F.T., under the leadership of one Oluwole, later defected to Clark’s new church.

1n 1928, God raised up Evangelist Joseph Ayo Babalola, who through a claimed divine directive joined Nigerian Faith Tabernacle and was re-baptised at Lagos Lagoon by Pastors Shadare and Odubanjo as parts of the conditions for absorption. In 1930, a great revival broke out through Joseph Ayo Babalola while the meeting of the leaders of Nigerian F.T. was going on at Oke-Oye, Ilesa. He was at Ilesa, not as part of the meeting which was called to resolve some misunderstanding among members in some sections, but was rather invited in order to use the occasion of the leadership meeting to introduce him to all leaders of F.T. in the country[6] While still waiting to be attended to, mourners passed by with the corpse of child a for burial. He intercepted them, prayed and jingled his praying bell on the dead child thrice, which subsequently led to its restoration to life. This consequently led to the outbreak of a nation-wide revival, which attracted people from all over the country and even Nigeria to Ilesa. Thus, the 1930s Pentecostal revival in Nigeria is not Babalola's independent group revival but Nigerian F.T.'s.[7] A reputable assistant to Babalola in the 1930s revival was another member of Nigerian F.T., by name Daniel Orekoya, who championed another revival at Oke-Bola in Ibadan which led to the raising to life of a pregnant woman named Abeo after being four days dead. The massive drifting away of members from the existing mission churches to Nigerian F.T. led to persecution from the colonial authorities which charged N.F.T. with unruly revival -charging the leaders of NFT and Babalola with forcing people to drink unhygienic 'sanctified' water for healing, forcing confession from people alleged of witchcraft, initiating open challenge to existing traditional cult members, etc. Nigerian FT was by and large consequently proscribed by the Colonial government as an unlawful group. Babalola was at a time arrested, tried, and sentenced to imprisonment in Benin. [8]

With the disruption of the revival, an appeal was made to the leadership of F.T. in USA to come to their rescue. The appeal was turned down on the excuse that it was against F.T. USA's practice to send out missionaries as the affiliation was done only through correspondence. This was coupled with the fact that F.T. USA at that time was not in support of the Pentecostal revival in Nigeria because F.T. USA wrote off as demonic Holy Spirit Baptism with speaking in tongues - one of the carnal features of Pentecostalism and of the revival .Cite error: A (see the help page).

Thus in 1931, after exchange of doctrines and other fundamental scriptural truths between the missionaries and leaders of Faith Tabernacle Congregation of Nigeria, the leaders of the fellowship decided to affiliate with The Apostolic Church of the United Kingdom and adopted The Apostolic Church (TAC)as a denominational name together with its principles and practices. This new affiliation was cemented on 15 Nov. 1931, on the day of proper ordination into pastoral office seven of the founding leaders of N.F.T. who were initially made pastors by proxy by Pastor A. Clarke of FT, USA. With this new affiliation, the name Nigerian Faith Tabernacle was dropped for The Apostolic Church Nigeria (TACN), and an end came to the persecution of the group. The visiting missionaries also helped in conducting revival services and the opening of The Apostolic Church assemblies before their departure. [9]

In 1932, the first set of resident missionaries were sent to Nigeria from Great Britain, in persons of Pastors George perfect (apostle) and Idris Vaughan (prophet/evangelist). In 1933, the seven leaders ordained pastors in 1931 were further ordained into the exalted office of apostle by the resident missionaries. Pastor Shadare eventually pulled out of the affiliation after the second ordination the excuse that he allegedly received a divine warning not to have anything to do with European missionaries. He subsequently founded the Precious Stone Church, retaining his seat at Alapo Street, Ijebu-Ode as the headquarters of his church.[10]

In 1935 Pastor Idris Vaughan went with Pastor (Evangelist) Babalola to Calabar for revival campaigns. Subsequently, The Apostolic Church assemblies were established in the eastern region of Nigeria. Between 1938 and 1939, there were some misunderstanding between some African leaders and the resident British missionaries on the question of divine healing in which the African leaders in question accused the European missionaries of using quinine as against the doctrine of divine healing the Africans believed in before their arrival. All efforts to resolve the dispute proved abortive. In 1940, the faction group led by Pastors Odubanjo and Akinyele broke away from The Apostolic Church and formed an independent church, first named 'Nigerian Apostolic Church' (which was queried by their followers from the Republic of Benin), later changed to 'United Apostolic Church'(which was again problematic as the acronyms UAC which coincided with the United African Company led to misplacement of letters), and finally in 1942 to 'Christ Apostolic Church' which was duly registered under Corporate Affairs Commission in 1943. Hence, it is erroneous, as believed and claimed by some that The Apostolic Church Nigeria seceded from Christ Apostolic Church. The truth in the light of historical evidences that are academically proved from the above makes it clear beyond any historical confusion or doubt that it was Christ Apostolic Church which seceded from The Apostolic Church Nigeria .[11]

Today, The Apostolic Church Nigeria occupies a central position in the history of Pentecostalism in Nigeria as the first and the leading Classical Pentecostal denomination in the country. The church has thousands of assemblies administratively grouped under hundreds of Areas (equivalent of Dioceses) across the six Geo-political zones in Nigeria, which are further administratively grouped under Fields and Territories, among which LAWNA (an acronym for Lagos, Western and Northern Areas) is the largest. The church is presciently headed by Pastor (Dr) Gabriel O. Olutola as National President as well as LAWNA Territorial Chairman, who succeeded Pastors E.O. Okon and S.S. Jemigbon as former National President and LAWNA Chairman respectively. The church among other landmark achievements owns a university, Samuel Adegboyega University, Ogwa as well as the largest world single church auditorium (the 150,000 sitting capacity National Temple situated along Ketu/Oworonsoki Expressway, Lagos, Nigeria). [12]

Doctrine and belief The Apostolic Church Nigeria is built on a fundamental doctrinal belief based on the Holy Scriptures. Its theological beliefs are summarised in its confession of faith, known as the Tenets, which read as follows: 1.	The one true and living God who eternally exists in three persons in unity: Father, Son and Holy Spirit. 2.	The inherent corruptness of man through the Fall; The necessity of repentance and regeneration by grace and through faith in Christ alone and the eternal separation from God of the finally unrepentant. 3.	The Virgin birth, sinless life, atoning death, triumphant resurrection, ascension and continuing intercession of our Lord Jesus Christ; His second coming and millennial reign upon earth. 4.	The Justification and sanctification of believers through the finished work of Christ. 5.	The baptism of the Holy spirit for believers with supernatural signs, empowering the church for its mission in the world. 6.	The gifts of the Holy Spirit for the building up of the Church and ministry to the world. 7.	The Sacraments of Baptism by immersion and of the Lord’s Supper 8.	The divine inspiration and authority of the Holy Scriptures. 9.	Christ’s leadership of the Church through apostles, prophets, evangelists, pastors, teachers, elders and deacons, for unity, maturity and growth of the church. 10.	The security of the believer as he remains in Christ 11.	The privilege and responsibility of bringing tithes and offerings to the Lord. The Constitution of the Apostolic Church in the United Kingdom states that "These Tenets shall forever be the doctrinal standard of the Apostolic Church and shall not be subject to change in any way whatsoever."[13] Organization and administration The Apostolic Church Nigeria which is administered as a single entity by the National Council is headed by a President. The current President is Pastor G.O. Olutola who succeeded Pastor E.E. Okon in 2011.[14] The church is categorized into five sections called fields with a view of bonding members in a spiritual and healthy fellowship. The fields include: •	The Lagos and Western/Northern Areas Territory (LAWNA), •	The Cross River State Field, •	The Igbo Field, •	The Maritime Field, •	The Akwa Ibom Field. National Convention The National Convention is a biannual gathering of all The Apostolic Church members at the National Temple, Lagos State, Nigeria.

References 1.	• "World's largest church inaugurated in Lagos". Vanguard Nigeria. 6 December 2011. Retrieved 12 July 2015. • •  For details read S.A. Fatokun (2006), ‘The Apostolic Church Nigeria: The ‘Metamorphosis’ of an Indigenous-Prophetic Healing Movement into a Classical Pentecostal Denomination’ in Orita – Ibadan Journal of Religious Studies, Vol. 38, June & Dec., pp.49-70.http://www.oritajournal.org; S.A. Fatokun (2005), "Pentecostalism in Southwestern Nigeria with particular Emphasis on The Apostolic Church", PhD Thesis Submitted to the Department of Religious Studies,University of Ibadan, Nigeria;. S.A. Fatokun (2008), ‘A Pentecost from Wales to the ‘Uttermost Parts of the World’: A Reflection on the Gospel of Reconciliation and its Impact on The Apostolic Church’s Global Mission, 1916 to Date” in Swedish Missiological Themes (Sweden), Vol. 96, No. 4., pp. 395-416 http://www.btj.se/ ; http://www.atla.com (Sweden) See also T. N. Turbull (1959), What God Hath Wrought (A Short History of The Apostolic Church) Bradford: The Puritan Press Ltd. • •  Rufus Okikiolaolu Olubiyi Ositelu (2002). African Instituted Churches: Diversities, Growth, Gifts, Spirituality and Ecumenical Understanding of African Initiated Churches. LIT Verlag Münster. pp. 90–. ISBN 978-3-8258-6087-5. • •  S.A. Fatokun (2006), ‘The Apostolic Church Nigeria: The ‘Metamorphosis’ of an Indigenous-Prophetic Healing Movement into a Classical Pentecostal Denomination’ in Orita – Ibadan Journal of Religious Studies, Vol. 38, June & Dec., pp.49-70.http://www.oritajournal.org; See also Deji Ayegboyin and Ademoola Ishola (1997), African Indigenous Churches, Lagos: Great Height Publications • •  S.G. Adegboyega(1978), Short History of The Apostolic Church, pp.8&9 • •  S.A. Fatokun (2009), “The ‘Great Move of God in An African Community: A Retrospect of the 1930s Indigenous Pentecostal Revival in Nigeria and Its Impact on Nigerian Pentecostalism” in Exchange (Journal of Missiological and Ecumenical Research, Leiden, The Netherlands), Vol. 38, No.7, pp.34-57. www.brill.nl; www.atla.com (The Netherlands) • •  S.A. Fatokun (2009), “The ‘Great Move of God in An African Community: A Retrospect of the 1930s Indigenous Pentecostal Revival in Nigeria and Its Impact on Nigerian Pentecostalism” in Exchange (Journal of Missiological and Ecumenical Research, Leiden, The Netherlands), Vol. 38, No.7, pp.34-57. www.brill.nl; www.atla.com (The Netherlands) • •  Deji Ayegboyin and Ademoola Ishola (1997), African Indigenous Churches, Lagos: Great Height Publications, p. 75"History:Origins". The Apostolic Church, LAWNA. Retrieved 12 July 2015. • •  S.O. Omowole (1994), “Healing and Exorcism in the Synoptic Gospel with Particular Reference to Miracles in The Apostolic Church,” Ph.D. Thesis, Dept. of Religious Studies, University of Ibadan, pp. 312ff; S.G. Adegboyega (1978), Short History of The Apostolic Church, pp. 61ff.; "tac"{{cite web | url=http://www.tacglobal.org/beliefs.php | title=HISTORY OF TAC WORLDWIDE | publisher= | accessdate=12 July 2015} • •  S.A. Fatokun, (2010), “ I Will Pour Out My Spirit Upon All Flesh”: The Origin, Growth and Development of the Precious Stone Church – the Pioneering African Indigenous Pentecostal Denomination in South-western Nigeria”, No. 19, Online Journal – CyberJournal for Pentecostal-Charismatic Research, pp.1-19 http://www.pctii.org/cyberj/index.html (United States of America) • •  For details read S.A. Fatokun (2006), ‘The Apostolic Church Nigeria: The ‘Metamorphosis’ of an Indigenous-Prophetic Healing Movement into a Classical Pentecostal Denomination’ in Orita – Ibadan Journal of Religious Studies, Vol. 38, June & Dec., pp.49-70.http://www.oritajournal.org; S.A. Fatokun (2005), "Pentecostalism in Southwestern Nigeria with particular Emphasis on The Apostolic Church", PhD Thesis Submitted to the Department of Religious Studies,University of Ibadan, Nigeria • •  S.A. Fatokun (2005), "Pentecostalism in Southwestern Nigeria with particular Emphasis on The Apostolic Church", PhD Thesis Submitted to the Department of Religious Studies,University of Ibadan, Nigeria • •  "Constitution of the Apostolic Church". p. 8.

== Correct Version of the History of The Apostolic Church Nigeria =FATOKUN, Samson Adetunji=

HISTORY 

The Apostolic Church Nigeria, by historical origin predated the 1931 assumption of that denominational name in Nigerian Christianity through affiliation with The Apostolic Church, Great Britain (and not 'British Apostolic Church' as some authors erroneously call it) through the visit of three Missionary delegates who arrived in [[Lagos], Nigeria on September 23, 1931: the late Pastors D.P. Williams (President), A. Turnbull (Vice-President), and W.J. Williams (International Prophet) . The origin of the church goes back to the 1918 indigenous Pentecostal revival (the first of its kind in southwestern Nigeria), which gave rise to the emergence of 'Precious Stone Society'(PSS) - Yoruba :"Egbe Okuta Iyebiye" (also translated as "Diamond Society) under the leadership of J.B. Shadare (also known as Esinsinade) with D.O. Odubanjo as the group secretary. The group which emerged from the then St.Saviour's Anglican Church (now a cathedral seat) at Italupe, Ijebu-Ode, became very popular as a prophetic-healing movement due to its divine healing activities, especially through Miss Sophia Odunlami, during the bubonic plague and influenza that broke out shortly after the First World.

The praying group soon entered into trouble with the leadership of the Anglican Church, particularly over its divine healing (which was anti-medicinal in both doctrine and practice)and rejection of infant baptism. In 1923, the leaders and members of the group were finally excommunicated from the Anglican Church after series of meetings of Anglican authorities with the group (PSS) to check what the church termed as heretic teachings proved abortive. Subsequently, through the efforts of David O. Odubanjo (the Secretary/Missionary Correspondent), Precious Stone Society entered into affiliation with the Faith Tabernacle Congregation in Philadelphia, USA (a Holiness movement with emphases on the power of prevailing prayers and divine healing), and the group assumed a new name "Faith Tabernacle Congregation of Nigeria" or better put 'Nigerian Faith Tabernacle (NFT). Through the official magazine of F.T. Philadelphia, U.S.A. called 'Sword of the Spirit', Odubanjo had since 1920 and 1921 been in correspondence with Pastor Clarke, and had in fact linked the Lagos branch of P.S.S. with F.T., USA. Pastor A Clarke, the Senior Pastor of F.T. USA, united the group with other members of F.T in indifferent places across Nigeria, and appointed some among them pastors by proxy, namely - J.B. Shadare (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). The General Headquarters of the Nigerian F.T. was situated at 19, Alapo St. Ijebu – Ode, the seat of Shadare - who became the Senior Pastor of F.T. Nigeria, while while 51, Moloney Great Bridge St. Lagos (the seat of Odubanjo), became the Missionary Headquarters. However, in 1925, Pastor A. Clarke fell into the sin of sexual immorality and was disciplined by the leadership of FT, USA. He consequently left the church and formed the 'First Century Gospel Church' which he called on the leaders of Nigerian Faith Tabernacle to join him in, but a proposal to which they declined and continued their allegiance to F.T. USA.

1n 1928, God raised up Evangelist Joseph Ayo Babalola, who through a claimed divine directive joined Nigerian Faith Tabernacle and was re-baptised at Lagos Lagoon by Pastors Shadare and Odubanjo as parts of the conditions for absorption. In 1930, a great revival broke out through Joseph Ayo Babalola while the meeting of the leaders of Nigerian F.T. was going on at Oke-Oye, Ilesa. He was at Ilesa, not as part of the meeting which was called to resolve some misunderstanding among members in some sections, but was rather invited in order to use the occasion of the leadership meeting to introduce him to all leaders of F.T. in the country While still waiting to be attended to, mourners passed by with the corpse of child a for burial. He intercepted them, prayed and jingled his praying bell on the dead child thrice, which subsequently led to its restoration to life. This consequently led to the outbreak of a nation-wide revival, which attracted people from all over the country and even Nigeria to Ilesa. Thus, the 1930s Pentecostal revival in Nigeria is not Babalola's independent group revival but Nigerian F.T.'s. A reputable assistant to Babalola in the 1930s revival was another member of Nigerian F.T., by name Daniel Orekoya, who championed another revival at Oke-Bola in Ibadan which led to the raising to life of a pregnant woman named Abeo after being four days dead. The massive drifting away of members from the existing mission churches to Nigerian F.T. led to persecution from the colonial authorities which charged N.F.T. with unruly revival -charging the leaders of NFT and Babalola with forcing people to drink unhygienic 'sanctified' water for healing, forcing confession from people alleged of witchcraft, initiating open challenge to existing traditional cult members, etc. Nigerian FT was by and large consequently proscribed by the Colonial government as an unlawful group. Babalola was at a time arrested, tried, and sentenced to imprisonment in Benin.

With the disruption of the revival, an appeal was made to the leadership of F.T. in USA to come to their rescue. The appeal was turned down on the excuse that it was against F.T. USA's practice to send out missionaries as the affiliation was done only through correspondence. This was coupled with the fact that F.T. USA at that time was not in support of the Pentecostal revival in Nigeria because F.T. USA wrote off as demonic Holy Spirit Baptism with speaking in tongues - one of the carnal features of Pentecostalism and of the revival.

Thus in 1931, after exchange of doctrines and other fundamental scriptural truths between the missionaries and leaders of Faith Tabernacle Congregation of Nigeria, the leaders of the fellowship decided to affiliate with The Apostolic Church of the United Kingdom and adopted The Apostolic Church (TAC)as a denominational name together with its principles and practices. This new affiliation was cemented on 15 Nov. 1931, on the day of proper ordination into pastoral office seven of the founding leaders of N.F.T. who were initially made pastors by proxy by Pastor A. Clarke of FT, USA. With this new affiliation, the name Nigerian Faith Tabernacle was dropped for The Apostolic Church Nigeria (TACN), and an end came to the persecution of the group. The visiting missionaries also helped in conducting revival services and the opening of The Apostolic Church assemblies before their departure.

In 1932, the first set of resident missionaries were sent to Nigeria from Great Britain, in persons of Pastors George perfect (apostle) and Idris Vaughan (prophet/evangelist). In 1933, the seven leaders ordained pastors in 1931 were further ordained into the exalted office of apostle by the resident missionaries. Pastor Shadare eventually pulled out of the affiliation after the second ordination the excuse that he allegedly received a divine warning not to have anything to do with European missionaries. He subsequently founded the Precious Stone Church, retaining his seat at Alapo Street, Ijebu-Ode as the headquarters of his church.

In 1935 Pastor Idris Vaughan went with Pastor (Evangelist) Babalola to Calabar for revival campaigns. Subsequently, The Apostolic Church assemblies were established in the eastern region of Nigeria. Between 1938 and 1939, there were some misunderstanding between some African leaders and the resident British missionaries on the question of divine healing in which the African leaders in question accused the European missionaries of using quinine as against the doctrine of divine healing the Africans believed in before their arrival. All efforts to resolve the dispute proved abortive. In 1940, the faction group led by Pastors Odubanjo and Akinyele broke away from The Apostolic Church and formed an independent church, first named 'Nigerian Apostolic Church' (which was queried by their followers from the Republic of Benin), later changed to 'United Apostolic Church'(which was again problematic as the acronyms UAC which coincided with the United African Company led to misplacement of letters), and finally in 1942 to 'Christ Apostolic Church' which was duly registered under Corporate Affairs Commission in 1943. Hence, it is erroneous, as believed and claimed by some that The Apostolic Church Nigeria seceded from Christ Apostolic Church. The truth in the light of historical evidences that are academically proved from the above makes it clear beyond any historical confusion or doubt that it was Christ Apostolic Church which seceded from The Apostolic Church Nigeria.

Today, The Apostolic Church Nigeria occupies a central position in the history of Pentecostalism in Nigeria as the first and the leading Classical Pentecostal denomination in the country. The church has thousands of assemblies administratively grouped under hundreds of Areas (equivalent of Dioceses) across the six Geo-political zones in Nigeria, which are further administratively grouped under Fields and Territories, among which LAWNA (an acronym for Lagos, Western and Northern Areas) is the largest. The church is presciently headed by Pastor (Dr) Gabriel O. Olutola as National President as well as LAWNA Territorial Chairman, who succeeded Pastors E.O. Okon and S.S. Jemigbon as former National President and LAWNA Chairman respectively. The church among other landmark achievements owns a university, Samuel Adegboyega University, Ogwa as well as the largest world single church auditorium (the 150,000 sitting capacity National Temple situated along Ketu/Oworonsoki Expressway, Lagos, Nigeria).

Hello, I'm Oluwa2Chainz. I noticed that you made a change to an article, The Apostolic Church Nigeria, but you didn't provide a reliable source. It's been removed and archived in the page history for now, but if you'd like to include a citation and re-add it, please do so! If you need guidance on referencing, please see the referencing for beginners tutorial, or if you think I made a mistake, you can leave me a message on my talk page. Thank you. —Oluwa2Chainz »» (talk to me) 20:44, 25 August 2016 (UTC) Samson Adetunji Fatokun (talk) 20:56, 25 August 2016 (UTC) Reply Thank you very much my dear brother, and thanks for all your efforts at getting the history of The Apostolic Church Nigeria on wikipedia. I indeed appreciate your efforts. Kindly help to re-add as I am a new contributor. KIndly help me to re-edd it. Thanks and God bless. -Rev. Prof. Samson FatokunSamson Adetunji Fatokun (talk) 20:56, 25 August 2016 (UTC)