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Journal articles on the topic 'The Cherubim and Seraphim Church of Zion'

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Published: 5 June 2025

Last updated: 16 July 2025

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1

Abiodun, Kayode David, Babatunde Oyeyemi Ogunwuyi, and Mojisola Ogedengbe. "Personality factors and conflict management among pastors in cherubim and seraphim church of Zion, Akure." International Journal of Sociology and Humanities 5, no. 1 (2023): 10–16. http://dx.doi.org/10.33545/26648679.2023.v5.i1a.34.

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2

Brennan, Vicki L. "‘Up Above the River Jordan’: Hymns and Historical Consciousness in the Cherubim and Seraphim Churches of Nigeria." Studies in World Christianity 19, no. 1 (2013): 31–49. http://dx.doi.org/10.3366/swc.2013.0037.

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Bringing together historical and ethnographic materials, this article analyses how members of the Cherubim and Seraphim churches of Nigeria engage with and remember the history of the church through singing hymns, which thus serves as a mode of historical consciousness. In their performance of hymns church members articulate a conception of the relationship between musical practice and spiritual healing in Cherubim and Seraphim worship that draws on a particular conception of the past in order to legitimate certain worship practices. In doing so church members are able to attract God's power a

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3

Jando, Franca Shiminenge, Comfort Kamimi Gemade, and Orhiiga Won Solomon. "The Vision and Impact of Redeemed Christian Church of God and Cherubim and Seraphim Movement." African Journal of Religious and Theological Studies 2, no. 1 (2024): 01–20. http://dx.doi.org/10.62154/jydy8560.

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The paper is a comparative study of Redeemed Christian Church of God and Cherubim and Seraphim Movement as African indigenous movements. The work adopts a qualitative research design and relied on secondary method using comparative approach. It was found in the study that these indigenous Christian movements have their vision shaped by their founders. However, there are certain features that are common among them as well as notable differences. Both practiced Pentecostal theology and the place of Scriptures is central to both of them. While the Redeemed Christian Church of God is said to have

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4

Aluko, Oluwasegun Peter. "Socio-Historical Analysis of the Cherubim and Seraphim Church Unification, Obafemi Awolowo University Campus Fellowship, Nigeria." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 17, no. 1 (2022): 1–19. http://dx.doi.org/10.37680/adabiya.v17i1.1490.

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Since the division of the Cherubim and Seraphim (C&S) Church in 1929, there has not been a single leader of all the factional bodies. Over the years, many attempts have been made in order to bring about a unified C&S church that would involve all the many factional bodies, which have also failed. Not until the 1980s when some group of students in higher institution came together to form a unified C&S church that will comprised of all the factional bodies. The quest for the oneness of all members of the church regardless of factions was what led to the establishment of the Cherubim

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5

McKinney, Carol, and J. Akinyele Omoyajowo. "Cherubim and Seraphim, The History of an African Independent Church." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 19, no. 1 (1985): 247. http://dx.doi.org/10.2307/485076.

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6

Renne, Elisha P. "Consecrated garments and spaces in the cherubim and seraphim church diaspora." Material Religion 5, no. 1 (2009): 70–87. http://dx.doi.org/10.2752/175183409x418757.

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7

Amasuomo, JOM. "Zion Brand Cherubim and Seraphim Churches in the Establishment of Primary Schools in Bayelsa State, Nigeria." African Research Review 8, no. 1 (2014): 53. http://dx.doi.org/10.4314/afrrev.v8i1.5.

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8

ALUKO, OLUWASEGUN P. "THE CHERUBIM AND SERAPHIM UNIFICATION CHURCH OF NIGERIA: ITS HISTORY, BELIEFS AND ORGANISATION." Asian Journal of Arts, Humanities and Social Studies 4, no. 1 (2021): 1–10. http://dx.doi.org/10.56557/ajahss/2021/v4i134.

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9

Loko, Omolara Olasunbo. "Traditions and innovations in the liturgical music of the Cherubim and Seraphim Movement Church (Ayo ni o) Lagos state." African Musicology Online 12, no. 2 (2023): 81–89. http://dx.doi.org/10.58721/amo.v12i2.344.

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The liturgy of the Cherubim and Seraphim Movement Church (Ayo ni o) Lagos State, Nigeria, is characterised by various worship activities such as prayer, reading of the bible, ringing of the bell, and singing, to mention few, and scholars have noted music to constitute a greater part of it. While some aspects of the church’s worship rites are considered rigid and fixed, modernisation and technology continue to redefine some of its religious practices, especially liturgical music. Much of the studies on the church focused on issues surrounding traditions, the liturgy, and musical practices. Howe

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10

Amadi, Gabriel Ndamzi. "“Hallelujah”, “Iye”, “Hosannah”: Investigating the Conversational Dynamics in Prayers of the ESOCS Church." Àgídìgbo: ABUAD Journal of the Humanities 12, no. 2 (2024): 466–88. https://doi.org/10.53982/agidigbo.2024.1202.34-j.

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This study utilizes Conversational Analysis (CA) theory to examine the discourse and conversational dynamics in the prayers of the Eternal Sacred Order of the Cherubim and Seraphim (ESOCS) Church, a spiritually vibrant community known for its fervent, linguistically rich prayers. ESOCS prayers are rooted in distinctive traditions that incorporate scriptural references, ritualistic expressions, and emotional outpourings, offering a rich domain for linguistic analysis. The study analyzes 4 prayer samples, selected from an initial pool of 45 prayer recordings collected across 22 ESOCS church bran

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11

Onyezonwu, Loveday Chigozie, and Ucheawaji Godfrey Josiah. "Perspective on Agapeic Ethic and Creation Care." Religions 16, no. 1 (2024): 21. https://doi.org/10.3390/rel16010021.

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Ongoing discussions on creation care and agapeic ethic have paid less attention to the interplay between love, creation, waste management challenges, and mission. This paper, therefore, discusses a missional perspective of agapeic ethic as a ground norm for eco-theology and motivation for eco-care (especially proper waste management). An attempt is made to discuss the concept and dimensions of love and the nexus between love, creation, and missional purpose. This paper adopts a non-participant observation of refuse collection as carried out by refuse collectors, the waste disposal practices of

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12

Naty, Alexander, Morie Kaneko (ed.), and Masayoshi Shigeta (ed.). "The ak’aat k’aal movement among the Aari people of south-west Ethiopia." Aethiopica 9 (September 24, 2012): 49–63. http://dx.doi.org/10.15460/aethiopica.9.1.240.

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Students of African studies have reported a variety of religious movements under the rubric of independent churches. These include the Cherubim and Seraphim, the Church of the Lord, the Church of Simon Kimbangu, the Zionist and Ethiopianist’s independent churches in southern Africa. Most of these churches emerged in those countries that were under European colonial domination. Ethiopia did not experience European colonialism. Indeed, imperial Ethiopia conquered militarily less powerful kingdoms and chiefdoms that were located to the south and south-western of the then Abyssinia. The conquest o

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13

AROKOYO, Erinola Jacob, Godwin Ph.D OKIRI, Thomas Imoudu Ph.D GOMMENT, Edime YUNUSA, Favour Yetunde MEJIYAN, and Yusuf Baba IBRAHIM. "Assessment of the Roles of Socialization of the Cherubim and Seraphim Movement Church Members in Curbing Social Vices among Kabba District, Kogi State, Nigeria." American Research Journal of Contemporary Issues 2, no. 3 (2024): 1–34. https://doi.org/10.5281/zenodo.12667605.

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<em>The church as a religious institution is an agent of socialization responsible for molding social behavior and providing informal control. However, there is an increase in moral decadence, delinquency, and crime in Nigeria, particularly in Kogi West Senatorial District among the Okun-speaking population. Hence the study assessed the socialization roles of the CSMC in curbing social vices in kabba district of Kogi State. Being a mixed study, 320 members of CSMC of kabba District, were randomly selected from ten different Churches to respond to the questionnaire while 15 informants were recr

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Associate, Professor Akinyemi Oluwafemi Alawode. "Unity in Contextual Cravings of African Indigenous Churches and their Contributions to Christian Missions." ISRG Journal of Humanities and Cultural Studies (ISRGJHCS) II, no. VI (2024): 149–53. https://doi.org/10.5281/zenodo.14354825.

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<strong>Abstract</strong> <em>Over the past few decades, the African Indigenous Churches (AICs) have been growing by leaps and bounds. At this point, their presence has become a major force in reshaping Christianity across the African continent. The researchers have a much better appreciation for the African Indigenous Churches because of recent people do not view them as a problem to be solved any longer but as a sacred part of the solution; that is, they are now a vibrant segment of the body of Christ with which other churches or denominations can partner with in God’s great commission

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15

Onipede, Festus Moses, and EDUN, Olayinka Modinat2. "A Study of Generic Structure Potential in Select Sermons of Reverend E.M.F Oshoffa." International Journal of English Language Studies 3, no. 6 (2021): 01–11. http://dx.doi.org/10.32996/ijels.2021.3.6.1.

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This research aimed to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listens to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposely studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non-participant observations. The findings revealed the GSP catalog

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Moses, Onipede Festus. "A Generic Structure Of Reverend E.M.F Oshoffa’s Sermons." International Journal of Systemic Functional Linguistics 3, no. 2 (2021): 81–89. http://dx.doi.org/10.55637/ijsfl.3.2.3046.81-89.

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This research’s objectives were to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listen to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposively studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non- participant observations. The findings revealed t

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17

Awojobi, Peter Olanrewaju. "The ministry of Moses Orimolade and the prophetic tradition of Israel: An ecclesio-historical study." Asεmka: A Bilingual Literary Journal of University of Cape Coast, no. 11 (December 1, 2021): 48–63. http://dx.doi.org/10.47963/asmka.vi11.434.

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The phenomenon of religious ecstasy has been the focus of scholarly investigations and debate for centuries. Israel was believed to have gotten her culture, values and religion from Yahweh through prophetic oracles. The Israelites were warned many time by Yahweh and the prophets to distant themselves from her neighbours and their gods. However, some scholars claimed that Israel borrowed ecstatic prophecy from her neighbours. The thrust of this paper is to investigate the origin, and the place of ecstatic prophecy in ancient Israel and its reflections in Moses Orimolade’s prophetic ministry in

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18

Atwood, Craig. "The Mother of God's People: The Adoration of the Holy Spirit in the Eighteenth-Century Brüdergemeine." Church History 68, no. 4 (1999): 886–909. http://dx.doi.org/10.2307/3170208.

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“Lord God, now we praise you, you worthy Holy Spirit! The church in unity honors you, the mother of Christendom. All the angels and the host of heaven and whoever serves the honor of the Son; also the cherubim and seraphim, sing with a clear voice: ‘Divine majesty, who proceeds from the Father, who praises the Son as the creator and points to his suffering.’ … Daily O Mother! whoever knows you and the Savior glorifies you because you bring the gospel to all the world.” These lines are from the Te Matrem, a prayer to the Holy Spirit that for nearly thirty years was a regular part of worship for

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19

Oláléỵẹ, Samuel Káyọ̀dé, Julius Sunday Adekoya, and Olúladé Adéníyi. "Enmity between Kinsmen: A Critical Analysis of Societal Imagery Arising from Warfare Prayers." LASU Journal of Religions and Peace Studies 6, no. 2 (2024): 55–67. https://doi.org/10.5281/zenodo.14991512.

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This paper presents a critical analysis of societal imagery that emerged from the practice of warfare prayers, with a specific focus on the manifestation of enmity between kinsmen. By examining the intricate dynamics between warfare prayers and societal perceptions, this article research sheds light on the complex interplay between spiritual practices and the construction of divisions within kinship. It highlights how warfare prayers reinforce existing divisions, and shape negative imagery and biases among families. It investigated the power of these prayers in constructing negative perception

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20

Adegbola, Tolu Adefi. "The Episcopal Church of Cherubim and Seraphim, Zion Pepe." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573896.

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The Episcopal Church of Cherubim and Seraphim, Zion Pepe was established on January 2, 1951 by a group predominantly made up of Ilaje men and women who lived or hailed from the Etikan and Aheri axis of Ilajeland. They had previously subscribed to the Cherubim and Seraphim Society which made its way into Ilajeland in 1929 and had continued to pursue their spiritual enlightenment with the Cherubim and Seraphim Church, Ugbonla from February 16, 1948 when that movement became distinct from the erstwhile Cherubim and Seraphim movement in Ilajeland. Worshippers at Ugbonla who travelled from Aheri an

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21

Adegbola, Tolu Adefi. "The Cherubim and Seraphim Church of Zion, Ugbonla." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574036.

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The Cherubim and Seraphim Church of Zion was founded on 16th February 1948 in Ugbonla, Ilaje area on the eastern flank of Yorubaland in southwest Nigeria. It is an offshoot of the Cherubim and Seraphim (C & S) Society, a Christian movement which started as a praying group comprising crowds (people) who thronged the home where Abiodun Akinsowon was resident after she had a mysterious encounter. Abiodun had peeped into the chalice of a religious procession and had gone into a trance for days until Moses Tunolase Orimolade was contacted to help restore her to life. This occurred in 1925 in La

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22

Samuel, Okanlawon. "Cherubim & Seraphim Movement Church (Worldwide) Ayo Ni O." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574802.

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Aladura is the word for "praying people". The Aladura churches are independent African churches or African Instituted Churches (AICs) that emphasize prayer and healing. The Aladura Churches reflects the indigenization of Christianity through the use of African symbols, traditional healing modalities, and worship styles. The Aladura Churches offer solutions to existential problems plaguing humans unlike earlier churches whose emphasis is just the afterlife. The Christ Apostolic Church, the Cherubim and Seraphim, the Church of the Lord, and the Celestial Church of Christ have emerged as the sign

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23

Oluwasegun, Aluko. "Cherubim and Seraphim Unification Church of Nigeria (C&SUCN)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573906.

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This is an entry about the Cherubim and Seraphim Unification Church of Nigeria (C&SUCN). It is a group interested in unifying the various factional bodies of the Cherubim and Seraphim (C&S) Church that got divided in 1929. From a single entity that it was during the period of 1925 and 1929, the C&S church was able to increase in leaps and bounds. However, the division that crept in between the two leaders (Moses Orimolade Tunolase and Christianah Abiodun Emanuel nee Akinsowon on ownership of the church) brought a halt to the once resplendent movement that has caught the attention o

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24

Oluwasegun, Aluko. "Cherubim and Seraphim Church Unification, Campus Fellowship." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573932.

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This is an entry about the Cherubim and Seraphim Church Unification Campus Fellowship, popularly known as Isokan (Unification). It is a group interested in unifying the various factional bodies of the Cherubim and Seraphim (C&S) Church that got divided in 1929. The Cherubim and Seraphim Church Unification (a.k.a. Unification), now known as the Cherubim and Seraphim Church Unification (Campus Fellowship) is a Cherubim and Seraphim church based in the institutions of higher learning in Nigeria and overseas. Its emergence was a result of the divisions that have taken place in the mother churc

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25

DR. TIMOTHY O. BAIYEWU. "ALADURA IN THE CITY: EXPLORING HOW THE CHERUBIM AND SERAPHIM NAVIGATES CITY DYNAMICS IN NIGERIA." International Journal of Humanities, Literature and Art Research, October 31, 2024. http://dx.doi.org/10.70382/mejhlar.v6i6.005.

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This paper discusses how the Cherubim and Seraphim (C&S) navigates the complex city dynamics within the context of time and space and how both the church and the city shape and reshape one another in Nigeria. The C&S is a major brand of Aladura Christianity, which emerged as a prayer group and metamorphosed into major and countless number of minor strands of churches that bear the name “Cherubim and Seraphim” as prefix or suffix. The C&S navigates a diverse, competitive, and dynamic religious landscape where the changing city life of modernisation and globalisation influence how th

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26

Dontchev, Georges. "The Mounted Angel in Byzantine Art." Visual Studies 4, no. 3 (2020). http://dx.doi.org/10.54664/ieyg5916.

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Angels, incorruptible beings of incorporeal matter, according to the teaching of Christianity are the first and most perfect God’s creatures, members of the Church whose Head is Christ. God’s messengers, guardians and heavenly warriors, or belonging to other ranks which were later defined and classified by theologians as found in the different texts of the Old and New Testaments, they do not have a clearly defined appearance and attributes, with the notable exception of Cherubim and Seraphim. Very rarely are flying angels even vaguely mentioned in Biblical texts, still less – winged angels. Ra

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27

Adegbola, Tolu Adefi. "The Community Church of Apostles Nigeria and Oversea (COCANO), Ajegunle." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574493.

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In 1933, the Community Church of Apostles Nigeria and Oversea (COCANO) separated from the rapidly growing Aladura movement, a stock of the Cherubim and Seraphim Society introduced to Ilajeland in 1929. The members of the C & S movement in Ilajeland during this period were highly mobile holding their conventions across the towns and villages in Ilajeland. In 1933, they had attended a convention in Ereke. While most members returned to their communities, a group stayed back at the convention venue, making it their home with the intention of continuing there permanently. The group continued t

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28

Marina, Toumpouri. "Panagia Parigoritissa, Arta." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574209.

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The church of Panagia Parigoritissa (meaning Virgin Mary of Consolation) at the centre of the city of Arta, Epirus, is dedicated to the Annunciation. It was constructed around the end of the 13th century by the despot of Epirus Nikephoros I Komnenos Doukas, his wife Anna Palaiologina and their son Thomas, as indicated by the inscription on the western wall (Κομνηνοδούκας δεσπότης Νι[κηφ]όρος Αννα βασίλ[ισσ]α κομνη[οδούκαινα] Κομνηνόβλαστος δ[εσπότης Θ]ωμάς μέγας Κομνην[οί Ελ]λάδος α[υτάνακτες] ή Κομνην[ών κ]λάδος α[γγελωνύμων]). The church was formerly the katholikon (main church) of a Monaste

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29

Olusegun, Olawoyin. "The Redeemed Christian Church of God." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574505.

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The Redeemed Christian Church of God (RCCG) was founded in Nigeria in 1952 by Josiah Olufemi Akindayomi. The church has a rich history and a profound impact on the global Christian landscape. Akindayomi was born in Ondo, Southwestern Nigeria, in 1909. Although he was born into a family that followed indigenous religions, he later joined the Anglican Church, where he was baptized in 1927. His religious desire made him move further to the Cherubim and Seraphim Church (C & S) in 1931. He founded a prayer group within the C&S, which he called Egbe Ogo Oluwa (The Glory of God Fellowship) in

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Oluwasegun, Aluko. "Aladura Christianity in Nigeria." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574744.

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Aladura Christianity emerged in Nigeria in the early 20th century as a response to the perceived inadequacies of the Mainline Christian denominations in addressing the spiritual and physical needs of the people. The movement sought a return to what its founders believed were the authentic, spiritual roots of Christianity. Also, the emergence of this brand of Christianity could be said to be in reaction to a community in turmoil caused by hunger, the Great Depression, smallpox, and influenza outbreaks, which were some of the effects of the First World War. The term "Aladura" is a Yoruba word th

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