CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

The Christian religion has come a long way since the first missionary station at Badagry in 1842. In 1857, the church missionary society established the first mission church in Onitsha under the leadership of the Rev. Henry Townsend. From Onitsha, the gospel started its slow but steady journey into the interior. Although before the advent of Christianity in Odozor, traditional religion was practiced as a general rule. The people believed in the existence of a supreme being called Chineke or Chukwu. There is a belief in a religious pantheon of gods. Chukwu delegated functions to the Earth goddess Ani, the oracles and shrines. The Ani priest and the ofor holders were in charge of religious matters and represented their people in religious matters. The Ani priest was spiritual in settling disputes that could not be settled by the council of elders due to lack of evidence. The Earth deity was the ultimate source of morality. Oaths taken before the Ani oracle lend credence to claims and put to rest all arguments arising from one evidence. According to the District Officer’s Report of 1945 and 1957, traditional religious practices in Odozor were relevant to the religious life of the people. Archival sources recognized the guardian sprit of the departed, which is symbolized in the Odo-cult. Belief in the continued existence and influence of the departed is very central in Odozor. The ancestors are felt to be still present, directly concerned with the family and watching over their well being. Cult festivals are performed between the end of the planting season and the harvest period every leap year. People believe that the ancestors, as symbolized in the Odo cult, are the custodians of the people’s laws, traditions, and customs; they are believed to send sickness or misfortune upon any person who violates or infringes upon their dictates. During the Odo cult festivals, certain rites were accorded to the ancestors. Offerings are made to commemorate the death of the dead or to elicit their support for a particular venture. Sacrifices are also made to invoke the ancestors and request them to pass on their petition for safety to the appropriate quarters. Besides all these, the ancestral rite is the provision of choice food and drinks. This is done to mark the end of the festival. During this event, the living and the dead share a common meal in harmony.

However, the C.M.S brought by the missionaries established a station at Enugu Ngwo in 1912. The visit of the Rev. Isaac Uzowulu to Ngwo triggered an expansionist spirit among the missionaries. This itinerant evangelist embarked on house to-house evangelism and established a station at Umuabi, Udi and Okpatu. From the station at Okpatu, a mission station was found in Umulumgbe in 1936. In an interview with Elder Amadi of Eke, Town, he said that the "Udi area witnessed a missionary scramble in the second decade of the 20th Century". This pioneer position gave the Church missionary society added advantages. During this period, many communities were desirous of opening up C.M.S mission stations in their communities. In the face of the increasing demand for mission contact, the Holy Ghost Congregation of the Roman Catholic mission emerged on the scene. Ilogu (1974) pointed out that 1885 witnessed the emergence of the Holy Ghost Congregation of the Roman Catholic Church in Igbo land.

The entrance of the Roman Catholic mission into Igbo land compelled a missionary drive into the interior. This drive led to missionary rivalry in their adoption of apostolic policies. Ekeche pointed out that the Roman Catholics explored the interior through the creeks, from Aguleri to Olo, Achalla, Owa, and Oghe to Eke in 1914. The Rev Fr. Aloysee Muller opened up a mission station at Eke with Mr. Ikem Peter as the primary teacher. From Eke, like the biblical mustered seed, the church spread as far as Nsukka, Ogaja, and Makurdi to the North, Ebenebe and Ida. From the above description, we can have a fair picture of the enormous apostolic activities of the pioneer missionaries of Eke. By 1889, Eke mission station gave birth to five town parishes of Ebe, Abor, Ukana, Okpatu, and Umulumgbe, which constitute a mainly Roman Catholic population. Thus, this descriptive trend makes it a point to ponder the reasons and underlying factors that prompt the various openings of Catholic churches within the region which the study seeks to consider. 

1.2 Statement of the Problem

The Church Missionary Society and the Roman Catholic Church are two major actors in mission evangelism in Igboland. As early as 1912. The presence of the C.M.S. was established in the Enugu Ngwo and Udi areas respectively. In spite of this early development, the people of Odozor are dominantly Roman Catholics when compared to other areas in the Udi Local Government Council Area. This raises a number of questions, such as: (a) What are the factors behind the sudden twist of events in the C.M.S. evangelizing mission? (b) Can this sudden twist be attributed to the method, charisma, strategies employed, and political influence of the local chiefs or to the inadequacy of trained local agents and laity groups? In a bid to answer this question was the purpose of delving into this research.

1.3 Objective of the Study

The main focus of this study is to examine factors responsible for the dominant presence of roman catholic church in odozor. Specifically the study seeks to  into look into some distinctive religious and ecclesiastical issues of the various Christian missionary enterprises in Odozor Local Government Development Council with the view to find out the factors for the dominant presence of Roman Catholic Church adherents viz-a- viz other areas in Udi Local Government Area Council.

1.4 Research Questions

1. what were the prevalent belief system practices by Odozor before the introduction of christian religion?

2. What are the factors for the sudden twist of events in the C.M.S. evangelizing mission in Odozor?

3. Can this sudden twist be attributed to method, charisma, strategies employed, and political influence of the local chiefs or inadequacy of trained local agents and laity groups?

1.5 Significance of the Study

The response of OdoOzo people towards various Christian missionary endeavors is of great significant. An expository view at the above will help to clarify missionary enterprise in the area. Also the study stands to offer an insight into the level of commitment of the various missionaries in carrying out their primary assignment. It equally stands to contribute to scholarship on the faith ideology of the people of OdoOzor Missionary evangelism. The research finding could be used to draw conclusion on the enduring strategies in faith propagation. Finally it stands to correct the misinterpretation of the past with the view to improving the present situation and achieving a balanced view of activities in Odo-Ozor Local Government Development council.

1.6 Scope of the Study

The scope of this study borders on an assessment on the factors for the dominant presence of Roman Catholic Church in Odo-Ozor Local Government Development Council in Enugu State. The council is made up of the following towns: Ebe, Abor, Ukana, Awhum, Okpatu, Umulumgbe, Umuoka and Ukehe. These towns share common paternal, socio-cultural and religious tie. Due to the congenial nature of the study area, a selective random area was undertaken. The representative study areas are Ebe, Okpatu, Awhum, Umulumgbe and Abor. 

1.7Research Methodology

The researchers made use of historical and analytical approaches for the study. The nature of the study compels this study to rely more on secondary sources.Documented materials such as text books, journals, magazines, and unpublished works were also used. On the basis of logical evidence, the researcher applied logical reasoning to arrive at conclusions.Under this approach, literature material was collated specifically to focus on the content specified in the research objective. The researchers also made use of the group discussion method. The key topic of Christian Missionary enterprise in Odo-Ozor was raised and the expressed views of the discussants provided useful information for this study. The discussants included traditional rulers, academicians, and clergy men who represented their interest groups and callings.

1.8 Limitation of the Study

Every effort will be made to carry out this research work meticulously, though there is certain limitation due to opposing variables militating against the progress of the research, the factors are stated below.

FINANCE:Only the economic realities the cost of things as regards to the research materials research goes a long way to hinder the good motive of the research about making other necessary previsions and findings.

TIME: There is a limited time frame available for the study, which results mainly due to the shortness of the academic session.  This time factor will in no small way effect the study.

1.9 Definition of Terms

Christian missionaries:This refers to the group of people who go out to propagate the Christian faith to non- members.

Missionary work:This is used to refer to those activities designed to affect the expansion of the church among men and beyond its boundaries.

Mission:The sending out of religious teachers to convert people by preaching.

Sacrament:This refers to the solemn religious ceremony in the Christian church such as baptism, confirmation, matrimony believed to be accompanied by great spiritual benefits.

Sacred: To treat something with great respect or reverence. Itinerant Traveling from place to place. Laity – refers to all the people not in the Holy Order, those who are not clergy. Parishioner – inhabitants of a church parish.

REFERENCE

Orizu, S. The Growth of the Catholic Church in Umubi Town 1917 – 2007, Unpublished Work.

Ozigbo, R. A. The Catholic Mission Enterprises in the Era of Colonialism; A Study of Catholic Missionary Enterprises in Eastern Nigeria 1885 – 1939. Unpublished Ph.D. Thesis.

 Ozigbola, I. R .A (1985). Igbo Catholicism: The Onitsha Connection, 1967 – 1984. Onitsha: F.E.P Pub.

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