Isese and Christianity: A Conversation Yoruba People Must Have by Femi Obembe

I feel deeply honored to address my people of Yorubaland on this very important subject—the resurgence of Isese in our land. In recent times, we have witnessed the renewed visibility of traditional worship across Yorubaland. Physical temples dedicated to Ifa worship are emerging, and many content creators on social media now openly proclaim their Ifa faith and its perceived power to solve human problems. Indeed, many of our brothers and sisters are increasingly turning to these shrines in moments of personal difficulty.

Several factors explain the renewed patronage of Isese today.

First is the frustration born out of Nigeria’s prolonged underdevelopment. Many people have begun to argue that Western religion—particularly Christianity—was introduced by Europeans as part of a colonial strategy to dominate and exploit Africa. Some believe that the form of education introduced by the missionaries did not equip Africans with the tools necessary for economic independence and prosperity.

One argument frequently heard in this conversation is that Christianity has failed to restrain corruption among public officials. Many of our leaders take the oath of office on the Bible, yet they still plunder public resources without consequence. Some people therefore claim that if officials had sworn by traditional Yoruba deities such as Ogun, Sango, or Sopona, those oaths would have carried greater spiritual consequences and perhaps discouraged corruption more effectively.

Another source of disillusionment comes from the conduct of many modern churches. In some places, practices within Christianity appear to contradict the very Omoluabi values that Yoruba culture has long cherished—hard work, sincerity, humility, and fairness. The commercialization of religion has become troubling to many. Books written by pastors are sometimes aggressively marketed to church members; anointing oils are sold as instruments of protection or prosperity; prayers are sometimes presented as substitutes for hard work; and political agendas occasionally find their way into the pulpit. These developments have led many people to feel that religion is being used to exploit believers rather than meet their spiritual needs.

Yet if we cast our minds back over the past two centuries, it would be impossible to explain the transformation and intellectual development of the Yoruba people without acknowledging the role Christianity played.

From the eighteenth and nineteenth centuries, Yorubaland had contact with Christian missionaries who established schools, literacy programs, and institutions that shaped generations of leaders. One prominent figure was Bishop Samuel Ajayi Crowther, a former slave who became the first African Anglican bishop. Others, such as James Johnson, advocated for indigenous leadership within the church and helped establish Christianity firmly within Yoruba society.

Today, when we see Yoruba professors, engineers, doctors, scholars, and professionals making remarkable contributions around the world, we cannot ignore the educational and social foundations laid during that period of Christian influence.

Part of the reason Christianity took root among the Yoruba people was that many aspects of Yoruba culture harmonized with its moral teachings. Yoruba culture is rich with admirable values. Respect for elders, for instance, is deeply embedded in Yoruba tradition, just as it was in ancient Jewish culture. Our proverbs convey timeless wisdom about diligence, humility, generosity, and moral responsibility. These cultural strengths have shaped generations of disciplined and creative people from Yorubaland.

But here lies the heart of the matter.

The growing attempt to replace Christian teaching with Ifa divination and Isese religious practices raises serious spiritual questions for Yoruba Christians.

It is important to make a distinction: the use of natural herbs for healing is not sinful and exists in virtually every culture around the world. However, practices that involve divination, sacrifices to deities, spiritual intermediaries (Babalawos), and rituals meant to manipulate destiny are fundamentally incompatible with Christian teaching.

Some people argue that Ifa is the religion God gave to the Yoruba people, just as Christianity was given to Europeans and Islam to Arabs. But historically, divination—the attempt to obtain hidden spiritual knowledge—has existed in many cultures across human history. The Bible, however, consistently warns God’s people against engaging in such practices.

Deuteronomy 18:10–12 states:

“Let no one be found among you who practices divination, or sorcery, interprets omens, engages in witchcraft, or consults the dead.”

Seeking supernatural guidance through divination is described in Scripture as spiritual unfaithfulness to God.

When the Apostle Paul addressed the Christians in Corinth—who lived in a culture filled with many gods and spiritual practices—he warned them clearly:

“You cannot drink the cup of the Lord and the cup of demons too.”
(1 Corinthians 10:21)

Consider also the structure of traditional Ifa consultation. The Babalawo serves as an intermediary between the client and the spiritual world, prescribing sacrifices meant to appease certain deities in order to obtain blessings or solutions.

Christianity teaches something profoundly different.

In the Christian faith, the system of spiritual intermediaries has been abolished. The Bible declares that Jesus Christ is the only mediator between God and humanity.

Jesus himself said:

“No one comes to the Father except through me.”
(John 14:6)

And 1 Timothy 2:5 affirms:

“For there is one God and one mediator between God and mankind, the man Christ Jesus.”

This means that every believer has direct access to God. Anyone who believes that a prophet, pastor, or spiritual figure must stand between them and God has misunderstood the essence of the Christian message.

Jesus taught that when we pray, we should go into our private room and speak directly to our Father who hears in secret and rewards openly. He also taught that true worship is not tied to mountains, temples, or sacred locations, but must be done “in spirit and in truth.”

These teachings free believers from religious manipulation and unnecessary ritual.

Yet many people today, much like those in the time of the Apostle Paul, struggle to accept that approaching God could be this simple. They believe worship must involve elaborate rituals, prolonged fasting campaigns, special congresses, or complex spiritual formulas.

But Scripture reminds us:

“My people perish for lack of knowledge.”

Too often, we approach God with selfish expectations while neglecting the deeper knowledge of who He is. Yet God has already written humanity a beautiful love letter—the Scriptures—revealing His character and His promises. And the Bible assures us that the promises of God are “Yes and Amen.”

In conclusion, my dear Yoruba people, we must be careful not to confuse culture with religion.

Religion concerns worship, but culture represents the patterns of life that shape our identity and social values. Yoruba culture remains one of the most admirable cultures in the world. Its celebrations, traditions, proverbs, and respect for community continue to captivate people across cultures.

I have personally witnessed traditional Yoruba marriage ceremonies involving foreigners, and they are often deeply impressed by the beauty and dignity of our customs. Our cultural expressions—our attire, greetings, celebrations, and values—are treasures we should proudly preserve.

Indeed, one can envision a future where traditional marriage ceremonies themselves fully capture the beauty of Yoruba culture, with Christian blessings incorporated into the same celebration rather than duplicated events that impose unnecessary financial burdens on families.

My dear people, thank you for walking with me through these reflections. My prayer is that we approach this conversation with wisdom, humility, truth, and love.

May the good Lord guide and bless Yorubaland.

Femi Obembe
Policy Analyst / Public Affairs Analyst