Christian origins

African traditional religions were dominant in the southern part of the country before European missionaries introduced Christianity. The first Christian mission that reached Nigeria was during the Portuguese dominance of the Atlantic Coast in the 15th and 16th centuries. However, during that period, the Portuguese Catholics gave priority to economic and political activities, as a result of which Christian mission made no headway and most parts of the country continued to follow traditional African religions (Urhobo Historical Society, 1979). Following the British Empire’s abolition of the transatlantic slave trade in 1807, another serious attempt was made to re- introduce Christianity to Nigeria. The liberated slaves who had already converted became instrumental in evangelizing the indigenous population. The case of Samuel Adjai Crowther, who was the first Nigerian Anglican priest, can be taken as an example (Dictionary of African Christian Biography, last accessed 13 April 2023). He played a key role in evangelizing in Yorubaland. After witnessing the success of Crowther, Anglicans of the Church Missionary Society, Methodists, Baptists and Roman Catholics all increased efforts to have a strong Christian presence in Nigeria.

As Christianity started to flourish in Nigeria, issues of discrimination, marginalization of African elites and disputes over resources etc. started pitting Christians against Christians and many church divisions resulted. The United Native African Church and the African Church (Bethel) broke away from the Anglican Church in 1891 and 1901 respectively. In 1917 the United African Methodist Church seceded from the Methodist Church. Since 1950, Pentecostal churches have become very visible, some of the major ones being the Redeemed Christian Church of God, the Deeper Life Bible Church and the Mountain of Fire and Miracles Church. There are also many

other Pentecostal groups such as the International Church of the Foursquare Gospel, the Full Gospel Businessmen Fellowship International, Youth with a Mission and Christ for all Nations.

Christian missionaries were less successful in the northern part of the country where the Hausa- Fulani tribal kingdoms were already Muslim. There were very few conversions of Muslims to Christianity during the colonial period. Part of this might be attributed to the fact that northern Nigeria was placed under indirect rule which meant that Christian missionary activity was not allowed to operate freely.

Church spectrum today

Nigeria: Church networksChristians%
Doubly-affiliated Christians-18,343,000-18.3
  (Any deviation from the total number of Christians stated above is due to the rounding of decimals)  
Evangelical movement47,996,00047.8
Renewalist movement63,816,00063.5

Data source: Johnson T M and Zurlo G A, eds, World Christian Database (Leiden/Boston: Brill, accessed April 2022)

Orthodox: Eastern (Chalcedonian), Oriental (Pre-Chalcedonian, Non-Chalcedonian, Monophysite), Nestorian (Assyrian), and non-historical Orthodox. Roman Catholics: All Christians in communion with the Church of Rome. Protestants: Christians in churches originating in or in communion with the Western world’s 16th-century Protestant Reformation. Includes Anglicans, Lutherans and Baptists (any of whom may be Charismatic) and denominational Pentecostals, but not Independent traditions such as Independent Baptists nor independent Charismatics. Independents: Christians who do not identify with the major Christian traditions (Orthodox, Roman Catholic, Protestant). Unaffiliated Christians: Persons professing publicly to be Christians but who are not affiliated to churches. Doubly-affiliated Christians: Persons affiliated to or claimed by 2 denominations at once. Evangelical movement: Churches, denominations, and individuals who identify themselves as evangelicals by membership in denominations linked to evangelical alliances (e.g., World Evangelical Alliance) or by self-identification in polls. Renewalist movement: Church members involved in Pentecostal/Charismatic renewal.

In the regions where there is violence, all Christians are potential targets, no matter which denomination they belong to. However, converts from Islam to Christianity suffer most, especially in the North, if discovered. The idea that to be a Northerner is to be a Muslim, and to be a Southerner is to be a Christian, is a gross simplification of the situation (see above: Religious landscape). Christians are making great efforts to convert Muslims to Christianity in the North, although Christian evangelism in the North has become difficult because of security issues. At the same time, Muslims are making great efforts to convert Christians to Islam in the South.