This version of how the organization was named is different from that of the Cherubim and Seraphim Society , the faction of the Church led by Captain Christiana Abiodun after schisms set in within the organization (see pg 6). According to the Society:
The name of the organization was found over a period of time after two meaningful events. Abiodun called on the seraphim while saying grace on September 9, 1925. The following year, in March, a foundation member had a dream after which it was decided to add the name cherubim because cherubim and sera-phim are twins in heaven. So the organization was named the Cherubim and Seraphim Society.
Members of the Church call them-selves seraphs, not cherubs.
Some Bible scholars regard cherubim and seraphim as two classes of angels distinct from the common angels. The cherubim are identified with the duty of guarding the holiness of God, while the seraphim are associated with the worship of God.
Seraphs or Saints?
Apart from saints (righteous men and women) who have died and are now in heaven awaiting the resurrection of the body ( 1 Thessalonians 4:14,15), only Jesus Christ, Son of God and Son of Man, is identified with humanity in heaven. When He came into the world in incarnate form, He came in the form of a man as a baby boy, born of the Virgin Mary. Luke 2:5-7 . Nowhere does the Bible identify angels or other spirit beings in heaven with humanity.
It is of course true that angels took human from whenever they came to deliver God's message to man. See Genesis 19:1-5; John 5:13; Judges 13:6-11; Daniel 8:15,16; 9:21 .
The Word of God says that angels are ministering spirits sent to serve those who will inherit salvation. Hebrews 1:14 . The Word also says that even angels desire to look into the glories that would follow the sufferings of Christ, which glories we the redeemed, will be called upon to share. 1 Peter 1:12; 5:1, 10.
The Holy Spirit, speaking through Apostle Paul says:
For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover, whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified. Roman 8:29,30. And also: Be imitators of God, therefore, as dearly beloved children. Ephesians 5:1.
God wants redeemed humans (His children) to be conformed to the image of His Son, and that is why He sent Jesus Christ into the world to be our Example. He is the Firstborn among many brothers. We belong to God's family and that is why Jesus Christ who is our God and Saviour, is not ashamed to call us brethren (brothers). Matthew 28:10; Hebrews 2:11,12 . A person who is genuinely born again, with the Holy Spirit living in him/her ought to prefer being called a Christian (a disciple and brother of Christ), rather than a seraph or cherub. The Bible calls a believer, who is a genuine Christian rather than a church-goer, a saint. Acts 9:13; Romans 1:7; 2 Corin-thians 1:1; Ephesians 1:1; Revelation 13:7,10. Since the founder(s) of the Cherubim and Seraphim Church claim(s) that the name was received through visions and dreams, to what extent are these dreams and visions from God since they clearly contradict the Word of God? Children of God, made in the image and likeness of God ( Genesis 1:26,27), must not seek to conform to angels (spiritual messengers) or other heavenly beings, however high their rankings in the Kingdom of God. We who are God's children serve Him joyfully because we love Him. Angels serve Him as a duty. They cannot become members of His family. Hebrews 1:4-8, 14.
While it is true that early members of the Church were not strong in the knowledge and understanding of the Word of God – the Bible – there is no reason why the current leadership should not look into this matter diligently as they seek the help of the Holy Spirit who is our Teacher and Guide. The Bible says that in the past, God overlooked man's ignorance. Acts 17:30 . He however does not expect us to be willingly ignorant. 2 Peter 3:5 (KJV). In fact, God warns us in Hosea 4:6 that:My people are destroyed from lack of knowledge. Because you have rejected knowledge, I also reject you as My priests; because you have ignored the law of your God, I also will ignore your children.
THE FOUNDER AND THE CO-FOUNDER
Moses Orimolade TUNOLASE
Most people within and outside the Cherubim and Seraphim Church agree that the founder of the Church is Moses Orimolade Tunolase. He was born to Tunolase into the royal family of Ayibiri, the last Olukare on their family line in Ikare, Ondo State of Nigeria. His mother's name was Odijoroto. The art of writing and of keeping records had not become popular at Ikare at the time of Orimolade's birth, so the date of his birth is uncertain but has been commonly given as 1879. He was not literate throughout his lifetime. He did not marry; he led an ascetic and celibate life until he died in October 1933.
Many myths surround his birth and early childhood such as: speaking audibly to his mother while still in her womb, standing up in his birth blood and wanting to walk out three times, necessitating the midwife who helped his mother during delivery having to press him down by force to restrain him. His prolonged paralysis and subsequent lameness throughout his lifetime was attributed to this forcible repression and the incan-tations pronounced upon him by his horrified father who had never seen a baby who had just emerged from the womb, wanting to walk. Christianity was introduced into Ikare in the late 1890s. It appeared that Orimolade had early contact with, and was a convert to Christianity at Ikare, as the following account in J. A. Omoyajowo's book: Cherubim and Seraphim The History of an African Independent Church shows.Hardly had the excitement arou-sed by the incidents experienced at his birth subsided than he became the centre of attention again. This time the scene was in the only church building in the town, which belonged to the C.M.S. Mission. The minister of the Church was attracted to the scene on this particular night by an apparent illumination of its interior, and by the sound of singing that was going on there.
It was puzzling to him how anybody could be using the building at that time of night without his knowledge. He decided to investigate. He knocked at the main entrance and the door opened as if of its own volition. To his great amazement, the whole building was empty except for a small child of about five years old sitting on the floor in a kind of bright phosphorescent illumina-tion. It occurred to the embarra-ssed minister that the child staring calmly at him unruffled by his intrusion was Orimolade the strange boy who had become the talk of the whole town, that he was doubtless the one who had been singing as though he were a whole choir. As a result of this encounter, the minister persuaded his congregation to employ Orimolade to teach them some of his spiritual songs. The boy obliged and taught them a few religious songs, but soon gave up owing to their poor response. Another myth concerned Orimo-lade's illness. It is reported that he confined himself to a room for ten years during which time he allowed no one to prepare his meals, even though he ate throughout the period. These years of confinement have also been described as years of illness (7 years) during which he continuously saw visions, and was taught by the Holy Spirit to read the Bible and memorize whatever he read.
His evangelistic activities
Moses Orimolade began his evange-listic activities in his home town Ikare. As soon as he came out of his long period of illness and confine-ment, he started to preach the gospel of Jesus Christ. He preached his sermons with boldness and con-fronted the powers of darkness manifested through witches, wizards, herbalists and pagans. Many sick people were healed through his prayers; those who were bound by Satan were loosed and the barren became fruitful. His mother and her five other children eventually became Christians and members of the Cherubim and Seraphim Church when it was founded. The Christians who were suffering persecution before Orimolade arrived on the scene were liberated from fear and the gospel spread throughout the town and surrounding villages. Many converts were added to the Christian fold.
Orimolade started his missionary journeys in 1916. Because of his lameness, he had to be carried with a hammock (stretcher) borne by strong men from one town to another. He visited several towns and villages starting from those near Ikare, and then on to other places in Yorubaland, on to the present Edo State, Delta State, Onitsha in Anambra State, and going as far north as Bida in Niger State, and Kano City. Wherever he went, his spiritual gifts made room for him, and many accepted the gospel of Christ and its message of salvation. Orimolade operated as a general evangelist and he turned his converts to the most prominent churches in the town or village, irrespective of denomination. Where there was no church, he helped the converts to establish themselves as a community of believers, and named it after the most prominent Christian denomina-tion in the area.
Orimolade's missionary journeys finally took him to Lagos Island where he arrived on 12 July 1924, and lodged with the sexton of Holy Trinity Anglican Church, Ebute-Ero. The sexton, Mr. Emmanuel Olumo-deji is believed to be from Ikare. He stayed in the Ebute-Ero parsonage for only two months because the vicar of the church then, Archdeacon T.A.J. Ogunbiyi, was not able to accept Orimolade or his ministry for some reason or the other. He went back to the Ifako farm of J.K. Coker where he had stayed for some time before coming into Lagos Island. He returned to the Island on December 20, 1924 and stayed with one Mr. Shepherd. From there, he moved to a bigger accommodation in Ago Isofin provi-ded by a muslim leader, Momo Giwa, whom he had met earlier in Lokoja during his missionary trips. It was here that Orimolade's work in Lagos expanded considerably. Miracles continued to happen through his hands and he came into contact with those who had already established their presence in the first generation mission churches such as the Angli-can and Methodist Churches, as well as the African group of Churches that were then being established.
According to Akin Omoyajowo, in his smaller book: The Cherubim and Seraphim Church, in Relation to Church, S ociety and State: For about one year, Orimolade wandered about in Lagos prea-ching at various centres and praying for the sick, several of whom received healing. He became popularly known as ‘Baba Aladura' (the Praying Father). He preached like a general evangelist, without dis-crimination, in any Church that was willing to listen. He was neither a disgruntled nor a rebellious member of any denomination, but was mainly concerned to win converts for Christ and it was none of his business what denomination the converts chose to belong to. In June 1925, a dramatic event took place, which was to change the ministry of Orimolade tremendously and give a boost to his efforts to proclaim the gospel of Jesus Christ. He was called to come and revive Miss Abiodun Akinsowon who had entered into a prolonged trance. Moses Orimolade died in the early morning of October 19, 1933, but not before he had founded the Cherubim and Seraphim Church. He was initially buried the next day at Ojokoro. Later, as the result of a vision received by Elder I.K. Dairo (the late musician), Orimolade's remains were exhumed and re-buried at Ikare, his home town in 1975.