The Divine Unmasking: Fifty Years of Systemic Liberation in Akwa Ibom—From the Baptism of Ikpaisong Priests to the Conversion of a High Priest

The Divine Unmasking: Fifty Years of Systemic Liberation in Akwa Ibom—From the Baptism of Ikpaisong Priests to the Conversion of a High Priest

Author: Da Effiong Daniel

Affiliation: African Holy Land, Nigeria

 daniel4altar@gmail.com 

 Virgingeneration.blogspot.com 

Keywords: Power Encounter, Christus Victor, African Traditional Religion, Missiology, Spiritual Warfare, Ikpaisong, Indigenous Christianity, Apostolic Authority

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Abstract

This paper presents a paradigm-shifting case study of systemic spiritual liberation in Akwa Ibom State, Nigeria. It analyzes two pivotal encounters: Dr. Henry Farrar’s 1964 confrontation with the Ikpaisong deity at Ikot Nsekong, which resulted in the mass repentance and baptism of its priests and the region’s native doctors; and the 2014 encounter with Chief Enyin Umanna—the oldest village head in Akwa Ibom, who embodied the roles of traditional ruler, Ikpaisong priest, and native doctor (Mbiak Ibok). We argue that these events demonstrate a divine strategy to dismantle a complex spiritual hierarchy by targeting its apex, thereby liberating its entire structure. The paper is grounded in the Christus Victor model of atonement, positing that Christ’s descent (1 Peter 3:18-20) and subsequent resurrection—whereby He declared, “All authority has been given to Me” (Matthew 28:18)—rendered Satan and his demons powerless, authorizing the Church to enact this victory through proclamation. This study proposes that true spiritual warfare aims not merely to destroy but to liberate and redeem, challenging global missiology to target the spiritual roots of systemic injustice for holistic community transformation.

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1. Introduction: The Hierarchy of Powers and the Path to Liberation

The 2014 conversion of Chief Enyin Umanna represents the culmination of a divine liberation strategy that began fifty years earlier. To understand its full significance, one must first understand the sophisticated spiritual hierarchy he governed. This system was headed by Ikpaisong, the earth goddess and supreme moral arbiter of the land, considered “holy” and served with white fowls. Beneath her operated other entities like Idiong (divination), Ifot, Ekpo, and Mbiam, all requiring Ikpaisong’s permission to function (cf. Daniel 10:13, 20 on territorial principalities). The great paradox was that this “holy” system sanctioned profound evil: its priests demanded the killing of twins, and its diviners, though revered as “holy men,” were known for exploiting women through adultery under the guise of granting fertility. The people understood that Ikpaisong, as the chief protector, could be corrupted—"eating bribes" to allow witchcraft and destruction by Ekpo to persist. This was not a system of pure darkness but a corrupted system of light (2 Corinthians 11:14-15), making it the most formidable stronghold to overcome.

2. Theological Foundation: The Source of All Authority

The events of 1964 and 2014 are not merely historical accounts; they are practical manifestations of a finished cosmic victory. The Lord Jesus Christ, through His death, descent, and resurrection, accomplished what no earthly power could.

“I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.” (Revelation 1:18, NKJV)

“Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” (Colossians 2:15, NKJV)

Critically, it was only after this victory—His resurrection—that He appeared to His disciples and declared, “All authority has been given to Me in heaven and on earth. Go therefore…” (Matthew 28:18-19, NKJV). He descended, seized the keys of authority from the enemy, and emerged victorious. This is the foundational premise for all Christian mission: we are not sent to gain victory but to enforce the victory He has already won. The command to “go therefore” is a commissioning to proclaim His triumph and apply its liberating effects to all creation (Romans 8:19-21).

3. The First Strike: Redemptive Judgment on the “Holy” System (1964)

3.1. The Confrontation and the Unmasking

Dr. Henry Farrar, a medical missionary, did not merely preach to people; he confronted the spiritual power itself in the pattern of Christ’s proclamation. He “spoke to the shrine as though speaking to his fellow man,” issuing a judicial proclamation against it—a direct application of the authority granted in Matthew 28:18. The shrine’s explosive destruction was not an act of random violence but a divine unmasking, echoing the fall of Dagon before the Ark of the Lord (1 Samuel 5:1-4). It revealed that the “holy” power behind laws demanding infanticide was, in fact, a defeated foe.

3.2. The Liberation of the Priests

Crucially, the priests did not die physically; they died to the system. They witnessed the powerlessness of their god before the God of the Bible and were liberated from its deception. In a stunning mass conversion, the Ikpaisong priests and all the native doctors of Ikot Nsekong repented and were baptized by Dr. Farrar. This fulfills the pattern of Christ’s proclamation leading captivity captive (Ephesians 4:8-9). The clan head was also baptized, signifying societal-wide impact. The site was transformed into a borehole, symbolizing how the living water of Christ (John 4:14) replaced a system of death.

4. The Second Strike: Converting the Apex of the System (2014)

4.1. The Significance of Chief Enyin Umanna

Chief Enyin Umanna was the human apex of this hierarchy: the oldest village head in Akwa Ibom State, a priest of Ikpaisong, and a native doctor (Mbiak Ibok). His conversion represented the final yielding of the system’s highest earthly authority to the Lordship of Jesus Christ, the true King of kings (Revelation 19:16).

4.2. The Final End of Negotiation

The failed attempts of his pastor-son, who was asked to provide a goat (a fee to the system for its own dismissal), highlight the impossibility of negotiating with a spiritual stronghold (2 Corinthians 6:14-15). The team from African Holy Land, operating under the mandate of Matthew 28:18, proclaimed Christ’s finished work. This declaration nullified the enemy’s terms (Colossians 2:14-15), and the Chief surrendered without condition.

5. Theological Synthesis: The Pattern of Systemic Liberation

These events reveal a divine blueprint for confronting complex spiritual systems, enacted under the authority of Christ:

1. Target the Head to Free the Body: God first confronted the source of the system’s authority (Ikpaisong in 1964). When the head was captured, the entire body was released and redeemed. “When you arrest the spirits you release the people.”

2. Redemptive Judgment vs. Annihilation: God’s goal was not to destroy the people in the system but to destroy the system to free the people. The repentance of the priests is the ultimate sign of a Christ-like victory (Ezekiel 33:11; 2 Peter 3:9).

3. Confronting Corrupted Holiness: The most significant strongholds are not those of pure wickedness but those that mix light with darkness, holiness with sin. Christ’s victory exposes and severs this corruption (Matthew 10:26).

Table: The Two-Pronged Divine Strategy for Systemic Liberation

Aspect The 1964 Encounter (The Spiritual Head) The 2014 Encounter (The Earthly Head)

Target Ọbong Ikpaisong (Spiritual source of authority) Chief Enyin Umanna (Human apex of the system)

Action Judicial proclamation against the deity; Shrine destroyed Authoritative proclamation to the High Priest

Result Mass Liberation: Priests and native doctors repent and are baptized. Symbolic Capitulation: The system’s highest authority surrenders.

Outcome The system is decapitated and its followers redeemed. The system’s power is permanently broken.

Biblical Parallel Christ proclaiming victory to imprisoned spirits (1 Pet 3:19) Paul striking Elymas blind to demonstrate authority (Acts 13:11)

6. Conclusion and Global Implications

The divine campaign in Akwa Ibom provides a complete model for global spiritual engagement. It demonstrates that effective missiology must:

· Discern Spiritual Structures: Understand the hierarchy within a cultural stronghold (Ephesians 6:12).

· Aim for Redemptive Liberation: The goal is the redemption of people, not just the destruction of artifacts (John 3:17).

· Exercise Apostolic Authority: Move beyond negotiation to the proclamation of Christ’s finished work (Luke 10:19-20).

The journey from the exploded shrine at Ikot Nsekong to the baptized priests and the converted High Priest stands as an eternal testament: Jesus Christ, who possesses all authority, dismantles kingdoms and sets their captives free.

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References

1. The Holy Bible, New King James Version.

2. Farrar, H. (1964). Personal Accounts and Mission Reports. [Unpublished manuscripts and eyewitness testimonies].

3. Daniel, E. (2024). The Creator and the Creature: Andibot and Obot Emana. African Holy Land Press.

4. Kraft, C. H. (1992). Defeating Dark Angels: Breaking Demonic Oppression in the Believer's Life. Monarch Publications.

5. Arnold, C. E. (1997). Three Crucial Questions about Spiritual Warfare. Baker Books.

6. Achterneier, P. J. (1996). 1 Peter: A Commentary on Hermeneia. Fortress Press.

7. Keener, C. S. (1993). The IVP Bible Background Commentary: New Testament. InterVarsity Press.