First Baptist Church, Takete-Ide

In the early decades of the twentieth century, Christian missionary activity in the Yagba area presented baptism as the decisive mark of full acceptance of the Gospel of Jesus Christ. The original account explains that baptism signified that a believer had embraced Biblical teaching and departed from past practices. One central requirement emphasized by the early Sudan Interior Mission (SIM) missionaries was the doctrine of one man, one wife (strict monogamy).

A number of men in the community who responded positively to the Christian message were already in polygamous family arrangements according to traditional custom. The SIM missionaries required candidates to separate from wives as a condition for receiving water baptism. While some converts made this difficult sacrifice, others were unwilling to dissolve established matrimonial unions.

In 1922, Rev. Tommie Titcombe visited Takete-Ide while preparations were underway for an early baptismal service. He reiterated the SIM requirement of one wife before baptism. Rather than abandoning Christianity or returning to their former way of life, a committed group led by Pa Joash Agunbiade resolved to associate with the Baptist Mission, which was already firmly established in nearby Mopa.

In November 1922, six men, acting in concert with the steadfast cooperation of their wives, formally established the First Baptist Church in Takete-Ide.

The new congregation organized regular Christian worship services, prayer meetings, and mutual support, establishing a distinct denominational fellowship that grew rapidly into an integral pillar of community life.

In its formative years, First Baptist Church received vital pastoral guidance from visiting and resident ministers from neighbouring regions:

• • Rev. Margi (c. 1924): An Igede Baptist minister who visited the young church regularly for one to two weeks at a time, sleeping inside the small auditorium.
• • Rev. Agbode (1925): Also from Igede; arrived in 1925 as the church’s first resident pastor.
• • Subsequent Early Pastors: Pastor Olaleken, Pastor David Otitodun, and Pastor Adeosun.
• • Teacher-Pastors: Primary-school teachers posted to Takete-Ide who also served the pulpit, including Pastor Ajibade from Oyo State and Pastor Falana from Ekirin-Adde.
• • Student Pastors: Pastor Adetunji from Saki, Oyo State, who served as student pastor for three months.

As Takete-Ide expanded, community leaders identified the need for a direct access road connecting the Otafun/Aghara and Takete-Ide/Aiyede axes toward Oroke (Aiyedayo). The original direct alignment would have intersected directly in front of the local primary school’s main gate, creating safety concerns for schoolchildren.

Community leaders approached First Baptist Church for permission to route the new road through its land holdings farther away from the school gate. In a spirit of civic cooperation, the church agreed. The land was partitioned, with one portion bordering the property of Pa Joash Agunbiade on the Oke Adan side, and another remaining on the present church premises.

From its early demarcation, the church land shared boundaries with Pa Agunbiade on the Oke Adan side, with Pa Elehire on the Olorunsogo side, extending toward the Oke-Ako bypass near the house of Baba Ajayi Yeloyejo.

From its early years, First Baptist Church instituted a communal agricultural initiative known as the Church Farm.

Fridays were customarily dedicated for congregation members—men and women alike—to labour together on the church farm. Proceeds from the sale of harvested farm produce were channelled directly into funding church administration, missionary hospitality, and maintenance of church properties, demonstrating the community’s self-reliance.

This historical narrative is transcribed and edited from a preserved two-page written historical account of First Baptist Church, Takete-Ide, supplied to the community digital archive.

In keeping with the project’s historical accuracy standards, spelling variations, dates, and leadership records remain under continuous review with church registers and community elders.