The Aladura Revival, 1930

When the government was alerted to the movement, Philadelphia refused to come to its help, and the link ended. Olayiwola ties that to the marital problems of Pastor Clark. A Canadian link followed. Babatunde says it lost some of its team to malaria. Olayiwola writes that the fellowship stopped when C. R. Myers, its one surviving missionary, sent his wife to the hospital, where she died in childbirth. Olayiwola does not state the reason.

Odubanjo then wrote to the Apostolic Church in Bradford, and its men came in 1931 and 1932. In 1933 Sadare walked out, on a revelation to have nothing to do with white missionaries.

The break came between 1939 and 1941, when some of the British missionaries were found using quinine. Britannica adds their exclusion of polygamists and their claim to control the movement. Adegboyega, who stayed with them, called the medicine quarrel a cover for politics and money.

Michael Ogunewu, an admirer, writes that Odubanjo was reported to have died in 1959 of a prostate illness that minor surgery could have corrected. He adds that Odubanjo preferred to die for what he believed than to be treated medically. Ogunewu does not say surgery was offered. Babalola died the same year.

Odubanjo claimed that all the patients in Wesley Hospital at Ilesa left their beds to seek healing from Babalola. No source found says what became of them. No count of deaths from refusal among these churches has been found. No document of the church found says whether it now permits hospital care.

Fatokun, a Pentecostal scholar, wrote of the Precious Stone Church that to condemn medicine as ungodly is religious fanaticism. He asks where Jesus or the Bible condemns medicine as sinful.

On the healings, the church tells of the sick cured and thousands converted, and every witness for that is an interested one. The officer found an orderly crowd, and Olayiwola does not report that he saw a healing. Olayiwola himself calls some of the claims fantastic.

On the prison, Olayiwola writes that Babalola was arrested for preaching against witches. Lipschutz and Rasmussen say he was charged with taking part in a witch-eradication ordeal. Fatokun calls the charge unruly conduct, and no record of the court has been found.

On how far the state troubled the movement, Brockman says that a few months in jail was the extent of it. Lipschutz and Rasmussen say that officials pressed chiefs to deny its followers land.

On its name, Jegede says the church accepts the word Aladura, and one of its sites calls it an independent Pentecostal church. Fatokun reads it as a Pentecostalism with an African root, and Fatokun himself calls its parent body a holiness movement.

On syncretism, Ajayi reports Mullen's charge of a mix of Christianity and heathenism. The charge is pressed at the Cherubim and Seraphim and the Celestial Church, and Brockman says that Babalola forbade charms and polygamy.

On veneration, Ajayi records prayer to “the God of Babalola.” Olayiwola reports the church's belief that the power given to Babalola placed him on a level with Peter and Paul. It stands here as the church's practice.