A Perception of Cultural Dialogue between the Missionary Enterprise of a Protestant Faith and Benin Indigenous People of Nigeria

The seeming issue of syncretism between Christianity and African traditions had rarely been viewed from an historical research methodology especially between the Benin people of Nigeria and their declaration for Christianity which needs urgent attention. Hence, this study explores the subject matter through cultural interactions between the contemporary travail of the Seventh-day Adventist missionaries’ enterprise and Benin indigenous People. This study employs historical research methods of data collection and collation. Findings reveal that Benin culture impedes the faith of the indigenous people on wholesome biblical faith. This study suggests that it is imperative, among others, for every Christian faith to develop a set of biblical lessons on Bible and traditions as a prerequisite for contemporary Missiological approach and to be studied in various denominations within their host communities to avert the influence of the indigenous traditions over biblical injunctions.

. The Empire, in the 15 th century, had an overwhelming power over her neighbouring peoples as the western Igbo, northeastern Yoruba and so on.
There are three common views on the origin of the Benin people. Firstly, the origin of the Benin people has been a discourse among the scholars over the centuries. History recorded that the Benin People can be traced to Egypt. Secondly, another oral history postulated that the Benin people actually originated from Ile-Ife though once claimed to have been sheltered by the Sudanese. Thirdly, oral history narrated that the Benin people migrated from Sudan or Nupe to settle in Benin before the coming of the Ile-Ife contingents (Osagie 2016).
In a political sense, the Benin people were conscious of their robust and well organized government, administration of law, system of landholding, farming and festivities (Mbiti 1969). Egharevba (1968) adds that the ancient Benin people practiced dynasty system under the rulership of 'Ogiso' dynasty in 900 A.D. The arrival of another king called Odudua from Ile-Ife around 12 th century. The first ruler became so famous for his love for peace and gift of organization. Ere was said to have founded many villages or settlements as Ego and Erua. Ryder (1980) narrates that several other rulers that govern the people brought values to the development of the Benin culture. According to archaeological investigation, Connah hypothesized that the Edo-speaking people must have lived together under a political umbrella until she was conquered by the British colonial forces and was made to be part of the Niger Protectorate in 1897. In addition to the conquest of the empire, Ryder states that Benin Kingdom was made an independent state in 1897 (Connah 1975). However, Oral tradition has it that the Benin Empire made remarkable achievements in art, science, administration, technology, political organization, architecture, astronomy, town-planning and so on during the ancient times. These areas of societal developments showed the level of their growth into civilization (Great Benin Empire 2016).

1c. An Insight on Benin People and their Religious Affinity
In Mbiti's work, African especially the Benin people were religious and had a religious descent. The Benin have a traditional religious culture with a set of religious values and practices. The Benin traditional religion is palpable in every area of her culture. The Benin people have been religiously inclined before, during and after the visit of the Europeans (Mbiti 1969).
Every Benin man was conscious of his homeland, work and could regulate his daily life based on her valued beliefs and taboos. The coming of Christianity, European institutions and ways of life, however, posed challenges which were to be inculturated into the Benin people's beliefs and cultural framework during their missionary enterprise. This venture met with a halt or made the potential indigenous people who desired to be Christians to either choose to be Christian or remain in their traditional religion which was not an easy task for a common Benin man to decide nor was it easy to Christian and abandon some of her traditional practices (Osagie 2016).

A Historical Development of Christian Missionary Enterprise and Benin Peoples
In no doubt, the coming of Christianity had added significant values to Benin nation in areas of development or civilization. The coming of the Europeans in 16 th century was another indispensable factor that boosted the economy and stability of Benin Kingdom. According to oral tradition, brass trade flourished at the coming of the Portuguese which increased their fame national and internationally. The trade was controlled by the Oba and chiefs. They enjoyed the monopoly of many of the products such as pepper and ivory. The 17 th century brought a great expansion of the European trade as Dutch and English merchants competed fiercely for Benin's ivory and cloth. These transactions brought Benin Kingdom into international relations with the outside world selling their culture and attracting other business international partners (Ryder 1980). Uka (2005) argues, however, that the advent of Christianity to Benin, by the Europeans, was not only tagged with a positive connotation, it was as well viewed as coming "… to save Africans from being Africans as if being in themselves was the greatest sin. In their scheme of salvation, no distinction was made between sin and African customs" The implication was that the coming of the Europeans was to avert the continuity in her traditional beliefs and practices and impose the European culture over hers.
Further, the fifteenth century ushered in the sea route discovery by the Portuguese to Africa under the leadership of Prince Henry the Navigator. The Navigation unveiled the existence of people who had never being evangelized beyond the Sahara desert (Kwiyani 2004). According to the Papal Act of 1493, the Portuguese came for missionary work along the West African coast and with other motives of seeking gold and slaves (Isichei 1995).
In the sub-Sahara, the missionary efforts was established in Benin City. Early scholars rather claimed that the primary aim of the Europeans to Benin Kingdom was for trade or economic reason. C.M. Sorgwe admitted that "although the Portuguese primary objective was trade, no efforts were spared pursuing the noble idea of converting the inhabitants to the Christian religion. They had hope to convert the people and make them allies of Christian Europe against Muslims" (Sorgwe 1997). Sorgwe (1997) notes further that the Italian Capuchin mission in Sao Tome brought Christianity to Warri and Benin respectively in the 15 th century. Oba Orogbua, the ruler as at the coming of Christianity welcomed the The average Benin man could read and write. The mid-twentieth century was characterized with the Christian missionary evangelization through mails and other present Missiological approaches to evangelism. The Missiological approach used by the Seventh-day Adventist to reach Benin people was through mailing of Bible correspondent course tagged 'Voice of Prophecy Study'. The question and answer study material were administered to people who were willing to understand the Bible. The institute of the Voice of Prophecy in the Seventh-day Adventist church served as a powerful tool for missionary enterprise around this era. After the study certificates were issued usually to correspondents who completed the lessons successfully. Those who at the end wish to join the church were sought for and thereby the first church was organized (Eregare 2013).
The Benin people at the coming of the Seventh-day Adventist were both Christians and pagan. Some rather practice both religions-dual allegiance. Eregare (2012) unveils that when he said The average Edo person has double allegiance. They mix Christianity with traditional religion. They have multi beliefs in the deity and divinity. They are pagan inclined in culture. The Edo people are generally materialistic which affects their commitment to Christianity. They live more in fear than in faith. They believe in the ancestral worship -worshiping, the spirit of the dead. The Christian churches present at the coming of the Seventh-day Adventist then were, the Roman Catholic, Anglican, Methodist, Baptist, Cherubim and Seraphim.
The Benin believe in only one God. At the same time, they believe that God is as well believed to have children who were his deities. For example, the deities were Olokun, Ogun, Orunmila, Okhuahe and Igue. The issue of polygamy use of kola nut for various ceremonies and consumptions, wearing of beads, Saturday market days and farm days were common phenomena and factors that challenged the missionaries of the Seventh-day Adventist (Eregare 2012). The Seventh-day Adventist upholds the biblical teaching and healthy life style that prohibit her adherents from the consumption harmful substances and unbiblical practices such as the consumption of kola nut as opposed to a healthy life style, wearing of beads which was part of the identity of the Benin people, polygamy and Sabbath (Saturday worship) which is opposed to the biblical monogamy. The idea of separating her cherished festivals for Christianity and the pre-existing churches were, among others challenged the Seventh-day Adventist missionaries. The Benin people with their idea of dual allegiance to religiosity can be viewed from the angle of the Hebrews that were addressed and not willing to be committed to avoid the thought of "whether they had made a mistake leaving the traditions of their families, friends and ancestors to embrace Jesus Christ. Edo (2016) added that, among others, the influx of Pentecostalism, Sabbath keeping were the key challenges faced by the Benin indigenes becoming Seventh-day Adventists.

Conclusion
This study mirrors a dialogue between the Seventh-day Adventist missionary enterprise and the Benin culture. Findings revealed that the culture of the Benin people impedes the indigenous people who have professed publicly as Christians to anchor their faith on the biblical truth alone without mixing their Christianity with their cultural beliefs. They pay allegiance to their traditional inherited practices and claim to be Christians as well. They find it difficult to separate from their traditional cultural practices. Even though the difficulty is present till today, the Seventh-day Adventist missionaries were able to establish her faith in Benin City through undaunted facet of challenges. There appeared to be a stampede of culture to uphold the other. Findings reveal further that the indigenous people that could not adhere completely on biblical injunctions which supersedes human culture, especially the ones that were inimical to the biblical injunctions, were able to develop their church. They thus worship on Sunday as opposed to the biblical injunction of Sabbath as practiced by the Seventh-day Adventists (Exodus 20:8-10). The Binis called their faith Godians as in variance with Christianity. This work submits the Seventh-day Adventist established her missionary enterprise that upholds biblical injunctions without equating it with traditions or weigh it side by side. The tradition of bible alone as the sole interpreter of itself must be upheld to be a faithful adherent of her faith.
This discourse thus suggest that if God is the author of culture, Christians (Seventh-day Adventists) should ensure that there should be a constant education through seminars, lectures and so on to separate the biblical culture from the human made culture as Benin traditional culture using biblical evidences to supports her claims and the danger in dual allegiance in Christianity.
If the Seventh-day Adventist faith and practices are in conflicts with the Benin Traditional values, it behooves on the S.D.A. Church to inculcate the comparative teaching that will separate the two institutional values as topic to be discuss during their evangelistic series or for nurturing her members after conversion. This will, in turn, aim at strengthening the faith of the Seventh-day Adventists and the prospective members to avoid especially the few practices of the Benin traditional values that are inimical to the Biblical injunctions.
If, In turn, the values of the African Benin Traditional culture especially on religion must be projected and preserved, her adherents should be taught too in there traditionalized churches for them to curb syncretism of both religion or choose one. With the above findings through historical research methodology in examining the issue of syncretism of Christianity and African Traditional beliefs and practice, Christian denominations other than the Seventh-day Adventist Church can borrow a leave to enable examine, establish findings which will enable preserve biblical culture above human culture when and where clashes exists.