In November 1894, Archdeacon Thomas John Dennis embarked on a mission to Onitsha at the request of Herbert Tugwell, the new Bishop of West Equatorial Africa. Tugwell envisioned Dennis in a multifaceted role that included overseeing pastoral work, leading educational initiatives, engaging in theological studies, and promoting industrial training in farming and skilled trades. His aim was to develop Onitsha into a key center for education, drawing on local talent as teachers and catechists.
Dennis began his journey by sailing from Sierra Leone, marking the start of his significant role in this evolving mission landscape. In Onitsha, missionaries faced considerable challenges in learning the Igbo language. One missionary, Dobinson, recorded difficulties arising from varying word meanings and the absence of standard grammar. For example, the word “Akwa” could mean both clothes and bed, depending on pronunciation. Despite these obstacles, progress was made, particularly after Dennis joined the team to lead translation efforts. The missionaries revised earlier translations and produced worship materials, including the Ibo Prayer Book.
By late 1893, Dobinson expressed joy at having the Gospels available in Ibo, though he lamented the lack of local interest in learning the language, as many preferred English. Translation work was supported by T. David Anyaegbunam, a native of Onitsha and an early convert, who worked alongside Dobinson. A continuing challenge was the wide regional variation of the Igbo language, compounded by the absence of written texts and a culture that functioned without reading or writing. With no written Ibo—no newspapers, books, or standardized written language—vocabulary, grammar, and spelling varied widely. Dobinson’s translations reflected Niger or Upper Ibo, which differed from Delta or Lower Ibo spoken along the coast, while Ungwana Ibo was used further east.
When Dennis was placed in charge in Onitsha, his first major trek was across the River Niger to Asaba. On January 1, 1895, he visited Rev. R. J. Spencer, whom he had known from Freetown and who was based in Asaba. In addition to a church and school built of mud, a building was erected to serve as a Training Institution. The following day, the mission traveled to Akwuku, where a new outstation was to be established. At Akwuku, all the men and some women bore various types of tattoo on their bodies, and children generally wore no clothes. Common salutations included “Nnua,” “Ndo,” and “Okpa.”
The next day, the group walked to Illah and crossed a river to Ibokeyi, where the king welcomed them with a goat and expressed willingness to have a church in his domain. They also visited Onitsha–Olona and Ugbolo. In Onitsha, the missionaries focused on teaching children to read the Bible in Onitsha Ibo, sing hymns, and learn how to pray.
As the Igbo observed a four-day week, the mission chose Eke day for open-air preaching, as it was less busy. Dennis noted a lack of commitment among many people in Onitsha, writing on October 3, 1895: “It is not the strength of the idolation but the utter indifference of the people to everything except their bodies that troubles me.” On March 16, 1896, Dennis formed a YMCA in Onitsha to draw young men away from what he described as evil groupings.
The mission also visited Nkpor, Ogidi, Obosi, Oba, Ogbunike, Ojiofo, Umuoji, and Awka. The Awka people were described as peaceful blacksmiths who traveled throughout the Niger territories. At Ogbunike, some chiefs demanded payment for allowing their children to attend school. By March 1, 1898, Dennis, with the assistance of T. D. Anyaegbunam, completed the translation of the New Testament in Onitsha Igbo.
Dennis sought to establish secondary education in Onitsha to train clerks, interpreters, and candidates for the Asaba institution. In 1901, Governor Sir Ralph Moor promised a capitation grant if the mission would meet the government halfway, but the mission was unable to do so at that time. That same year, when the District Commissioner appointed non-natives of Onitsha to the Native Council for Onitsha and the Waterside, divisions arose within the church. Onitsha indigenes opposed the appointments, while others—mainly freed or escaped slaves and non-natives—supported them. On February 24, 1901, Dennis and his team intervened and sued for peace.