The Prosperity Gospel, the decolonisation of Theology, and the abduction of missionary imagination (original) (raw)
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MA Research Essay, 2017
The role of African Neo-Pentecostalism in effecting modernity through its widespread “prosperity gospel” remains inconclusive. Scholars have persistently invoked Weber’s Protestant Ethic; yet findings reveal the prosperity gospel in Africa challenges dominant conceptualizations of modernity. On one hand, the phenomenon inspires entrepreneurship and individual autonomy. On the other hand, so-called “enchanted” forms of prosperity refute Weber’s central claim of modern societies. Does the prosperity gospel demonstrate distinctively modern and anti-modern (or anti-western) themes? Drawing insights from the Akan cultural concepts of well-being, dualistic view of life, and the role of religious functionaries, this essay develops a sustained critique of the classical Eurocentric and unilinear view of modernity used in assessing the prosperity gospel. Showing that modernity is mediated by historical and cultural backgrounds of the society it encounters; the essay argues for the potency of the “multiple modernities” paradigm as a better analytical framework for the prosperity gospel in Africa.
Understanding and Responding to the Prosperity Gospel in Africa
Harries, Jim. 2013, ‘Understanding and Responding to the Prosperity Gospel in Africa.’ Global Missiology. 3(10),
Much of African appropriation of the prosperity gospel, it is here suggested, arises from Western missionaries’ wealth-based approach to their task. Research in western Kenya finds African religion to be pragmatic. Meanwhile ‘religion’ in the West has been ‘distorted’ by the challenge of secularism. The notion of ‘the global village’ is considered in a new light. Material dependency, aggravated by peculiar African understandings of causation, is found to underlie much of the relationship between Africa and the West. The desire for wealth from Africa combined with the West’s determination to share can make any critique of the prosperity gospel in Africa to appear nonsense. Critics of the status quo are often handicapped through having a limited understanding on one or the other side of the intercultural gulf. Vulnerable Mission; ministry engaged in by Westerners using the languages and resources of African people, is suggested as a contribution from the West to the solution of the prosperity gospel dilemma.
African Christianity and the Challenge of Prosperity Gospel
2019
Every Christian will agree with Prosperity message's emphasis that God wills the blessing of His people. While most will insist that the greatest blessing of God is Jesus Christ, Prosperity Message equates divine blessing directly with the good things of this earthly life-health, wealth, fertility, upward social mobility, 'break-through'. These are seen as evidence that one has the right relationship with God; that one is sharing in the dominion of God; that one is a winner. This dominion is exercised through faith understood not as humble submission to the will of God but as the belief that whatever one wishes would come true if only one did not harbor any doubt. This raises the question with regard to the extent this form of Christianity is in accord with the Christian tradition. The view espoused here is that it is a recomposition of Christianity. Christian tradition does not condemn prosperity, but the projection of prosperity rather than the kingdom of God and its righteousness (Matt 6:33) as the focus, has far reaching implications. Notwithstanding the resonance between the emphasis in Prosperity message and what has been described as the anthropocentricity of African traditional religions, it seems to me that the globalized consumerist and neoliberal culture provides the hermeneutical key to its appropriation of the Christian tradition. Such appropriations of the Christian message into new cultural settings and emphasis is normal. It is the dynamic inherent in the translatability of the Christian message. It is also what makes possible the reception and reimagining of the faith into different cultural milieus so that one can speak of African, Asian or European Christianity. But the appropriation of the Christian message in Prosperity message seems to have downplayed important elements and resulted in one-sidedness and distortion. Prosperity message therefore challenges African Christianity to engage this relatively new cultural context shaping the sensitivities of many Africans today that has made Prosperity message popular; to plumb the undercurrent of this brand of Christianity in view, among other things, learn from it and to work out the best way to contribute to the prosperity of Africa.
The Prosperity Gospel in the African Diaspora: Unethical Theology or Gospel in Context?
The prosperity gospel in the Redeemed Christian Church of God, Hosanna Chapel, Helsinki, Finland, builds primarily on African indigenous worldviews rather than serving as a theological justification for capitalism. It is a contextual African interpretation of the gospel in a situation of tension between the expectations of extended families back home, those of the new society in which the immigrants find themselves, and the church. The African experience and heritage come to the fore especially in the strong emphasis placed on interpersonal relations, particularly with family members and God, as an essential part of prosperity. Naïve faith in the bliss of equal opportunities within capitalism is moderated by differentiation between realistic economic expectations and the special blessings that are endowed upon believers. When condemning the prosperity gospel wholesale, there is the risk of misinterpreting non-Western theologies and of morally castigating the weakest for their attempts to survive global capitalism instead of combating its oppressive structures.
Prosperity Theology: Is it a challenge or a Contribution to African Christianity ?
The emergence and rise of prosperity teaching in Africa in particular, has been viewed with considerable concern by the historic churches especially because it is perceived that many of those that are attracted to the prosperity teaching are coming from the membership of these churches. On the other hand, while prosperity teachers are highly influential in the westernized States and other places, they're particularly popular in Africa. Consequently, the leaders of these new churches are very well known and enjoy great admiration not just around the country, but also beyond. In fact, the charismatic, faith gospel, prosperity form of Christianity seems to be, by and large, the only form of Protestantism people know today in Africa. A non-Catholic, non-Baptist or non-Presbyterian churchgoer is almost guaranteed to belong to a church that falls somewhere on the spectrum of this movement. In fact, the charismatic, Word-of-faith, prosperity form of Christianity seems to be, by and large, the only form of Protestantism people know today in Africa. Moreover, it would be a mistake to equate the pentecostal churches with the prosperity gospel which is called "neopentecostal" movement 1 . This means that most of pentecostal churches are not necessarily in favor of PT. In this regard, some questions are essential. Why has PT grown into a very influential theology in the past six decades and its attractiveness especially in Africa? Should PT be considered as a challenge or a contribution to African theology? What are its influence and impact on African Christianity ? This paper aims to give a brief overview of the PT teachings and its claims before attempting some responses to all those questions above.
2020
The Reformed Church in Zambia traces its roots to the Protestant Reformed tradition, and for that reason has historically evaluated controversial teachings in conversation with Reformed Creeds and Confessions. In the post-colonial era, a major theological challenge in retaining the theological identity of the denomination stems from the proliferation of prosperity gospel theologies, which have rapidly grown in popularity both outside and even within the walls of the RCZ. Apart from any question of theological legitimacy, it is clear the prosperity gospel is perceived to be relevant and meaningful to many Zambians. In the quest to decolonize and ensure the relevance of her own liturgy, and especially out of concern to have liturgies that are perceived meaningful to younger generations, in 2012, the church leadership introduced and affirmed two more new worship liturgies resulting in having three options. More recently in 2018, the RCZ, in response to the increasing popularity of using water for healing, refuted the use of anointing water but affirmed the use of anointing oil with the guided liturgy. The proliferation of such programs within the RCZ has created a reformed identity crisis in some congregations and concern over these challenges lies at the heart of this essay. Additionally, this whole research is aimed at stimulating scholarship on prosperity gospel ideology in postcolonial Africa through the lens of social-economical challenges among many Africans. The research is organized around two particular issues on the subject of prosperity gospel ideologies: firstly, the threats to the RCZ theological heritage and secondly, the opportunities for the RCZ in the postcolonial era to reform itself. The assumption is that the period from the 1980s to the present, forms a distinct phase in the RCZ theological history due to the resurgence of the prosperity gospel (Charismatic movements) in the country. Therefore, the main aim is to engage a feasibility study on how the RCZ can respond to the religious competition brought about by the proponents of this ideology. The study is also aimed at contributing to a better understanding and appreciation of the historical theological heritage. This in the process will help contemporary theologians to identify theological errors of the past that should be avoided in the present. In other words, the study will endeavor to distinguish between orthodoxy and heresy. Key Words: Prosperity Gospel, Reformed Theology, Charismatic movements, Post-colonial Hermeneutics.
Open Access Library Journal, 2016
Before the advent of African priests, expatriate missionaries in Africa were noted for their detached and abstemious ways of life. They upheld what is known as "Vow of Poverty", which was taken prior to sacerdotal ordination. They toiled selflessly for their flock without caring for personal material benefits. This orientation has been discarded for prosperity vocation in this 21st century. Priests now use luxurious cars, fly expensive private jets and are escorted by well-armed military/police officers. The social-economy context of prosperity theology has become a great attraction to impoverished people of Africa. The micro and macro economies retrogression in many African nations enable some charismatic and neo-Pentecostal preachers to incorporate prosperity messages into sermons. The doctrine emphasizes the importance of personal empowerment, proposing that it is God's will for the people to obtain wealth, health and total success in the world. This paper explains the reasons prosperity preaching is hurting Africa; and examines the capitalistic tendencies that have replaced spiritual growth and moral sanctity towards an eternal life. The paper catalogues the religious impact of prosperity gospel on sustainable economic development of African nations. Africa has many Churches; growing rapidly yet remains the only region that poverty has increased in the past two decades. So there is no impact of the prosperity message on the people. Most Africans live on less than $1 a day and many proactive youths are still unemployed. This paper explains how people have been financially exploited, which has led to loss of "Faith" and lack of personal economic security.
Prosperity Gospel and Its Religious Impact on Sustainable Economic Development of African Nations
OALib, 2016
Before the advent of African priests, expatriate missionaries in Africa were noted for their detached and abstemious ways of life. They upheld what is known as "Vow of Poverty", which was taken prior to sacerdotal ordination. They toiled selflessly for their flock without caring for personal material benefits. This orientation has been discarded for prosperity vocation in this 21st century. Priests now use luxurious cars, fly expensive private jets and are escorted by well-armed military/police officers. The social-economy context of prosperity theology has become a great attraction to impoverished people of Africa. The micro and macro economies retrogression in many African nations enable some charismatic and neo-Pentecostal preachers to incorporate prosperity messages into sermons. The doctrine emphasizes the importance of personal empowerment, proposing that it is God's will for the people to obtain wealth, health and total success in the world. This paper explains the reasons prosperity preaching is hurting Africa; and examines the capitalistic tendencies that have replaced spiritual growth and moral sanctity towards an eternal life. The paper catalogues the religious impact of prosperity gospel on sustainable economic development of African nations. Africa has many Churches; growing rapidly yet remains the only region that poverty has increased in the past two decades. So there is no impact of the prosperity message on the people. Most Africans live on less than $1 a day and many proactive youths are still unemployed. This paper explains how people have been financially exploited, which has led to loss of "Faith" and lack of personal economic security.