Expecting miracles: the prosperity gospel in Africa

THOUGH VIRTUALLY all forms of Christianity in Africa are experiencing explosive growth, the churches growing most spectacularly are the ones that are Pentecostal or net-Pentecostal or "Pentecostal-like." After 23 years of visiting African churches, I would venture another generalization: the growing Pentecostal churches have one thing in common--a focus on achieving success. Discussing African Pentecostalism without discussing its emphasis on success is like discussing computers without mentioning software.

In this form of Christianity, a believer is successful; if not, something is very wrong. This emphasis can be seen in the names of the churches: Victory Bible Church, Jesus Breakthrough Assembly, Triumphant Christian Centre. The titles and themes of conventions, crusades and conferences repeat this emphasis: "Living a Life of Abundance," "Taking Your Territories," "Stepping into Greatness." For all these churches, size and expansion are tangible signs of success--which is why the terms Global, World or International appear in so many of their titles.

The success which these churches see as the right of a Christian covers all areas. God will meet you, in the standard phrase, "at the point of your need." In practice, however, success refers primarily to financial prosperity. This prosperity can be understood in a minimal way, as in the case of the preacher who said, "Prosperity is not the same for everyone.... A bicycle for one who walks, that is prosperity." It is far more common, however, to hear preachers say something like: "God desires to bless you beyond your wildest dreams and wildest expectations."

The theme of success emerges in a variety of ways. The first way is by an emphasis on motivation. Drive and determination, churchgoers are told, will lead to success (this is almost the classic "success through a positive mental attitude" approach). It is your own fault if you are not successful and rich: "Anything you want to become you can become; the only thing stopping you is you."

The message of determination is often focused on entrepreneurship; you must develop a thriving business. I know several churches where at least once in every service worshipers are called on to turn to their neighbors to ask: "Have you started your own business yet?' Entrepreneurs are held up as models.

I remember listening to a sermon broadcast in Ghana. My wife, who heard the sermon with me, observed at the end: "Did you notice that Jesus wasn't mentioned in that sermon, but Bill Gates was twice?" I hadn't noticed, because in this sector of Christianity that omission is unremarkable.

The theme of success emerges also in an explicit preaching of a prosperity gospel according to which God has met all the needs of human beings in the suffering and death of Christ, and every Christian should now share in Christ's victory over sin, sickness and poverty--blessings which can be obtained by a confession of faith. This gospel is invariably linked with ideas of "seed faith," or with the biblical image of "sowing and reaping." Tithes and offerings become instruments of prosperity.

Success and prosperity come increasingly through the "anointing" of the "Man of God" (less frequently the "Woman of God"). Pastors (the word prophet is increasingly applied) can change the lives of their followers. Their power is related to a particular understanding of the Bible as a record of covenants, promises, pledges and commitments between God and his chosen. These are not past covenants. The Bible is a contemporary document. The Bible offers God's covenant and commitment to me, and to me now.

Says pastor Wilfred Lai of Mombasa: "The Bible is God's Word; the Word of God is Covenant. God sealed it with his blood. If God says you are blessed, you are blessed, and there's nothing the devil can do about it." The words of the Bible have a performative or declarative use: the prophet declares the promises given in the Bible to be fulfilled in your life--you have the blessings of Abraham, the power of Joseph, the authority of Moses, the sovereignty of David, the exploits of Elijah, and increasingly the revival and restoration of Israel itself.

The exilic and postexilic prophecies of restoration (like Isaiah 60) are privileged texts in African Pentecostalism. This kind of Christianity often focuses on how the prophets can drive out the demons that impede individual progress. Exorcism often plays a prominent role in ministry.

A less prominent but still significant theme of the success gospel is that God will offer miraculous provision through others: "When God wants to bless you, he puts somebody close to you who cares about your life and needs"--just as when Jesus entered the world the wise men came bearing gifts. This theme was evident at a revival I attended a few months ago titled "Unleashing the Princes," a reference to Psalm 68:31. The latter part of the psalm tells of princes bringing gifts: "Because of thy temple at Jerusalem shall kings bring presents unto thee" (v. 29).