Christianity in post-colonial Africa is highly influenced and shaped by the prosperity message. The popular and materialistic gospel is sweeping across the continent like a gale-force wind, which is irresistible. Previous studies on prosperity gospel have indeed defined the concept as a global phenomenon and in an African context. This study is an interdisciplinary reflection on prosperity gospel and the culture of greed in post-colonial Africa. The study proposes the African Christian Theology of Ubuntu as an alternative to prosperity gospel. Ubuntu is prescribed here as an antidote to the culture of greed in prosperity gospel because it is a theology of life, care, solidarity, economic justice, hope and accompaniment.
prosperity gospel; culture of greed; post-colonial Africa; African Christian Theology; Ubuntu.
Christianity in post-colonial Africa is highly influenced and shaped by the prosperity message. The popular and materialistic gospel is sweeping across the continent like a gale-force wind, which is irresistible. This explosive growth of the prosperity gospel in Africa has received serious attention among researchers (see Anderson
In the South African context, the emergence of the so-called ‘paparazzi pastors’ like Pastor Ray McCauley of the Rhema Bible Church or the so-called ‘celebrity pastors’, as reported in the City Press (2011) of 16 April 2011, has prompted this study. This is coupled with the growing gullibility and abuse of ordinary and unsuspecting poor members who are fed grass, petrol and even snakes in their efforts to prove their faith in God (see Kgatle
In the effort to propel phenomenal growth in terms of membership in their churches, prosperity preachers in America and elsewhere in the world have developed a theology of affluence called prosperity gospel (Ayegboyin
More significant than motivation in bringing about success is a theology that is called the prosperity gospel, or faith gospel, or the health and wealth gospel, according to which a Christian (through Christ’s sacrifice on the cross) is already healthy and wealthy, and all he or she must do to take possession of health and wealth is to claim possession. (p. 172)
There are three distinct elements concerning the aforementioned definition of prosperity gospel, namely: (1) faith, (2) wealth and (3) health. It is critical for believers to exercise their faith as a means through which they are able to unlock or access their wealth and health. In the words of Hunt (
… [H]ealth and wealth are the automatic divine right of all Bible-believing Christians and may be procreated by faith as part of the package of salvation, since the Atonement of Christ includes not just the removal of sickness and poverty. (p. 333)
Sickness and poverty are not ideal and therefore not acceptable among Christians. At the core of prosperity gospel is the ‘name it’ and ‘claim it’ syndrome which is captured in the following words: ‘The gospel of prosperity therefore teaches that all resources are there for people to claim them’ (Togarasei
Prosperity gospel is a global phenomenon. It is almost synonymous with Pentecostal–Charismatic churches with its roots in America (Niemandt
Prosperity gospel as a global phenomenon is riding on the wave of capitalism which is sweeping the global economy. Speaking of the African context, Umoh (
[…] giving has become more controversial in the city context because of the abuse at the hands of ‘healing and prosperity’ ambassadors who milk people in terms of requiring them to give more than the measure of grace accorded to them in the name of seeking God’s blessings. (p. 78)
Prosperity gospel found fertile soil in Africa in what Gifford (
Prosperity gospel, with both its positives and negatives, has grown in Africa to become one of the successive stories that is paradoxically placed. There are distinct characteristics of prosperity gospel in the post-colonial era and the following can be cited:
An ‘anointed man of God’ could release your blockage. He did not need a questionnaire. He often did not require you to tell him your problem; both the problem and the remedy are either evident to him because of his gifts, or are revealed to him. In the past few years this anointed man of God, or prophet, has become the standard means of deliverance. Often before the suppliant speaks (often before one knows one is a suppliant), the prophet can tell what is the spiritual cause of ‘stagnation’, and can affect the deliverance right there. (p. 173)
Testimonies are an important aid in establishing what this new Christianity is about. Besides the continual stream of testimonies over the airwaves and the readily proffered testimonies of Christians you meet, a good many of these churches have time within services for testimonies from members. The testimonies almost invariably focus on the material realm, on finances, marriage, children, visas, jobs, promotion, [and] travel. Only a small fraction, perhaps 10%, refer[s] to moral reform or deliverance from laziness or drink. Testimonies support the contention that these churches are about success in the way described above. (p.173)
Sowing and watering the seeds of faith is one of the basic tenets of the theology underpinning prosperity gospel. It is asserted that: ‘The new-Pentecostal churches emphasize the seed-faith principle of sowing and reaping’ (Ayegboyin
Prosperity gospel is highly commercialised. According to Ayegboyin (
Apart from the ‘give and prosper messages’ in some of the prosperity gospel ministries, there is full-scale commercialization of the Gospel through the sale of ‘break-through handkerchiefs’ (called mantles), anointing oil, prayer books and vow-making. (p. 78)
In the South African context, the commercialisation of the gospel has led the Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities (CRL Rights Commission) to institute an official investigation on some of the expressions of the prosperity gospel by prosperity gospel preachers (Kgatle
Prosperity gospel has given birth to the culture of greed and consumption. Prophecies are given to business persons about their prosperity, but the rationale behind this is that when they succeed, the prophets will also prosper. The severity of the matter is noted by Ayegboyin (
Some rush into business situations based on such personal prophecy because they believe such prophecies are harbingers of prosperity. However, quite a number of them end up giving out the little they have only to wait endlessly for a hundred-fold multiplication of what they have given. Some prophets are later discovered to be charlatans who are just making merchandise of the gift of God. Kgatle (
Ubuntu as the African philosophy of life has been expressed in different languages. Gathogo (
As a spiritual foundation of African societies, Ubuntu is a unifying vision or worldview enshrined in the Nguni maxim
Although Ubuntu is expressed in different languages, there exists a common bond between all people and it is through this bond, through interaction with fellow human beings, that humanity discovers human qualities. Or as the Zulus would say
In governance, for example,
Ubuntu refers to a set of ideals that guide and direct the patterns of life, which involve being neighbourly and having some social consciousness (Mnyaka
Ubuntu highlights the importance of values in life, other than capital, self-interest and individual autonomy, as the perceived values or motivation. It emphasises abundant life grounded on considerations beyond accumulation of capital, monopolisation, hoarding and concentration of wealth, power and economic possibilities (Lenkabula
The philosophy of Ubuntu is one of mutual concern, care and sharing that holds out the promise of eradicating the preventable and deadly poverty that currently envelops most of Africa (Ramose
Ubuntu has a lot to contribute to the building of a healthy world community and to the development of an ‘expansive vision’ of human well-being and flourishing. Indeed, from a post-colonial perspective, Ubuntu, as a form of indigenous knowledge, is a great resource for bolstering the identity of African people and empowering them, in the current context of stifling globalisation, to find their own voice and use it to contribute to their own well-being and to the well-being of the world. There is great wisdom in Ubuntu for our life together as a world community (Nyengele
In this section, the development of the theology of Ubuntu, we have to ask the main question: is Ubuntu a theological concept? In answering this question, Dreyer (
Archbishop Desmond Tutu, who is rooted in a strong Christian tradition and the broader Anglican Fellowship, has regularly preached about the closeness of this relationship. His work and that of other theologians in South Africa has given rise to the idea of ‘Ubuntu theology’ [Ubuntu] – where ethical responsibility comes with a shared identity. (p. 193)
The theological definition of Ubuntu according to Membe-matale (
Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles’ feet, and it was distributed to each as any had need. (Ac 4:32–35)
The early church of lived up to the concept of sharing with one another.
As a theological concept, Ubuntu holds humanity accountable to one another, whilst honouring the biblical command to love one’s neighbour as oneself (Lv 19:18; Mk 12:31; Mt 19:1922–1939). It is within this theological context according to Meiring (
Battle (
However, theology that takes the principles of Ubuntu into account will be challenged on different levels. In terms of content, it will obviously have to tackle issues such as human dignity and reconciliation, and it will have to be prophetic in addressing social ills. It will also have to adapt to different methodologies in order to achieve a theology that makes a difference in post-apartheid South Africa (Cilliers
Building on the principles listed above, there needs to be a new emphasis on holistic theology expressed in the interconnectedness of life and convergence. Holistic theology so expressed manifests a theo-praxis, which is exemplified by Ubuntu. Such a theology should, among other things, speak to the following:
issues of memory, shame and guilt of the past, enabling liberation for all God’s people and creation
the denial of the dignity and sanctity of people which leads to issues of identity and belonging
privatization and commodification of life and elements of life, such as water, land, knowledge, etc.
reaffirmation of the lived experience of people and cultures (Africa Focus
The theology of Ubuntu is or can become an antidote to the greed culture that dominates prosperity gospel. However, in order to achieve this, the theology of Ubuntu needs to become relevant to the community and the people of that community. It does not only have to draw its principles of togetherness and personhood from the Bible but also needs to apply such biblical principles to real-life situations. It needs to draw its foundation from the first church in the book of Acts where people came together and shared everything among themselves.
In addition, Ubuntu needs to embrace five areas of theology that contribute to the whole. The first one is called a theology of life. Unlike prosperity theology, Ubuntu seeks to preserve life rather than to destroy it. Ubuntu also believes that everyone can have a good life instead of the selected few. Dreyer (
This brings us to our second theology called the theology of care. Dreyer continues to say that with regard to care and concern for others (solicitude), we have to treat others, as we would like them to treat us. This implies that unlike in prosperity gospel where only the pastor receives everything, we all share the responsibility for ‘our togetherness’, and this togetherness in turn empowers each individual. It is only in a community that a person finds his or her personal identity and true humanity (see Dreyer
In connection to care, there needs to be solidarity which is our third theology. Ubuntu as a worldview advocates for a profound sense of group solidarity and emphasises the fact that our true human potentials can only be realised in partnership with others (Nyengele
One of the causalities of prosperity gospel is economic justice. Instead of fighting the triple challenges of unemployment, poverty and inequality, prosperity gospel perpetrates such challenges. In order to counteract such, there is a need for what we call the theology of economic justice. According to Dreyer (
The last one is called a theology of hope and accompaniment. Accompaniment is the process of walking alongside someone and joining with him or her in solidarity. A Theology of Accompaniment refers to how individuals and communities enter into relationship with one another for the sake of fulfilling Christ’s message of reconciliation (White
In his confession, Methula (
As a devoted Pentecostal-Charismatic pastor who attended prosperity churches from 1992 to 2007 till I opened my Pentecostal congregation, my theological outlook was largely influenced by prosperity preachers such as TD Jakes, Joel Osteen, Musa Sono, David Adebayo and others. I listened to their inspirational, motivational and encouraging messages on Trinity Broadcasting Network every morning and every night till I realised that though they can inspire and motivate, the problem is they leave you without a desire and passion for social justice, structural transformation and overcoming the evils of capitalism. (p. 6)
The quest for social justice, structural transformation and overcoming the evils of capitalism as highlighted by Methula above captures the very core of Ubuntu over the spread of prosperity gospel. It shows how prosperity gospel is paradoxically placed with Ubuntu (see
A comparison between prosperity gospel and Ubuntu.
Prosperity gospel | Ubuntu |
---|---|
Accumulation of individual riches. | Sharing of personal riches with the community, especially those who are needy. |
Poverty and human suffering are the result of sin and is undesirable among Christians. | The poor will always be among us and it is the responsibility of the Christian community to love and take care of them by sharing their resources for the well-being of all. |
Faith and the need to sow the seed by giving is needed for one to receive God’s blessings in his or her life. The more you believe and the more you give the more God blesses you. | Giving is important but it is in accordance with the measure of faith that one is given by God. God does not reap where he has not sown; and as such Christians have to reflect God’s grace in their life by faithfully giving to the Lord in gratitude of what God has already done for them. |
Churches are run as private and personal business by the lead pastor who passes on the baton to family members as if the church is their inheritance. | Communal running of the church with properly constituted structures in line with biblical principles. |
The gospel is highly commercialised and merchandises are sold in the church facilities as part of gospel proclamation. | Personal calling, commitment and sacrifices are made to bring the gospel to the marginalised communities without exploiting and abusing them, that is, by asking them to pay for the gospel that they are receiving. |
Gospel is highly sensationalised with members expected to share their testimonies of miracles received, including employment promotions, healing and purchase of new cars and houses even when people were declared insolvent by their banks. | Serving the gospel and God’s people with great humility is highly emphasised and celebrated. All miracles are accredited to God and all glory goes to God and not a miracle worker or a person that God used to heal or transform someone else’s life. |
Faith manipulation which pushes people to believe in the prophet and not God takes place like questionable practices by others of eating grass, drinking petrol, eating snakes and accepting pastors to spray doom on them in the name of Jesus Christ. Jesus Christ’s name is even abused and misused in the process. | Faith in God alone as revealed in scriptures is highly emphasised. Emphasis is on walking by faith and not by sight and taking whatever God brings your way as is, including pain and suffering in some instances. |
God must prove himself by working miracles still, including increase in one’s financial and physical health. | God has already proven himself when Jesus Christ died as a ransom for our sins and therefore there is no reason for him to prove himself; what is required is a walk of faith. |
Selective reading of the Bible to justify one’s beliefs, which is text-proofing, is the order to the day. | Holistic approach to the reading, interpretation and application of the scriptures is highly emphasised. The meaning of one Scripture is confirmed with the comparison of other similar scriptures in the process of searching and finding the truth, even on issues of health and prosperity. |
The theology of Ubuntu, if well imagined and developed, can provide an alternative to the theology of affluence – prosperity gospel. The theology of Ubuntu is an array of theologies that are knitted together like a rainbow. It is a coat of many colours but one that is able to bring warmth to those who are naked, marginalised, exploited and abused by religious leaders who are prosperity gospel preachers. These colours will include among others:
theology of life
theology of care
theology of solidarity
theology of economic justice
theology of hope and accompaniment.
Ubuntu is the theology that Africa needs. The above-mentioned array of theologies, knitted together can help the African church to be as discerning against all forms of teaching that seek to exploit and abuse it. At the same time, it will help the church to identify and correct all the wrong teachings associated with prosperity of the gospel with an eye to expose and correct this in the process. In this way, African Christianity will be able to stand against any form of the gospel that seeks to promote the spirit of consumerism and idolisation of material and physical health as the ideal that must be pursued.
The authors would like to acknowledge the financial support received from the University of South Africa.
The authors declares that they do not have competing interests with regard to the writing of this article.
T.D.M. contributed to prosperity theology and culture of creed sections of the article and M.S.K. contributed toward the Ubuntu sections of the article.