The Prosperity Gospel as Preached by African neo-Pentecostal Pastoral Leaders in the British Context

EBEN ADU

Eucharisma 1, (Spring 2024), 49-58.

Introduction 

Pentecostalism is experiencing phenomenal growth, especially in the global South, but the global North is also experiencing exponential growth and influence, particularly within the African-led neo-Pentecostal tradition. The neo-Pentecostals are ‘founder-led independent churches that share phenomenological similarities with North America’s new paradigm churches.’1 The neo-Pentecostals, besides their ‘general Pentecostal orientation, also preach a gospel of success, positives and prosperity, with a very international orientation.’2 Among this group is a growing number of Christians from Africa, particularly those from Ghana and Nigeria, who are championing a brand of Christianity in Britain with much emphasis on experiencing the power of the Holy Spirit in their meetings and lives.3

These churches primarily worship in English but sustain a cultural and ecclesiastical identity from their country of origin, though with a strong North American influence. There are several distinctive ‘cultural and theological markers for Black churches in the African Diaspora,’ of which the African-led Pentecostal community in Britain is part.4 However, their beliefs and practices have been impacted to some extent by their African cultural and theological backgrounds and that of North American neo-Pentecostal pastoral leadership praxis.5 Even though there are several influences from North American Pentecostal pastoral leadership on their African counterparts, such as the style of worship (primarily black American gospel music), leadership structure, and preaching styles, this article considers the impact of North American neo-Pentecostal pastoral leadership on the African-led counterparts in British society in the light of prosperity theology. 

I will also consider the varying ways pastoral leaders approach the teaching of prosperity. Some are extreme on this subject, but there are also those who are much more balanced in their theology, as well as those who repudiate the teaching of prosperity altogether. Current denunciations of the prosperity teaching by Benny Hinn and Creflo Dollar have caught public attention. Such denunciations from such influential figures have not gone down well with many leading figures within the neo-Pentecostal movement globally. Besides, COVID-19 has challenged many who firmly held to prosperity teaching without giving much room for suffering. This has led to sober reflection by many. 

I will, therefore, take a much more nuanced view of prosperity and posit that its teaching by pastoral leaders from the African neo-Pentecostal tradition in the British context has some influence from their North-American counterparts. It also has an element of the African traditional view of prosperity and is part and parcel of the theology of most African neo-Pentecostal pastoral leaders. Of course, some are gradually moving away from an extreme form of prosperity that does not embrace the concept of suffering. 

For this article I have drawn on  part of my PhD thesis,6 informal conversations with pastoral leaders within the African neo-Pentecostal tradition in the UK context (particularly in London), interactions with literary sources, and my observations via varied sources, including social media, of how the concept of prosperity has been delineated by its proponents globally.

Who are Neo-Pentecostals?

In this article I am particularly concerned with neo-Pentecostals.7 Neo-Pentecostals are ’founder-led [often established by a charismatic leader], independent churches that share phenomenological similarities with North America’s new paradigm churches.’ Besides their ‘general Pentecostal orientation,’ they ‘preach a gospel of success, positives, and prosperity, with a very international orientation.’8 In other words, most neo-Pentecostal churches or denominations are led by a charismatic leader, often male, who emphasises the works of the Holy Spirit with prosperity or success-motivated teachings. So, churches led by many North American independent Pentecostals fall under this category. Diaspora churches like the Redeemed Christian Church of God (RCCG) fall under neo-Pentecostalism with an African twist to it (even though RCCG started as a non-charismatic denomination, it has evolved over the years under the leadership of Enoch Adeboye). Ruach City Church, London, is a typical example of a neo-Pentecostal church. However, as indicated earlier, they do not all subscribe to the same theological views. Some African diaspora neo-Pentecostals are not heavily prosperity-orientated as they have moved away from such teaching. Thus, we have varied expressions within neo-Pentecostalism.

An Overview of the Prosperity Gospel

As a student of Global Pentecostalism, I know the challenges and difficulties inherent in the teachings of prosperity. I am also mindful of the overgeneralisation made towards Pentecostals as proponents of the prosperity gospel; not all Pentecostals teach the concept of prosperity. 

I want to state that I do not affirm the blatant misapplication of Scripture to achieve preconceived teaching on prosperity. I do not subscribe to the teaching of prosperity, which says God wants all Christians to be wealthy and not experience ‘suffering’ (the extreme form of prosperity teaching). However, the Bible is not against God blessing Christian individuals with financial substance for kingdom purposes. The Bible is replete with individuals God blessed in wealth for His purposes. For example, Joseph of Arimathea (Matthew 27.57-61); Joseph (Barnabas) who sold land and distributed the proceeds (Acts 4.33-37); and (1 Timothy 6.17) encouraged the rich in this world to not put their trust in it, but in God ‘who richly provides us with everything for our enjoyment.’ Abraham, Jacob, and Solomon are examples of ‘prosperous’ individuals. 

Biblically, there is nothing wrong with some Christians being blessed financially as long as it does not distract them from serving God. The Bible is not against Christians doing well in their chosen fields of endeavour and honouring God. But it discourages us from trusting money and lusting after it (Matthew 6.19-34; 1 Timothy 6.10-20).

What is the Prosperity Gospel? 

The concept of prosperity is understood and practised differently by differing strands of Pentecostalism and enjoys broader support than one might imagine.9 The ‘prosperity gospel,’ also known as the ‘prosperity message,’ ‘Faith and Word movement,’ ‘health and wealth,’ ‘Name it and Claim it,’ or even ‘Blab it and grab it,’ is strongly associated with global neo-Pentecostalism.10 The prosperity gospel proponents argue that ‘Just as God by His faith spoke the universe into existence, so also Christians can speak things into existence or conceive of things in their mind and speak them into reality.’11 This theology is firmly rooted in the teaching of E. W. Kenyon, arguably the first advocate of the prosperity gospel.12 The common assertion by teachers of the prosperity gospel is that God wants his people (believers) to be prosperous financially, materially, and in every area of their lives.

The Lausanne Theology Working Group defines prosperity gospel as ‘The teaching that believers have a right to the blessings of health and wealth and that they can obtain these blessings through positive confessions of faith and the “sowing of seeds” through the faithful payments of tithes and offerings.’13 Hellstern sees the prosperity or faith teaching as the notion that a Christian ‘should and can live in perpetual divine health and material abundance and that one should learn to exercise his or her faith to appropriate those blessings.’14 Paul Gifford on his view of the prosperity gospel comments that the ‘theme of success’ runs through the presentation of prosperity gospel which sees God meeting ‘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.’15 Gifford adds that the prosperity teaching is associated with the concepts of ‘seed faith’ or the biblical image of ‘sowing and reaping.’16

Most proponents of the prosperity message do not only see spiritual salvation as the end of God’s redemptive plan for believers but also that God wants believers to prosper spiritually, physically, emotionally, and materially. Its extreme form states that all Christians are to be rich materially and do well in life; one could call it a gospel of materialism. To experience this well-being, one could ‘sow,’ giving money to an anointed man or woman of God, a Christian organisation or church, or make positive confessions. Some do not teach their adherents the need to develop a hard work ethic to prosper but only encourage their followers to give ‘special offerings.’ Some teach their followers the importance of hard work alongside giving to prosper. The prosperity teaching has strong links to North American neo-Pentecostal preachers like Oral Roberts, Kenneth Copeland, John Avanzini, Mike Murdoch, Creflo Dollar, etc. It has found fertile ground in majority world contexts like Asia, Africa, Latin America, and wherever you see this tradition of Pentecostalism. Thus, you will discover a variety of diaspora Pentecostal churches, be it African, Asian, or Latin American, espousing this teaching.

Why has prosperity teaching flourished and spread globally, particularly in developing countries and their diaspora? 

First, Pentecostalism started as an anti-intellectual movement in terms of theological education. Hence, some early pioneers read the Scriptures the way they saw fit.17 In other words,  biblical texts were applied to their immediate contexts without much hermeneutical and exegetical consideration for the reader to grasp the nuances of the text. This has led to what is known as proof-texting—in other words, applying the scriptures out of context. Others argue that due to the unique Pentecostal reception of the biblical text, often described as ‘pneumatic exegesis,’18  Pentecostals exegete the text in a Spirit-empowered way. In other words, what the Holy Spirit says to the reader of the text is especially important. So, the typical traditional evangelical hermeneutical approach, the historical-critical method of looking at a biblical text, may not be used in biblical exegesis by most African neo-Pentecostal pastoral leaders (unless trained theologically). This has led to the use of biblical texts in the authorised version, like ‘Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth’ (3 John 2 KJV), as one of the Biblical passages in prosperity teaching without much consideration to what this particular text means in context. 

Another text often used to justify prosperity teaching is Galatians 3.13-14, ‘Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.”  He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus so that by faith we might receive the promise of the Spirit.’ This text, particularly the ’blessing of Abraham,’ is taught to mean material prosperity because Abraham was blessed with cattle, sheep, servants, etc. However, in its context the text is about God’s salvific plan for humankind. The ‘blessing of Abraham’ is the blessing of salvation, not necessarily wealth. 

Secondly, prosperity theology has flourished globally, particularly in developing countries and their diaspora, because of poverty and lack of basic amenities. Most diaspora first-generation neo-Pentecostal Christians come from such places and have brought a prosperity orientation to the UK and the West. The preaching of prosperity gives people in these contexts and the diaspora some level of hope, knowing that accepting Christ as one’s saviour is not a licence to be condemned to poverty but an opportunity to do well in life. 

Due to the African worldview of prosperity, prosperity theology has attracted many new followers, particularly in Africa and the diaspora.  It has tapped into the ‘African notion of prosperity, which should be described in terms of the African worldview and traditional religions, and its appeal to the deep longings of every human heart for peace, health, happiness, wealth, and prosperity.’19

For those in the diaspora, whether from Africa, Asia, or Latin America, a message of prosperity gives many the impetus to work hard and flourish. Prosperity may mean buying a house, owning a decent car, having a lovely family, and remitting family members back home—particularly among Africans—due to economic hardships. The prosperity message encourages adherents to climb the economic ladder and afford some things they could not.

The Impact of North American Prosperity Theology on African Pastoral Leaders

There are different views concerning the source of the prosperity gospel taught in Africa and its diaspora, particularly in Britain. Some theologians argue that African Traditional religious ideals and North American neo-Pentecostalism influence the prosperity gospel within African Pentecostalism.20 Asamoah-Gyadu does not believe that, ‘contemporary African Pentecostalism is a North American import.’ He postulates that, ‘The argument that Africa’s new Christianity is a clone of North American Christian fundamentalism ignores the internal dynamics of transformative religious encounters around which the testimonies of African Christians revolve.’21 However, he admits that the prosperity gospel pursues ‘North American levels of materialism.’22 Others see the ‘prosperity gospel’ as an American influence on African Pentecostalism in ‘both theology and organisational structure and practice.’23 Ruggles writes, ‘Our Western prosperity gospel, exported and preached in many Pentecostal African churches, has found fertile soil in the hearts and empty wallets of these impoverished people.’24 However, Kalu points out that the relationship between an African Pentecostal pastor and their ‘Western patron’ has been eclectic and ‘dependency mutual.’25 There is the suggestion that Western proponents of prosperity theology often need their African counterparts to enhance their international status and enrich their financial resources.26

Ojo, writing from the Nigerian context, states, ’Nigeria, the prosperity and success narratives were locally developed as a response to the socio-economic changes of the 1880s.’27 This view is contrary to those who see a North American influence.28 Gerloff suggests that,

American-style evangelical and prosperity religion with an emphasis on deliverance from evil forces have influenced churches in West Africa [in the diaspora as well] and have placed the traditional understanding of the cosmic struggle in the realm of Christian beliefs.29

Burgess points out that ‘though the prosperity ideas resonated with traditional piety and satisfied local religious demands, they were expressed in standard American.’30 The influence of North American Pentecostal leaders on African Pentecostal leaders both in Africa and the diaspora is often acknowledged, as Gifford referring to Ayedepo, one of the leading African Pentecostal figures who champions the prosperity message, with churches in Africa, North America, and Europe including Britain, claims, ‘The Lord has told him that Hagin’s “baton has been passed” to him and that [he] received Copeland’s anointing by sleeping in a bed once slept in by Copeland.’31 Adeboye, the General Overseer of Redeemed Christian Church of God (RCCG), a Nigerian-initiated Pentecostal denomination with branches all over the world, including Britain, was a regular participant in Hagin’s annual conventions beginning in 1979, some years before he re-structured the RCCG.32 Gifford claims he once heard in Ghana the Nigerian Matthew Ashimolowo, the Senior Pastor of the largest African-led Pentecostal church in Western Europe with its headquarters now in Chatham, Kent, tell a congregation that if they had ever heard a sermon on sowing, it had probably originated from Mike Murdock.33

These claims attest to the fact that the prosperity gospel preached by African pastoral leaders in Africa and Britain is influenced to an extent by North American neo-Pentecostal pastoral figures, even though it is expressed differently contextually.

Criticisms Levelled Against the Prosperity Gospel

One major criticism levelled against prosperity preachers is the lavish lifestyles they live.34 The major proponents of the prosperity gospel in North America and certain parts of Africa, Asia, and Latin America own private jets, plush homes, flashy cars, spend holidays at luxurious places, and mouth-watering salaries.35 However, most pastors within the neo-Pentecostal tradition, whether in Africa, Asia, Latin America, or the diaspora, do not live luxuriously as the few proponents do. For instance, Pentecostal diaspora pastors I know work hard at night jobs as security men while having other day jobs to maintain their homes and keep their churches afloat. Prosperity is relative. What an African or a diaspora neo-Pentecostal might call ‘prosperity’ can be considered basic in the eyes of a Westerner. Having a car (often secondhand), regular work and a family is deemed prosperity within an African context and, to some extent, those in diaspora communities—of course, some are financially wealthy but are in the minority compared to the general demographic—but this might be basic for most people in the West. Thus, the criticism of living a lavish lifestyle must be addressed appropriately. 

Others have criticised the prosperity gospel preaching as benefiting only the preachers, not experienced and shared by all, especially the congregants.36 Israel Olofinjana posits that prosperity should be seen from the view of shared blessings. That is, God’s blessings in terms of finances should not be enjoyed by individuals at the expense of others. The need to share one’s blessings with others is a communal form of prosperity (Acts 2.44-47; 4.32-37).37 He observes, ‘The hermeneutic lens through which Scripture is read and reinterpreted will be the community, and this will be valid as it resonates with the culture of the Israelites in the Old Testament and the Church in the New Testament. This paradigm also resonates with African and Caribbean solidarity concepts, where the community comes first before individuals.’38

Another criticism raised against preachers of prosperity is taking biblical passages out of context and propounding the teaching of wealth.39 As highlighted earlier, this comes from reading the text in a spirit-inspired way, which some Pentecostal preachers call ‘revelation.’ Thus, gaining insight into a text by divine revelation gives deeper meaning to a biblical text through the agency of the Holy Spirit, sometimes leading to an allegorical reading of the Bible.

The prosperity gospel has had its fair share of criticism for being light on suffering but heavy on Christians’ prospering. This criticism has its place because most proponents of the message of prosperity do not emphasise the pain, suffering, and challenges Christians face. Some will argue that looking at the contexts—also including diaspora neo-Pentecostals—of recipients of the prosperity gospel, a context of pain and suffering communities, such a gospel comes to lift them out of poverty and misery. Those in the West—particularly indigenous communities—blessed with many social amenities and structures, may not fully understand the contexts in which such messages flourish. The prosperity message also makes sense to most neo-Pentecostals in the British context and the West because of the challenges they face. It is a context of pain, inequality, and suffering; hence, a message of hope and the ability to progress in life encourages and motivates the adherents. Togarasei calls it ‘Gospreneurship.’40 It is a message of empowerment that looks at every aspect of one’s life. Proponents of the prosperity message are of the view that Jesus Christ taught, preached, healed the sick, and fed the hungry (Matt 4.23-24; 10.35). A prosperity message is seen as a holistic message that seeks to address the people’s spiritual, social, physical, and existential needs. However, the Bible is clear on the sufferings of Christians (Psalm 34.19; Isaiah 43.2; John 16.33; Rom 5.3-4; 2 Cor 1.3-4;  Gal 6.2;  James 1.12;1 Pet 4.12-13), and any preaching or teaching devoid of that falls short of the whole gospel of our Lord Jesus Christ- a balanced presentation of the gospel must be encouraged.

Some neo-Pentecostal pastoral leaders worldwide are moving away from this heavy triumphalist message and embracing a much-balanced gospel teaching. Besides, COVID-19 has come to expose such one-sided teaching of prosperity devoid of suffering and eschatological significance, as it has proven to be a ‘theologically challenging endeavour.’41

Current State of the Prosperity Gospel Preaching

The teaching of prosperity by most neo-Pentecostal preachers has come under much criticism from those within the tradition. A couple of leading proponents of the prosperity gospel, Benny Hinn and Creflo Dollar have recently denounced some practices of prosperity teaching. Benny Hinn criticised and denounced the practice of ‘seed sowing’ and felt it was unbiblical.42 Also recently, Creflo Dollar has questioned the idea of believers paying tithes to receive God’s blessing. He believed it was unbiblical; therefore, his congregants should do away with his tapes, books, and videos on the teaching.43 These renunciations have not been uncriticised by other prosperity theology proponents who disagree with Creflo Dollar and Benny Hinn.44 Observing the responses of some leading figures within the neo-Pentecostal movement on social media and conferences, I would say most of them are not in tune with the positions of Benny Hinn and Creflo Dollar. Most preachers within the neo-Pentecostal tradition, particularly the ‘Word of Faith’ preachers, view such renunciations as unhealthy and unbiblical. They believe there is a place for such teachings and practices.

Apart from some influential figures within the neo-Pentecostal movement renouncing some of the teachings and practices underpinning prosperity teaching, by my association with some church leaders within the movement in the British context, I have seen a shift towards much more balanced teaching on prosperity or what others see as the blessings of God. Some African neo-Pentecostal pastoral leaders are beginning to question the one-sided triumphalistic teaching of prosperity and embracing a much more biblical position which looks at prosperity holistically. 

COVID-19 has also made some proponents of the prosperity theology evaluate their teaching as faithful believers lost their lives and others lost their family members.45 Some have criticised the prosperity gospel in the face of COVID-19.46

Conclusion

The teaching of prosperity is part and parcel of the neo-Pentecostal movement. The degree to which prosperity is preached depends on who you encounter based on their theology and interpretation of the Bible. Even though the designation ‘Prosperity Gospel’ is a pejorative expression to characterise adherents of neo-Pentecostalism, most proponents of the teaching are comfortable with the term ‘Prosperity.’ 

Even though the prosperity gospel preached among African-led Pentecostal pastoral leaders in British society is contextualised within the African milieu to make sense to their adherents, it is influenced by their North American counterparts. I deduced from my informal conversations with some pastors from the African neo-Pentecostal tradition in the British context and literary sources that the prosperity gospel is part and parcel of the neo-Pentecostal phenomenon and, hence, cannot be ignored, especially in places where poverty and deprivation are prevalent.

Prosperity is preached to an extent by a number of African-led Pentecostal pastoral leaders in the British context to empower their members who might struggle to find work, start a new business, have immigration issues, or live in poverty. Thus, preaching prosperity helps alleviate such existential problems. However, it must not be taught as an end in itself. Empowering one’s congregants to overcome existential challenges is necessary, but it is not the ultimate goal of the Christian. The Christian’s ultimate goal is to know Christ and become like him in his death (1 Cor. 2.1-2; John 17.3; Matt. 22.37; Phil. 3.7-14).

Also, since COVID-19, some Christian leaders and Christians have come to consider what is more important in life. In my interactions with some Christian leaders and Christians within the African neo-Pentecostal tradition, I get the impression that there is a realisation that Christianity is not all about acquiring wealth and status in life but about being much more like Christ in all you do (Rom. 8.29; 1 Cor. 11.1; Eph. 5.1-2; Phil. 2.5-11; 1 John 2.6; 1 Pet 2.19-23; 4.1-2). The loss of many lives, including Christians, has caused many to wonder what is the essence of clamouring for worldly goods, knowing that one could lose them at any time.

I contend that since the concept of prosperity teaching is part and parcel of neo-Pentecostalism, there must be ways to evaluate the teachings from a thoroughly biblical and theological perspective and thus propound a teaching that is sound and consistent with Scripture. Any teaching on prosperity inconsistent with Scripture, no matter how attractive, should be ignored. For example, the prosperity teaching that is light on suffering and promises a problem-free Christian life should be discounted. I believe suffering is part of the Christian life and could manifest in different forms or situations depending on God’s sovereign will. Hence, any preaching that does not delineate suffering in the Christian’s life is not preaching the whole will of God (Acts 20.25-27; 2 Cor. 6.3-13, 12:1-10; 2 Tim. 1.12, 3.12). 

Eben Adu

Revd Dr Eben Adu is the principal of Christ Theological College. He has pastored churches in Ghana and London, and lives in Kent with his family.

  1. Kwabena Asamoah-Gyadu, ‘Anointing Through the Screen: Neo-Pentecostalism and Televised Christianity in Ghana,’ Studies in World Christianity, 11, 1 (2005), 9-28. ↩︎
  2. Ibid., 9; R Burgess, Nigerian Pentecostalism and Civic Engagement: Mission in the Midst of Poverty and Violence.  http://www.tcnn.org/articles/RB58_Burgess.pdf. Date of access: 30 December 2023. ↩︎
  3. Babatunde Adedibu, The Urban Explosion of Black Majority Churches: Their Origin, Growth, Distinctives and Contribution to British Christianity. Potchefstroom: NWU. (Thesis-Ph.D.), 293. ↩︎
  4. Ibid., 55. ↩︎
  5. Paul Gifford, ‘Expecting Miracles: The Prosperity Gospel in Africa,’ Christian Century, (2007) 124(14): 20-24; cf.  Babatunde Adedibu, 2010. 55. ↩︎
  6. E Adu, Pastoral Leadership among African-led Pentecostal Churches in the Context of British Society,” (PhD thesis, North-West University, 2015). ↩︎
  7. Ibid. Asamoah-Gyadu, ‘Did Jesus Wear Designer Robes?’ 2009, https://www.christianitytoday.com/ct/2009/november/main.html. Accessed 10/01/2024. ↩︎
  8. Asamoah-Gyadu,  2005, ‘Anointing through the screen: Neo-Pentecostalism and Televised Christianity in Ghana,’ Studies in World Christianity, 11(1), 9-28. ↩︎
  9. E B Adu, In African Voices : Towards African British Theologies, Israel Olfinjana (ed.),  Pp227-247; see Debra J Munford, “Prosperity Gospel and African American Prophetic Preaching,”  Review and Expositor, 109 ( 2012), 365-385; Glyn Williams, The Prosperity Gospel’s Effect in Missions: An African Perspective, 2017;  Hermen, Kroesbergen. The Prosperity Gospel: A Way to Reclaim Dignity, In Hermen Kroesbergen In Search of Health and Wealth: The Prosperity Gospel in African, Reformed Perspective, 74-84 ↩︎
  10. Larry Eskride, ‘Prosperity Gospel is Surprising Mainstream, 2013,’ see David, Maxwell, African Gifts of the Spirit, (Oxford: James Currey, 2006), 6, 11. ↩︎
  11. Allan Anderson. The Pentecostal Gospel, Religion and Culture in African Perspective. https://www.slideshare.net/ipermaster/allan-anderson-the-pentecostal-gospel-religion-and-culture; see Ken L Sarles, “A Theological Evaluation of the Prosperity Gospel,” Bibliotheca Sacra 143 (October-December 1986), 339-352. ↩︎
  12. Olugbenga Olagunju, ‘Health and Wealth Gospel in the Context of Poverty Reduction in Nigeria,’Ogbomoso Journal of Theology, XIV (2009), 149-150. ↩︎
  13. The Lausanne Theology Working Group Statement on the Prosperity Gospel. Evangelical Review of Theology 34,2 (2010), 99. ↩︎
  14. M. Hellstern, “The Me Gospel: An Examination of the Historical Roots of the Prosperity Emphasis within Current Charismatic Theology,” Fides et Historia 21,3 (1989),78. ↩︎
  15. Paul Gifford, “Expecting Miracles: The Prosperity Gospel in Africa,” The Christian Century, 124 (2007),20-24. ↩︎
  16. Ibid., 20. ↩︎
  17. Wolfgang Vondey, Jan 2023, ‘Pentecostal Theology’, St Andrews Encyclopaedia of Theology. Edited by Brendan N. Wolfe et al. https://www.saet.ac.uk/Christianity/PentecostalTheology#:~:text=With%20the%20waning%20of%20traditional,on%20an%20experiential%20encounter%20with  Accessed 10 November 2023. ↩︎
  18. Ervin, H.M., “Hermeneutics: A Pentecostal option,” in Sandidge, J.L. Roman Catholic/Pentecostal dialogue (1971-1982): study in developing ecumenism, (1987), 100-121. ↩︎
  19. Nel, M., The Prosperity Gospel in Africa: An African Pentecostal Hermeneutical Consideration. (Eugene, Oregon: Wipf and Stock Publishers, 2020). ↩︎
  20. Kwabena, Asamoah-Gyadu, ‘Encountering Jesus in African Christianity: A Ghanaian evangelical/pentecostal thought on faith, experience, and hope in Christ,’ HTS, 62, 2 (2006a), 364. ↩︎
  21. Asamoah-Gyadu, Did Jesus Really Wear Designer Robes?  http://www.christianitytoday.com/ct/2009/november/index.html?start=2  Accessed: 15 December 2023 ↩︎
  22. Ibid. ↩︎
  23. Asonzeh Ukah, A New Paradigm of Pentecostal Power: A Study of the Redeemed Christian Church of God in Nigeria (Trenton, NJ: Africa World Press, Inc., 2008), p.13; see also Paul Gifford, Ghana’s New Christianity: Pentecostalism in a Globalizing African Economy (Bloomington and Indianapolis: Indiana University Press, 2004), 216. ↩︎
  24. Brad Ruggles, Exporting the Prosperity Gospel to Africa?  
     http://www.bradruggles.com/2010/08/04/exporting-the-prosperity-gospel-to-africa/  Accessed: 20 December 2023. ↩︎
  25. Kalu, Ogbu.  African Pentecostalism: An Introduction. New York: Oxford University Press, 2008. ↩︎
  26. Roswith Gerloff, The African Christian Diaspora in Europe:  Religious and Cultural Aspects. 
     (Paper for the IAMS Assembly in Malaysia, 2004). P.18 http://www.missionstudies.org/archive/conference/1papers/fp/Roswith_Gerloff_New_Full_paper.pdf Date of access: 20 January 2014. ↩︎
  27. Ojo, Matthews.  “Charismatic Movements in Africa.” In Christianity in Africa in the 1990’, 106. ↩︎
  28. Paul Gifford, African Christianity: Its Public Role (London: Hurst and Co., 1998), 368; Roswith Gerloff, The African Christian Diaspora in Europe:  Religious and Cultural Aspects.  (Paper for the IAMS Assembly in Malaysia, 2004). 18. ↩︎
  29. Roswith Gerloff, The African Christian Diaspora in Europe:  Religious and Cultural Aspects. (Paper for the IAMS Assembly in Malaysia, 2004). 18
    http://www.missionstudies.org/archive/conference/1papers/fp/Roswith_Gerloff_New_Full_paper.pdf ↩︎
  30. Richard Burgess, Nigeria’s Christian Revolution. The Civil War Revival and its Pentecostal Progeny (1967-2006) (Carlisle: Regnum/Paternoster, 2008a), 235-6. ↩︎
  31. Paul Gifford, “Expecting Miracles: The Prosperity Gospel in Africa,” Christian Century, 124(14) (2007), 24; cf. Asonzeh Ukah, A New Paradigm of Pentecostal Power: A Study of the Redeemed Christian Church of God in Nigeria (Trenton, NJ: Africa World Press, Inc., 2008), 154. ↩︎
  32. Ibid., 24. ↩︎
  33. Ibid. ↩︎
  34. Lovemore  Togarasei,  “African Gospreneurship: Assessing the Possible Contribution of the Gospel of Prosperity to Entrepreneurship in Light of Jesus’s Teaching on Earthly Possessions,” in In Search of Health and Wealth: The Prosperity Gospel in African, Reformed Perspective, ed. Hermen Kroesbergen (Eugene, Oregon: Wipf & Stock Publishers, 2014), 110-125; see Victor Chilenje, “The Challenges of the Prosperity Gospel for Reformed/ Presbyterian Churches in the Twenty-First Century” in In Search of Health and Wealth: The Prosperity Gospel in African, Reformed Perspective, ed. Hermen Kroesbergen (Eugene, OR: Wipf & Stock Publishers, 2014), 3-18. ↩︎
  35. E B Adu, “The Impact of North American neo-Pentecostal Pastoral Leadership on their African Counterparts in British Society in the Light of Prosperity Theology Gospel,”  in African Voices : Towards African British Theologies, Israel Olfinjana (ed.),  (Carlise, Cumbria: Langham Global Library, 2017), 227-247; see Debra J Munford, “Prosperity Gospel and African American Prophetic Preaching,”  Review and Expositor, 109 ( 2012), 365-385; Glyn Williams, The Prosperity Gospel’s Effect in Missions: An African Perspective, 2017;  Hermen, Kroesbergen. The Prosperity Gospel: A Way to Reclaim Dignity, In Hermen Kroesbergen In Search of Health and Wealth: The Prosperity Gospel in African, Reformed Perspective, 74-84. ↩︎
  36. Mwita Akiri, The Prosperity Gospel: It’s Concise Theology, Challenges, and Opportunities, A Presentation at Gafcon Jerusalem Congress, 2018 https://www.gafcon.org/resources/the-prosperity-gospel-its-concise-theology-challenges-and-opportunities. Accessed  01/02/2024 ↩︎
  37. Israel Olofinjana, Towards A Prosperity Gospel of Liberation. https://israelolofinjana.wordpress.c om/2012/02/20/towards-a-prosperity-gospel-of-liberation/ Accessed 10 November 2023. ↩︎
  38. Ibid. ↩︎
  39. Ervin, H.M., “Hermeneutics: A Pentecostal option,” in Sandidge, J.L. Roman Catholic/Pentecostal dialogue (1971-1982): study in developing ecumenism, (1987), 100-121. See also Nel, M., The Prosperity Gospel in Africa: An African Pentecostal Hermeneutical Consideration. (Eugene, Oregon: Wipf and Stock Publishers, 2020). ↩︎
  40. Lovemore Togarasei. ‘African Gospreneurship: Assessing the Possible Contributing of the Gospel of Prosperity to Entrepreneurship in Light of Jesus’s Teaching on Earthly Possessions,’ In,  In Search of Health and Wealth: The Prosperity Gospel in African Reformed Perspective, Herman Kroesbergen (ed.) 110-125 ↩︎
  41. K Asamoah-Gyadu, ‘Pentecostalism and Coronavirus,’ Spiritus (6.1, 2021), 157–74. ↩︎
  42. Leonardo, Blair, Benny Hinn renounces prosperity gospel, say Holy Ghost is just fed up with it.’ https://www.christianpost.com/news/benny-hinn-renounces-prosperity-gospel-says-holy-ghost-is-just-fed-up-with-it.html. Accessed 10/03/2024; see also  Steven Kozar, Benny Hinn: Pretending to Change His False ‘Seed Offering” Sales Pitch. https://www.themessedupchurch.com/blog/benny-hinn-pretending-to-change-his-false-seed-offering-sales-pitch. Date of Access: 10/03/2024 ↩︎
  43. ee Vanguard, American preacher Creflo Dollar confesses he misled congregants, saying tithing is not biblical https://www.vanguardngr.com/2022/07/american-preacher-creflo-dollar-confesses-he-misled-congregants-says-tithing-not-biblical/#:~:text=July%204%2C%202022-,American%20preacher%2C%20Creflo%20Dollar%20confesses%20he%20misled%20congregants%2C%20says%20tithing,he%20made%20on%20the%20topic. ↩︎
  44. Timothy Murungi, Pastors Disagree with Creflo Dollar’s teaching of giving tithe not a must. https://www.newvision.co.ug/category/news/pastors-disagree-with-creflo-dollars-teaching-NV_138751#google_vignette ↩︎
  45. Eben Adu, ‘Coronavirus (COVID-19) and the Diaspora Church: A Brief Look at African Pentecostal Diaspora Churches in London.’ Unpublished article written for London City Mission in February 2020. See also https://www.facebook.com/eben.adu/posts/pfbid023sKidQB4B28hDZwYoXbiYXPjqSF11moqsm5KMnM5sCewZxvtFbUMsmcVD3pLF9pCl ↩︎
  46. Conrad Mbewe, How Does COVID-19 Expose the Lie of the Prosperity Gospel? https://www.9marks.org/article/how-does-covid-19-expose-the-lie-of-the-prosperity-gospel/ Date of Access: 02/02/2024 ↩︎