Prosperity Theology and African Traditional Religion

Andrew T Court

doi:10.17570/stj.2020.v6n1.a14

Abstract

Studies of Prosperity Theology in Africa have increased as research into Pentecostalism has burgeoned, but few theological analyses have explored the significance of African Traditional Religions and their role in shaping Prosperity Theology. While some studies have explored the resonance of Prosperity Theology and African Traditional Religions, they tend to do so briefly, or with a focus on sociology rather than theology. Through a case study of Nigerian Pastor Chris Oyakhilome, this research tests the thesis that many have intuited: Prosperity Theology resonates with traditional African religion, and these resonances contribute to an explanation of the expression and proliferation of Prosperity Theology in Africa. Evaluating the resonance of Oyakhilome’s teaching with African Traditional Religions (relying especially on John S. Mbiti’s work) demonstrates that Oyakhilome’s emphasis on accessing blessing, spiritual enemies, and activating power draws heavily on the resources of the typical African religious worldview.

Highlights

In 2015 Paul Gifford broached what he deemed the most notable of “studiously avoided” issues in the discussion of African Christianity.[2]
Studies of Prosperity Theology in Africa have increased as research into Pentecostalism has burgeoned, but few theological analyses have explored the significance of African Traditional Religions and their role in shaping Prosperity Theology
While some studies have explored the resonance of Prosperity Theology and African Traditional Religions, they tend to do so briefly, or with a focus on sociology rather than theology

Summary

Introduction

In 2015 Paul Gifford broached what he deemed the most notable of “studiously avoided” issues in the discussion of African Christianity.[2]. Gifford provides a stark juxtaposition between two kinds of Christianity in Africa. The first is a North Atlantic kind of Christianity, shaped by Western Enlightenment, and conceiving the evils of child soldiers, global warming and capitalistic greed as structural issues which require politically informed theological reflection.[5] By comparison, Gifford visited large Pentecostal churches manifesting a very different Christianity.[6] Here he found a striking “underlying religious imagination”, utterly different to the former: this was the worldview that sees spirits, demons, spiritual powers at play in all areas of life. He found a striking “underlying religious imagination”, utterly different to the former: this was the worldview that sees spirits, demons, spiritual powers at play in all areas of life. [...] Here the remedy for the problem of evil was not structural analysis and political-economic reform; it was diagnosis of the spirit responsible and deliverance or exorcism by the ministers.[7]

Methods

Discussion

Conclusion