Abstract
This article, as literary study, is placed within the framework of a qualitative content analysis and deductive approach. It seeks to explore the progressive Pentecostal conception of development in a sub-Saharan African context of poverty. This investigation is based on ethnographic studies conducted in different parts of Africa. The study also aims to analyse the notion of evil spirits’ work in relation to poverty and underdevelopment. These notions are raised by the new conception of development. It is argued that Western development theories implemented in Africa failed miserably to clarify the problem of poverty and underdevelopment. In the midst of crises and despair, a new trend of Pentecostalism emerged that promotes a completely new conception of development, which has a spiritual focus. The latter resonates strongly with the African worldview, reflects the biblical truth, and demonstrates that the ultimate cause of poverty is fundamentally spiritual, which implies the solution should be similar. Therefore, recent studies reveal that the movement has had more success in addressing poverty than the strategies of NGOs. However, this success is limited to an individual level. This means the structural problem responsible for the impoverishment of the masses in Africa is not dealt with directly. In this regard, an all-inclusive focus is needed that could pave the way to sustainable social and economic change in Africa.
Highlights
Progressive Pentecostal movementGlobal Christianity has experienced the emergence of a new version of Pentecostalism, which certain missiologists consider as the third wave of the charismatic3/Pentecostal movement, or the neo-Pentecostal focus termed ‘progressive Pentecostalism’ (Myers 2015:115)
It is argued that Western development theories implemented in Africa failed miserably to clarify the problem of poverty and underdevelopment
Miller and Yamamori (2007:2) de ne this movement as ‘Christians who claim to be inspired by the Holy Spirit and the life of Jesus and seek to holistically address the spiritual, physical, and social needs of people in their community’. is particular brand of Pentecostalism is intriguing in that it promotes a conception of development which is completely di erent ‘from both the mainstream development and more radical post-development views’1 (Freeman, 2012:9)
Summary
Global Christianity has experienced the emergence of a new version of Pentecostalism, which certain missiologists consider as the third wave of the charismatic3/Pentecostal movement, or the neo-Pentecostal focus termed ‘progressive Pentecostalism’ (Myers 2015:115). Freeman (2012:3–4) explains that in the 1970s, most African nations concerned with development in their societies accepted loans from the World Bank and International Monetary Fund (IMF) to nance large infrastructure projects He points out that in the 1980s, the oil price increased, which was followed by the rise of in ation and the decline in commodity prices. In Kenya, the number of NGOs increased from 511 in 1996 to 2 511 in 2003; in Tanzania, it rose from 20 in the early 1980s to 3 000 in the 2000s; and in Ethiopia it increased from 60 at the end of 1980s, to nearly 2 000 in 2007 He indicates that numerous scholars and Pentecostal leaders believe that the worsening economic condition and a desperate situation in the developing world triggered the continuing growth of the new trend, which manifested in the Pentecostal movement. A er the brief overview of African development, the following section shi s the attention to progressive Pentecostals’ conception of development
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