IOSR Journal Of Humanities And Social Science (IOSR-JHSS)

Volume 20, Issue 8, Ver. II (Aug. 2015), PP 69-75

A Theological Evaluation of the Utopian Image of Prosperity

(Department of Religious Studies, School of Education and Humanities, Babcock University,

Abstract: Prosperity gospel may be traced to the emergence of modern Pentecostalism which bestrides the
world like a colossus; and Africa is one major continent where its influence is pervasive. Pentecostalisms
emphasis on material prosperity may account for this. Many countries in Africa struggle under the huge burden
of poverty which has made them susceptible to any ideology that could change the unsavory situation.
Prosperity gospel promises to bridge the yawning chasm between the rich and the poor, thus creating a
semblance of utopian community where all are beneficiaries of the material comforts of life through faith. Both
the theology and hermeneutics of prosperity gospel are implicated as a faulty premise for a belief in material
prosperity. Bible passages such as Mark 10:29,30 and 3 John 2, often cited to bolster prosperity gospel, bristle
with difficulties. The interpretations of such passages are skewed to support material prosperity. In essence,
while prosperity gospel feeds the greed of its peddlers it emasculates the spirituality of believers. The utopian
image presented by prosperity gospel is a mirage; many believers are worse off materially because of a faith
that lacks sound biblical basis.
Keywords: Africa, Pentecostalism, poverty, prosperity, spirituality, utopian image.

I.

Introduction

Christianity began as a personal relationship with Jesus Christ. When it went to Athens, it became a
philosophy. When it went to Rome, it became an organization. When it went to Europe, it became a culture.
When it went to America, it became a business Anonymous.
It is apparent that Christianity, from its inception, has morphed from one form to another as it
percolates through diverse cultures and geographical entities. If it became business in America what is it in
Africa, today? There is probably no religious phenomenon in contemporary time that is intensely debated,
defended or pilloried as the emergence of prosperity gospel on the religious terrain [1]. For quite a number of
its advocates prosperity gospel is seen as providing the plank with which members of the Christian church could
be vaulted from the pit of poverty to the dizzying height of affluence.
Paul Gifford writes, African Christians believe that success is determined by your faith [2]. He
notes that prosperity gospel preachers have moved beyond traditional Pentecostal practices of speaking in
tongues, prophesying, and healing to the belief that God will provide money, cars, houses, and even spouses
in response to the believers faith if not immediately, then soon.
The allure is strong and almost irresistible, particularly in Africa, given the unsavory economic realities
of the average believer in the community of faith. Africa, to be sure, is a continent of contradictions. It is a land
with so much promise, yet it is perceived as the scum of the earth. Communal conflicts, internecine wars,
debilitating diseases and endemic corruption constitute a challenge that has put a lie to the rhetoric of successive
governments. Worse, is the huge burden of poverty; many live below the poverty line. Of the ten countries in
the world identified by the World Bank in 2014 as living in extreme poverty not less than five, including
Nigeria, are in Africa [3]. This obviously paints a somber picture of the continent. Extreme poverty is a dire
condition which has been defined as living below $1.25 per day. Indeed the World Bank estimated that 112
million of 162 million Nigerian population are in that category [4]. The fact that Nigeria with her huge deposit
of oil resources is also listed among the poverty-stricken nations presents a more depressing scenario in other
less endowed nations on the Africa continent.
Against this background it would probably not be surprising if the promise to bridge the chasm
between grinding poverty and scandalous opulence by apostles of prosperity gospel is taken with relish. Yet
there are differing views as to whether prosperity gospel may properly be regarded as gospel. The thinking in
some quarters is that prosperity gospel is a ruse, another clever ploy deployed by self-serving preachers to take
advantage of the gullibility of religious people. This paper is designed to critically assess the claims of
prosperity gospel through the prism of biblical theology. This task will be accomplished by first taking an
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A Theological Evaluation Of The Utopian Image Of Prosperity Gospel And The African Dilemma
overview of the prosperity gospel. Secondly, it will seek to explore the theological self-understanding of
prosperity gospel preachers, paying particular attention to the constituent elements of its theological stance.
Finally, a re-assessment of prosperity theology will be done against the background of the utopian image it
presents. Recognizing that the concept of prosperity may encompass bodily and spiritual prosperity the focus in
this paper is financial or material prosperity.

II.

Prosperity Gospel: An Overview

The roots of modern expression of prosperity gospel may be traced to the emergence of Pentecostalism
which bestrides the religious landscape like a colossus. One of the major continents of the world where the
influence of Pentecostalism with its message of prosperity is widespread is Africa. Hunt notes that the health
and prosperity gospel is one of the fastest growing religious movements on a global scale [5]. It has been
adopted as far afield as Scandinavia, Eastern Europe, Africa, India, Latin America and the Pacific rim of
Southeast Asia [6].
It may, however, be surprising that even though prosperity gospel is now, by and large, identified with
Pentecostalism it has not always been so. The historical antecedents of Pentecostalism may be traced to the
Holiness movement and the Wesleyan doctrines of sanctification in 1906 [7]. As noted by H. Cox it was
characterized by African-American preachers with no theological formation and its first adherents were poor
domestic servants, janitors and day workers who were both blacks and whites [8]. They, however, had the
audacity to claim that a new Pentecost was happening, the New Jerusalem was coming soon, and that they
were its designated heralds and grateful first fruits [9]. Quite significantly, Pentecostalism may be seen as a
revolt against the cold and tepid nature of traditional worship and a rejection of being conditioned by what is
considered to be man-made creeds [10]. Equally worth noting is the fact that the basic motifs for desiring
Pentecostal power were a strong yearning for the renewal of the church, the sanctification of individuals and the
empowerment for service [11]. The experience of Charles Fox Parham (1873-1929), when he asked to be
baptized in the Holy Spirit and to be able to speak in tongues, may serve as an example. He narrates:
After praising God for some time, I asked Him for the same blessing. He distinctly made it clear to me
that He raised me up and trained me to declare this mighty truth to the world, and if I was willing to stand for it,
with all the persecutions, hardships, trials, slanders, scandals that would entail, He would give me the blessing.
And I said, Lord I will, if You will just give me the blessing. Right then there came a slight twist in my throat,
a glory fell over me and I began to worship God in the Swedish tongue, which later changed to other languages
[12]. Modern Pentecostalism seems to have deferred markedly from these motifs by its strong emphasis on
materialism.
Pentecostalism in Africa has been recognized as representing the fastest sector of Christianity. While it
may appear monolithic, three strands are discernible; namely, Classical/Mission Pentecostal Churches,
Indigenous/Independent Pentecostal Churches and New Pentecostals/Charismatic churches/Ministries. The
growth of Pentecostalism generally and in Africa particularly has been connected to American capitalist
mentality as it found fertile ground in the boom years of the 1960s and 1970s when success through a positive
mental attitude was the rule and Pentecostalism was becoming increasingly tied to growth-oriented American
commercialism. Gifford gave an insight into the rise of neo-Pentecostalism in Africa in the 1980s and the
subsequent upsurge. According to him, by the 1990s it had become undoubtedly the salient sector of African
Christianity [13]. According to statistics, in the year 2000, 20 percent of the populations of Zimbabwe,
Tanzania and Malawi claimed membership to Pentecostal/charismatic Christianity in addition to 14 percent in
Kenya, 11 percent in Nigeria, 10 percent in Ghana and Zambia, and significant populations in many more
countries including the DRC, South Africa and Uganda [14]. There is also the phenomenon of mega-churches
often centered on the personality cult of a charismatic leader, most of whom are highly educated. In both mien
and mannerism they bear striking similarities to successful CEOs. For example, David Oyedepos Living World
Outreach (Winners Chapel), a foremost Pentecostal and prosperity gospel advocate in Nigeria, held the
Guinness record for the largest auditorium in the world in 2001 [15]. What seems to be no longer in doubt is that
Pentecostalism penetrated into the heart of major cities and communities on the African continent providing new
identities and a paradigm shift for African Christianity in line with charismatic aesthetics. This view has been
re-enforced by Anderson who argues that in recent years, the greatest quantitative growth of Pentecostalism has
been in sub-Saharan Africa, South East Asia, South Korea and especially in Latin America, where the growth
has been so phenomenal that scholars are asking whether the whole continent is turning Pentecostal [16].
One notable aspect of neo-Pentecostalism is its emphasis on this-worldly approach to the gospel
proclamation through televangelists. The theology that emerged from this approach is generally known as
prosperity gospel or the gospel of health and wealth. It is a departure from the other-worldly approach
adopted by mainline churches (Anglicans, Presbyterians, Methodists, etc) before the emergence of
Pentecostalism. The concept of prosperity may lend itself to different interpretations if the theology behind its
usage is not closely examined.
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A Theological Evaluation Of The Utopian Image Of Prosperity Gospel And The African Dilemma
III.

Theology Of Prosperity Gospel

Folarin posits that the theology of the prosperity gospel contains elements that makes it fluid but its
teachings follow a general pattern [17]. Coleman assessment of prosperity theology is germane. He says, it is
a blend of Pentecostal revivalism with elements of positive thinking [18]. Faith is considered to be a vehicle
for claiming every imaginable promise in the Holy Writ. It is also the medium through which the Holy Spirit is
fully unleashed. In prosperity theology, much emphasis is placed on the spoken word (rhematology). It is
believed that since God brought into existence all that there is through the spoken word ((cf. Gen 1; Ps 33:6;
Heb 11:3; 2 Pet 3:5), the believer is able, by the sheer force of the spoken word, to bring into reality what is
conceptualized in the mind. In other words, through faith the believer can make his thoughts and words to
become actualized realities. Therefore positive confessions as opposed to the negative are considered a
necessity to receiving divine favor [19]. The force of faith through positive confessions as a means to activate
the positive power of God and confront the negative power of Satan has been highlighted by prosperity
preachers [20]. Beckford also re-echoed the same idea to demonstrate the power of positive confessions in
actualizing ones desires [21]. Proponents of prosperity gospel believe that Christians can decide what they
want, confess and claim it and presto it is theirs! What this means is that believers can obtain the longings of
their hearts by naming and claiming them by faith. In essence, God is glorified when those who confess him are
rich and happy in every conceivable way. Conversely, when his people are poor Gods name is dishonored. If
they have enough faith Gods people can claim all the blessings promised Abraham, which encompass spiritual,
physical and financial blessings (Gen 12:1-3; 13:14-17; 15:17-20;17:1-8; 22:15-18). These blessings are
believed to apply to all believers. Failure to be rich is attributed to defective faith on the part of the believer
which could be reversed by exercising the right type of faith and confessing positively.
Characteristic of many of these prosperity preaching churches is the concept of breakthroughs in
diverse areas of life. This may include breakthroughs in the form of healing, finance, marital success, promotion
in the workplace and other favors from God. To give these teachings a Biblical basis verses, such as found in
Malachi 3, are elaborately expounded to build the case for life breakthroughs.

IV.

The Lure Of Prosperity Gospel

Research indicates that prosperity gospel has had some impact on evangelical churches, judging by
many of their members that have been attracted to the prosperity preaching churches. Faith J. Lugazia probes
into the drift from mainline churches to the prosperity gospel ministries by stating that it was occasioned by a
convergence between the concerns of prosperity gospel and the African worldview [22]. The view is expressed
that from time immemorial, Africans have had a longing for freedom from poverty, sickness and demon
possession. These longings have found expression in their tales, stories, proverbs, prayers, sacrifices, and
wishes. Unfortunately, the mainline churches failed to address these problems, while condemning the solution
offered by traditional religions. Worse, some of the evangelical churches conceived the intense suffering of the
poor in Africa as a mirage or at least played it down as though it was nothing to attract much attention. The case
of apartheid South Africa may be cited. The evangelical denominations at that time shored up the fortunes of the
rich by supporting them [23]. This was at the expense of the poor.
Table 1: 15 African countries living below poverty line
Rank

Country

Population below poverty line (%)

Chad

80

Liberia

80

Congo, Democratic Republic

71

Sierra Leone

70.2

Nigeria

70

Swaziland

69

Zimbabwe

68

Burundi

68

Sao Tome and Principe

66.2

10

Niger

63

11

Zambia

60.5

12

Comoros

60

13

Senegal

54

14

Malawi

53

15

Mozambique

52

Source: CIA World Factbook - January 1, 2014

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A Theological Evaluation Of The Utopian Image Of Prosperity Gospel And The African Dilemma
The bar chart above clearly shows that poverty is a major challenge in Africa. As a result of the
problems highlighted earlier, including poverty, Christians in traditional churches were left in a quandary.
Indeed they were faced with three options. The first is to adopt fatalism as a life philosophy. This philosophical
stance enjoins its advocates to simply resign themselves to fate. The second track is to adopt a syncretistic
approach. This entails supplementing Christian faith with the traditional cult. For many in Africa this approach
is popular and it has made it difficult to fully domesticate Christianity on the African soil. The third option,
perhaps more popular in the present clime, is the migrating tendencies of church members to go to other
churches where they believe their problems could easily be solved. Paul Gifford analysis of a new type of
prosperity gospel that is flourishing in Ghana today and elsewhere on the African continent is insightful. It
provides insight into the novel forms of Christian worship that are developing in Africa today [24].
What is unique about the churches surveyed is that none of them are the same. While some are easily
recognizable as a part of the network of a global Pentecostal movement, with strong connections to the United
States and Nigeria, others are built around a single charismatic pastor. But there is something that they share in
common; that is, their dogmatic divergence from the more conservative mainline Presbyterian, Anglican,
Catholic, and Methodist churches that emphasize salvation in the afterlife. Contrary to the mainline churches,
these new movements focus on the here and now; their preachers claim to have the key to gaining divine favor
for wealth and success. Gifford focuses on the most prominent pastors and their corresponding super-churches
what he calls the premier division players within the multidivisional Ghanaian church leagues [25]. Some of
the big names that have been identified include Mensah Otabil of the Central Gospel Church, Nicolas DuncanWilliams of Action Chapel, Dag Heward Mills of the Worldwide Lighthouse International Mega-Church,
Bishop Charles Agyin Asare of the World Miracle Bible Church and Bishop David Oyedepo of Nigerias
Winners Chapel.
There is little to doubt that these men have become icons in Ghana and have spawned an industry of the
gospel that uses radio, television, and print media to turn them into national celebrities. They are in great
demand because they promise heavenly blessings in a variety of ways which includes new jobs, cars, houses,
finding marriage partner and fruit of the womb. One major ministry focus is protection from the curses of
Satanmisfortune, unemployment, poverty, and other impediments to success. Members are often made to
believe that the blessings sought can only be realized when believers demonstrate their faith through generous
donations to these churches. Gifford refers to this kind of prosperity logic as share in Christs victory over sin,
sickness and poverty [26].
A popular strategy also adopted by many prosperity preachers to lure their congregations to give
bountifully is to tell stories of wealth and prosperity from the Old Testament. Biblical figures like Abraham and
King Solomon are favorite sermon themes. King Solomon, in particular, is lauded not for his wisdom but his
wealth. Gifford explains that the purpose of these stories is to encourage people to give generously to the new
churches, in the form of tithes as well as additional gifts. In a community where many live below the poverty
line and the preaching of the gospel is skewed to pander to the greed of others prosperity gospel becomes really
a lure. It is then easy to gloss over the deceitfulness of riches (Matt.13:22; Mark 4:19, KJV) in order to enjoy
the comforts that material possessions confer.

V.

A Re-Assessment Of Prosperity Gospel

A cursory look at the corpus of literature on prosperity gospel will immediately reveal the extent to
which it has been lambasted by critical scholars. The angst against the movement is not centered so much on
prosperity per se but on the method for propagating it. There seems to be too much emphasis on materialism and
a total disregard to the testimony of the scriptures. The problem probably lies in the nature of biblical authority.
Two areas, as pointed out by Sarles, where there has been major concerns on prosperity gospel are the extent of
revelation and the method of interpretation [27]. Insightfully, Sarles comments: Prosperity writers never
challenge the verbal, plenary, inerrant inspiration of scripture. They accept the text of the Bible in all its
particulars as revealed truth from God. The problem is not the inspiration of the text, but inspiration beyond the
text [28]. Prosperity gospel preachers believe that special, verbal revelation is a continuum; that is, it did not
terminate with the close of the New Testament canon but continues today. Because of this view of inspiration
those in the vanguard of the prosperity gospel movement frequently buttress their teachings with claims of
divine revelations, prophecies, dreams and visions. There is probably nothing wrong with this if they are not
often put at par with or sometimes made to override the doctrines of Gods word.
Prosperity gospel proponents, however, present their experiences as though they share the same status
with those of Old Testament prophets and New Testament apostles. As pointed out by Hunter, prosperity gospel
leaders use phrases and sometimes expressions such as The Lord spoke to me which may imply a direct
revelation of Gods will [29]. This is questionable because such assertions leave the hearers with the impression
that the message is divine. Since their messages are made to bear the divine imprimatur it becomes difficult to
subject them to the litmus test of the Scriptures.
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A Theological Evaluation Of The Utopian Image Of Prosperity Gospel And The African Dilemma
Another area where prosperity gospel leaves much to be desired is its hermeneutics. As observed by
Sarles, Bible verses are quoted indiscriminately without attention to grammatical indicators, semantic nuances,
or literary and historical context [30]. When the rules of hermeneutics and exegesis are ignored it is often the
case that the textual meaning of a biblical text is distorted. Prosperity preachers are wont to use a string of
biblical texts to build up a theology of material prosperity. The plethora of texts commonly used includes Joshua
1: 8. God had told Joshua that he would make his way prosperous and that he would give him success. Reading
this passage contextually would hardly warrant the interpretation super-imposed on it by prosperity gospel
preachers. The promise given is military success, not financial. Mark 10:29-30 is also used to support the view
of a hundredfold return in financial outlays.
A careful reading of the pericope will immediately reveal that Jesus was giving an orientation to his
disciples on the task they would soon embark upon. It was a hazardous task, fraught with uncertainties. They
would lose their homes and almost everything they had. But their needs would be met by fellow believers. This
text has little or nothing to do with the promise of affluence as it is being applied by prosperity gospel preachers.
The restoration in hundredfold hardly is not to be misconstrued as tantamount to a materialistic return of
equivalent blessings. The absurdity of limiting the passage to a literal interpretation becomes apparent if the
same rule is applied to the promise that God will give the person who gave up mother and father for the cause of
the gospel other mothers and fathers. It would defy logical reasoning to believe that Jesus meant his statement
literally. Obviously, Jesus was not referring to physical biological mothers or fathers. The most reasonable
explanation suggests spiritual fathers, mothers, brothers and sisters. The blessings promised could however
translate to physical restoration or spiritual or a combination of both. In some cases (maybe more often) the
restorations may come only in the next life. It is tantamount to a wresting of the scriptures if the passage is used
to promote prosperity gospel.
Finally, a very popular text often cited to leverage prosperity gospel is 3 John 2: Beloved, I pray that
you may prosper in all things and be in health, just as your soul prospers (NKJV). The Greek word, euodoo,
translated prosper has little or nothing to do with financial wealth. It simply means to go well with someone.
Perhaps a more accurate translation is rendered by the New International Version: Dear friend, I pray that you
may enjoy good health and that all may go well with you, even as your soul is getting well. The combination of
the phrases go well with you and good health were known in antiquity to be the standard form of greeting in
a personal letter [31]. It violates the text if what was meant to be a customary way of greeting this time John
goodwill message to Gaius is construed to mean financial prosperity for all Christians of all ages. In all
probability, John neither intended that, nor could Gaius have so understood itto argue from the text that God
wills our financial prosperity is to abuse the text, not use it [32].
It is pertinent to highlight how prosperity gospel may negatively affect the continent of Africa, today.
The first point to note is that it undermines selfless giving. A careful reading of the Bible would indicate that
offering should be given to God as an act of worship (lsa 43 :22- 24; Ps 116: 12-17) and not for selfish gain.
This point is germane because it reflects on the motive of giving. Prosperity gospel teaches people to focus on
getting, not giving. At its core it is a selfish and materialistic faith with a thin Christian veneer. It is true that
God promises to reward those who give to him generously (2 Cor 9:6-11) but this should not be understood as
putting God under the obligation to materially bless the giver. Divine largesse, like other blessings, is received
by grace. The desire for prosperity must never be the motive of giving. This is in tandem with the view of Tozer
who argues that it is dangerous to associate the workings of God with material prosperity [33]. Before one
gives material gifts, they should first give themselves to the Lord (2 Cor. 8:5; Rom. 12:1) because God is more
concerned with the giver than the gift. But prosperity gospel preachers give the impression that material
prosperity is a measure of ones spirituality. As Grady perceptively observes, When greed is preached from the
pulpit, it spreads like a cancer in Gods house[34].
Secondly, prosperity gospel is a parody of true prosperity from the biblical perspective. Prevailing
culture could sometimes negatively affect the gospel. That probably is the case with prosperity gospel; the
preachers have imbibed the materialistic philosophy of this age, the belief that material prosperity is gain. It is a
gospel shaped by the materialism of our contemporary culture which apparently negates clear Biblical teaching
on the issue. Paul admonishes: "But godliness with contentment is great gain. For, we brought nothing into the
world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People
who want to get rich fall into temptation and a trap ... For the love of money is the root of all kinds of evil" (1
Tim. 6 :6-10). In contrast to material prosperity, true prosperity in God's sight is the riches of faith. " ... God has
chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom ... "(James 2:5).
The overemphasis of prosperity gospel on material acquisition is often done at the expense of spiritual
prosperity which leaves the believer more impoverished in faith.
Thirdly, prosperity gospel makes the poor to unnecessarily bear the weight of guilt. Though there is no
inherent virtue in being poor it is equally wrong to regard poverty as a reflection of ones spiritual status. There
is a serious implication when Gods blessings are reduced to material gain: those who are not rich are either
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A Theological Evaluation Of The Utopian Image Of Prosperity Gospel And The African Dilemma
guilty of sin or unbelief. In other words, if God's will is for everyone to be healthy and wealthy, then anyone
who falls sick or remains poor is suffering from his own unbelief or disobedience. This places a terrible burden
on the poor for it is unfair and unbiblical. It makes them victims of their unsavory circumstances.
Fourthly, prosperity gospel has been implicated to feed pride. A warped style of leadership is produced
in an atmosphere redolent with greed. The burden for soul is not so much as important as having megachurches. It creates opportunists who will want to exploit every situation to make gain.
Finally, it emasculates the formation of Christian character. A serious implication of prosperity gospel
is that it leaves no room for brokenness and suffering. The cross and its symbol of denial are disregarded. The
promise of instant success is a negation of biblical injunctions that require patience and endurance. It offers an
illegal shortcut. All these negative impacts may not have helped the cause of Christianity, particularly in Africa,
where endemic corruption has rendered the economy comatose.

VI.

Conclusion

Historically, the Christian church has always been ambivalent about the spiritual value of material
wealth. In its public statements, if not always in practice, it has usually stood on the moral high ground,
promoting a modest and sacrificial lifestyle while renouncing excessive wealth. But in the past couple of
decades there has been a tectonic shift with the emergence of Pentecostalism and its concomitant emphasis on
materialism. Despite all its claims to restoration and the utopian image it presents prosperity gospel has only
succeeded in muzzling the witness of the Christian church because it is based on wrong-headed theology and
faulty hermeneutical principles. It feeds on the greed of its peddlers, leaving their acolytes worse off, materially
and spiritually. Many African countries are still hemorrhaging from a myriad of challenges, not least from a
religious viewpoint that deifies the mammon of unrighteousness and panders to the greed of a few
ecclesiastics who promote the commercialization of the gospel. The true gospel message engenders prosperity;
but it is prosperity that is delivered on the platform of selfless service to God and humanity.

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World Bank on Extreme Poverty in Nigeria http://www.punchng.com/editorials/world-bank-on-extreme-overty-in-nigeria/
(Accessed March 23, 2015).
Ibid.
S. Hunt, Dramatising the health and wealth gospel: belief and practice of a neo-Pentecostal faith ministry, Journal of Beliefs
and Values, 21(1):73-86.
S. Hunt, Magical moments: an intellectualist approach to the neo-Pentecostal faith ministries, Religion, 28 (3):271-280.
N. A. Faith, Cure: Divine Healing in the Holiness and Pentecostal Movements (Peabody, Massachusetts: Hendrickson Publishers,
2003), 31-32. The rise of neo-Pentecostalism is the most significant movement in global Christianity today, a force to be reckoned
with. Neo-Pentecostalism can be distinguished from earlier Pentecostal movements by its global character and its messa ge of
prosperity.
Harvey Cox, Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-first Century
(Boston, MA: Da Capo Press, 2001), 22.
Ibid.
Ibid.
Donatus Pius Ukpong, Nigerian Pentecostalism: Case, Diagnosis and Prescription (Uyo: Fruities Publications, 2008), 8.
Ibid, 22, 23
Paul Gifford, African Christianity: Its Public Role (Bloomington: Indiana University Press, 1998), 39-40.
Ogbu Kalu. African Pentecostalism: An Introduction (New York: Oxford University Press, 2008), 5.
Autin Oniyokor, Behold Faith Tabernacle... the worlds number one
http://www.thenationonlineng.net/archive2/tblnews_Detail.php?id=44477 (Accessed June 3, 2015).
A. H. Anderson and W. J. Hollenwege, Pentecostals after a century: global perspectives on a movement in transition (Sheffield,
UK: Sheffield Academic, 1999), 21.
G. O. Folarin, Contemporary state of the prosperity gospel in Nigeria, Asia Journal of Theology 21(1):69-95.
S. Coleman, Conservative Protestantism and the world order: the faith movement in the United States and Sweden, Sociology of
Religion 54 (4):353-373.
Ibid, 356.
S. Hunt, Magical moments: an intellectualist approach to the neo-Pentecostal faith ministries, Religion, 28 (3):271-280.
R. S. Beckford, Theology in the age of crack: crack age, prosperity doctrine and being there, Black Theology in Britain 4(1):924.
Faith J. Lugazia, Charismatic Movements and the Evangelical Lutheran Church in Tanzania, Charismatic Renewal in Africa: A
Challenge for African Christianity, ed., Mika Vahakangas and Andrew A. Kyomo (Nairobi: ACTON Publishers, 2003), 50.
George O. Folarin, The Prosperity Gospel in Nigeria: A Re-examination of the Concept, Its Impact, and an Evaluation.
http://www.pctii.org/cyberj/cyberj16/folarin.html (Accessed February 17, 2015).
Paul Gifford, Ghanas New Christianity (Bloomington: Indiana University Press, 2004), 24.
Ibid.

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A Theological Evaluation Of The Utopian Image Of Prosperity Gospel And The African Dilemma
[26].
[27].
[28].
[29].
[30].
[31].
[32].
[33].
[34].

[35].

Ibid.
Ken L. Sarles, A Theological Evaluation of the Prosperity Gospel, Bibliotheca Sacra, 143: 572 (October-December 1986), 333336.
Ibid.
Charles Hunter, Gods Condition for Prosperity (Kingword, TX: Hunter Books, 1984), 39.
Sarles, op. cit.
Gordon Fee, The Gospel of Prosperity An Alien Gospel Reformation Theology 82 (November/ December 1984):40.
Ibid.
A. w. Tozer, I Talk Back to the Devil (Kaduna: Evangel Publishers Ltd, 1990), 73.
J. Lee Grady, 5 Ways Prosperity Gospel is hurting Africa,http://www.charismamag.com/blogs/fire-in-my-bones/19113-5-ways-theprosperity-gospel-is-hurting-africa (Accessed June 12,
2015).
Ibid.

DOI: 10.9790/0837-20826975

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