THE IMPACT OF PROSPERITY GOSPEL TEACHING ON WHOLE-LIFE

STEWARDSHIP: A CASE OF AFRICA GOSPEL CHURCH IN KAMPALA,

UGANDA

James Ouma

A thesis submitted in partial fulfilment of the requirements for the award of the
degree of Doctor of Ministry in the department of Religion and the School of
Religion and Christian Ministry of Africa Nazarene University

August 2019
 ii

DECLARATION

I declare that this thesis and the research that it describes are my original work and that
they have not been presented in any other university for academic work.

James Ouma
14J01PMN15
________________________ August 2019

This research was conducted under our supervision and is submitted with our approval as
university supervisors.

Professor Zablon Nthamburi

________________________ August 2019

Dr. J. Gregory Crofford

_________________________ August 2019

Africa Nazarene University

Nairobi, Kenya
 iii

EXAMINERS’ SIGNATURES

We have examined this document and the research it has met or exceeded the
requirement for the degree sought, in addition, the candidate has sufficiently defended the
material presented to merit the awarding of the degree of Doctor in Ministry

__________________________________ __________________________
Internal examiner - Dr. Patrick M. Kamau

______________________________ _________________________
Internal Examiner –Dr. J. Russell Frazier

_______________________________ ___________________________
Internal examiner – Dr. Boniface Mwangi

_______________________________ ______________________________
External Examiner – Dr. Zacharia Samita

Note: Pass
 iv

DEDICATION

I dedicate this work to my wife, Caroline Adhiambo Ouma, who for 19 years has filled

my life with immeasurable love and joy. From Kenya to Uganda, you have been a friend,

confidant, and relentless supporter. You have created a warm and loving environment

with enthusiasm and devotion to me and to our beloved children, Merlin B. Ouma,

Joshua E. Ouma, and Sue D. Ouma. Thank you for always being there.
 v

ACKNOWLEDGEMENTS
I am highly grateful to my spiritual parents Merlin L. and Karen Schwanz for

encouraging me to pursue my doctoral ministry studies. It would be impossible to finish

this thesis without the benefit from my supervisors, Professor Zablon Nthamburi and

Doctor Gregory Crofford. Through critical engagements and patience, they have opened

to me the wonderful world of academic discipline, and for this, I am deeply indebted to

them.

I also owe appreciation to the entire family of God and People International:

Kristy, Karla, Matthew, Gerry, Sherry, Sheila, and Judi Schwanz for their prayers and

financial support. I would also like to thank the team of World Gospel Mission, Uganda

for friendship and providing me with a favourable environment for studying, Jonathan

and Lisa Mayo, Nathan and Jed Metz. To my African community, I am sincerely thankful

to Kennedy Kirui, Joseph Ogweyo, David Dhikusooka, and all Africa Gospel Church

(AGC) overseers and pastors for prayers and moral support. I thank Mirembe Sandra and

Mukisa Benard for helping with editing the document.

In this life, certain people make the defining difference. For me, Dr Keith

Schwanz, who spent countless hours through conversation on numerous occasions, and

helped me have access to rare sources and critically engaging me with the research

proposal is such a person. I am grateful for him taking the time to read my proposal and

offering insightful comments.

I wish to express my thanks to George W. Rodgers and his wife Joyce parents and special

friends throughout the years. I am enormously grateful to my church family at Kisugu

 vi

AGC for offering me special support during the course of my studies at Africa Nazarene

University (ANU). Above all, I whole-heartedly give God all the glory for providing the

passion, the connections, the financial resources, and the life I need to undertake the

Doctor of Ministry studies at ANU.

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ABSTRACT

The phenomenal rise of the Prosperity Gospel Teaching (PGT) continues to mushroom in
Christian circles and has an influence on the whole-life stewardship. The purpose of the
study was to investigate the impact of prosperity gospel teaching (PGT) on whole-life
stewardship in AGC in the Kampala area, Uganda. The conceptual framework for the
whole-life stewardship has three independent variables as popular prosperity gospel
teaching, biblical theology of material prosperity, and cultural concepts of material
prosperity in Africa. Two intervening variables include current discipleship methods in
AGC, and economic levels of AGC members. The study was informed by the following
hypotheses: PGT has not significantly imbibed the whole-life stewardship of AGC
members in Kampala Area, Uganda, there is no effect of biblical theology on whole-life
stewardship among AGC members in the Kampala area, and there is no statistically
significant consequence of African culture on whole-life stewardship in AGC, Kampala
area. The rationale for the research was to provide insights for shaping the spiritual lives
of AGC leadership and congregants. The research would also be used in Christian
Biblical/Theological institutions to sensitize the Church on the dangers of PGT and be
published online for scholarly purposes. The study used a cross-sectional survey research
design. The design employed quantitative and qualitative methods to collect data from
respondents. Two hundred and seventy seven AGC respondents were selected using a
purposive sampling approach. Data was analyzed using statistical package for social
scientists (SPSS). In addition, popular gospel teaching, and cultural teachings that
accommodate PGT had significant relationships with whole-life stewardship (with P-
value=0.00) while the biblical theology of material prosperity did not have any effect on
whole-life stewardship (P> 0.05). The study recommends that AGC should develop a
formal tool/manual on whole-life stewardship to mitigate the dangers of PGT. It should
also conduct periodic workshops and conferences on whole-life stewardship. The
churches should encourage and support church leaders to attend formal
biblical/theological training to avoid misinterpreting the Bible. Lastly, AGCs should
avoid their cultural practices that contravene N.T. principles on whole-life stewardship.
The study recommends future research on the factors that contributed to AGC members
leaving PGT churches, and how small Christian communities could work together to
improve their economic wellbeing.
 viii

TABLE OF CONTENTS

DECLARATION............................................................................................................... ii
EXAMINERS’ SIGNATURES ....................................................................................... iii
DEDICATION.................................................................................................................. iv
ACKNOWLEDGEMENT ................................................................................................ v
ABSTRACT ..................................................................................................................... vii
TABLE OF CONTENTS .............................................................................................. viii
OPERATIONAL DEFINITIONS OF TERMS .......................................................... xiii
ABBREVIATIONS /ACRONYMS ............................................................................... xv
LIST OF FIGURES ...................................................................................................... xvii
LIST OF TABLES ....................................................................................................... xviii
INTRODUCTION............................................................................................................. 1
1.1 Introduction ............................................................................................................... 1
1.2 The Background of the Study.................................................................................... 1
1.3 Statement of the Problem .......................................................................................... 8
1.4 Purpose of the Study ................................................................................................. 9
1.5 Objectives of the Study ............................................................................................. 9
1.6 Research Questions ................................................................................................. 10
1.7 Hypothesis ............................................................................................................... 10
1.8 Significance of the Study ........................................................................................ 11
1.9 Scope of the Study................................................................................................... 11
1.10 Delimitation of the Study ...................................................................................... 12
1.11 Limitations of the Study ........................................................................................ 12
1.12 Assumptions of the Study ..................................................................................... 13
1.13 Theoretical Framework ......................................................................................... 13
1.14 Conceptual Framework ......................................................................................... 15
CHAPTER TWO ............................................................................................................ 17
LITERATURE REVIEW .............................................................................................. 17
 ix

2.1 Introduction ............................................................................................................. 17

2.2 Popular Prosperity Gospel Teaching ....................................................................... 17
2.2.1 PGT Concept of Material Success .....................................................................18
2.2.2 Methods of Acquiring Prosperity in PGT..........................................................34
2.2.3 Scriptures used by Adherents of Prosperity Gospel ..........................................39
2.3 Biblical Theology of Material Prosperity on Whole-life Stewardship ................... 44
2.3.1 The Old Testament Doctrine on Material Wealth .............................................45
2.3.2 The New Testament Doctrine on Material Wealth ............................................52
2.4 Cultural Concepts that Accommodate Popular PGT............................................... 63
2.4.1 PGT and African Tradition Concepts of Wealth in AGC .................................64
2.4.2 PGT and African Spiritual perception of Wealth in AGC.................................75
2.5 Principles of Whole-Life Stewardship .................................................................... 79
2.5 Summary of Review of Literature and Research Gap............................................. 87
CHAPTER THREE ........................................................................................................ 91
RESEARCH DESIGN AND METHODOLOGY ........................................................ 91
3.1 Introduction ............................................................................................................. 91
3.2 Research Design ...................................................................................................... 91
3.3 Research Site ........................................................................................................... 91
3.4 Target Population .................................................................................................... 92
3.5 Study Sample........................................................................................................... 92
3.5.1 Study sample size ..............................................................................................92
3.5.2 Sampling Procedure ..........................................................................................93
3.6 Data Collection ........................................................................................................ 94
3.6.1 Data Collection Instruments ..............................................................................95
3.6.2 Pilot Testing of Research Instruments ...............................................................95
3.6.3 Instrument Reliability ........................................................................................96
3.6.4 Instrument Validity ............................................................................................96
3.6.5 Data collection procedures ................................................................................96
3.7 Data Processing and Analysis ................................................................................. 97
 x

3.8 Legal and Ethical Considerations ............................................................................ 97

CHAPTER FOUR……...………..……………..……………………………………….99
RESULT AND ANALYSIS ........................................................................................... 99
4.1 Introduction ............................................................................................................. 99
4.2 Response Rate ......................................................................................................... 99
4.3 Social-Demographic Characteristics of Respondents ........................................... 100
4.3.1 Gender of the Study Respondents ...................................................................101
4.3.3 Level of Education of the Respondents ...........................................................103
4.3.4 Monthly Income for Lay Church Members and Pastors ................................104
4.4 Presentation of Research Analysis, Findings, and Interpretation.......................... 104
4.4.1 Popular Prosperity Gospel Teaching on Wealth..............................................105
4.4.1.1 Perception of AGC on wealth as taught by PGT................................ 105
4.4.1.2 AGC perception on faith and wealth .................................................. 107
4.4.1.3 AGC perception of Symbols in Garnering Wealth ............................ 109
4.4.1.3 AGC perception on Material Lack as taught by PG Advocates ......... 110
4.4.1.4 AGC Perception on the Methods of PGT in Acquiring Wealth ......... 112
4.4.2 Biblical theology of MP in Relation to Whole-life Stewardship.....................113
4.4.2.1 AGC biblical perception of wealth ..................................................... 114
4.4.2.2 AGC Perceptions on Jesus teachings on wealth ................................. 116
4.4.2.3 AGC Perception on the Dangers of wealth ........................................ 118
4.4.3 Cultural Concepts of Prosperity in AGC that Accommodate PGT .................121
4.4.3.1 AGC Cultural Perception of Wealth .................................................. 121
4.4.3.2 AGC perception of the Role of Leaders and Wealth.......................... 123
4.4.3.3 AGC Perception on Spiritual Influence on Prosperity ....................... 125
4.4.3.4 AGC Perception on Wealth Acquisition as Taught by PG ................ 127
4.4.3.5 AGC perception of the General Acquisition and use of Wealth ........ 129
4.4.4 Biblical Principles on Whole-Life Stewardship ..............................................130
4.4.4.1 AGC perception on the Right Attitude on Giving .............................. 131
4.4.4.2 Work in relation to Whole-life Stewardship in AGC ......................... 133
 xi

4.4.4.3 Wrong Attitude on Material Possessions ........................................... 135

4.4.4.4 Stewardship and Work ....................................................................... 138
4.4.5 Intervening variables .......................................................................................140
4.5 Testing Hypotheses ............................................................................................... 141
4.5.1. Relationship between Popular PGT and Whole-life Stewardship ..................141
4.5.2 Relationship between Biblical Theology of MP and Whole-life Stewardship 142
4.5.3 Relationship between Cultural Concepts that Accommodate PGT and Whole-
life Stewardship ........................................................................................................143
CHAPTER FIVE .......................................................................................................... 145
DISCUSSION, SUMMARY, CONCLUSION, AND RECOMMENDATIONS ..... 145
5.1 Introduction ........................................................................................................... 145
5.2 Discussions ............................................................................................................ 145
5.2.1 Popular Prosperity Gospel Teaching on Wealth..............................................145
5.2.1.1 The perception of AGC on wealth as Taught by PGT ....................... 145
5.2.1.2 AGC perception of faith and wealth ................................................... 149
5.2.1.3 AGC perception of symbols in garnering Wealth .............................. 153
5.2.1.4 AGC perception on Material Lack as taught by PG Advocates ......... 154
5.2.1.5 The perception of AGC on methods PGT use to acquire wealth ....... 157
5.2.2 Biblical Theology of MP in Relation to Whole Life Stewardship ..................160
5.2.2.1 AGC Biblical perception of Wealth ................................................... 160
5.2.2.2 AGC Perceptions on Jesus teachings on wealth ................................. 162
5.2.2.3 AGC Perception on the Dangers of wealth ........................................ 163
5.2.2.4 AGC perception of the Methods of Acquiring Wealth ...................... 167
5.2.3 Cultural Concepts that Accommodate PGT ....................................................170
5.2.3.1 AGC Cultural Perception of Wealth .................................................. 170
5.2.3.2 AGC Understanding on the role of Leaders and Wealth .................... 172
5.2.3.3 AGC perception on spiritual influence on Prosperity ........................ 175
5.2.3.4 AGC Cultural Perception of Wealth Acquisition ............................... 178
5.2.3.5 AGC perception on the General Acquisition and use of Wealth ....... 181
 xii

5.3 Summary of the Study ........................................................................................... 182

5.3.1 Degree to which AGC has imbibed PGT ........................................................182
5.3.2 Biblical Theology of MP Regarding Whole-Life Stewardship .......................183
5.3 .3 Cultural Concepts that Accommodate Popular PGT ......................................183
5.4 Conclusions ........................................................................................................... 183
5.4.1 Degree to which Members of AGC have Imbibed PGT .................................183
5.4.2 Biblical Theology of MP in Relation to Whole-life Stewardship ...................184
5.4.3 Cultural Concepts of MP in Africa that Accommodate PGT ..........................184
5.5 Recommendations ............................................................................................... 184
5.5.1 General Knowledge Contribution of the Study ...............................................184
5.5.2 Biblical Theology of MP in Relation to Whole-life Stewardship in AGC ......186
5.5.3 Cultural Concepts of MP in Africa that Accommodate PGT ..........................187
5.6 Areas for Further Research ................................................................................................ 187
BIBLIOGRAPHY ......................................................................................................... 188
APPENDICES ............................................................................................................... 210
APPENDIX 1: Questionnaire for Lay Church Member ....................................... 210
APPENDIX 2: Questionnaire for Pastors ............................................................... 217
APPENDIX 3: Questionnaire on Whole – Life Stewardship ................................ 223
APPENDIX 4: Focus Group Discussion Tool for Lay Leaders ............................ 226
APPENDIX 5: Research Site Map ........................................................................... 228
APPENDIX 6: Research Authorization Letter ...................................................... 229
APPENDIX 7: Research Permit .............................................................................. 230
APPENDIX 8: Consent Forms (Lay Church Members, Leaders, and Pastors) . 232
APPENDIX 9: Objective four dropped from the thesis research Proposal ........ 233
 xiii

OPERATIONAL DEFINITIONS OF TERMS

Biblical Theology on material Prosperity: An understanding of what the Bible and

biblical scholars teach on acquisition and use of much wealth in material and financial

matters

Blessings: Refers to material resources and much money beyond what one needs

Cultural Concepts: African beliefs that govern the acquisition and management of

material resources

Kampala Area: The seven selected AGCs in Uganda. The five churches are located

within the capital city of Uganda and its suburbs while two were in two of main urban

settings (Jinja and Bugiri towns in Uganda).

Lay Leaders: This refers to committed local church leaders of AGC who did not serve in

the ministry as fulltime ministers.

Lay Members: Committed Christians who had been in church for a period of at least

three years

Popular Prosperity Gospel Teaching: Trendy teaching that emphasises that God

rewards faithful Christians with many material blessings

Poverty: A state of not having enough material and financial wealth for one’s needs

Prosperity: Acquisition of much wealth in material and financial matters

Prosperity Gospel Teaching: This is the doctrine that God wants all Christians to be

excessively wealthy in material possessions because of the redemptive work of Christ.

 xiv

Wealth: Abundance of assets such as money, real estates, personal property, expensive

vehicles, and business, among others

Whole-life Stewardship: Christian discipleship that embraces kingdom principles

related to economics, material possessions, time, gifts, and abilities

 xv

ABBREVIATIONS /ACRONYMS

AGC: Africa Gospel Church

ANU: Africa Nazarene University

ATR: African Traditional Religion

FGD: Focus Group Discussion

KEST: Kampala Evangelical School of Theology

KOG: Kingdom of God

MP: Material Prosperity

MCK: Methodist Church of Kenya

MRSM: Multiple Regressions Statistical Model

NEGST: Nairobi Evangelical Graduate School of Theology (now AIU – Africa

International University)

NIV: New International Version

N.T.: New Testament

O.T.: Old Testament

PG: Prosperity Gospel

PGT: Prosperity Gospel Teachings

SPSS: Statistical packages for Social Scientists

USA: United States of America

WCC: World Council of Churches

WGM: World Gospel Mission

 xvi

Books of the Bible

Old Testament New Testament

Ge. Genesis Mat. Matthew
Ex. Exodus Mk. Mark
Lev. Leviticus Lk. Luke
Nu. Numbers Jn. John
Dt. Deuteronomy Ac. Acts
Jdg. Judges Ro. Romans
1-2 Sa. 1-2 Samuel 1-2 Co. Corinthians
1-2 Ki. Kings Eph. Ephesians
Job. Job Phil. Philippians
Ps/Pss. Psalm/Psalms Col. Colossians
Pr. Proverbs 1-2 Th. 1-2 Thessalonians
Ecc. Ecclesiastes 1-2 Ti. 1-2 Timothy
Isa. Isaiah Heb. Hebrews
Jer. Jeremiah Jas. James
Mic. Micah 1-2 Pe. 1-2 Peter
Mal. Malachi 1-2-3 Jn. 1-2-3 John
 xvii

LIST OF FIGURES

Figure 1.1: Conceptual Framework......................................................................................16

Figure 4.1: Gender of AGC Lay Members.........................................................................101
Figure 4.2: Gender of AGC Pastors....................................................................................101
Figure 4.3: Age of lay Members and..................................................................................102
Figure 4.4: Ages of Pastors...............................................................................................,,102
Figure 4.5: Education of Lay Members..............................................................................103
Figure 4.6: Education of AGC Pastors................................................................................103
Figure 4.7: Income of AGC Lay Members.........................................................................104
Figure 4.8: Income of AGC Pastor...................................................................................,,1034
 xviii

LIST OF TABLES
Table 1:1: Showing Sample Categories ............................................................................ 93
Table 4:1: Response Rate of Sample Respondents ......................................................... 100
Table 4:2: Perceptions of AGC on wealth ...................................................................... 105
Table 4.3: AGC perception of Faith and Wealth ............................................................ 107
Table 4:4: AGC Perception of Symbols to Garner Wealth............................................. 109
Table 4.5: AGC Perception of Material Lack as taught by PG Advocates..................... 110
Table 4.6: AGC Perception of the Methods of PGT in Acquiring Wealth ..................... 112
Table 4.7: AGC Biblical Perception of Wealth .............................................................. 114
Table 4.8: AGC Perception of Jesus Teaching on Wealth.............................................. 116
Table 4.9: AGC Perception of the Dangers of Wealth ................................................... 118
Table 4.10: AGC Perception of Method of Acquiring Wealth ....................................... 120
Table 4.11: AGC Culture Perception of Wealth ............................................................. 121
Table 4.12: AGC Understanding of the Role of Leaders and wealth ............................. 123
Table 4.13 AGC Perception of Spiritual Influence on Prosperity .................................. 125
Table 4.14: AGC Perception of Wealth Acquisition as Taught by PG .......................... 127
Table 4.15: AGC Perception of the General Acquisition and use of wealth .................. 129
Table 4.16: AGC Perception of the Right Attitude on Giving ....................................... 131
Table 4.17 Work in relation to Whole-Life Steward in AGC......................................... 133
Table 4:18: Wrong Attitude on Material Possessions..................................................... 135
Table 4.19: Stewardship and Work ................................................................................. 138
Table 4.20: Relationship between popular PGT on Wealth and Whole-life Stewardship
......................................................................................................................................... 141
Table 4.21: Relationship between Biblical Theology of MP and Whole-life Stewardship
......................................................................................................................................... 142
Table 4.22: Relationship between Biblical Theology of MP and Whole-life Stewardship
......................................................................................................................................... 144
 1

CHAPTER ONE

INTRODUCTION
1.1 Introduction

The chapter presents the background of the study, statement of the problem, the

purpose of the study, objectives of the study, the research questions, the hypotheses, and

the significance of the study. The chapter also focuses on the scope of the study, the

delimitations, and limitations of the study, assumptions and the construction of both the

theoretical and conceptual frameworks.

1.2 The Background of the Study

Prosperity Gospel Teaching (PGT) whose tenet starts from the premise that God

desires all faithful Christians to prosper materially has mushroomed and embraced the

global landscape.1 The World Council of Churches (WCC) noted that the Prosperity

Gospel (PG) movement has witnessed astonishing growth, accounting to nearly one-

quarter of the global Christian community.2 The empirical survey by PEW Research

Centre reveals that more than half of African Christians in the sub-Sahara region adhere

to Prosperity theology. Eric Gbotoe mentions a figure of PGT as high as 62% in his

1
Andreas Heuser, ed., “Religio-scapes of the Prosperity Gospel: An Introduction, Pastures of
plenty,” Africa and beyond (Peter Lang: Frankfurt, 2015): 15-17.
2
Rimamsikwe Habila Kitause, and Hilary Chukwuka, “The Future Prosperity Gospel in Nigeria,”
Journal of Research in Humanities and Social Science, Vol. 3, no. 7 (2015): 25.
 2

research.3 PGT insinuates, “God will grant wealth and good health to people who have

faith in Christ Jesus.”4

PGT attaches the value of the Christian faith to wealth acquisition. Castor

Goliama avers that PGT followers consider material riches as a favour from God and

compensation for prayers. Goliama asserts that advocates of Prosperity tenet employ the

“seed-faith” catchphrase for inspiring their followers to provide funds in anticipation for

material advancement.5 The followers declare whatever miracles they desire from God.

PGT proponents contend that the Bible contains the Abrahamic covenant, which

promises both material and spiritual blessings for Christians. Nevertheless, many

evangelical scholars have not welcomed the theology of PG and they allege that the

phenomenon is heretical. The prosperity tenet undervalues the discipline of holiness and

heart transformation, which are the essence of the Christian faith. Hence, consideration

for illumination on the authentic Christian concept on whole-life stewardship

underpinned the study.

The genesis of PGT is a blur although Ogbu Kalu traces its origin from the United

States of America (USA) under the auspice of W. Kenyon (1867-1948).6 Paul Gifford

3
Eric Gbotoe Z.M., “Commercialized Gospel: a missiological assessment of Prosperity Gospel”
(M.A. Diss., University of Pretoria, 2013): 206-207 http://www.repository.up.ac.za/handle/2263/40347 ,
2013 (Retrieved from Worldwide Web on 16/03/2019)
4
PEW Research Centre Tolerance and tension: Islam and Christianity in Sub-Saharan Africa,
Pew Forum on Religion & Public Life, http://www.pewforum. org/2010/04/15/executive-summary-islam-
and-christianity-in-sub-saharan-africa/(Retrieved from Worldwide Web on 16/03/2019).
5
Castor Michael Goliama, “The Gospel of Prosperity in African Pentecostalism: A Theological
and Pastoral Challenge to the Catholic Church – With Reference to the Archdiocese of Songea, Tanzania”
Dissertation, Doctor of Theology. University of Wien (Wien, 2013), 3.
6
David Jones and Russell Woodbridge S., 2011. Health, Wealth & Happiness: Has the Prosperity
Gospel Overshadowed the Gospel of Christ? (Grand Rapids, MI: Kregel Publications, 2011), 494 Kindle
Location.
 3

posits that in the late 1940s, PGT began to spread across the USA and other parts of the

world under Oral Roberts, Kenneth Hagin, and others.7 PGT reached the African

continent in the 1960s but gained popularity in the 1980s. David Jones and Russell claim

that the mushrooming influence of PGT manifests in national TV evangelists such as

Benny Hinn, T. D. Jakes, Bishop Long, Paula White, Creflo Dollar, and Joyce Meyer

among others.8 As a result, the doctrine is becoming popular and impacting masses in the

African urban contexts. AGCs are finding themselves in such contexts and are accepting

PGT messages, which consequently are influencing the lives of many church members.

According to Paul Gifford, PGT was welcomed in Uganda around 1970s. Its

spread is attributed to a notable preacher, Simeon Kayiwa, a Pentecostal pastor who

began Namirembe Christian Fellowship in 1977 in Kampala.”9 Gifford indicates that later

in October 1989, a Canadian pastor, Handel Leslie also started the Abundant Life Church

in Kampala with PGT stance. Besides, in the 1970s, a Ghanaian prophet John Obiri

Yeboah began the Holy Church of Christ and became a famous PG advocate. In 2016, he

started an association of Pentecostal churches called the National Fellowship of Born

Again Churches, and United Reformed Council. Because of his affluence, his disciples

Dickson Lubega, Joshua Lwere, and others believed PGT and became its apostles. Lwere

stresses that poverty is a curse and therefore indecorous to be identified with God.10 The

7
Paul Gifford, African Christianity: Its Public Role in Uganda and other Countries (Kampala:
Fountain Publishers, 1999), 39.
8
Jones and Woodbridge 559, Kindle Location.
9
Ibid., 104. Pastor Simeon Kayiwa’s followers venerate him as “a mighty man of God, with an
overflowing anointing.
10
Ibid., 104-113.
 4

knowledge of a curse in an African context depicts failure and misfortune. Those who

deem themselves cursed turn to advocates of PGT for hope and a future.

Today, in Uganda, popular PG preachers such as, Jackson Senyonga, Robert

Kayanja, and others attract large congregations that desire to escape from poverty and

attain an upper-class-lifestyle. For instance, in his Miracle Centre Cathedral, Kayanja has

over ten thousand congregation members whom he promises wealth if they follow his

teachings on PGT. “Kayanja encourages his followers to achieve wealth and serve their

personal interests.”11 He has helped to plant over a thousand churches with nametags of

“miracle centre” with PGT outlook.12 Many people in Uganda respect these preachers

and churches consult them as keynote speakers in conferences, seminars, and churches

for inspiration and hope. The upsurge of PGT in Uganda has continued to escalate under

Pastor Robert Kayanja of Miracle Centre cathedral.13 “At Miracle Centre, opulence,

abundance and accumulation function as a striking representation of the central principles

of the church.”14 The perspective of PGT as advanced by Kayanja is that when

congregants have faith, they manifest material increase and consumptions. Many

evangelical scholars and church leaders consider PGT a heresy from the true biblical

doctrine on whole-life stewardship.

AGC in Uganda began in 1992 under World Gospel Missionaries (WGM) from

the USA who found themselves in the contexts of PGT. Over the years, the

11
Wikipedia http://en.m.wikipedia.org/wiki/Robert-kayanja.
12
Ibid.
13
Caroline valois, “Pentecostal-Charismatic Christianity, Sexuality and National Building in the
Ugandan Public Sphere” (PhD. The University of Edinburg, 2014), 114.
14
Ibid., 114.
 5

denomination has grown to more than 150 congregations with an approximate population

of over 9,000 members.15 These congregations are in different parts of the country with

large congregations being in urban areas of Kampala. Those churches in Kampala area

are seven with an average total population of around 923.16 These urban AGCs are

Kisugu, Katale, Nakyigalala, Banda, Bukasa, Masese, and Bugubo and were relevant for

the study.

AGC’s doctrine emphasizes salvation from sins in Christ and a life of

sanctification and holiness through the work of the Holy Spirit. “We believe the Bible

teaches that after we have repented of our sins, received God’s forgiveness and are

saved, we need to go on to receive a second work of grace in our hearts and lives.” 17

AGC believes that sanctification and holiness entail the surrender of a Christian’s life and

all the gifts God has entrusted to him/her to the Lordship of Christ. Jesus and the church

leadership expect AGC to demonstrate a life of fruitfulness in the area of whole-life

stewardship.

However, over the years, AGC leadership has had concerns regarding Whole-life

stewardship in their congregations. Whole-life stewardship is operationalized to refer to

Christian discipleship that embraces kingdom principles related to economics, material

prosperity, time, gifts, and abilities. Discipleship is a Christian discipline that empowers

believers from the allurement of possessions and reminds them that a believer’s first

15
No official statistics of all the church members in AGC Uganda has been done. The estimate
number was provided by the General Secretary of AGC, Uganda. Rev. David Dhikusooka who is also a
pastor in one of the town churches in Uganda.
16
AGC Kampala Area superintendent (overseer) Pastor Miria Abuzeki . No official statistics are
available.
17
Church Discipleship Manual of Africa Gospel Church, 2nd ed. (Unpublished, 2016), 109.
 6

allegiance is to the Lord Jesus. Allan Coppedge avers that discipleship is a “commitment

to which Jesus desires to draw believers in order to make them disciplined followers.”18

A disciplined life by AGC members would provide the efficiency needed to demonstrate

a ministry of whole-life stewardship.

Holmes Rolston demonstrates that the Biblical expression of stewardship

considers God as the Creator and humankind as the custodian of his world. “The earth is

the Lord’s and everything in it, the world and those who live in it” (Ps. 24:1).19 This has

an implication for how AGC Christians should express stewardship in its contemporary

context to reveal their unique relationship with Christ. In light of the above statement, the

Church must be faithful to Scriptures on whole-life stewardship, which addresses the

concerns that PGT presents amidst the economic, social, spiritual and cultural aspirations.

It should engage the difficult questions confronting the congregants in AGCs and the

Church at large.

Scholars are apprehensive about PGT, which reflects distortion on Biblical

teachings on whole-life stewardship. Kenneth Mbugua affirms, “To preach that

temporary and material blessings are the purpose of our salvation turns Christianity into

idolatry and trades in the glory of God for a cheap substitute.”20 Therefore, AGC must

intentionally offer teachings that will bring authentic stewardship knowledge that

embodies commitment and surrender to the Lordship of Christ.

18
Allan Coppedge, The Biblical Principles of Discipleship (Grand Rapids, Chicago: Francis
Asbury, 1989), 71.
19
Holmes Rolston, Stewardship in the New Testament Church: A Study in the teaching of Saint
Paul Concerning Christian Stewardship (Richmond, Virginia: John Knox Press, 1959), 18.
20
Kenneth Mbugua, “A False Gospel” in Prosperity? Seeking the True Gospel (Plateau, Nigeria:
Africa Christian Textbooks, 2015), 5.
 7

Furthermore, PGT interpretation of the Bible is disturbing to several Christian

scholars and church leaders. The teaching contends that the gospel of Jesus Christ

primarily deals with poverty and temporal sufferings. Femi Adeleye, in quoting John 3:16

asserts that the mission of Jesus on earth was to save the world from sin. “Whoever

believes in him shall not perish but have eternal life.”21 PG, therefore, offers a limited

understanding of the Christian faith that fails to address the need for a deeper heart

transformation and renewal of mind in relation to whole-life stewardship.

In addition, PGT compromises the centrality of the gospel to suit their gullible

audiences. It offers to its audience messages that promise good jobs and promotion at

workplaces, and solutions to earthly sufferings. Mbugua states, “Prosperity preaching

swaps the power of the gospel for a powerless message.”22 While nothing is intrinsically

sinful in such promises, the worry is that the suffering and the glory of God are

compromised in the process. Peter Oyugi notes, “Prosperity teaching drives people to

seek solutions that eventually lead them into error.”23 AGC must rethink its mission of

winning souls and discipling its members to incarnate whole-life stewardship that seeks

to investigate the penetration of PG and its impact. Drawing from the above inferences, it

is evident that an investigation on the impact of PGT on whole-life stewardship in AGC

warrants the study.

21
Femi Adeleye Femi Adeleye, Preachers of a Different Gospel (Grand Rapids Michigan: Hippo
Books, 2011), 133.
22
Mbugua 8.
23
Peter Mbede Oyugi, “Why Prosperity Gospel Preachers Are Prospering While Most of their
Members are Suffering” in Christianity and Suffering: Christian Perspectives, Rodney L. Reed, (Ed).
(Langham: Global Library, 2017), 173.
 8

1.3 Statement of the Problem

The church, like any other institution, grows and transforms over a span of time.

Jacob Olupona underlines that African religiosity and spirituality have absorbed

numerous competing and conflicting ‘gospel’ messages spreading in the global

landscape.24 One of such mushrooming doctrines in the world is PGT that promotes

wealth as a component of the Christian theology on stewardship. From the scholarly

perspective, the doctrine has attracted numerous critics as unorthodoxy, particularly from

the Evangelical circles. Andrew Wildsmith also avers that prosperity teaching has

“infiltrated more or less deeply into African society and has negatively impacted the

country of Uganda.”25 Olupona, commenting about PGT, underscores the fact that some

preachers are taking advantage of unfavourable economic circumstances of Christians to

convince them that if they surrendered their wealth to them, they would prosper

materially. Consequently, the gullible seekers after wealth get confused and disappointed

with God.26 Christine Kimuya asserts that the doctrine of Jesus Christ disconcerts PG

because PG manifests selfishness and promotes the dangers of the futility of reasoning,

ignorance, and indifference among the needy.27 Therefore, allowing PG message to

continue contravening the biblical life of whole-life stewardship in AGC will hinder

24
Jacob K. Olupona, African Religions: Avery Short Introduction (Oxford: University Press,
2014), 120.
25
Andrew G. Wildsmith, “The Ideal Life, Jesus, and prosperity Theology,” Africa Journal of
Evangelical Theology, 33, no. 2 (2014): 147.
26
Ibid., 121.
27
Christine Mwende Kimuya, “And all these Things will be Provided unto You: An Examination
of Matthew 6:33 and its Implication for the Church in Africa (Un Published Thess. M.A. in Religion,
Africa Nazarene University, 2018), 89.
 9

discipleship of its members from excelling in a deeper experience of commitment to

whole-life stewardship.

AGC has endeavoured to mitigate PGT concerns by holding seminars and

offering Bible lessons to pastors and church leaders on the threat of prosperity messages.

However, the church has not registered any improvement. Instead, PGT continues to

thrive in AGC.

The urgency of this study emerged from the concern that if PGT trend on whole-

life stewardship continues escalating in AGCs, the members will appreciate the teaching

as orthodoxy. This will eventually obliterate the values and the blessings that come with a

proper Christian understanding of stewardship. The statement of the problem was to

investigate the factor(s) in PGT that are impacting AGC members in the Kampala area on

whole-life stewardship.

1.4 Purpose of the Study

The purpose of the research was to investigate the impact of prosperity gospel

teaching on whole-life stewardship in AGC in Kampala, Uganda.

1.5 Objectives of the Study

The following objectives guided the study:

1. To explore the degree to which members of AGC have imbibed the popular

claim of prosperity Gospel;

2. To examine the biblical theology of material prosperity in relation to whole-life

stewardship; and
 10

3. To determine how African cultural concepts of material prosperity

accommodate prosperity teaching in AGC.

1.6 Research Questions

The following research questions guided the study:

1. To what degree has the members of AGC imbibed the popular claims of the

prosperity gospel?

2. What is the biblical theology of material prosperity in relation to whole-life

stewardship?

3. How do African cultural concepts of material prosperity accommodate prosperity

teaching in AGC?

1.7 Hypothesis

The hypothesis is an educational guess about the research outcome and is capable

of being tested by scientific methods that relate an independent variable to some

dependent variables.28

The study was informed by the following null hypotheses:

H01: PGT has not significantly imbibed the whole-life stewardship of AGC members

in Kampala Area, Uganda.

H02: There is no effect of biblical theology on whole-life stewardship among AGC

members in the Kampala area.

H03: There is no statistically significant consequence of African culture on whole-life

stewardship in AGC, Kampala area.

28
C. R. Kothari, Research Methodology: Methods and Techniques, 2nd Edition (New Delhi: New
Age International, 2004), 184-185.
 11

1.8 Significance of the Study

Justification for the study establishes the rationale and the importance of

conducting the study.29 The study would promote Christian knowledge on whole-life

stewardship in AGC. AGC leadership engaged in administration and discipleship would

use the knowledge for helping their churches to excel in stewardship. In addition, the

findings will further enlighten Christian training institutions to educate church leaders on

authentic biblical stewardship. Furthermore, the large body of Christians will become

more conscious about the need for proper biblical hermeneutics. It will also inform both

the national and international audiences on the dangers of PGT. In addition, it will arouse

the need for wisdom and discernment that would enhance whole-life stewardship. Lastly,

the researcher will post this study online and publish it to allow scholars to access it.

1.9 Scope of the Study

The scope of the study delineates the study perimeters and makes it focused and

manageable by considering the research period, location, size, and level of details.30 The

study was conducted to investigate the impact of PGT on whole-life stewardship in AGC

Kampala, Uganda between 2017 and 2018. The research was conducted in Kampala area

(defined by the researcher to refer to seven AGCs; five churches in Kampala, one in Jinja

town, and one in Bugiri). The aspects examined were popular PGT, biblical theology on

material prosperity, cultural concepts that accommodate popular PGT in Uganda, and

whole-life stewardship.

29
John W. Creswell, Research Design: Qualitative, Quantitative, and Mixed Methods Approach,
2ed (New Delhi: Sage Publications, 2003), 84.
30
Nicholas Walliman, Your Undergraduate Dissertation: The Essential Guide for
Success (Washington, DC: SAGE, 2011), 26-27.
 12

1.10 Delimitation of the Study

Delimitation enables the researcher to demarcate areas of the study by

considering the questions who, when, where, what, how, and why about the project

challenges.31 Although AGC exists in the other East African countries, the study

considered only the churches in the Kampala area.32 The rationale behind the choice was

due to PGT’s greatest impact in the major urban areas. The researcher dealt with the

communication language barriers by involving four trained field assistants who helped to

provide translations and points of contacts during the data collection process.

1.11 Limitations of the Study

Limitations of the study help readers to judge the extent to which one should or

should not generalize the study to other people and situations.33 The study was limited to

three research objectives by Makerere University School of Social Science Research

Ethics Committee. The Committee advised the researcher to drop the fourth objective

from the thesis proposal as approved by Africa Nazarene University (Refer to Appendix

9). Due to time and budget constraints, this study was limited to AGCs in the Kampala

area. The subject of stewardship and prosperity had some spiritual and social dynamics,

which were complex to quantify.

31
Isaac Kingatiira, Postgraduate Research Guidelines (Nairobi: Africa Nazarene University
Unpublished Material, 2014), 2.
32
Kampala Area – This refers to the seven selected Africa Gospel Churches in Uganda. Five
churches were located within the capital city of Kampala while two were in two other urban settings (Jinja
and Bugiri towns).
33
John Creswell W., Research Design: Qualitative, Qualitative, and Mixed Methods Approaches
(New Delhi: Sage Publications, 2002), 253.
 13

1.12 Assumptions of the Study

Assumptions are acts that a researcher considers without actually proving them.34

The following were assumptions for this study:

1. All the respondents had a fundamental understanding of the biblical teaching on

whole-life stewardship.

2. The sample size represented the opinions of AGC both nationally and

internationally.

3. All the participants were able to respond appropriately and genuinely to questions

and comments in the research instruments.

4. The researcher received unimpeded access to all the targeted research sites.

1.13 Theoretical Framework

A theoretical framework is a structure, the scaffolding, and the frame of a study

on the research topic, derived from the literature search.35 This study adapted the theory

of “A Biblical Philosophy of Stewardship” as cited by Justine Tilghman. The theory

states that:

A steward is someone who has been entrusted with the care of resources
on behalf of another. According to the Judeo-Christian worldview, every
individual on this planet is a steward; our Creator has entrusted us all with
various resources that we must manage on His behalf (life, time, money,
environment, etc).36

34
Mugenda and Mugenda, 28.
35
S. B. Merriam, Qualitative Research and Case Study Applications in Education (San Francis:
Josses- Brass Publishers, 1998), 45.
36
Justine G. Tilghman, “Philosophy of Stewardship”
https://www.academia.edu/34194664/A_biblical_philosophy_of_stewardship (Retrieved on 03/06/2019).
 14

This philosophy of stewardship encompasses every aspect of a Christian’s life, which

includes time, finances, gifts, material resources, and abilities. This has an implication on

how people exploit the gifts in light of their cultures, faith and daily practices. Scholars

have applied the theory and proved its effectiveness in dealing with stewardship. The

theory is adapted because it is capable of exposing the attitude, concepts, and practices of

AGCs in Kampala area on prosperity doctrine towards stewardship.

The theory juxtaposes with the sermons of John Wesley on stewardship. He

ministered at a time when the church needed to understand salvation and the change it

brings and its impact on the lives of believers. One of the areas Wesley taught was on

how to handle wealth, time, gifts and abilities that God had given to his people. His

sermons have continued to transform the lives of those who inculcate his doctrine on

possessions. He taught that material blessings were good and needed proper management

for the glory of God. He averred that if the gifts were misappropriated, they could

become dangerous and lead one to eternal damnation. His distinctive slogan message on

prosperity is; gain all you can, save all you can, and give all you can. By Gain all you

can, Wesley meant honest wisdom and diligence; save all you can means that money was

not to be used selfishly for lust, greed, fame or power; and give all you can points to

using wealth to meet self, family, and societal needs. According to Wesley, whole-life

stewardship entails money, time, gifts and abilities for the welfare of others to honour

God.37 These aspects of stewardship relate to what the study seeks to undertake in AGC.

37
Kenneth J., Collins and Jason E. Vickers, eds., The Sermons of John Wesley: A Collection for
the Christian Journey (Nashville: Abington Press, 2013), 302-245.
 15

1.14 Conceptual Framework

The conceptual framework “allows the researcher to construct a general facet of

his/her study from subsequent scholarly findings.”38 The following independent variables

informed the study: “popular prosperity gospel teaching,” “biblical theology of material

prosperity,” and “cultural concepts that accommodate popular PGT.” The intervening

variables were the economic levels of AGC members, and current discipleship methods

of teachings in AGC. The levels of income can have a bearing on one’s response to PGT

and hence influence stewardship. For instance, if someone is desperate for funds to meet

a need, the temptation to trust preachers who promise financial miracles through giving

offerings can be tempting and may lead to violation of whole-life stewardship. Likewise,

bad or good discipleship of AGC members by church leaders can affect congregants’

response towards PGT and whole-life stewardship.

38
Kenneth Borden S., Research Design and Methods: A Process Approach, 8th ed., (New York:
McGraw Hill, 2008), 65.
 16

Figure 1.1: Conceptual Framework for Whole-life Stewardship in AGC

Independent Variables Dependent Variable

Popular Prosperity Gospel Teaching

Biblical Theology of Material

Whole-life
Prosperity
Stewardship in AGC

African Cultural Concepts that

Accommodate Popular Prosperity
Gospel Teaching in AGC
Current
Discipleship
Methods in AGC

Economic Levels of
AGC Members

Intervening Variables
 17

CHAPTER TWO

LITERATURE REVIEW

2.1 Introduction

The phenomenal rise of the Prosperity Gospel Teaching (PGT) continues to

mushroom in Christian circles and has an influence on the whole-life stewardship. PGT is

the doctrine that God wants all Christians to be excessively wealthy in material

possessions because of the redemptive work of Christ. Whole-life stewardship refers to

Christian discipleship that embraces kingdom principles related to economics, material

possessions, time, gifts, and abilities. This chapter focuses the study on the research

objectives which were as follows: to explore what literature reveals on the popular

prosperity gospel teaching on whole-life stewardship; survey the biblical theology on

material prosperity on whole-life stewardship, and to determine how cultural concepts in

Africa accommodate the material prosperity teaching on whole-life stewardship in AGC

Kampala, Uganda. This chapter also comprises of interaction with various scholars on the

research objectives and thereby identified research gaps and constructed a bridge.

2.2 Popular Prosperity Gospel Teaching

PGT champions the Biblical promises of material success. Gifford and others

attribute its success to changes in the social lives of its members as opposed to spiritual

development.39 PGT amalgamates with “the survival, jobs, health, schooling, prospects,

39
Paul Gifford, African Christianity: Its Public Role in Uganda and other African Countries
(Kampala, Uganda: Fountain Publishers, 1999), 99. See also, Randall Stephens, J. “Understanding the
Prosperity Gospel” In Fides et Historia 47:2 Summer/Fall (2015), 55-59.
 18

travel, and advancement in life.40 This perspective leans much on being self-centred

rather than being selfless with God’s resources. Nimi Wariboko also affirms that PGT’s

distinctiveness is “transformative in nature, adapting to contexts and travelling through

history: its pathways are winding through local and transnational networks of churches

and individuals.”41 This explains why many who seek to improve their social lives are

inclined to PGT.

Lin notes that the global expansion of PGT is steadily replacing traditional

religious ideas.42 The surveys from the majority of African countries recorded their

orthodox evangelical Christians as influenced by the prosperity teaching.43 The

subsequent discussion articulates the main aspects of PGT. It also examines factors

influencing masses in Africa to flock PG churches and its implication on whole-life

stewardship. Therefore, this has an implication on how AGC Christians will respond to

PGT and whole-life stewardship.

2.2.1 PGT Concept of Material Success

According to Gifford, the recurring motif of the covenant as a means to acquire

wealth spawns from Ga. 3:14. “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

40
Ibid.
41
Nimi Wariboko, Reviewed “Pastures of Plenty: Tracing Religio-scapes of Prosperity Gospel in
Africa and Beyond”, Andreas Hauser ed., Studies in the Intercultural History of Christianity, vol. 16
(2017): 383.
42
T. T. Lin, “Prosperity Gospel: There is Hope in Africa,”
http://iascculture.org/THR/channels/THR/tag/prosperity-gospel/ 2015, (Retrieved on 27/02/2019).
43
David Jones and Russell S. Woodbridge, Health, Wealth & Happiness: Has the
Prosperity Gospel Overshadowed the Gospel of Christ? (Grand Rapids, MI: Kregel Publications, 2011),
128.
 19

receive the promise of the Spirit.” He further notes that PG stresses the “covenant

promises, pledges, and commitments between God and his children as an endorsement

for material wealth.”44 He also notes that prosperity advocates further perceive the Bible

as a “contemporary document.”45 David Oyedepo of Winners Chapel, in his book Success

Buttons, portrays the covenant as a promise of prosperity by God to all Christians in the

books he wrote.46 To claim that one has to appropriate the promise of material prosperity

based on salvation in Christ and funding the PG ministries and their leaders is quite

strange. The biblical teaching commands believers to give to the Lord and not to people

to live affluently.

How do masses imbibe Material Prosperity (MP)? According to Gifford, MP

comes through the “anointed man of God” who acts as God’s divine vicar.”47 The

proponents of PGT allege to own power from the Lord to prosper their congregants who

pay allegiance to them. Furthermore, preachers of PGT encourage their followers to

confess victories for whatever they anticipate. Jude Ongong’ and Stephen Akaranga

assert, “In confessing these promises to be true as perceived acts of faith, God will

honour them.”48 However, the Lausanne Theology Working Group (2010) notes that

44
Paul Gifford, “Expecting Miracles: The Prosperity Gospel in Africa,” The Christian Century,
July 10, 2007, 20. https://books.google.com/books?isbn=0802864481 (Retrieved on 23/09/ 2016).
45
Ibid.
46
Oyedepo, Success Button (20015), 17. Success Buttons asserts that “success is your covenant
right”; He uses Gal. 3:13-14 to assert to his readers that, “You must be redeemed by Christ in order to
connect to the material blessings God promised Abraham.” Another notable book is Winning the War
against Poverty.” He devotes a chapter to building a “covenant platform” on wealth.
47
Paul Gifford, “Trajectories in African Christianity”. In: International Journal for the Study of
the Christian Church, Vol 8, no. 4 (2008), 285.
48
Jude J. Ongonga and Stephene I. Akarang, “Prosperity Gospel in Kenya Urban Centres: Come,
See, Pay, and Receive your Miracle and Healing”, Research on Humanities and Social Sciences
www.iiste.org ISSN (Paper) 2224-5766 ISSN (Online) 2225-0484 (Online) Vol.5, no.10 (2015): 200.
 20

PGT movement claims that through positive confessions of faith their followers can

become wealthy. The principle of positive confession emanates from Mk. 11:22-24,

which states:

‘Have faith in God,’ Jesus answered. I tell you the truth if anyone says to
this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in his
heart but believes that what he says will happen; it will be done for him.
Therefore, I tell you whatever you ask for in prayer, believe that you have
received it, and it will be yours.49

In the above verses, Jesus gave an exhortation to his disciples to enable them to

have confidence and faith in their prayers towards God’s assignments. Christians

must be importunate and persevere in prayers in what God promises. The verses

do not encourage selfish petitions and therefore fails to justify the acquisition of

material wealth as avowed by PGT.

Benson Idahosa through his messages encourages PGT followers to exercise a

positive mental attitude towards receiving God’s blessings as the “anointed man of God”

instructs. According to him, the Scriptural references for the declarations of securing MP

base on Genesis 1:1 and John 1 where the potent Word of God brought about creation.50

Kate Bowler emphasizes that in PGT, the theological terminologies and confessions are

demonstrations of a triumphant faith affirmation of material reality and are the

49
Lausanne Theology Working Group, 2010, “A statement on the prosperity gospel”
https://www.lausanne.org/content/a-statement-onthe-prosperity-gospel (Retrieved from Worldwide web on
25/07/ 2017).
50
Benson ldahosa, Choose to Change: The Scriptural Way to Success and Prosperity
(Crowborough: Highland Books, 1987), 21-22. . In prayers, seekers are encouraged to “name it and claim
it", "believe it and receive it" and to trust that, "what you say is what you get." This principle of claiming
blessings gives Christians power, which is comparable to that of God.
 21

measurement for righteousness and faithfulness of a believer.51This is strange teaching

from PGT because Christians receive their righteousness through a relationship with

Christ and not human effort. Hence, resorting to such unnecessary chances of confession

of words and mental attitude cannot advance the Christian discipline of stewardship that

encourages hard work and proper management of God’s resources. However, even if

Christians mastered the right words and acquired possessions, what matters most before

God is whether Christians are faithfulness enough in their use of resources and that they

can honour him in their lives. The need for wisdom, knowledge, and counsel from the

Bible on how Christians should adhere to whole-life stewardship is imperative for all

AGC members.

In addition to having faith, some advocates of the prosperity teaching encourage

honest and hard work among their members to attain prosperity. According to Joe

Kapolyo, the African concept of life-related to work is about creation for his people’s

welfare. “God provides the environmental and spiritual life-force for humanities’

productive and reproductive well-being.”52 Lamin Sanneh reveals that PGT also

promotes successful entrepreneurship to attain great potential in this life.53 The discipline

of hard work, persistence, and fortitude to surmount life phenomenon as advanced by PG

champions perpetuate optimism for escaping from the financially precarious state.

Diligent work is commendable and has its benefits whether applied through PGT or in

51
Kate Bowler, Blessed: A History of the American Prosperity Gospel (Oxford: University Press,
2013), 7.
52
Joe M. Kapolyo, The Human Condition: Christian Perspective through African Eyes
(Leicester: Inter-Varsity press, 2005), 80.
53
Lamin Sanneh and Joel A. Carpenter, The Changing Face of Christianity: Africa, the West,
and the World (Oxford: University, 2015), 17.
 22

any other faith. Diligence should emanate from the inner drive to please God and not to

merely make wealth for one’s personal gratification as it is in PGT. The PG adherents in

their quest to accumulate possessions fail to develop the character that Christians from

other evangelical contexts can emulate as biblical and authentic. This perspective fails to

reflect whole-life stewardship that encourages Christians to work hard and share with the

needy. For AGCs to avoid the quandary of PGT on possessions, it will need the N.T.

understanding of whole-life stewardship, which is the motivation of the study.

Subsequently, those who promote PG claim that the doctrine inculcates societal

transformative values that make concrete differences in the lives of its followers. Its

supporters admire and regard the teaching as valid because it promotes a framework of

economic, social, and political development that promise to improve the lives of the

destitute. The African continent identifies with poverty as Peter Oyugi rightly states,

“Poverty is a reality in Africa and cannot be dismissed because it affects our day-to-day

Christianity.”54 Thus, when the PG purports to offer spiritual and social solutions to the

social and economic predicaments of its people, many Africans become gullible. Ludovic

Lado concurs with Oyugi that PGT “meets pragmatic needs—helping African believers

to ‘scratch where Africa is itching most.”55 This implies that the temptation to turn to

PGT during an economic crisis for quick miracles can be very attractive. This may

explain why many believers in the context of Africa where the majority are poor resort to

PG churches. However, the alluring conjecture by PGT on faith and wealth do not

54
Oyugi, 170.
55
Ludovic Lado, Catholic Pentecostalism and the Paradoxes of Africanization (Leiden: Brill,
2009), 82.
 23

promote the kingdom values of love, selflessness, and compassionate attitude that AGC

needs to influence its context holistically. Adeleye rightly asserts that PGT is not

interested in mind and heart transformation that can shape society. 56

Those who feel the sting of injustice and experience oppression in the society and

traditional churches embrace the teaching as the source of hope from God. According to

research carried by Ongonga and Akarang in urban areas of Kenya, the findings indicate

that various injustices and marginalization imposed on African women lead them to flock

in PGT churches in search of hope.57 Experiences of women range from severe hardships

to taboos that restrict their identity as noble people, thereby causing them to seek their

wholeness in the PG churches. This, therefore, means that the women will seek for a

church that “embodies God’s presence in such a way that people discover new meaning

in life.”58 It is inevitable that those who feel oppressed would resort to PGT as a beacon

of hope. Goliama in his research carried out in Songea, Tanzania also acknowledged that

most African women go to PGT to escape social injustices that the traditional customs

inflict on them.59 The voice of Mercy Amba Oduyoye, the champion of women liberation

theology also asserts that the church has not empowered women in the African context.

Despite their involvement in the life of the church, it has not appreciated them with

56
Adeleye, 117-126
57
Ongonga and Akarang, 200.
58
Emmanuel Katongole, ed. African Theology Today: Africa Theology Today Series Volume 1.
(Scranton: The University of Scranton Press, 2002), 238.
59
Castor Michael Goliama, “The Gospel of Prosperity in African Pentecostalism: A Theological
and Pastoral Challenge to the Catholic Church – With Reference to the Archdiocese of Songea, Tanzania”
(Doctor of Theology Diss., University of Wien, 2013), 312.
 24

leadership.60 AGC needs to provide space that will incorporate gifts, time and resources

from all believers to promote whole-life stewardship to assist their members from the PG

fraud.

Goliama further notes that African societies normally accuse women of witchcraft

involvement and this renders them susceptible to social estrangement and maltreatment.61

He acknowledges that women are equally talented and gifted as men, and they seek for

space to put their skills to work and become income-earners.62 This means that traditional

churches should reconsider how it can embrace all congregants as family members equal

in dignity and empowerment from the Holy Spirit to mitigate their migration to PGT.

Orobator Agbonkhianmeghe contends that women should not be “treated as second-class

members of the church and as inferior helpers to church leaders.”63 Consequently, those

who feel disinherited by the church choose the PG churches as a favourable option to

circumvent frequent constraints and discomfiture of aggression.

The PG quest springs from the social and economic cry for the emancipation of

women and youths from the patriarchal hierarchy. Mercy Oduyoye, a Christian feminist,

calls the church to allow its structures to accommodate women because they also have

gifts and divine call to develop holistically.64 Christopher Byaruhanga claims that due to

women oppression in Uganda, many have conceded to PGT. Many single mothers or

60
Mercy Amba Oduyoye, Hearing and Knowing: Theological Reflections on Christianity in
Africa (Nairobi: Action Publishers, 2000), 124.
61
Goliama, 120.
62
Ibid., 53.
63
Orobator Agbonkhianmeghe E., Theology Brewed in an African Pot (New York, Maryknoll:
Orbis Books, 2008), 89.
64
Oduyoye, 124-125.
 25

widows particularly those muddled with challenges in their debilitating circumstances are

often attracted to the gospel for social support.65 Goliama affirms that apostles of the

prosperity promise their members concrete material support and consolation in moments

of necessities, and this caused PG churches to mushroom.66 Besides catering for the

unfortunate in the church and society, PG churches have ministry structures that allow

women to assume some level of authority and leadership in their church milieu without

stigmatization. Lauterbach concurs with Goliama to applaud PGT for providing jobs and

promoting social blessings in some parts of Africa.67 These activities are commendable

particularly when the vulnerable in the society are touched and transformed.

Adherents of the prosperity teaching consider the PG message as contextual, and

holistic in its orientation. Therefore, it is able to liberate Africans from unfavourable

circumstances. Sylward Shorter gives insight on the concrete realities Africans face.

These include human poverty, oppression, diseases, and spiritual powers.68 Therefore, by

implementing the PGT message, adherents hope to deal with life misfortunes. The danger

is that the goal of whole-life stewardship is compromised when its focus is turned from

spiritual transformation to alleviation of material lack and improvement of the standards

of the needy.

65
Christopher Byaruhanga, The History and Theology of the Ecumenical Movement in East Africa
(Kampala: Fountain Publishers, 2015), 265.
66
Golima, 93.
67
K. Lauterbach, “Religious entrepreneurs in Ghana”, in Cultural entrepreneurship in Africa.
Röschenthaler and D.Schulz, eds., (Rutledge: New York, 2016), 19.
68
Sylward Shorter, African Christian Spirituality (Dar-es-Salaam, Tanzania: Geoffrey Chapman,
1980), 104.
 26

Despite the positive outlook of the prosperity gospel message among many people

in Africa, it has attracted serious criticism from several evangelical scholars and church

leaders. Those who are sceptical have stressed that the attitude of the advocates of PG is

inconsistent with the traditional teachings of evangelicals on stewardship and faith.

Biblical and theological scholars such as John Piper, Ruben Kigame besides others have

condemned the unscriptural and unethical trends and methods PGT encourages to

accumulate wealth for their enjoyment.69 In addition, the Institute for Global Engagement

notes with concern that the PG advances destructive tendencies of consumerism,

materialism, and capitalism of the Western societies.70 Critics judge PG as having an

oppressive propensity upon its members. Randall Stephen notes, “There is also evidence

of an oppressive potential” and “Inequitable power relations allow leaders, whether

intentionally or not, to coerce prayer recipients to respond to initiatives in particular

ways.”71 Stephen is among those who are raising their voices and creating awareness of

how PGT is abusing the Scriptures.

The prosperity doctrine further finds itself in contrast to the traditional theological

reflections of many evangelical orthodox churches that often portray suffering and

poverty for Christ as permissible by God. “Christianity taught people, and usually the

most disadvantaged people, to accept and endure rather than to fight and reform the

69
John Piper, “Prosperity preaching: deceitful and deadly”. www.desiring God.org.
(Retrieved on 24/ 03/2019).
70
Institute for Global Engagement, “Exporting a God of prosperity”, 2007
https://globalchristian.org (Retrieved on12/12/2018).
71
Randall J. Stephen, “Understanding the Prosperity Gospel,” In Fides et Historia 47:2
(Summer/Fall 2015): 55-59.
 27

oppressive situations to which they were subject.”72This understanding is unfortunate.

Christians should fight oppressive systems because injustice is not God’s will for his

people. Hence, if they encounter repression and persecution, they should seek the wisdom

and direction of God. While it is always hard to comprehend why the innocent suffers,

Warren Wiersbe referring to Christ affirms that pain is part of God’s plan to purify his

children and to demonstrate his gracious presence. “Suffering only shows us how the love

of God can take the curse and turn it into a blessing.”73 The theological scrutiny among

many evangelical critics does not relate wealth to the evidence of God’s favour, faith and

grace as evident in the N.T. doctrine. In fact, Christian traditional thinking tends to equate

suffering for righteousness to eternal rewards.

According to critics, the effectiveness of PGT as an authentic biblical doctrine is

disputable. Harries identifies that the phenomenal quantitative growth of the Church in

Africa does not match its qualitative expansion as evident by its lack of maturity.74 The

21st century Christians in Africa, from all walks of life, are attracted to the gospel for life

security purposes. Landa Cope presented statistical data of the challenges Africa is still

facing despite PGT. The study in Africa reveals that the majority of its people struggle

with social injustices, poverty, diseases, insecurity, and unemployment. God expects

Christians to deal with these issues through the Spirit’s empowerment as the Scriptures

stipulate and not through dubious means. Christian leaders should demonstrate a life of

72
Warren W. Wiersbe, Classic Sermons on Suffering (Grand Rapids, Michigan. Kregel
Publication, 1984), 63-70.
73
Ibid, 64.
74
J. Harries, “Magical Worldview in the African Church: What is Going On?” in Missiology: An
International Review, Vol. 24, No.4, (October 2000): 1- 33.
 28

honesty and integrity besides compassion towards the weak.75 Regrettably, as Clifton

Clarke notes, the poor who turn to the PG apostles for protection and security are often

duped and disappointed. Because the gullible seekers are ignorant of what the Bible

stipulates when they are asked to make due payment through ‘seed sowing’, those who

are eager for financial and health breakthroughs willingly donate funds in exchange for

‘miracles’ from God.76 In his book, Preachers of a Different Gospel, Adeleye challenges

PGT and implores Christians with anxieties to trust in God and uphold integrity no matter

the cost.77 The PG implies that Christians earn God’s gifts and serve him through human

efforts. This contravenes God’s enablement that ensues from his love and grace and

revealed in self-denial and absolute obedience to him. If AGC continued to follow PGT,

it would put its affection on worldly gains and disappoint God.

On the same vein, Lausanne Theological Working group notes the lack of

transformation among PGT followers. During its 2010 Cape Town consortium it asserted,

“While the teaching is increasing, the economic, social and political landscape of Africa

has not improved. The continent continues to languish in poverty, diseases, and poor

economic and political governance.”78 In addition, research conducted by Andreas

Heuser shows that, with a few exceptions, the teaching has not influenced sizable

socioeconomic structural perimeters of the African continent. 79 Eric Gbotoe concurs that

75
Landa Cope, An Introduction to the Old Testament Template: Rediscovering God’s Principle for
Discipling Nations (E-book, 2011): 32.
76
David Ogungbile, “African Pentecostalism and the Prosperity Gospel” in
Pentecostal Theology in Africa, Clifton R. Clarke, ed., (Oregon: Pickwick Publication, 2014), 45.
77
Adeleye, 137.
78
Lausanne Theology Working Group, 2010.
79
Heuser, ed., 15-17.
 29

PG has offered very little positive effect in Africa, “with more and more people being

deceived and poverty increasing.” He argued that the core value of PGT is materialism

though its advocates disguise it as spirituality, faithfulness, and blessings from God.80

Paul Gifford further noted that though PGT is proliferating in Africa, the economic and

ethical paradigm it claims to be changing has had a very limited positive impact.81 The

confusion that arises with PGT is that it assumes that self-interest and MP are

synonymous to faith and favour from God. The uncertainty that PGT poses and the

promises it offers to their followers require considerations on whole-life stewardship.

On the same note, Debra Mumford asserts that PGT champions promote a corrupt

and a lavish lifestyle as revealed in their classic symbols of affluence such as expensive

motorcars, homes, and private jets while their parishioners wallow in poverty.82

According to Adeleye, the benefits of PG are not for the corporate Christian church,

rather, it is a gross excess to those seeking greener pastures and exorbitant wealth.83

Stephen Hunt urges Christians to reject PGT because it reflects the Western economic

free market advanced by the “faith movement” and not an orthodox doctrine suitable for

global consumption.84 Paul Fresto agrees with Hunt that PG theology lacks the “classic

80
Eric Gbotoe Z. M., “Commercialized Gospel: a missiological assessment of Prosperity Gospel”,
(M.A. Theology Diss., University of Pretoria, Pretoria, 2013), 85.
http://www.repository.up.ac.za/handle/2263/40347 (Retrieved from the Worldwide web on 28/03/2018.
81
Paul Gifford, Ghana’s New Christianity: Pentecostalism in a Globalising African
Economy (London: Hurst, 2004), 14.
82
Debra Mumford J., “Rich and Equal in the Eyes of Almighty God! Creflo Dollar and the
Gospel of Racial Reconciliation,” Pneuma 33 (201): 233.
83
Adeleye, 68-69.
84
Stephen Hunt, “Winning Ways': Globalisation and the Impact of the Health and Wealth
Gospel,” Journal of Contemporary Religion 15, no. 3 (2000): 332.
 30

Protestant work ethics and frugal consumption patterns.”85 This means that the doctrine

has the potential to restrain whole-life stewardship among AGC members.

Though PGT is implausible among some evangelical scholars because its main

interest is to promote the doctrine of social transformation and empowerment of its

advocates, some scholars think to the contrary. Paul Gifford argues that for the

proponents to continue in their affluence, they have to advance the hermeneutics of

discipline and hard work under the disguise of spirituality.86 Scholars have criticized PG

ministers for lack of proper financial accountability, which mirrors poor stewardship. A

survey on South African urban and rural small Pentecostal churches presented by the

Johannesburg-based Centre for Development and Enterprise, noted the dubious financial

accountability and lamented the attitude of pastors. Clarke is succinct in his observation

that some of the entrepreneurial pastors in the churches were becoming wealthy at the

expense of their devout but naïve followers.87

While one admires PG advocates for their social involvement, it goes without

questioning their motive whether it is based on piety or on mere ostentation. How can

someone claim to love and offer services while at the same time live a life of moral

inconsistency and incongruity? Whole-life stewardship is a whole-heart matter

surrendered to the Lord, and not a pursuit of wealth as a safeguard for material pleasures

85
Paul Fresto, “Gathering: Prosperity Theology: A (Largely) Sociological Assessment 2014
Prosperity Theology” https://www.lausanne.org/ content/prosperity -theology-a-largely-
sociological-assessment Accessed 2014.
86
Paul Gifford, Ghana’s New Christianity, Pentecostalism in a Globalizing African Economy
(Bloomington, IN: Indiana University Press, 2004), 20.
87
Clarke, (Kindle Location). 3592.
 31

and temporal desires. PGT presents a dearth and a disturbing phenomenon that AGC

cannot ignore.

Orthodox scholars repudiate the notion that ingenuity of the prosperity theology

gives hope to those who seek rest for their souls and body. Landa Cope argues that, given

the dwindling economic, social, and political state of the veritable African continent,

where two-thirds of the poorest forty nations in the world are Africans, PG is primed to

flourish because it provides phoney hope.88 She further raises a concern about the

movement when she questions, “Why is Africa not transforming if PGT is contextual?”

Cope insists that the continent provides a strong dispute that PGT is not transforming the

lives of the poor masses. She further noted the apparent desire of African church

audiences to earn prosperity and righteousness as impressive particularly to those situated

in a poor milieu.89 By following PGT, pleasure and greed will supplant God at the centre

of the lives of Christians.

Generally, evangelical scholars consider the prosperity doctrine as heretical.

Gifford’s narrative illuminates PG’s theological limitation on fundamental teaching of the

cross, which is the central Christian faith. He visited some of the mega-PG churches of

Oyedepo, and he regretted that few of those churches preach against sin and Christian

suffering. Gifford, while at Winners’ Chapel in Nairobi was surprised that, despite being

Easter, no one referred to the affliction of Christ. David Oyedepo denounces suffering on

believers because to him, God desires and empowers his people in Africa to prosper

88
Landa Cope, An Introduction to the Old Testament Template: Rediscovering
God’s Principle for Discipling Nations (2014) in E-book.
89
Ibid.
 32

based on Deuteronomy 8:18, “But remember the Lord your God, for it is he who gives

you the ability to produce wealth, and so confirms his covenant, which he swore to your

forefathers, as it is today.”90 This perception has triggered teachings on miracles, signs,

and wonders centred on the role of the “anointed man of God,” at the expense of a

relationship with God and heart transformation. Adeleye insinuates that many people

refuse conversion to genuine saving faith, but pursue “what satisfies the whims and

caprices of some individuals.”91 Apostle Samuel Yaw Antwi, the General Secretary of the

Ghana Charismatic and Pentecostal Council notes PGT limitations and decries to

Christians. “The problem we have in this country is the types of Christianity people are

practicing whereby, instead of seeking to know God through his work and a relationship

with the Holy Spirit which is assured to every Christian, they follow miracles.”92

Thomas Mboya recounts that pride and covetousness often define many PG

leaders who have bigger churches, much money, and large membership.93 David

Oyedepo of Winners’ Chapel in Nigeria (and a famous prosperity advocate) testifies, “I

am redeemed to be enriched. Therefore, I will be an abuse to redemption if I do not

actualize that dimension of my redemption. Jesus came to lift me up.” He concludes,

“Friends you are saved to display His wealth.”94 He stresses that when Christians are

90
Paul Gifford, “Trajectories in African Christianity. In: International Journal for the Study of the
Christian Church, Volume 8, no. 4. (2008): 285.
91
Adeleye, 69.
92
Nicola Menzie, “South African Pastor Calls Prosperity Gospel damaging, asks 'Where Are We
Heading to?” Christian Post Reporter | Thursday, July 11, 2013.
93
Thomas Mboya, “Gift Challenges and Transforms: Prosperity Gospel,” African Ecclesial
Review, Vol. 58, nos. 1 & 2 (2016): 37.
94
David Oyedepo O., Understanding Financial Prosperity (Logos: Dominion Publishing House,
2005), 38.
 33

faithful, they will “rise from a dunghill to the palace.”95 Hence, the accumulation of

wealth, by these leaders, takes precedence as their followers embrace the doctrine of

prosperity as a right for all faithful Christians. Clark, commenting on the life of PGT

preachers instructs, “Thus their live testimonies create an aura of mystery, honour,

respect, and dignity for which their audiences treat them as they would the sacred

specialists in African indigenous religious traditions.”96 Such an extravagant lifestyle

disregards the Christian virtues of self-denial, patience, and love that defines God’s

faithful children (Gal. 5:21-23). Such profligate means of life further defies the true

devotion to God and the compassion believers should demonstrate to the underprivileged.

The Scriptures articulate that if a brother or sister lacks daily necessities and a Christian

who has material possessions does nothing about the need, the love of God is not in that

person (Jas. 2:15-17).

The affluent life of PG apostles serves as an advertisement and attraction to

masses to follow the doctrine on the material possessions (MP). To the evangelicals, this

kind of lifestyle displays deficient hermeneutical interpretation of how the Bible instructs

God’s people to live. Then why do most people still follow PGT? Paul Fresto points to

the ambiguous nature of its theology and the shrewdness of the apostles who propagate it.

In periods of plenty, they can explain why life is good. However, is distressing moments,

they cannot explain or offer a solution to suffering such as the Ebola virus or the cyclone

that recently struck Malawi, Mozambique, and Zimbabwe. Whereas some believers take

95
Ibid.
96
Clifton R. Clark, ed., Pentecostal Theology in Africa. (Eugene, Oregon: Pickwick Publications,
2014), 42.
 34

prosperity theology as a mandate for hard work, others perceive it as a call to live “by

faith” beyond their means, in constant indebtedness.”97 Speaking during a public debate

at the Mount Kenya University (MKU), Barack Muruka comments, “the church is now

propagating the gospel of wealth” and “the church should interrogate itself and come to

terms with the nude reality.”98The attitude of seeking wealth is a wrong aspiration which

neither Christ nor his apostles bequeathed the church with. For PG preachers to use

wealth to incorporate faith is quite disturbing.

2.2.2 Methods of Acquiring Prosperity in PGT

The prosperity advocates use several methods to encourage their adherents to give

their resources to the church and to PG ministers to actualize material blessings.

According to Isaac Ayegboyin, faithful tithing, giving different special offerings

designated “sowing of seeds” or “covenant giving”, and making financial vows determine

the degree of faith one has to receive from God.99 The “sowing of seed” is a misused

Biblical concept to inspire hopeful investment in PG church with the expectation of a

supernatural return on the investment. Andrew Wommack insinuates, “God wants to

bless you financially but you have to plant a seed. So, start giving, and watch for God’s

supernatural flow to increase your finances and cause you to prosper in every area of

97
Fresto, 80.
98
Barack Muruka, “Scholar Decries the Preaching of Prosperity Gospel.” in Kiambu News Chat
https://kiambunewschatt.wordpress.com/2017/05/27/scholar-decries-the-preaching-of-prosperity-gospel/
(Retrieved on 18/03/2019).
99
Isaac Deji Ayegboyin, “A Rethinking of Prosperity Teaching in the New Pentecostal Churches in
Nigeria,” Black Theology: An International Journal 4, no.1 (2006): 73-78.
 35

your life.”100 PG message suggests that much faith ignites material prosperity and

provides enormous blessings for a believer. According to this line of reasoning, the

possession of wealth is reciprocal to faith and how much one gives to God. To maximize

on this view of giving, PG church promotes the commercialization of the gospel through

the sale of handkerchiefs called mantles, anointing oil, and books. The apostles of PG

expect their followers to honour their instructions and give without questioning.101 This

ameliorates the spirit of love and servanthood that defines those who are good stewards.

Besides giving tithes and offerings, the prosperity teachers inspire confidence to

the masses by encouraging them to listen to testimonies of those who are wealthy to

believe in the authenticity of PGT. Consequently, Bruce Barron asserts that PGT

adherents, who are convinced, pursue the principles of “sowing” in anticipation for

material success. The ‘sowing of much seed’ is often accompanied by prophesies “of a

hundred-fold-return” and positive confessions, and revelation knowledge102 from the

“anointed man of God.”103 Followers, therefore, continue to give more in anticipation of

divine miracles and breakthroughs in their everyday engagements.

PGT emphasises that its apostles have divine enablement to discern the

oppressive spiritual forces influencing the material success of their followers. Joseph

100
Andrew Wommack, Financial Stewardship (Walsall: Zondervan Publishing House, 2014), 167.
Wommack is the author and Bible teacher through the Daily Gospel Truth, radio and television broadcasts
and Charis Bible College.
101
Ayegboyin, 78.
102
Asamoah-Gyadu J., “Of Faith and Visual Alertness: The Message of “Mediateized” Religion in
an African Pentecostal Context” Material Religion in Volume 1, 3 (2004): 342.
Revelation knowledge – this refers to the supernatural abilities the Spirit of God gives to the “anointed men
of God” to discern problems and offer solutions to those who need exorcism.
103
Bruce Barron, The Health and Wealth Gospel (Downers Grove, IL: Intervarsity Press, 1987),
93.
 36

Quayesi-Amakye claims that PG promotes the notion that a prophet has insights that

reveal the purposes of God in a person’s situation of destitution.104 Asamoah-Gyadu also

highlights that the prophets recognize the capricious forces of success (the devil and the

evil spirits, witchcraft, ghosts, and other enemies) and declare victories and protection in

the victim’s life.105 Generally, Africans believe that the misfortunes, which befall people,

have some spiritual explanation and must engage prophetic negotiations. Benezet Bujo

suggests that leaders need to understand the interplay between the visible and the

invisible to be effective in the church ministry.106 Goliama highlights that this prophetic

negotiation thrives on the idea of spiritual warfare, which connotes that life’s battles

involve alien enemies of physical and impersonal forces. These include systemic

oppressions and suppressions besides other spiritual forces of witchcraft, occult, and

magic.107 While this observation is plausible, it is strange how far PGT exaggerates the

spiritual powers to the natural experiences of their members. Those who overstretch the

spiritual phenomenon as a means for material acquisition attract many people from

African cultural contexts vulnerable to PGT.

PGT connects the ‘sowing of seeds’ to “deliverance ministry” or exorcism. Those

members who believe that witchcraft, demon, and capricious spirits have powers to cause

poverty and evil in the lives of God’s people seek for deliverance. Olupona notes that

104
Joseph Quayesi-Amakye, “Prosperity and Prophecy in African Pentecostalism,” Journal of
Pentecostal Theology 20 (2011): 300.
105
Kwabena Asamoah-Gyadu, J. “Of Faith and Visual Alertness: The Message of “Mediateized”
Religion in an African Pentecostal Context” In Material Religion in Volume 1, Issue 3, (2004) pp. 342.
106
Benezet Bujo, African Theology: In its Social Context (Eugene, Oregon: Orbis Books, 1992).
107
Goliama, 58.
 37

only an “anointed man of God” is capable of casting out these powers.108 PG public

worship services profoundly constitute the act of exorcism. Cabrita Joel highlights the

famous churches known for an exorcism. These churches are Mountains of Fire, and

Miracles Ministries headquartered in Lagos, Nigeria. Their founder and “overseer,”

Daniel Okukoya, promises to “destroy satanic military technology” by “preparing an

army of aggressive prayer warriors and intercessors”.109 Those who seek wealth,

protection and all manner of blessings from God find the ministry of deliverance

appealing.

The rapidly escalating PGT is on the increase despite the need to embrace the

centrality of the cross of Christ that entails suffering and trials. To Adeleye, discipleship

in Christ involves the cross; self-denial, sacrifice and total commitment to the Lord out of

love.110 The competing allegiance to follow either wealth or Christ is a fundamental issue

that Christians face. The biblical trajectory clearly indicates that the pursuit of worldly

possessions for personal selfish aggrandizement will lead to an endless circle of

emptiness and vanity, and in the end, eternal damnation (Lk. 8:14; 12:16-21). Of essential

importance is Jesus’ statement that life does not consist of one’s possessions (Lk. 15:12).

It is, therefore, ludicrous to attach prosperity as a measure of one’s faith. Glenn Saul

affirms, “Personal worth and success are not to be measured in terms of material wealth

108
Jacob K. Olupona, African Religions: A Short Introduction (Oxford: University Press, 2014),
53.
109
Joel Cabrita, “Historiography and Methods, Religious History,” Online Publication Date: Jan
2018DOI: 10.1093/acrefore/9780190277734.013.302 http://oxfordre.com/africanhistory/view/10.
1093/acrefore/9780190277734.001.0001/acrefore-9780190277734-e-302, (Retrieved on 28/03/2019).
110
Adeleye, 22-28.
 38

or possessions.”111 Therefore, Christians should be concerned about diligence and

faithfulness to God regarding stewardship.

Staunch Christians throughout the history of the church relentlessly addressed the

issues of material prosperity. They advocated for the biblical stewardship of possessions,

which entails proper management of wealth as a mandate from God and offering service

to his people.112 The Christian tradition once considered charity as legal payment of the

debt, as noted by the writings of the 6th century Pope St. Gregory. China Scherz

reiterates, “When we attend to the needs of those in want, we give them what is theirs,

not ours. More than performing works of mercy, we are paying a debt of justice.”113

Throughout church history, from the church Fathers to the Reformers and the Revivalists,

the leaders have remained convinced that the acquisition of personal possessions was to

bless the poor. Micael Grenhorim contends that material possessions belong to God and

they are for sharing with the needy. By doing that, one is storing up treasures in heaven,

not on earth. Prosperity poses a potential danger to one’s soul and those who have wealth

need counselling.114 This means that wealth is intrinsically good. However, believers are

encouraged to live a simple and generous life. For example, Chrysostom’s words as

reported by Paul Fresto are instructive:

111
Glenn Saul, in Holman Bible Dictionary, Trent C. Butler, ed., (Holman Bible Publishers:
Nashville Tennessee, 1991), 1401.
112
Grenholim Micael, “God vs Wealth, part 4: The Church fathers,”
https://charismactivism.com/2013/01/07/god-vs-wealth-part-4-the-church-fathers/ Retrieved on
05/04/2019.
113
China Scherz, “The Ethics of Inequality: Charity, sustainable Development, and the Problem of
Dependence in Central Uganda” (Doctor of Philosophy in Medical Anthropology, Diss., University of
California, San Francisco, 2010), 86.
114
Micael Grenholim, “God vs Wealth”, part 4: The Church fathers (2013)
https://charismactivism.com/2013/01/07/god-vs-wealth-part-4-the-church-fathers/ Retrieved on 05/04/2019
(Retrieved on 18/03/2019).
 39

‘Give to God’ did not mean ‘give to the church’ or “give to me, the
preacher’. It meant, ‘give to the needy’. And not to give was stealing from
the poor, not from the church or the preacher. So we have here a very
different prosperity theology, one in which the reward mechanism that we
are familiar with is to obtain great plenty because the Almighty is bound
to us.115

Conversely, those who imbibe the philosophy of the PG and consider faith as a means

and a signature to ascend to the economic ladder would find great biblical and theological

resistance from principles and values gleaned in monographs of such church traditions.

2.2.3 Scriptures used by Adherents of Prosperity Gospel

Advocates of the PG utilize many texts to justify the prosperity theology.116 God

is a rich God, so those who share in his prosperity must obey and support those who

propagate PGT. Several religious scholars consider PGT’s use of the Scriptures as a

distortion of God’s message for Christians. Southall and Rule assert that the passages

have a wider application than mere dealing with poverty and bringing about economic

advancement.117 Much of PGT texts emanate from the O.T., especially where God

promised to bless Abraham and his descendants (in Ge. 13:2 and 3:6-9). PGT argument is

that God blessed Abraham with immense material wealth for his faith. Therefore, all

believers who identify with him by faith have entitlement to both spiritual and material

wellbeing. Warren Wiersbe contends that Paul brings Abraham to the picture as a

115
Paul Fresto, “prosperity Theology: A (largely) Sociological Assessment”
https://www.lausanne.org/content/prosperity-theology-a-largely-sociological-assessment (Retrieved on
24/04/2019).
116
The following are some invariable texts which are preferable applications from both the O.T.
and the N.T. on wealth acquisition and its enjoyment: Dt. 8:18; Psa. 8:5; Isa. 45:3; 53:5; Jer. 50:37; 51:13;
53:5; Mal. 3:8-11; Mt. 11:12; Mk. 10:29-30; Mk 11:23; Lk. 4:18; 6:38; 2Pet. 1:3; Jn. 16:24; 3Jn. 2; and
Phil. 4:19.
117
R. Southall and Rule S. eds., “Faith on the move: Pentecostalism and its potential contribution
to development,” Centre for Development and Enterprise, Johannesburg, South Africa (2008),
www.cde.org.za (Retrieved from Worldwide Web on 17/05/2018).
 40

prototype of Christ. Paul’s central message in Galatians 3:6 is about faith and grace,

which justifies those who trust in God through Christ Jesus.118 The verse addresses

salvation and not a worldly success as espoused by PGT.

Furthermore, PGT applies Dt. 8:18, “You shall remember the Lord your God, for

it is he who gives you the power to get wealth, that he may confirm his covenant that he

swore to your fathers, as it is this day,” as justification for all faithful believers to acquire

material prosperity. However, Bible scholars fail to equate faithfulness to the wealth in

the context of the above passage. What it means is that God’s people should acknowledge

that wealth is a gift from God and that the rich should avoid self-glorifying attitude and

pride.119

Another passage normally preferred by PG teachers is Isa. 45:3, “I will give you

the treasures of darkness and the hoards in secret places, that you may know that it is I,

the Lord, the God of Israel, who call you by your name.” The proponents of PG perceive

this as God’s endorsement for material treasures on earth. On the contrary, Tremper

Longman and David Garland contend that the prophecy relates to Cyrus and not to

Christians.120 On the same note, John Walvood and Roy Zuck report that God’s word was

fulfilled when Cyrus conquered various nations and looted their hidden treasures,

including that of Babylon (Jer. 50:37; 51:13). John Walvoord and Roy Zuck, claim that

118
Warren W. Wiersbe, ed., The Bible Exposition Commentary: An Exposition of the New
Testament Comprising the Entire “BE” Series vol. 1 (Canada: Victor Books, 1973), 697-698.
119
John F. Walvood and Roy Zuck, The Bible Knowledge Commentary: An Exposition of the
Scriptures, Old Testament (Zondervan: Victor, 1985), 278.
120
Tremper Longman III and David E. Garland, eds., The Expositor’s Bible Commentary:
Proverbs - Isaiah, ed. 6 (Grand Rapids, Michigan: Zondervan, 2008), 758 -759.
 41

the prophecy may have a wider application as revealed in the book of Isa. 45:1 and 44:28,

but it does not encompass material wealth in the juxtaposition of faithfulness to God.121

It is therefore inappropriate to relate the passages with the material acquisition as

common among PGT. In such a context, Christians will not manifest whole-life

stewardship that honours God.

It is indisputable that God blessed Abraham, Isaac, Jacob, David, Solomon and

Job with enormous wealth. Atkinson asserts that God does not always relate spirituality

to material riches. However, the Lord engages the wealthy to exercise justice and provide

for the poor.122 PGT notion of wealth and faithfulness to God fails to take into

consideration several poor Israelites in the O.T. who were righteous yet experienced

material lack. God’s continual injunction to Israel was to mind about the poor (Dt.15:11;

Lev. 19:10; 25:25, 35).

Furthermore, PG preachers prefer to use 3 John 1-2 to convince their audiences

that God wants all faithful believers to prosper materially. Craig Keener observes that

such expression was a standard greeting to John’s audience and even in many ancient

letters. This salutation would be likened to contemporary expression, “I hope you are

well” today.123 Ronald Sider notes that the biblical principle for prosperity and

stewardship for believers is in Pr. 30:8-9, “Give me neither poverty nor riches, but give

me only my daily bread. Otherwise, I may have too much and disown you and say, “Who

121
John F. Walvoord and Roy B. Zuck, The Bible Commentary, Old Testament: An Exposition of
the Scriptures by Dallas Seminary Faculty (Colorado Spring: Cook Communication Ministries), 1099 –
1100.
122
Atkinson, 678 -79.
123
Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove,
Illinoise: IVP Academics, 1993), 751.
 42

is the Lord?” Or I may become poor and steal, and so disown the name of my God.”124

Therefore, the aspiration for wealth disclaims Biblical doctrine on the simplicity of life

and commitment to whole-life stewardship.

PGT use of selective biblical passages intensifies the strong relationship between

faith and wealth. This puts into question its hermeneutics. King and Martinez claim that

Joel Osteen has little regard for good biblical exegesis. Osteen, one of the champions of

prosperity teaching and a notable motivational speaker ignores expository preaching and

gives his audience only seven biblical life principles to live by.125 In his book, Your Best

Life Now, Osteen writes, “Search the Scriptures and highlight those that particularly

apply to your life situation. Write them down and get in the habit of declaring them.” He

further teaches:

You’ve got to believe good things are on their way. You must believe that
God is at work in your life, that He is restoring you to your rightful place.
In other words, you’ve got to see those things coming to pass. You need to
see that business turning around. It has to be conceived in your heart.
Look at life through your eyes of faith into that invisible world and see
your dreams coming to pass.126
On a positive note, many Christians, even from evangelical persuasion, attest that

Christians can attain material wealth when they inculcate biblical principles on

stewardship. By following the work ethics from Scriptures, the gospel has the potential to

124
Ronald J. Sider, Rich Christians in an Age of Hunger: Moving from Affluence to Generosity
(W. Publishing Group, 1997), 106-107.
125
L. King and R. Martinez eds., Strange fires: Joel Osteen’s prosperity gospel, (2011)
www.spiritwatch.org. Retrieved from Worldwide web on 06/10/2018.
126
J. Osteen, Your best life now (New York, USA: Faith Words, 2004), 79.
 43

correct man’s relationship with God, which may enhance the blessings of wealth. For

example, the Bible encourages honest work while condemning unfaithfulness.127

However, critics refute the methods and the basis upon which the prosperity

teachings pivot. Sider cautions Christians against biblical distortion that attributes God’s

love and generosity on human effort. He asserts that rich Christians must be careful not to

distort the biblical teaching that through giving offerings, tithes, and “sowing of seed”,

God can be constrained to reward obedience with material abundance. 128 PG champions

discount the many biblical passages that portray the unrighteous people as wealthy and

the righteous as poor. To the rich man of Jesus’ parable, Luke, chapter 16, Abraham said,

“Child, remember that during your lifetime you received your good things, and Lazarus

in like manner evil things” (Lk. 16:25). When Christians understand the gift of salvation

and the accompanying spiritual benefits, demanding material riches for their offerings

and tithes is an affront to God for his unmatchable riches in Christ. Grant Retief notes

that PG churches:

Offer motivational talks, not biblical sermons; proof-texts, not biblical

theology; applications of the gospel, not the gospel; moral improvement,
not conversion; calls to social justice and giving, not evangelism; status in
the community, not accountability-affording membership; flattery, not
discipline; lessons in getting busy, not discipleship; professionalism, not
leadership129.

Scholars from evangelical persuasion dissent from using faith to amass wealth.

They relate it to the resurgence of the old tradition of the Roman Catholic Church of

127
See: Eph. 4:28; 1Th. 4:11; 2Th. 3:10-12; cf. Ge. 1:26; 2:15-16.
128
Sider, 92-94.
129
Grant Retief, “The Rise of a Parallel, Post-Biblical Christianity”
https://www.9marks.org/article/journalrise-parallel-post-biblical-christianity/ Article01.14.2014 (Retrieved
from Worldwide web on 21/03/2018).
 44

indulgences, where sinners made payments to redeem themselves from eternal

punishment. Martin Luther opposed the practice and the church channeling money to the

Pope in Rome. According to Justo Gonzalez, discontentment about indulgence led to the

reformation of 1517, which gave birth to Protestantism. Later, in 1562, the Catholic

Church stopped the indulgence business.130 Aarni Kuoppamaki implies that PGT is

modern indulgences in disguise.131 In support, Zambian Baptist pastor Conrad Mbewe

laments that many churchgoers attend churches for material benefits and not for the

advancement of their spiritual maturity. To him, PGT dupes people who deal with the

frustrations of delayed gratifications. He asserts, “A lot of people are embittered because

they have parted with the little money that they had to depend on and it has not

multiplied. Consequently, the name of God is getting a lot of bad publicity from these

bitter individuals.”132 It seems like many Christians have lost the impetus to love God for

who he is and have resorted to what he offers.

2.3 Biblical Theology of Material Prosperity on Whole-life Stewardship

Description of abundant material prosperity God gives to his people abounds in

both the O.T. and the N.T. God is the Creator and he owns all the wealth (Ps. 50:10). He

is spiritually and martially wealthy and he liberally bestows both upon those he chooses

(php. 2:4; 1 Ch. 29:12; Php. 4:19). According to David Atkinson, et al, God gives

resources, and abilities to his people and he expects them to handle them according to his

130
Justo L. Gonzalez, The Story of Christianity: the Early Church to the present Day (Peabody:
Massachusetts, Prince Press, 2001), 120.
131
Aarni Kuoppamaki, “Africa: Preachers of Prosperity - Faith as Business”
2017https://allafrica.com/stories/201705230572.html (Retrieved from Worldwide web on 13/04/2019).
132
Conrad Mbewe, “African Import of Charismatic Chaos” YouTube video, (2016)
https://www.youtube.com/watch?v=iciI6qfd70s (Retrieved from Worldwide web on 06/11/2016).
 45

will. God warns against the dangers of material provisions when people have an improper

attitude and perspective. Believers should be cautious lest they brag, “My power and the

strength of my hands have produced this wealth for me” (Dt. 8:17). The theme of

personal stewardship disregards private ownership of possessions to being a faithful and

committed caretaker of the resources of God.133 It embraces one’s entire lifestyle on the

acquisition of wealth and possessions, disposition and their application.

2.3.1 The Old Testament Doctrine on Material Wealth

The O.T. provides passages that reveal God as the creator and the one who

sustains his creation. He alone has the prerogative to direct the functioning of the gifts

and wealth he has entrusted in the care of his people. The major divisions of the O.T.

books, Pentateuch, Poetry, Wisdom Literature, Writings, and the Prophets provide

conscientious execution of possessions and concern for the needy as moral virtues.134

Closer considerations of these passages in O.T. reveal incredible insights into God’s

purposes on stewardship and its application in the life of his people.

The books of the Pentateuch advance the conviction that God blesses his faithful

servants with spiritual and material resources. Reno Brazo asserts that the story of

Abraham and the O.T. passages “depict wealth as a blessing.”135 The book of Genesis 12:

1-3 reveals that God promised to prosper Abraham and his descendants as fulfilled in Ge.

13:2 and 14:20. Abraham is described as wealthy (Ge. 20:14-16; 24:35; 26:13; 30:43;

133
David J Atkinson and David F. Field, Eds., New Dictionary of Christian Ethics and Pastoral
Theology (Downers Grove, Illinois: Inter-Varsity Press, 1995), 840-41.
134
T. Desmond Alexander and David W. Baker, eds., Dictionary of the Old Testament Pentateuch
(Downer Grove, Illinoise: Intervarsity Press, 1969), 885.
135
R. R. Reno Brazos, Theological Commentary on the Bible: Genesis (Grand Rapids, Michigan:
Brazos Press, 2010), 148.
 46

47:27). Isaac, Abraham’s son, also prospered and had much wealth (Ge. 26:12-14). God

made Jacob’s son, Joseph successful materially and caused him to become the prime

minister of Egypt. The book of Exodus further highlights that God wanted his people to

leave Egypt with wealth as they departed to the promised land of Canaan (Ex. 11:12-13;

12:35-36). Besides, Moses also taught Israel, “It is the Lord your God who gives you the

power to get wealth” (Dt. 8:18). David Bauer regards Deuteronomy chapters 27-28 and

30 as the hallmark of theology that the PG advocates use to establish prosperity and

comfort as the will of God to the righteous while curses to the unrighteous.136

In light of the above passages, how would the Israelites be responsible stewards

with the riches God had given to them? In the Pentateuch books, God instructed the

wealthy Israelites to be generous to the poor and the needy in their midst (Ex. 23:10 -11;

Dt. 15:11). This implies that individuals did not receive the gift of wealth merely for the

sake of favour. Acquisition of property and wealth was subordinate to the obligation to

care for the needy in the community.137 It was for a wider application to empower God’s

people to honour and to magnify God. On the contrary, it was a sin to use possessions

and riches for selfish gratification. This principle of stewardship runs throughout the

passages of the O.T., and it encourages the rich to be generous towards the poor.

However, how should Christians respond to PGT that encourages amassing of wealth and

enjoyment of it at the expense of the poor people who are being misled? This is a concern

that AGC should examine to be good stewards.

136
David R. Bauer and Robert A. Traina, Inductive Bible Study: A Comprehensive Guide to the
Practice of Hermeneutics (Grand Rapids, Michigan: Baker Academic, 2011), 312.
137
William A. Dyrness and Veli-Matti Karkkainen, eds., Global Dictionary of Theology
(Nottingham, England: Intervarsity Press), 577.
 47

Many passages also reveal that wealth and abundance can saddle spiritual

development and occasion strife. A good example is the narrative of Lot’s servants and

those of Abraham. The servants of Lot and those of Abraham is a case in point. Given

this landscape, Christians should be conscious of how they use the wealth God entrusts to

them. Holmes Rolston asserts that, to a Christian, prosperity is either a blessing from God

or a potential power for evil use. Wealth can lead to pride and arrogance, instead of

simplicity in living and humility in Christ.138

The context of the Hebrew people and the data from several passages in the

Poetry and Wisdom Literature give evidence that God prospers the obedient but punishes

the disobedient. Rolston shows, “Covenant blessings in the O.T. often take the form of

wealth and material prosperity”.139 The Psalmist reveals that wealth and riches are in the

house of the man who fears the Lord (Ps. 112: 1, 3). The righteous flourish “like a tree

planted by streams of water, which yields its fruit in season and whose leaf does not

wither. Whatever he does prospers” (Ps. 1:3). God rewards prosperity to those who trust

in Him as indicated by Ps. 112: 1, 3. It also indicates that wealth and riches are in his

house, and his righteousness endures forever. These texts appear to enact conventional

prosperity paradigm of the Jewish people that faithfulness and industrious life resulted in

prosperity while wickedness and ill-gotten gains caused curses. In contrast, Hassell

Bullock asserted that the above passages contrast with Psalms 37, 49, and 73 that discuss

the problems of the wealthy and the wicked. His conclusion is that being wealthy is not a

138
Rolston, 107.
139
Ibid., 57.
 48

sign that one is righteous.140This is illuminating to the church with respect to perceiving

and executing its whole-life stewardship mandate.

God warned the Israelites against the peril of overlooking him as their source of

wealth (Dt. 8:7-18). Proverbs 10:15 recognizes the blessings of wealth but Pr. 18:10-11

alerts the readers of enticements and traps of trusting in wealth and not in God.

According to Edward Curtis, no amount of wealth can render fulfilment to life.141 Those

who persist in seeking wealth in anticipation for purpose, hope, and satisfaction, often

lead their souls into damnation. Hassell Bullock notes that Pr. 39: 6b reminds people that

accumulation of wealth blinds spiritual perspectives and instead lead people to trust in

their own material portfolios.142 The benefits of wealth are temporal, and the relentless

pursuit of its benefits is transient. Wisdom narratives call and encourage the manner in

which God’s people should live and relate to others. Curtis asserts that a Christian’s focus

should remain on God’s goodness and faithful love. Enjoyment of the simple pleasures of

life in necessities such as food, drinks is a gift from God. But finding pleasure in them

more than in God leads to a feeling of emptiness with a hope that “just a little more” will

bring the meaning they crave for in their lives.143

The Bible is not in support of consumerism ideology as mirrored in the PG

messages. Curtis advocates that the centrality of the Bible confronts contemporary

140
Hassell C. Bullock, Teach the Text Commentary Series: Psalm 1-72 (Grand Rapids, Michigan:
Baker House, 2015), 287.
141
Edward M. Curtis, Teach the Text Commentary Series, Ecclesiastes and Song of Songs (Grand
Rapids, Michigan: Baker Books, 2013), 58.
142
Hassell Bullock C., Teaching the Text Commentary Series: Psalms. Volume 1: Psalms 1-72
(Grand Rapids Michigan: Baker Books, 2015), 287.
143
Curtis, 58.
 49

consumerism culture with the message that wealth and possessions are inadequate to

provide meaning to one’s soul.144 He stresses that godly stewardship values relationships,

takes time to rest, enjoys life, and helps the needy.145 However, there are drawbacks to

wealth and worldly pleasures when enjoyed outside God’s will. Possessions have the

power to undermine faith and can become an idol that ruins relationships and ministries.

William Dyrness and Veli-Matti Karkainen assert that Scriptures warn against the futility

and folly of accumulating wealth for one’s personal security.146 Ecclesiastes in general

and particularly chapter 12 portrays life outside God as meaningless, empty, miserable,

and purposeless regardless of one’s wealth and pleasures. The opinion of several Bible

scholars underscores the fact that, though the book of Ecclesiastes seems to enact and

encourage people to find opportunities for pleasure and delight, its significant lesson for

life is the sovereignty of God in a world that is broken with sin, and that one day, he will

require accountability.

The books of Job and Ecclesiastes protest against human claim that wealth

identifies with righteousness while lack of it is a consequence of sin. Craig Blomberg

insists that the book of Job shows that not everyone will achieve consistent fairness in

this world.147 Wangonya concurs with Blomberg that, “It is wrong to insist that

righteousness always attracts reward while unrighteousness draws judgment in this

144
Ibid.
145
Ibid.
146
Dyrness, 581.
147
Craig L. Blomberg, Neither Poverty nor Riches: A Biblical Theology of Possessions (Downers
Grove, Illinois, 2000), 242.
 50

life.”148 Citing Job’s initial life, he stresses that because of his (Job’s) righteousness, God

blessed him with immense wealth, fame and a perfect family (Job 1:1-3). Nonetheless, he

later lost them all and even went through great personal testing (Job Chapter 2-37).149

Blomberg contends that the book of Job and Ecclesiastes along with Psalms, point to the

future eschatology as the only event that will bring about true and equitable solutions to

this world’s injustices.150 The texts of Ecclesiastes 5:8-17 and 6:1-12 further reveal that,

by trusting in transient riches and indulgences, a person can bring despair in his/her life.

Therefore, to claim that prosperity is for all righteous people in this life is to fail to

encapsulate the entire biblical concept on God’s gift of whole-life stewardship.

The concrete evidence from Job’s life during his tests proves that the righteous

also suffer (Job 2-37) and that God remains sovereign and loving forever despite miseries

in life. Commenting about Job’s faith, Adeyemo reiterates that Job remained faithful to

the Lord despite his agony because “he was God-centred and not thing-centred.”151

Though Satan insinuated that the removal of Job’s wealth would cause him to curse God

to his face (Job 1:11), Job acted to the contrary.152 When Satan destroyed his children,

riches, and health, he proved his love and allegiance towards God and not worldly

success.153 Blomberg and other notable Bible scholars insist that the books of Job and

Ecclesiastes along with Psalms and Daniel point to the future eschatology as the only

148
Wangonya, 340.
149
Ibid.
150
Blomberg, 59.
151
Tokunboh Adeyemo, Ed., Africa Bible Commentary (Nairobi: World Alive Publisher, 2006),
572.
152
Ibid.
153
Ibid., 59.
 51

event that will bring about true and equitable solutions to this world’s injustices.154

Hence, to conclude that prosperity is for all righteous people in this world is to fail to

encapsulate the entire biblical concept on the reward. The book of Ecc.5:8-17, 6:1-12

further reveals that by trusting in transient riches and indulgence, a person can bring

despair in his/her life. One must have an eternal clear perspective on life and wealth by

fearing God and observing all his commandments (Ecc. 3:21; 12:13; and 12:17). It is

noteworthy from the wisdom books that faithfulness to the Lord at all times guarantees

his spiritual blessing and not earthly wealth as advanced by PG preachers. The need for

the African church to comprehend this truth for effective response is therefore

imperative.

The teaching on the prosperity also features prominently in the O.T. books of the

Prophets and the Writings. The Royals amassed great wealth together with their clientele

and a few rich landowners who also possessed large portions of the countryside land.

God also blessed faithful kings such as Hezekiah (2 Ki. 18-20), Josiah (2 Ki. 22:1-23:30)

with material blessings. The religious profile of Solomon reveals that God was pleased to

give him wealth in tandem with wisdom, long life, and honour (1 Ki. 3:11-13).155 Sadly,

though, later, his great wealth contributed to the oppression and misery of the subjects

(Israelites) he was to govern with integrity and wisdom. He oppressed the children of

Israel and in his later years became unjust and sinful.

The Bible demonstrates that wealth commences with God and it is his bounty to

his people. Wayne Grudem and Barry Asmus noted that while God’s intention is always
154
Blomberg, 242.
155
Lawrence O. Richard, Bible Reader’s Companion (Paris, Ontario: Victor, 2002), 223. .
 52

to bless his children so they too can care for others, many who became rich in the O.T.

alienated their lives from that of God.156 Thus, the prerequisite for remaining good

stewards depends on the proper use of wealth by caring for the needy, seeking justice and

advancing God’s Kingdom.

2.3.2 The New Testament Doctrine on Material Wealth

The N.T. advances the major principles of the O.T. understanding of prosperity

and stewardship and portrays different strands associated with the possession of wealth.

The New Testament depicts private possessions as legitimate according to Jesus’ parables

(Mt. 25:14-30, Lk. 16:1-8; 19:12-22).157 Such values like working hard, caring for the

poor, managing of finances, and remaining faithful stewards of God are essential aspects

implied in the parables and the N.T. passages. Of interest is the story of “the rich young

man” whose wealth is noted in the Gospel books (Mt. 19:20; Mk. 10:17; and Lk. 18:18).

These verses reveal that possessions reflect where a person’s allegiance is, whether in

God or in the world.

Michael Maura considers money and possessions as essential gifts in life, which

should glorify God.158 Money and possessions find space in our everyday engagements.

Tom Wright noted that newspapers provide great room for stories about money and

wealth. The “Glamour and glitz it seems to provide, the shock and the horror when it runs

out, the never-ending scandals about people getting it, embezzling it, losing it, and

156
Wayne Grudem and Barry Asmus, The Poverty of Nations: A Sustainable Solution (Wheaton,
Illinois: Crossway, 2013), 240 -241.
157
William A. Dyrness and Veli-Matti Karkainen, eds., Global Dictionary of Theology (Downer
Grove, Illinois: Inter-Varsity Press, 2008), 576.
158
Ken Mbugua, Michael Otieno Maura, Conrad Mbewe, John Piper, Wayne Grudem, Prosperity?
Seeking the True Gospel (Nairobi: Africa Christian Textbooks, 2015), 123.
 53

getting it again.”159 Besides what it can accomplish, it has an influence on one’s soul and

eternal perspective. Mbugua noted that money has the potential to lead to numerous

temptations that lead to sin.160This implies that several of those in PGT could be in

danger of violating the spirit of whole-life stewardship, hence the need for an

investigation on the impact of the doctrine of PG in AGC, Kampala area.

Goliama declares that gifts whether spiritual or secular demonstrate the gratuity of

God to his children to advance human dignity, justice, and values.161 However, when

wealth is not properly used, it becomes dangerous (Lk. 16: 10-18). To avoid its peril

follow God’s Word. William Taylor rightly observes that prosperity that God gives

conforms to proper ethical consideration and leads to intentional solidarity.162

In the Gospels, the Lord Jesus was neutral in his teaching on both riches and

poverty. Blomberg asserts that Christ supported neither poverty nor wealth as God’s

signature for blessings upon the righteous, and impoverishment as a curse for the

unfaithful.163 Jesus, however, gives a stern warning against destructive nature of wealth

in the story of the rich farmer and teaches that life does not depend on the sum of wealth

one acquires in life (Lk. 12:15). Trent Butler considers Jesus’ teaching on material wealth

as a warning against the threat of prosperity because of its ability to impede spiritual

development (Lk. 8:14). According to Butler, Jesus viewed the temptations of riches as a

spiritual power in two ways (Mt. 6:24), either as an object of worship or as a rival to God.

159
Tom Wright, Luke for Everyone: Bible Study Guide (London: Publication Cit, 2014), 196.
160
Mbugua et al., 123.
161
Goliama, 256-257.
162
William D. Taylor, ed., Global Missiology for the 21st Century: The Iguassu Dialogue (Grand
Rapids, Michigan: Baker Academic, 2000), 33.
163
Blomberg, 127-145.
 54

He, Butler concludes that Christ’s counsel for all believers is to trust in God to meet their

needs. To those who have excess resources, they should be compassionate towards the

needy.164 Consequently, his discourses often exhorted his audiences to desist from loving

wealth (Mt. 19:21; Lk.12:33-34). He taught those who were rich to give it away, like the

case of Zacchaeus (Lk.19:8).165 This is contrary to the contemporary teachings of PGT.

The urgent call to respond to the strange teaching is inevitable to bring Christians to the

heart of authentic N.T. stewardship.

Furthermore, the sermon of Jesus on the Mount illuminates his attitude on

wealth. He advised his audience to invest their treasures in heaven where they would

remain secure for eternity (Mt. 6:19-21). Thomas Oden emphasizes that the Church needs

to implement its stewardship in light of the N.T. teaching that places God at the centre of

faith and practices. This will reveal the love believers have for God and their concerns for

the welfare of the disenfranchised.166 David Bawlk notes that Christ’s selfless service

placed his compassion for the needy at the centre of his heart impulse.167 The teachings

and the life of Christ emphasize compassion to the poor (Lk. 14: 12-14, Lk. 18:22) by

first pleasing God. However, PGT does not emphasize the need for a surrendered life,

which, God desires to fill with his Holy Spirit to advance his glory on earth. Possessions,

opulence, and social advancement should not be the vehicle that drives people to seek

164
Trent C. Butler, ed., Holman Bible Dictionary (Nashville, Tennessee, Holman Bible Publishers,
1991), 1401.
165
Ibid.
166
Thomas C. Oden, John, Wesley’s Teachings: Ethics and Society, Volume 4, (Grand Rapids,
Michigan, 2014), 57.
167
David Bawks, “Poverty and Suffering: The Role of the Holy Spirit” in Christianity and
Suffering: African Perspectives Rodney L. Reed, ed., (Langham: Global Library, 2017), 12-16.
 55

God as noted in many contemporary PGT churches. It therefore behoves AGC to seek

God for who he is, what he has done, and how he wants to transform the world through

the gospel of Salvation in Christ. Thus, by PGT craving for a sumptuous life as a spiritual

right for all faithful Christians is to violate the essence of the N.T. understanding of

whole-life stewardship.

In addition, Jesus challenged his followers to maintain an eternal perspective in

their attitude and conduct towards possessions. David Jones and Russell Woodbridge

depict Jesus’ Sermon on the Mount as a boundless counsel to his audience to invest their

lives in heaven where everlasting security is assured (Mt. 6:19-21).168 On the same note,

Douglas relates the Sermon on the Mount to other N.T. passages on benevolence. The

teachings encourage hospitality and generosity towards the poor (Lk. 14: 12-14; Lk.

18:22).169 The Scriptures make it apparent that Christ’s message to every believer is to

please God first, to advance the gospel, and to identify with the needy. The biblical

message of the Gospel books on wealth challenges the popular notion of PGT that

faithfulness is always concomitant to earthly success. To insist on wealth acquisition as a

biblical signature for faithfulness is mere conjecture and not N.T. doctrine.

No wonder, the book of Luke depicts wealthy people as not concerned about the

poor. Indeed, Jesus implied that wealth seduced people to forsake God. During Christ’s

life and ministry on earth, the rich and the affluent undermined those who lacked material

168
David W. Jones and Russell S. Woodbridge, Health Wealth & Happiness: Has the Prosperity
Gospel Overshadowed the Gospel of Christ? (Grand Rapids MI.: Kregel Publications, 2011), 468 Kindle
Location.
169
J.D. Douglas and Merrill C. Tenney, eds., The New Bible Dictionary (London: Intervarsity
Press, 1987), 208.
 56

resources. This necessitated him to talk about proper stewardship of money and property

(Lk. 3:11) which also have a bearing on talents and abilities one has. Sider observes that

wealthy people were self-righteous and greedy (Lk. 12:13-15; 16:14-15); they

disregarded the poor (Lk. 18:9) and were in danger of apostasy (Lk. 8:14; 9:25).170 To

Candy Brown, Luke warned his audience as he does to the contemporary church to shun

the sin of pride, contentiousness, selfishness and hoarding wealth (Lk. 12:13-21; 16:19-

31). He instead invites them to a life of whole-life stewardship characterized by love and

generosity towards the needy (Lk. 14:12-14; 19:8).171 According to France and Mark,

Luke’s insight on the relationship between possessions and the Kingdom of God is a total

“reversal of the normal human scale of value.”172Therefore, Christians need to reconsider

how they should practice stewardship.

Jesus often related accumulation of MP to unrighteousness and stressed that the

purpose of treasures is for advancing the KOG. The Bible urges Christians to invest in

heaven and not on earth (Lk. 12:32) because worldly resources can endanger one’s

relationship with God. Dyrness contends that Luke’s articulation on money and

possessions ought to be for serving the Lord and his people. Interestingly, Christ did not

relate righteousness to a total repudiation of one’s riches to God. A good example is

Zacchaeus in Luke 19 who upon his conversion was not required to surrender all he had

170
Ronald, 97.
171
Candy Gunther Brown, Global Pentecostal and Charismatic Healing (Oxford: University
Press, 2011), 40.
172
R. T. France, Mark L. Straus and John H. Walton, eds., Teaching the Text Commentary Series:
Luke (Grand Rapids, Michigan: Baker Books, 2013), 263.
 57

(Lk. 19:1-10).173 Therefore, when PGT insinuates that, their followers furnish them with

wealth; it depicts their exegetical deficiency. By insisting that giving is a prerequisite to

affluence and abundance they are leading people into temptations of greed and

covetousness, which are forms of idolatry. Therefore, those who have personal

possessions should direct them towards the advancement of the gospel and others’

welfare. Dyrness is equivocal when he avouches that loving wealth and power dull an

individual’s spiritual needs and “foster alienation from God, and make spiritual

sterility.”174 The dangers of craving for wealth and its improper appropriation occupy

considerable space in numerous Bible passages. The N.T. references provide illumination

to this effect.175 Unfortunately, PG seems to anchor its teaching on the very pillars it is

supposed to extirpate.

PG explosion of abundant wealth as the sign of faith is detrimental to spiritual

advancement and consequently to whole-life stewardship. To be obsessed with material

wealth is a sign of spiritual bankruptcy.176 Grant Osborne notes that the love of

possessions poses a threat to a human soul because when peoples’ goal in life is to seek

MP sin ensnares them.177Therefore, to maintain the coherency between obedience to God

and material prosperity is baseless in light of many perspicuous N.T. passages on

stewardship. In fact, Osborn believes that it may be an indication of the sins of pride,

173
Dyrness, 580.
174
Ibid., 581.
175
See Mk. 8:34-38; Lk. 14:12-14; 10:25-37; 16:19-31; and Mt 5:42.
176
ibid.
177
Grant R. Osborn, Teaching the Text Commentary Series: Mark (Grand Rapids Michigan: Baker
Books, 2014), 180.
 58

arrogance, and unrighteousness.178 No wonder, God consistently aligns his heart with the

poor and the humble in society. Dyrness observes that, often, the N.T. teaching on

“money to the rich is annoying, meddlesome, and distressing.”179 He further notes that to

be both materially prosperous and a true disciple of Christ can be quite a challenge.180 In

light of the N.T. theology, Jesus bequeaths the church with his magnanimous life, which

was lofty, unselfish, devoted to God and to humanity. It is therefore inordinate vanity for

PG advocates to insist on economic upward mobility, which does not consist of spiritual

development.

The call of Christ to the church to return to whole-life stewardship is loud and

clear in this dispensation of trying to escape from material restlessness. Wiersbe, basing

on Mk. 8:34-36, “If any man would come after me, he must deny himself, take up his

cross, and follow me” emphasizes that obedience leads to sacrifice and suffering.181 Pain

and sufferings are means by which God at times uses to purge and purify the hearts of his

people. Dyrness’ acumen on the futility of asserting that obedience to God leads to

opulence is noteworthy. The inclination for wealth and the love of money are signs of last

day’s apostasy.182Though PGT insinuates that riches will bring peace, comfort, and hope,

it suffices to note that joy, hope, and peace for Christians emanates from submission to

the Lordship of Christ, which leads to responsible stewards.

178
Ibid.
179
Ibid.
180
Dyrness, 581.
181
Warren W. Wiersbe, Classic Sermons on Suffering (Grand Rapids Michigan: Kregel
Publications, 1984) 146 -152.
182
. Dyrness and Karkainen, 580.
 59

It is imperative to acknowledge that although Christ portrays in his teachings

possible dangers associated with the accumulation of personal wealth on earth, he

nonetheless idealizes poverty as a virtue for righteousness. The Gospels reveal that

salvation is consistently holistic in nature. Blomberg asserts, “Material sustenance

without spiritual salvation proves meaningless, but the liberation that God in Christ

grants regularly includes a physical or material dimension to it as well.”183 He asserts that

Christ’s injunction to his disciples is that they emulate his sacrificial attitude and

generosity instead of basking in the glory of ‘godly materialism’.184 This should be a

sobering insight to many Christians who connote that all the rich are unrighteous but the

impecunious as holy and dear to God. What seems to transpire in the life and teachings of

the Lord is that abundance of life ensues from the right relationship with God. PGT, in

their self-sufficiency, misconstrue and so adulterate the Scriptures that should promote

whole-life stewardship. This is quite misleading to gullible Christians who need the

knowledge to escape from PGT fraudulence.

Like the Gospel Books, the teachings of Acts in the N.T. also reiterates the

distinctive place of wealth as measures for meeting personal material requisitions as well

as those of the new community members in Christ (Ac. 2: 44-45; 4:32-35). Tremper

Longman and David Garland portray the new community of grace as expressing its unity

and love by addressing social concerns for the poor.185 Acts 18:2-3 shows that Priscilla

and Aquila were rich and they used their wealth wisely by serving others. They

183
Blomberg, 145.
184
Ibid., 146.
185
Tremper Longman III and David E. Garland, eds., The Expositor’s Bible Commentary, 10th Ed.
Luke – Acts (Grand Rapids, Michigan: Zondervan, 2007), 337.
 60

demonstrated that wealth is for the advancement of God’s work and blessing others. Only

a church filled with the knowledge and grace of the Lord can penetrate PG messages and

exhibit a life of whole-life stewardship. Therefore, the momentous issue is to understand

whole-life stewardship, which has been tainted by PGT.

Passages in the book of Acts show that money is good, but when abused, it can be

perilous to a Christian’s faith. The dangers of people who were defeated by the power of

wealth abound as the following Scripture references divulge. Examples of such people

include Ananias and his wife (Ac. 5:1-10), Simon Magus (Ac. 8:18-23), the owners of the

slave girl from whom Paul cast out the demons (Ac. 16:19), Demetrius the silversmith

(Ac. 19:24-27), and Felix (Ac. 24:26). Scriptures caution against idolatry but encourage

Christians to embrace godly love by sharing possessions to bless the needy. Longman

contends, “If contemporary Christianity is weak and ineffectual, it is not because of

opposition from outside but because we who call ourselves Christians have forgotten the

mandate to love one another even as Jesus loved his own.”186 Indeed, the book of Acts

reveals the exceptional community of Christ filled with love for the lord characterized by

tenderness and pure compassion. Incongruously, PGT churches and their advocates do

not portray such a community that uplifts and strengthens the weak. No wonder, those

from the evangelical wing understand PG as exploitative in its orientation for it negates

biblical doctrine on stewardship.

Like the book of Acts, the Epistles show that wealth can be a spiritual obstruction

to a believer’s life. Dyrness and Karkkainen contend that the pursuit of opulence for

186
Ibid., 758.
 61

personal gratification is unscriptural. He asserts, “The principle of steadily increasing

consumption run against the grain of Paul’s teaching in 2 Corinthians 4:7-8.”187 God

warns against envying the affluent and the book of James reveals that “As you know, we

consider blessed those who have persevered” (Jas. 5:11). Orsborn by considering the

poor and the affluent concludes that both have to yield to the Spirit of God for heart

transformation. Referring to James 1:9-11, he states that, the rich should glory in their

humility while the poor in their exaltation in Christ Jesus. The rich should instead aspire

for spiritual riches in Christ (Eph. 3:8; 2:7-8; 2 Co. 8:9) instead of pursuing temporal

economic wealth. On the same note, the Bible warns Christians against covetousness,

greed, and selfishness (Heb. 13:5). One of those who were guilty of such sins was Demas

(2 Ti. 4:10). The above passages reveal avariciousness in the lives of God’s people.

Therefore, Paul warned the church that those who loved money would lose eternity. “For

you may be sure of this, that everyone who is covetous has no inheritance in the

Kingdom of Christ and God” (Eph. 5:5). The dangers of money show that the sin of

covetousness disqualifies one from Christian ministry (2 Ti. 3:3). Christians are instead

encouraged to trust in God and to be compassionate towards the needy. In so doing, they

would store up for themselves eternal life, the only true wealth (1Ti. 6:17-19).

Further, examination made by Atkinson towards MP shows that wealth brings

with it the responsibility of generosity towards the needy and should be shared with a

view to equality (1Ti. 6:18; 2 Corinthians 8 and 10).188 In agreement with Atkinson,

Oden concurs that Christ’s own example shows that though he was rich, he chose a life of
187
Dyrness and Karkkainen, 580.
188
Atkinson, 679.
 62

poverty so that through him, believers might be rich (2 Co. 8:9).189 In the same vein, John

Stott affirms that Christians are encouraged to be generous and contented as an

appropriate expression of solidarity with the poor (1 Ti. 6:17-19) to imitate the generous

God and to store up treasures in heaven.190 John Gillman asserts, “The gospel mandates

all believers to respond in some way to share their possessions according to the purpose

of God who calls them.191 It is apparent that one of the reasons the apostles wrote the

epistles to their audiences was to reveal salvation and stewardship in a concrete manner

to manifest God’s love to all people. Reggie Kidd discusses the relationship between the

rich to the church and concludes that PGT presents concern and potential dangers to the

body of Christ. He calls the attention of the wealthy to embrace 1Ti. 6:17-19. “The proper

role of rich Christians in the church is to support the church generously. The rich are not

to encourage the poor to be wealthy as evident among the prosperity preachers.”192

Instead, both the rich and the poor should cultivate love and commitment to the Lord

Jesus and aspire for eternal riches. PGT seems to fail in this area. In fact, Christine

Kimuya reveals that the good life PGT is advancing today will find its fulfilment in the

future reign of Christ.193 The proper biblical understanding of seeking first the Kingdom

of God and allowing God to bless his people with necessities is an invitation to all

believers.

189
Oden, 290.
190
John Stott, Issues Facing Christians Today 4th edition (Grand Rapids, Michigan: Zondervan,
2006), 315.
191
John Gillman, Possessions and the Life of Faith: A Reading of Luke – Acts (Collegeville,
Minnesota: The Liturgical Press, 1991), 69.
192
Reggie M. Kidd, Wealth and Beneficence in the Pastoral Epistles: A Bourgeois Form of Early
Christianity? (Atlanta, Georgia: Scholar press, 1999), 75.
193
Kimuya, 97.
 63

By examining the stewardship passages from the O.T. and the N.T., Christians

should use what God has provided for necessities in life. However, God does not just

limit his providence to necessities; he sometimes chooses to endow his people with more

blessings of riches to be a blessing to the needy and to advance the Kingdom cause.

Therefore, Christians should not feel guilty for living in an expensive house, driving a

good car, wearing a proper suit of clothes or eating a good meal. Brian Griffiths believes

that what matters most to God is that Christians live for the Lord and not for personal

gratification that “worship money and live for consumption and the creation of a personal

fortune”.194 In fact, Douglas Harink notes that our society condones unscrupulous

acquisition of wealth as normative. For many people, “disproportionate and wealth is

normal. Opulence and indulgence are normal.”195 Thomas reminds the church to call

Christian members back to the heart of faithful stewardship and leave behind a splendid

heritage for the future generation to emulate.196 PGT does not help to restore the

unwavering convictions of the biblical truth that constitutes aspects of whole-life

stewardship that are missing in the Church.

2.4 Cultural Concepts that Accommodate Popular PGT

This section considers how African cultural concepts in AGC interface with PGT

and stewardship. African cultures reverberate with concepts that epitomize the PG

orientation and influence their world. Believers cannot comprehend the principles of

194
Brian Griffiths, The Creation of Wealth: A Christian’s Case for Capitalism (Downers Grove:
Ill. Intervarsity Press, 1984), 60.
195
Douglas Harink, Theological Commentary on Bible: 1 & 2 Peter (Grand Rapids, Michgan:
Brazos Press, 2009), 107.
196
E. Ernest Thomas, To Whom Much is Given: the Stewardship Question of Jesus (New York,
Abingdon-Cokes Bury Press, 1946), 126-127.
 64

whole-life stewardship without stressing the role of culture, religion, and social concerns

in a given context(s).

2.4.1 PGT and African Tradition Concepts of Wealth in AGC

Several scholars stress the indisputable abiding continuity between African

Traditional Religion (ATR) and PGT. Judith Bahemuka understands ATR to refer to

“The wholeness of African life: the African perception of self visa-a-vis environment,

attitude towards life, values, and self-awareness.”197 Religion gives an African a sense

of self-worth and identity. Obadare avows that in both the ATR and PGT, individuals

acquire a new social identity.198 Laurenti Magesa emphasizes the power of the African

religion when he asserts, “With African religion, nationality and ethnicity are integral to

the definition of personal identity”199 From an African perspective, religion plays an

essential role in a person’s conduct in relation to his/her community. As Peter Kasenene

claims, “It is the strongest force that unites people into the community and gives

individuals a sense of identity.”200 Africans attach themselves to their ancestors whom

they believe to influence their social morals.201 PGT takes advantage of this social tie by

creating a sense of oneness that enables their followers to want to stay together even

amidst economic exploitation. It has failed to develop an understanding of a spiritual

197
Judith M. Bahemuka, “The Hidden Christ in African Traditional Religion” in Jesus in African
Christianity: Experimentation and Diversity in African Christology, J.N.k. Mugambi Laurenti Magesa, eds.
(Nairobi, Kenya: Initiative Ltd., 1989), 1.
198
E. Obadare, “Raising righteous billionaires: The prosperity gospel reconsidered”. HTS
Teologiese Studies/Theological Studies 72(4), a3571. http://dx.doi.org/10.4102/hts.v72i4.3571, 2016.
Retrieved from Worldwide web on 20/08/2017.
199
Laurenti Magesa and Zablon Nthamburi, eds., Democracy and Reconciliation: A Challenging
for African Christianity (Nairobi: Action Press, 1999), 77.
200
Peter Kasenene, Religious Ethics in Africa (Kampala, Uganda: Fountain Publishers, 1998), 18.
201
Ibid.
 65

community of righteous people whose desire is to serve God and others based on the

biblical understanding of their calling.

Psychologically, PGT and African cultures share the view that material wealth is

a favour from God and brings happiness. Ebenezer Obadare posits that material lack does

not come from God because all he does is good (Ge. 1:25). God cannot be the source of a

curse. People should elude associating curses with God.202 The prosperity followers

construe the Scriptures as promising wealth and pleasure to all Christians now. Ogbu

Kalu reveals that such a plain understanding of biblical texts resonates well with the

African attitude.203 This causes several Africans to believe that God is powerfully active

in blessing prosperity followers as seen earlier in this chapter. Oyedepo teaches that one

of the reasons why Christ was manifested was to enrich believers.”204 This mutual

compliance of PGT with the African worldview offers a causal connection that enhances

material bounty for those committed to God. Ogungbile reports that PG advocates are

being contextual in their response to the reality of the African challenges.205 Keith Burton

notes that Africans view the Bible as a practical book that addresses the pragmatic

concerns of God’s people.206 Therefore, both the ATR and PGT perception of God

reveals that God is interested in the entire affairs of human beings. Hence, many

202
Ebenezer Obadare, “Raising Righteous billionaires”: The prosperity gospel reconsidered”, HTS
Teologiese Studies/Theological Studies72(4), a3571. http://dx.doi. org/10.4102/hts.v72i4.3571, (2016), 5.
203
Ogbu Kalu, “Globalisation and Religion: The Pentecostal Model in Contemporary Africa,”
Uniquely Africa? African Christian Identity from Cultural and Historical Perspective, James L. Cox and
Carrier Ter Har, eds. (Trenton: Africa World Press, 2003), 138.
204
David Oyedepo O., Understanding Financial Prosperity (Logos: Dominion Publishing House,
2005), 60.
205
David Ogungbile, “African Pentecostalism and the Prosperity Gospel,”
Pentecostal Theology in Africa, Clifton R. Clarke, ed., (Oregon: Pickwick Publication, 2014), 84.
206
Keith Augustus Burton, The Blessings of Africa (Downers Grove, Illinois: IVP Academics,
2007), 81.
 66

Africans question the logic of virtue in Christian suffering. Sider notes, “In our day, some

who have dared to preach and live what the Bible teaches about the poor and possessions

have experienced terrible persecution.”207 The fact that PGT denies Christian suffering,

its dissonance with both the O.T. and N.T. is disquieting. Unless checked, PG will cause

the church to face far-reaching consequences in relation to whole-life stewardship.

Accordingly, Ogungbile points out that the prosperity gospel has positively

contributed to the improvement of the African social and spiritual life.208 The positive

stance of PGT provides fertile soil for its growth among numerous communities of

Africa. Larbi argues that, by advocating for PG, Christians are able to relate to the Bible

and the gospel pragmatically.209Despite some scholars seeing compatibility between PGT

and African philosophy on wealth acquisition and its dissemination, others fail to

appreciate the link. Thomas contends that PGT is individualistic in its orientation and is

promoting a culture that contradicts the communal spirit of ubuntu inherent in its

fabric.210 As Douglas Waruta also notes that Ubuntu “guarantees a “sense of security and

just protection.”211 However, Wilbur O’Donovan notices the incongruity between the two

worldviews. The Western culture from where PGT began reflects individualism while the
207
Ronald J. Sider, Rich Christians in an Age of Hunger: Moving from Affluence to Generosity
(Tennessee: W. Publishing Group, 1997), 40.
208
Ogungbile, 80.
209
Larbi E. K., The Eddies of Ghana Christianity (Accra: Centre for Pentecostal and Charismatic
Studies, 2001), 130.
210
J. C. Thomas, “Overtly and Capitalism in West Africa: A Christian Perspective,” Ogbomoso
Journal of Theology, Vol. XIV (2009): 53.
Ubuntu refers to correct behaviour, as defined by a person's relations with other people. One must
act favourable towards others or behave in a manner that profits the community. Such acts could be as
simple as helping a stranger in need, or much more complex ways of relating with others. A person who
behaves in these ways has ubuntu. He or she is a full person.
211
Dauglous W. Waruta, “Who is Jesus Christ for Africans Today? Prophet, Priest, Potentate,”
Jesus in African Christianity: Experimentation and Diversity in African Christology, J.N.k. Mugambi
Laurenti Magesa, eds., (Nairobi, Kenya: Initiative Ltd., 1989), 40.
 67

African mirrors ubuntu.212 This begs the question, so why do so many Africans welcome

PG message if it lacks contextualization?

PGT finds a home based on its adaptive nature into the culture in which it

expresses itself. Thomas indicates that the PG merges its capitalistic Western tendencies

with both the African and the Christian life thereby producing “syncretistic blend of

incompatible faiths rather than reinforced enculturation of the gospel of Jesus Christ.”213

Perhaps, a discussion on magic will suffice to illuminate the intimate relationship

between PGT and the ATR that informs their life and worship.

The African Traditional Religion (ATR) abounds in magic. Magic is “a belief in

mystical powers that are believed to be saturating the universe.”214 Africans relate to two

kinds of magic. White magic is perceived to be favourable towards humanity because it’s

primary role is for protection against the evil forces that exist everywhere. They can be

manipulated through “utterances of a set of words or the performance of sets of acts, or

both, to control or bend the powers of the world to man’s will.”215 In contrast, black

magic is considered evil and dangerous to people and their possessions. The magic is

associated with witchcraft and sorcery. Mbiti suggests that the practice of black magic

thrives best where there are strife, envy, hatred, suspicion, fear, ignorance or false

accusations.216 While there has been much debate among religious scholars on the

212
Wilbur O’Donovan, Biblical Christianity in Modern Africa (Kutunayake: Paternoster Press,
2006), 1-17.
213
Thomas, 2009, 54.
214
Richard J. Gehman, African Traditional Religion in Biblical Perspectives (Nairobi, East
African Educational Publishers, 1989), 67.
215
Noss, 20.
216
John Mbiti, African Religion and Philosophy (London: SPCK, 1969), 199.
 68

relationship between Magic and Religion, there is a general agreement that “magic can no

longer be separated from religion as some have done.”217 The nature of these magical

powers is mysterious. PG advocates take advantage of the ignorance of the masses in

Africa who live in fear and hopelessness to persuade them that coming to Christ and

being faithful in giving their possessions to them would bring blessings and a future. The

church cannot realize the dangers of following PGT unless a study of this nature is

undertaken.

Armed with the above knowledge on magic, one can discern a closer relationship

between PGT and magical tendencies such as the use of repetitive words through

confessions in the ATR. Both entities incorporate symbols in their worship to try to

manipulate God to do what they desire. The fact that they perform miracles and practice

exorcism does not mean that their powers emanate from God. As Paul Herbert has noted,

even other religions of the world such as the Shamans, Hindu sadhus, and Muslims fakirs

have duplicated miracles, wonders, and signs.218 Therefore, to conclude that because the

PG preachers use the Bible and the name of Christ (besides witnessing some

manifestations of miracles and wonders), they are genuine servants of God, would

contravene the warning of Christ to those who call him Lord but fail to submit to his

Lordship (Lk 6:46). Herbert is succinct, “Scripture repeatedly warns us to be on our

guard in the last days, when Satan will counterfeit the works of God.”219 Hence, what

217
Gehman, 69.
218
Paul G. Hiebert, Anthropological Insights for Missionaries (Grand Rapids, Michigan: Baker
Book House, 1985), 224.
219
Ibid.
 69

should matter to Christians is what the Bible teaches and not what people promulgate as

the authentic gospel.

Furthermore, Africans understand poverty and wealth as a phenomenon

influenced by spiritual forces. Gifford acknowledges the African belief on the existence

of the capricious spiritual powers such as spirits and demons that influence human life.220

Other notable scholars on the African religious studies and philosophies such as John

Waliggo, Douglas Waruta, Zablon Nthamburi, and Mugabi among others concur with

Laurenti Magesa’s articulation that spiritual forces influence Africans.221 The malignant

ones cause vile and misfortunes that influence humankind.222 This perception of

spirituality in Africans’ daily affairs is consistent with John Mbiti’s assertion that spirits

find special space in an African paradigm.223 By PGT purporting to address such

concerns related to fear and poverty perpetuated by the malevolent powers, it has found a

home in the continent. According to Lovemore Togarasei, the quest for concrete solutions

to human sufferings in Africa, elucidate the rationale behind the influx in the PG

churches.224 AGC needs to present Christ in a manner that his power will deal with the

sins, fears, hopelessness, and other vices bedevilling the continent. Zablon Nthamburi

rightly comments, “If Christ is not concerned about our social, political, economic and

220
Paul Gifford, “Christianity, Development and Modernity in Africa” Review by Chammah J.
Kaunda (2016), 7. onlinelibrary.wiley.com/doi/10.1111/erev.12254/Abstract (Accessed 10th October 2017).
221
J.N.K. Mugambi and Laurenti Magesa, eds., Jesus in African Christianity: Experimentation
and Diversity in African Christology (Nairobi Kenya: Initiatives Ltd., 1989), 74.
222
Magesa Laurenti, Anatomy of Inculturation: Transforming the Church in Africa (Maryknoll,
New York: Orbs Books 2004), 262.
223
John S. Mbiti, African Religions and Philosophy, 2nd edition (Norfolk: Heinemann, 1999), 193.
224
Lovemore Togarasei, “The Pentecostal Gospel of Prosperity in African Contexts of Poverty:
An appraisal” Exchange 40 (2011): 340.
 70

spiritual reality of existence, he will not be relevant in Africa.”225 The Lord Jesus is far

much more powerful than the ancestors, magicians, politicians, and PG prophets and

therefore able to guide and bless Christians.

Similarly, PGT and African philosophy avow that the Bible depicts God as rich

and wills to grant his children a right to appropriate their Fathers’ riches. Amy Stambach

maintains that the two concepts regard God as the creator and the owner of abundance

and that all his children have the right to receive copious stuff in this life.226 One method

of inculcating PGT message is through songs. Africans love music and any message

wrapped in a song reach a large audience. Togarasei noted a popular Nigerian song,

‘Double double” by Uche that amply captures PG notion on possessing whatever is

desirable in large measures.227 Similarly, Goliama also referred to Rose Muhando, a

Tanzanian famous gospel singer who released an album in 2011 with the following

words: Ukitaka magari mazuri onjeni utamu wa Yesu (if you want posh cars, taste the

sweetness of Jesus), Ukitaka majumba mazuri onjeni utamu wa Yesu (If you want

beautiful houses, taste the sweetness of Jesus).228 Such lyrics express PGT motif of

worldly hope, victory, success, restoration of dignity, and respect. God’s principles on

whole-life stewardship for his children are not for them to succumb to the impulse of

225
Zablon Nthamburi, “Christ as seen by an African: A Christological Quest” in Jesus in African
Christianity: Experimentation and Diversity in African Christology, J.N.k. Mugambi Laurenti Magesa, eds.
(Nairobi, Kenya: Initiative Ltd., 1989), 54.
226
Amy Stambach, “Spiritual Warfare-101: Preparing the Student for Christian Battle,” Journal of
Religion in Africa, Vol. 39 (2009): 137-144.
227
Togarasei, 333.
228
Goliama, 201.
 71

multitudes that accord homage to PGT. Rather, the Scriptures exhort Christians to be

humble and acknowledge the Lordship of Christ in their lives.

From the social perspective, Africans venerate their leaders whom they obey

without question. To challenge traditional African leaders is culturally indecorous. This

African worldview presupposes that PGT leaders and traditional authorities have attained

an undisputable status over their subjects.229 Both PGT and the ATR expect their loyal

members to donate sacrificially whatever resources their leaders may demand to

reciprocate favour in return.230 Gifford divulges that the attitude of leadership in ATR

mirrors the concept of the “Big man of the big God” of the village chiefs. This concept

has been transported in the ‘big man’ (bishop/apostles) of the PG churches. The “Big

man” comes with power and wealth, which he may appropriate well or abuse.231

Traditional African culture often attaches value to material and spiritual success, which

causes their subjects to venerate them, and pledge their allegiance in all respect. In the

African context, money and wealth reflect a symbol of identity. Gifford observes that the

trajectory of once humble ‘servants of God’ is today demanding honour and telling

people to designate them with titles such as “bishop,” “Archbishops,” Apostles,” and

“Prophets”.232 Femi Adeleye refers to such preachers as ‘fraudsters’ and ‘tricksters’ who

fleece the flock instead of feeding them.233 No wonder, some of the Prosperity gospellers

229
Togarasei, 340.
230
Ibid., 339.
231
Paul Gifford, “Christianity, Development and Modernity in Africa” reviewed by Chammah J.
Kaunda, Pentecostal Theology in Africa, Clifton R. Clarke, ed., (Eugene, Oregon: Pickwick Publications,
2014): 138.
232
Paul Gifford, “The Prosperity Gospel in Africa: Expecting Miracles,” Christian Century (July
10: 2007): 22.
233
Adeleye, 41-49.
 72

move around with bodyguards who protect them. The Church needs to be knowledgeable

on the Lordship of Jesus Christ and his matchless gifts to his followers. He is concerned

about the holistic welfare of his people and he alone deserves to be given the ultimate

honour by the church. Deane declares that Christ has not left Christians comfortless. To

those whose hearts are open, trusting, and loving, he will abide with them to be a new and

nobler self in them.234 The Bible does not warrant authority to any man except Christ,

who is Lord over creation. Therefore, those who are assuming the place of God are

violating the Scriptures and defeating the spirit of whole-life stewardship.

Given this scenario, PG advocates in Africa generally impose autocratic

leadership approach where challenging authority means being disrespectful to elders.

Adeleye noted that the leaders usually crave for big following, visibility, exposure,

influence, and public presence.235 Such leadership divests church members of the

authority to engage in meaningful dialogue to challenge PG conjectures. Some scholars

have concluded that prosperity advocates are manoeuvring a sumptuous lifestyle at the

expense of their followers wallowing in poverty.

Similarly, PGT and ATR leaders prefer to celebrate their achievements to

worshiping God. They connect their value to the wealth and success they have attained in

life. Andrew Murray attests that the leaders have pride and avarice that replaces God in

their lives.236 Both the African and PGT concepts of accumulation of wealth are devoid

of the servanthood spirit of humility and total surrender to the Lordship of Christ, which

234
W.J. Deane, in The Pulpit Commentary, H.D.M. Spence, and Joseph S. Exell, Vol. 15,
Matthew, (Grand Rapids, Michigan: EErdmans Publishing Company, 1980), 666
235
Ibid.
236
Andrew Murray, Humility the Journey towards Holiness (MN: Bethany House, 2001), 16.
 73

is the essence of whole-life stewardship. To dethrone the resurgence of rampant

covetousness among Christians, they should live and serve in the light of a life that

declares, “Jesus’ humility became our salvation. His salvation is our humility.”237

However, the confession will be ineffective without a believer first surrendering his life

to the Lordship of Christ and the resources God has given to him/her.

PGT and African philosophy converge in advocating for the administration of

wealth in advancing the wellbeing of the impoverished. Using the Kenyan traditional

spirit of Harambe, Christine Schliesser relates it to cultural sensitivity in the PG method

of doing ministry. In PGT, preachers engage their followers and empower them with the

knowledge to make wealth. They achieve this by helping them to identify, prioritize, and

implement sustainable development projects.238 Leaders mobilize their followers to

participate in works of benevolence such as feeding the poor, supporting the elderly, and

victims of rape and AIDS in communities. While it is undeniable that many Christians

are suffering due to poverty and the temptations to turn to PGT for solutions to life

demands are real, God requires his children to maintain integrity and faithfulness.

While others consider PGT as legitimate, logical and therefore plausible, Andreas

Heuser reveals that their techniques of empowerment and their attitude in blessing the

needy are questionable. Some scholars think that PG champions are not genuinely

237
Ibid., 17.
238
Christine Schliesser, “On a Long Neglected Player: The Religious Factor in Poverty
Alleviation; the Example of the So-called ‘Prosperity Gospel’ in Africa,” Exchange 43, 4 (2014): 350-351.
Harambe: refers to a Kenyan philosophy where a community comes together to support those who are
needy.
 74

compassionate; they are doing their personal businesses.239 He continues to say that the

methods and the trends of their messages are not based on the values of the Kingdom of

God such as justice, peace, and joy in the Holy Spirit (Ro.14:17).240 This is a violation of

the Christian understanding of stewardship as revealed in the N.T. AGC stewardship

methods need to take into consideration the spirit of love, mercy, selfless service to others

in honour of God.

PGT and the African culture put value on hard work. Benezet Bujo’s reflection

on the African Swahili proverb is instructive. Mgeni siku mbili: siku ya tatu mpe jembe,

“Treat your guest as a guest for two days, and give him a hoe on the third day.”241

African traditions do not encourage parasite living. Similarly, David Ogunbile observes

that PGT growing churches equip their members with the knowledge of diligent work.

Self-employment is encouraged as a better option for sustenance than working as an

employee or day labourer. Ogungbile continues to claim that, the PG has contributed to a

positive attitudinal change in economic matters. The teaching is "constantly harping on

wealth creation, prosperity, they organize workshops, symposiums, talks, and seminars

on economic matters, they also led the way in opening a business and investing in

different organizations.”242 Consequently, churches collect colossal sums of money from

their congregants who expect to climb the social ladder of success. When some believers

239
Andreas Heuser, ed., “Religio-Scapes of the prosperity gospel: An Introduction of Pastures of
plenty: Tracing Religio-Scapes of the Prosperity Gospel in Africa and beyond” (Peter Lang, Frankfurt:
2015), 20.
240
Ibid.
241
Benezet Bujo, Foundations of an African Ethic: Beyond the Universal Claims of Western
Morality (New York: The Crossroad Publishing Company, 2001), 137.
242
David Ogungbile, “African Pentecostalism and the Prosperity Gospel,”
Pentecostal Theology in Africa, Clifton R. Clarke, ed., (Oregon: Pickwick Publication, 2014), 45.
 75

work hard and experience material success, they seem to affirm PGT as an authentic

doctrine and make it appear as if it is God’s method for all the faithful Christians.

2.4.2 PGT and African Spiritual perception of Wealth in AGC

Adherents of the PG and Africans share common spiritual perceptions and views

on symbols as a means of acquisition of wealth. In African traditional cultures, symbols

are essential realities in the process of communication between God and his people.

Eugene Hillman observes that among the Maasai tribe of East Africa, application of

spittle and oil from animal fats, gestures, and declaration of words characterize the

Maasai rituals through their respected elders. Symbolically, the Maasai elders apply

spittle, inkamulak, as an efficacious way of enacting divine occurrences and so bring the

desired fecund gains.243 Christine Schliesser also affirms that teachers of the PG

encourage their members who seek deliverance from demons of poverty to apply holy

anointing oil on material items such as mantles, and other physical objects (money,

gadgets, vehicles, houses, etc.) to attract blessings.244 Clark notes that PGT followers

apply anointing oil and water to invoke the supernatural in warding off the spirit of

poverty and decreeing the spirit of prosperity.245 The oil and water are used in

juxtaposition with the declaration of theological vocabularies that underpin the spiritual

focus of the PG. Clark indicates, “Anointing for breakthrough open doors, open

243
Eugene Hillman C.S., Inculturation Applied: Toward an African Christianity (New York:
Paulist Press, 1993), 55.
244
Schliesser, 347
245
Clifton R. Clark, ed., Pentecostal Theology in Africa (Eugene, Oregon: Pickwick, Publications,
2014), 142-144.
 76

heavens”, and “financial independence”.”246 Africans value anointing oil as a symbol that

carries with it some divine powers to cleanse and avert misfortunes in life.

Another way for acquiring the blessings in the PG churches is by using objects to

relate to the paranormal world. Likewise, in the African culture, material objects apply

when communicating with the spirit world as Mbiti enlightens. “The diviner or

medicine-man provides amounts of mystical power to people in the form of charms,

amulets, power, rags, and feathers among others intended to bring a fortune of

prosperity”.247 Therefore, those who attach signs and objects to influence prosperity, find

common features that shape their favourable response to PGT. Many people in Africa see

this acquaintance method with PGT as contextual and thus embrace it.

Additionally, PG apostles prophesy and encourage their congregations to have

faith and positive confessions to access the blessings of wealth from God. Debra

Mumford asserts, “Prophecy encourages believers to give money cheerfully knowing that

God will bless them. For Creflo Dollar, prophecy predicts God’s future actions and calls

believers to be obedient to God and assures them that God will bless them.248 Gifford’s

observation at Winners Chapel in Nairobi on New Year’s Day 2007 illuminates. The

preacher claimed, “If you want to own ten cars, buy ten stickers, and prophesy over them

every day.”249 This attitude of exaggerated use of confession and prophesies to garner

246
Ibid.
247
John S. Mbiti, African Religions and Philosophy 2nd edition (Norfolk: Heinemann, 1999), 193.
248
Debra Mumford J., “Rich and Equal in the Eyes of Almighty God! Creflo Dollar and the
Gospel of Racial Reconciliation” Pneuma 33 (2011): 234.
249
Paul Gifford, “Expecting Miracles: The prosperity Gospel in Africa,” Christian Century (July
10, 2007): 20.
 77

wealth is not enshrined in the Bible and so serious Christians find it strange in light of

whole-life stewardship.

Robin Horton narrates that both the PGT and the ATR perceive words to be

effectual in causing changes in the spiritual world.250 Likewise, Mumford reports that the

proponents of PGT, and in particular Dollar, challenges Christians to increase their faith

by meditating and confessing the Scriptures.251 Scriptures and Christian evangelical

traditions affirm that there is no corroboration between the Christian faith and the

confessions of Scriptures concerning their potency to influence the supernatural to

manifest material wealth. This notion of confessing words to manipulate deities feature

prominently among African societies that believe in magic. John Noss recognizes that

world religions use “utterance of set words to bend the spiritual powers of the world to

man’s will.”252 Cope provides a sobering reminder that “Words have power, but they are

not the power of control; they are the power of influence”253 towards obedience in Christ.

Therefore, such misuse of Scripture undermines the place of true understanding of God’s

faith and ossifies genuine worshipers from faithful stewardship.

Horton acknowledges that there exists in an African assumption that the power of

words, uttered under appropriate circumstances have the potency to produce the desired

outcome.254 Africans regard appropriate confession of words and their implications as

essential in influencing both their spiritual and economic blessings. Hillman attests that

250
Robin Horton, Patterns of Thought in Africa and the West (Cambridge: University press,
1995), 223-228.
251
Romans 10:17, Hebrews 11:1, James 2:14-17, Mark 4:2, Hebrews 4:2, and Mt. 1:20.
252
John Noss, Man’s Religion (New York: Macmillan Co., 1963), 20.
253
Cope, 7.
254
Horton, 223.
 78

Africans, who want to experience financial break-through and other blessings, should

perpetuate the invocations of breathing out of words.255 However, to those who

understand the essence of whole-life stewardship, they advance virtues of work ethics

and not a mere confession of words.

PG messages on wealth amalgamate with syncretistic spiritual tendencies and

interfere with whole life stewardship. PGT and African traditional concepts of wealth

have spread through media of mass communications such as TV broadcasts, radio

programs, and social media. Jacob Olupona said that both visual and social media creates

online cyberspace worshipers who join in marathon daily, weekly, and monthly. They

offer worship and “prayers that address existential and daily concerns of devotees.”256

While it is appropriate to deal with such concerns, preachers should depend on the Bible

and not human philosophies. Heuser observed that the TBN network that has popularised

joint conferences and seminars, teaching on business, fellowships, founding independent

ministries, and mass crusades to promote PG. This promotes the interchange of ideas,

which enables PGT preachers to group themselves thus experiencing a breakthrough on

an international scale.257 However, the promotion has not helped the church to realize

discipline and spiritual growth required of those who understand biblical stewardship.

Ignorant people who imbibe PGT from the TV preachers are not critical enough to

discern the sources of their miracles. Thus, those who are ignorant of God’s word resort

255
Hillman, 58-62.
256
Jacob K. Olupona, African Religions: A Short Introduction (Oxford: University Press, 2014),
121.
257
Andreas Heuser, “Charting African Prosperity Gospel economies,” HTS Theologise
Studies/Theological Studies 72 no, 1 (2016): 382.
 79

to PGT for solutions instead of seeking God’s Word on biblical understanding and

practice on stewardship.

Inevitably, as Nelus Niemandt notes, “Church members in the prosperity gospel

movement look up to their spiritual leaders as liberators and hope-givers.”258 As a result,

followers venerate their leaders who give them hope beyond their wildest dreams.

According to Jacqueline Bass, PGT teaches that the poor are either in a “lifestyle of

poverty” or under a “curse of poverty.”259 This point is congruous with the ATR

paradigm that believes that special elders called medicine men own supernatural abilities

to deal with black magic. According to Gehman, the disillusioned who are seeking

remedies accord the medicine man of the African community the great respect.”260

Therefore, because of PGT’s adaptability and its appeal to the African culture, many

people have continued to respect and follow “the anointed man of God” for miracles and

wonders. This is syncretism and the African church should be concerned about it to save

the future of its Christian faith.

2.5 Principles of Whole-Life Stewardship

Stewardship is a mandate from God to his people to carry out His mission here

on earth. Whole-life stewardship encompasses every aspect of a Christian’s engagement

and takes into account the attitude, the purpose, and the character of God in the

258
Nelus Niemandt, “The Prosperity Gospel, the Decolonisation of Theology, and the abduction of
Missionary Imagination,” www.missionalia.journals.ac.za | http://dx.doi.org/10.7832/45-3-199. (Retrieved
on 26/03/2019).
259
Jacqueline Bass, “Things Fall Apart: Faith, Prosperity and Division within the African
American Community” (Doctor of Philosophy in Political Science, Diss., University of California, 2015),
5.
260
Gehman, 69.
 80

management process of his resources. For this study, whole-life stewardship refers to the

Christian discipleship that embraces kingdom principles related to economics, material

possessions, time, gifts, and abilities. The following discourse articulates biblical

principles on whole-life stewardship that are imperative for one to appropriate God’s gifts

for his (God’s) honour and glory.

Whole-life stewardship acknowledges God as the creator, and therefore the owner

of all things. God has entrusted humanity with the responsibility of managing his

creation. According to Walter Elwell, “The idea that man is a steward of God in his

relation to the world and his own life is inherent in the creation story of Genesis 1-3 in

which he is appointed lord of all things except God himself.”261 Anne Bradley avows that

God’s call to stewardship began from Genesis 1:28 when God commanded humanity to

multiply and fill the earth.262 Gregory Crofford asserts that God owns the world, and he

has loaned it to his people to be its custodians.263 God expects his people to work hard.

Charles Canter indicates that he mandates humankind to care for his resources and to use

them according to his will.264 This provides insight on how God expects his children to

respond to the sacred responsibility of stewardship.

Whole-life stewardship acknowledges that Christians should work hard and serve

as God intended. Anne Bradley avers that good stewardship requires intentionality and

261
Walter A. Elwell, Evangelical Dictionary of Theology (Michigan: Baker Academic, 2003),
1149.
262
Anne Bradley, “Whole-life Stewardship: A Call to Greatness,” Faith, Work and Economics,
www.tifwe.org. (Retrieved from worldwide Web 10/02/2019).
263
Gregory Crofford, “Theology in Overalls: Where Theology Meets Every Day Life,”
https://gregorycrofford.com/author/gregorycrofford/ (Accessed 13/03/2019).
264
Charles W. Carter, A Contemporary Wesleyan Theology (Ohio: Schmul Publishing Company,
2009), 162.
 81

effectiveness to what God assigns his children.265 God expects Christians to work hard

and take care of their needs and those of others (Eph. 4:28). However, he does not expect

them to overwork or to sloth about as both of them are equally condemned in the

Bible.266 Thomas adds that to be a good steward does not necessitate one living in

constant hurrying, bustling, and being on a race.267 Christians should not succumb to too

much work and disregard God’s purpose which is to “Seek first His Kingdom and His

righteousness” (Mat. 6:33).

Whole-life Stewardship takes into consideration the right attitude that pleases God

as articulated in the N.T. books.268 Paul wrote to the church, “Whatever you do, work at it

with all your heart, as working for the Lord, not for men, since you know that you will

receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving

(Col. 3:23-24).”269 Even when it infringes on spiritual matters, Christians should

incorporate faithfulness to the ministry of the gospel. Fisher pointed out that the N.T.

gives a broader perspective on Stewardship, which encompasses administration of the

spiritual gifts especially the preaching of the gospel.270 Anne Bradley concurs that “By

embracing the true call to whole-life stewardship, individuals can achieve greatness and

fulfil the biblical call to bring about flourishing.”271 Christopher Bound asserts that

stewardship calls for zero tolerance on selfish expectation in return for the blessings of

265
Anne Bradley, “Whole-life Stewardship: A Call to Greatness,” Faith, Work and Economics,
2014 www.tifwe.org (Retrieved from worldwide Web 06/03/2019).
266
See Pr.. 6:6-11; 10:26; 13:4; 12:25-26; 22:13; 23:21; 26:13-16.
267
Thomas, 1946, 56.
268
See Ac. 20:34; 1Th. 2:9; 2Th. 3:6-12.
269
See Col. 3:23-24; Ro. 14:7-8; 1Co. 10:31.
270
F. L. Fisher, ed., Evangelical Dictionary of Theology (Michigan: Baker Academic, 2003), 1150.
271
Anne Bradley, 1.
 82

God.272 The African church needs to redefine its teaching on whole-life stewardship

based on authentic theology of selfless service to the Lord.

Whole-life stewardship involves the right relationship with God and fellow

human beings. Powers alludes to this when he suggests that stewardship exposes one’s

heart condition and their relationship with God.273 Christians should manage God’s

resources out of the love and commitment that ensues from the heart of gratitude to him.

God is never delighted when his children squander resources for their personal

gratification. Atkinson clearly states that wealth and possessions should not be an idol but

rather, a means to do God’s will.274

Whole-life stewardship takes into consideration the outward service to God and

humanity in light of eternal perspective. Jesus taught that “For where your treasure is,

there your heart will be also” (Lk. 12:34). In Luke 12:33, Jesus said, “Sell your

possessions and give to the poor. Provide purses for yourselves that will not wear out,

treasures in heaven that will not be exhausted, where no thief comes near and no moth

destroys.” These verses presuppose God’s heart for all his people and their response to

them represents what they worship. Thus, the essence of stewardship as revealed in these

passages denotes love towards God as inherent in a life of compassion. In his teachings,

Christ alerted his disciples about the peril to the allurement of material wealth and its

negative implications to human soul and relationships. The book of Matthew 6:21 says,

“Where your treasure is there your heart will be.” God calls his children to examine

272
Christopher Bounds and Lo Jim, Unholiness: Overcoming the Forces that Attack Your Soul (IN:
Wesleyan Publishing House, 2015), 30.
273
Power, 133.
274
Atkinson, 814-815.
 83

where their personal allegiances are, whether on earth or in heaven. Today, many

Christians are trusting in wealth and not in God. Bruce Ben laments that current church

giving in many evangelical churches is worrying.275 John and Sylvia Ronsvalle say that

many Christians are accumulating their income and caring less about supporting God’s

work.276 The call for believers is to demonstrate their gratitude to God by being good

stewards.

Whole-life stewardship derives its essence in the sacrificial death of Jesus Christ

at the cross. Rolston observes that when believers yield themselves to the Lordship of

Christ, they must seek to make their wealth in a way that pleases him.277 They should

demonstrate their trust and faithfulness to God by giving their tithes and offerings.

Believers should fund the ministry of God as much as they can without confining

themselves to tithing. Rolston argues that tithing is actually an expression of the least

appreciation a Christian can offer to God.278 Ben concurs with Rolston, “It would also be

a mistake to say that God only desires ten percent. The tithe is where one begins from in

giving to God” but “it is not where one should end.”279 This denotes that Christians who

abdicate tithing and rendering their offerings to God portray self-centredness and

independence. They rob God of his glory and delude themselves that the gifts they own

275
Bruce Ben A., Increasing Financial Stewardship in the Church of Christ (Downers Grove, IL:
Intervarsity Press, 2007), 126.
276
John Ronsvalle and Ronsvalle Sylvia, Behind the Stained Glass Windows (Grand Rapids:
Baker Books, 1996), 38.
277
Holmes Rolston, Stewardship in the New Testament Church (Richmond, Virginia: John Knox
Press, 1959), 73.
278
Ibid.
279
Ben, 126.
 84

are their personal resources. Thus, to Thomas Oden, Christians should place their trust in

God and not focus on what attracts the flesh and appeals to the eyes.280

To Christians, whole-life stewardship should entail being accountable to God and

others. Believers should strive for excellence rather than mediocrity (Gal. 6:4). Oden

notes how John Wesley taught his audience on the need for Christians to be good

stewards by being accountable to their leaders. He elucidated that the use of physical

resources and money was analogous to the economy of time. He warned people against

the dangers of not redeeming the time as this tended to limit productivity in one’s

Christian faith.281 In this regard, Luke 12:24 states, “Everyone to whom much is given, of

him will much be required; and of him to whom men commit much they will demand the

more.” Hence, to neglect the application of God-given talents and abilities is a serious

matter and church leaders like pastors should champion the need for Christians to

understand and use their special abilities.282 Several passages in the Bible demonstrate the

seriousness God attaches to resources he renders to his people. Matthew chapter 25 and

Luke 19 reveal that faith in Christ means that Christians should express stewardship

through concern for others. Robert Mounce contends that God promises to reward the

faithful stewards but punish the disobedient.283

280
Thomas C. Oden, Pastoral Theology: Essentials of Ministry (New York: Harper Collins
Publishers, 1972), 70-78.
281
Ibid., 93-100.
282
J. C. Thomas, “Overtly and Capitalism in West Africa: A Christian Perspective,” Ogbomoso
Journal of Theology, Vol. XIV (2009): 53.
283
Robert H. Mounce, Understanding the Bible Commentary Series: Matthew (Grand Rapids,
Michigan: Baker Books, 1991), 236.
 85

The attitude of many Christians ought to demonstrate a commitment to proper

management of time. Anne Bradley states the seriousness of the gift of time and the need

to maximize it. “Time is the most precious of our scarce resources. No matter how much

material wealth one has, he or she only has twenty-four hours per day, and no one knows

how many days he or she has on this earth”.284 Time is a gift from God and requires a

appropriate application. David Atkinson asserts that the focus of congregational

stewardship should entail the giving of time.285 Christians should budget their quality

time in attending the church worship services, Bible studies, prayer meetings,

evangelism, men and women meeting and Sunday school programs. They can wisely use

their time to participate in the choir, clean the church, and usher. Besides, they could also

participate in starting home cell groups, visiting the sick and praying with them.

Furthermore, they could engage in giving hope to the discouraged by serving their

communities in various practical ways.

Rolston asserts that God gives his children time for both private and public

worship.286 John Wesley expounded this concept when he taught that God expects his

people to work and earn, have personal devotion time, and spend moments with family

members. Christians should also spare time for enough rest.287 Therefore, committed

Christians in Africa have a unique opportunity to demonstrate the right implementation of

time through prudence, integrity, and service to the Lord and others.

284
Anne Bradley, “Whole-life Stewardship: A Call to Greatness,” Faith, Work and Economics,
www.tifwe.org. (Retrieved from worldwide Web 06/03/2019).
285
Rolston, 814-815.
286
Ibid., 72.
287
Oden, 93-104.
 86

On material wealth, the Bible reveals that possessions are inherently good.

Corbett and Fikkert assert that wealth accumulation is beneficial for survival, economic

investments, and savings. Christians should develop a positive attitude and self-

discipline when God blesses them with wealth. Steve Corbett rightly observes that it is

the wrong attitude and methods of acquiring wealth besides its selfish application in a

believer’s life that features prominently as evil.288 Wrong understanding of its acquisition

and dissemination can lead to the temptation of pride, selfishness, greed and other vices

that can impinge on a Christian’s spiritual life. One must depend on the Holy Spirit to

guide him/her on the use of material resources. Corbett and Fikkert illuminate on the

attitude one should possess when dealing with both the rich and the poor. They insist that

it is inappropriate to judge them based on their economic status. Christians should avoid

romanticizing both material wealth and poverty as common among PG followers in

Kampala.289 In addition, they insinuate that, although the Bible majorly singles out the

economically poor as needing attention (Ac. 6:1-7), that does not signify that they occupy

a more unique place in the heart of God than the rich do.290

Another principle that defines whole-life stewardship is the assurance that God

has promised to supply the requirements of his children in Christ Jesus. He has promised

to provide our needs when we ask him.291 He will never forsake his children but care for

their needs regardless of their financial status (Ro. 8:28-29). Christians should, therefore

288
Steve Corbett and Brian Fikkert, When Helping Hurts: How to Alleviate Poverty without
Hurting the Poor and Yourself (Chicago: Moody Publishers, 2009), 188.
289
Ibid.
290
Ibid.
291
See, Phil. 4:19; Matt. 6:25-34; Ps. 33:18-19; Luke. 12:29-31; and 2Cor. 9:8.
 87

be contented and grateful to God instead of pursuing wealth as their goal in life (James

1:9-10). They need to check their desires in light of God’s Word to see if they are

contented and grateful to the Lord or not.

For proper management of the church finances, the local churches should guide

its members on the collections. The church should encourage giving as planned by the

local leadership to avoid being heretical (1Co. 16:1-3; Ac. 11:27-30). Some foreseen

needs and projects that emerge frequently, and require money should be assigned as the

church deems indispensable (Ac. 11:27-30). Currently, many people are reluctant to give

to the sound Bible teaching churches because they misunderstand them as involved in the

business of making money at the expense of spiritual nourishment of the church

members. This has mired the grace of giving and the accompanying blessings of

stewardship in church life.

Ultimately everything belongs to God; resources are placed in our care

to use as God sees fit; God desires that we use these resources to meet
our necessities and to help others in need: and thus, spending resources
on luxuries for ourselves while others remain in need is robbing
God.292

Wesley’s interpretation of how Christians should demonstrate whole-life

stewardship provides a classic ideal of effective use of God’s resources.

2.5 Summary of Review of Literature and Research Gap

PGT claims that all faithful believers are entitled to MP through “sowing seeds”

besides tithing to the “anointed man of God” who offers special prayers to those who

292
Randy L. Maddox, Responsible Grace; John Wesley’s Practical Theology (Nashville
Tennessee: Kingswood Books, 1994), 244.
 88

desire wealth. Consequently, the proponents allege that their doctrine elevates the social

and economic standards of their members, thereby promoting hope in a wealthy God.

Besides, PG promotes their doctrine of faith to positive confessions, which gullible

seekers consider as sanctified imaginations that God honours with material riches. Thus,

adherents of the gospel place temporal material things above spiritual blessings.

However, for many evangelical scholars, PG bases its tenets on the wrong premises and

fails to meet the biblical standards of whole-life stewardship. They accuse PGT advocates

of manipulating their followers who remain poor while they live lavishly. The proponents

distract people from God’s truth, which is the centre of whole-life stewardship. They,

therefore, become the object of worship and not God, a factor that obscures the

relationship in Christ, which is the source of the true spiritual prosperity and from where

Christian stewardship commences.

While other Christians believe that God may bless believers with material riches,

PGT misrepresents the gospel by excluding the sufferings and difficulties of this world.

The fact that it denies a life of contentment but encourages amassing temporal and not

eternal blessings, many evangelicals consider it as a false tenet that contravenes

stewardship. In moments of material lack, God has promised his help, presence, and love

for all who trust in him. Thus to both the rich and the poor, there is a need for an

intentional commitment to the whole-life stewardship which is contained in the

confidence believers have through faith in Christ Jesus.

The ATR and PGT share many common philosophies such as God being involved

in the wholeness of the life of his people. God is rich and powerful and he takes care of
 89

both the physical and the social needs of those who trust him. He delights in blessing

those who please him but curses the disobedient with sufferings and poverty. Thus, to

those who believe in God, poverty is evil and God desires to eliminate it from Christians.

Rather, it should be associated with Spiritual powers such as evil spirits and demons that

oppress sinners. These powers may at times influence wealth among some community

members through special leaders who manipulate the forces to unleash blessings.

Communities consider the leaders who control such powers as mediators, counselors,

liberators, and hope givers. However, the understanding of PGT and ATR on the source

of wealth and its use differ from that of the biblical teaching on whole-life stewardship.

The biblical concept of wealth reveals that material possessions are intrinsically

good and that God’s people should acquire them through hard work that honours God.

Those whom God has blessed with wealth should know that it belongs to him and for his

glory. Nevertheless, for those living in material lack, they should remain faithful to the

Lord and intentionally commit themselves to whole-life stewardship. The devotion to

stewardship finds its motivation in the love of God as revealed in the sacrificial death of

Jesus Christ. It is characterized by the passion to serve and bless others in anticipation for

eternal rewards. PG on faith and wealth fail to justify why many faithful people in the

Bible were poor. They cannot offer biblical discipleship to the poor Christians to be

responsible stewards with the gifts God has entrusted to them.

The literature on PGT revealed that PGT might have some ethical, economic,

psychological and sociological benefits. However, the doctrine mirrors irresponsible

exegesis, which distorts the biblical truth on whole-life stewardship. The gap that exists is
 90

the failure to find scholarly resources that are hermeneutically relevant to assist members

of AGC to counter PGT and embrace whole-life stewardship. The research will suggest

ways on how AGC can mitigate PGT misrepresentations and help its members augment

its whole-life stewardship.

The biblical theology on literature revealed that wealth is a gift from God and he

determines whom to bless. The dearth that exists is the absence of relevant knowledge to

guide AGC Christians of different economic status on how to engage in whole-life

stewardship in a manner that glorifies God. The researcher anticipates enlightening

AGCs and other Christians on the need to remain faithful to the Lord regardless of one’s

social and economic standings.

Lastly, literature exposed fundamental compatibility between the ATR, African

cultural concepts, and PGT that are influencing material possessions in the context of

AGC in the Kampala area. The deficiency that remains is how to assist AGC members

whose essential religious and cultural values overlap with PGT. The research will

mitigate the gap by collecting data from AGC members and thereby providing relevant

knowledge on whole-life stewardship in seminars and conferences.

 91

CHAPTER THREE

RESEARCH DESIGN AND METHODOLOGY

3.1 Introduction

This chapter discusses the methodological steps that clarify the research site,

target population, sample size, sampling techniques, and data collection methods and

instruments. Furthermore, it examined instrument validity and reliability, data analysis

and presented the research ethical considerations for the study.

3.2 Research Design

The study used a cross-sectional survey research design. John Creswell attests that

this design is essential because it collects and analyses data to make inferences about the

population of interest at a specific point in time.293 Triangulation of research methods was

employed which involved collecting, analyzing, and integrating qualitative and

quantitative data. The qualitative approach enabled the examination of the perception of

the people on the prosperity gospel teaching, and whole-life stewardship in the Africa

Gospel Church (AGC).

3.3 Research Site

Creswell says that the study research site is the physical setting where the

researcher carries out the study to reveal the demographical information of the research

respondents.294 The study was in seven (7) AGCs, Kampala area. The researcher selected

the site because of its cosmopolitan nature, the area where PG phenomenon is rampant,

293
John Creswell, W., Research Design: Qualitative, Qualitative, and Mixed Methods Approaches
(New Delhi: Sage Publications, 2003), 16.
294
Creswell (2014), 116.
 92

and many people are likely to embrace the teaching. These selected sites included: AGC

Kisugu, AGC Katale, AGC Nakyigalala, AGC Banda and AGC Bukasa. Others were

AGC Masese and AGC Bugiri. The sites allowed identification of the information-rich

cases.

3.4 Target Population

Obwatho underscores a target population as an entire group a researcher wants to

study.295 The study population comprised of different categories of church members in

AGC. The study considered seven churches from the Kampala area, which comprised of

almost 923 church members. The study segmented the population into three categories,

which included the lay members, the lay leaders, and the pastors.

3.5 Study Sample

3.5.1 Study sample size

The researcher distributed 216 questionnaires to members from the seven AGCs

in Kampala Area. The members had demonstrated their faithfulness in church attendance

over a period of at least three years. Fourteen (14) more questionnaires were conducted

with AGC pastors (2 from each local church) and 49 AGC lay leaders who participated in

the FGD. These lay leaders actively participate in different leadership roles in AGC.

FGD in each of AGC numbered seven people.

295
Simon Obwatho, Academic Research Writing: The Logical Sequence (Kenya, Nairobi:
Starbright, 2014), 60.
 93

The study used Yamane Taro sample size formula to calculate the sample size.296

n= N

1+Ne2
Where;
n = Sample size
N = total population
e2 = the errors term (at 95% confidence interval, e = 0.05).
Therefore,
n = (923) ÷ (1 + (923 x 0.052))
n = 279.06
n = 279.1

Table 3.1: Sample Categories

Sample Categories Sample Size Actual sample

Lay members 216 214

Lay Leaders 49 49

Pastors 14 14

Total Number of Respondents 279 277

3.5.2 Sampling Procedure

The study employed both probability and non-probability sampling techniques

such as simple random sampling and purposive sampling techniques respectively in order

to provide those who participated in the study. Ranjit Kumar argues that the purposive

296
Taro Yamane, Analysis of Sample Size in Consumer Survey (Poland: GFK Polonia, 2013), 8.
http//:ec.europa.eu/.../surveys/.../metadata_pl_all_en.pdf (Retrieved on 10/08/2017).
 94

sample technique helps to select respondents. 297 Purposive sampling applied to pastors

in AGC because of the relevant information they had towards the study.

Simple random sampling technique gives each respondent an equal chance to

participate in the study. According to Creswell, simple random sampling is

a sampling technique where the researcher selects a group of respondents (a sample) for

study from a larger group (a population).298The study collected data from approximately

thirty-nine respondents from each of the seven churches. The pastors in these respective

seven churches requested the congregation members who had stayed for at least three

years in the church to remain after the Sunday worship service. The pastors introduced

the researcher to the congregation who informed them about the research and sought their

informed consent to participate in the study. The pastor assigned each lay church member

with a specific number. The numbers were written on pieces of paper, placed in the

basket and reshuffled. Then the researcher picked the papers at random without

replacement until 31 respondents were selected.

3.6 Data Collection

The researcher used 230 questionnaires for both lay members and pastors. FGDs

applied to the 49 AGC lay leaders to obtain qualitative data. He also used telephone calls

to collaborate with pastors and research assistants in arranging for meeting venues, a

convenient time for the meetings, and facilitation of refreshments during data collection.

297
Ranjit Kumar, Research Methodology: A Step-by-Step Guide for Beginners. 4th ed. (London:
SAGE Publication, 2014), 379.
298
Creswell (2003), 185.
 95

3.6.1 Data Collection Instruments

The study used a semi-structured questionnaire to collect both qualitative and

quantitative data. A questionnaire refers to a data collection instrument that the study

distributes to participants to solicit for their honest responses. The semi-structured

questionnaire is a “combination of both structured and unstructured segments within the

same questionnaire that is designed in a way where a close-ended question is followed by

an open probe for further explanation.299 The questionnaires used the Likert scales of

Strongly Disagree, Disagree, Neutral, Agree and Strongly Agree to allow respondents to

answer each prompt research statement. The study further obtained Qualitative data from

the questionnaire by allowing the respondents to give their comments in spaces provided

after each prompt statement to yield rich and more genuine responses from the

participants.

The study further employed the FGDs. According to Coolican, FGD yields richer

perceptions, beliefs, and attitudes from a larger number of participants. The FGDs

generated a richer understanding of Christians’ views on PGT, biblical theology of

material prosperity in relation to whole-life stewardship, and cultural concepts that

accommodate popular prosperity gospel teaching in AGC.

3.6.2 Pilot Testing of Research Instruments

The research instruments were pilot tested at Kisigula Reformed Church where

ten (10) lay church members and four (4) pastors responded to the study questionnaires

299
Ranjit Kumar, Research Methodology: A Step-by-Step Guide for Beginners. 4th ed. (London:
SAGE Publication, 2014), 399.
 96

while seven (7) lay leaders participated in FGD to ensure that the instruments collect

valid data.

3.6.3 Instrument Reliability

Reliability of the research instrument is the extent to which the instrument

produces consistent results. Reliability of the instrument was determined by carrying out

a pilot study. According to Mugenda and Mugenda, a pilot study is a small-scale version

or trial run in preparation for the major study.300 The researcher selected and asked eight

(8) research experts to comment on the clarity, biases and ambiguities in the

questionnaires and the FGD question guides.

3.6.4 Instrument Validity

Instrument validity is the degree by which a research instrument tool excels in

presenting what the study intended to present and perform what it had to perform. 301 The

researcher used questionnaires to collect data and tested the validity of this instrument by

first giving it out to the Africa Nazarene University research supervisors and afterward

lecturers at the Reformed Theological College (in Kampala) reviewed its applicability.

3.6.5 Data collection procedures

The researcher with the help of six research assistants sought the informed

consent of the respondents who signed the formal consent forms certified by the National

Council of Science and Technology, Uganda. The research assistants administered

questionnaires to the pastors and the lay church members. He also used pen and paper to

300
Ibid., 95.
301
Olive M. Mugenda and Abel Mugenda, G. Research Methods: Qualitative and Quantitative
Approaches (Nairobi, Kenya: Act Press, 2003), 57.
 97

inscribe since they were less costly and simple to be administered by the research

assistants. FGDs were moderated by the research assistants, and the responses were

captured by audio recorders and note taking.

3.7 Data Processing and Analysis

Data processing and analysis is the systematic arrangement and synthesis of the

research information to make sense and it allows the study to generate patterns, trends,

and test relationships that exist between the hypotheses.302 The study used Statistical

Package for Social Scientists (SPSS version 25) software application to code, enter and

analyze data, and to present results in form of descriptive statistics (bar graphs, frequency

tables, and pie charts) to recapitulate data. The researcher tested the hypotheses using a

linear regression technique.

3.8 Legal and Ethical Considerations

According to Creswell, ethical considerations are integral to the researcher

because they relate to all phases of the research process. They highlight the researcher’s

moral integrity and responsibility for academic, political, and social obligations.303 The

researcher acquired an introduction letter from the Department of School of Religion and

Christian Ministries of the Africa Nazarene University (ANU), which he presented to the

two Ugandan government institutions of higher learning, Makerere University School of

Social Sciences Research Ethics Committee, and Uganda National Council for Science

and Technology. They approved the study and issued research consent forms that the

respondents signed before conducting the study. The researcher certified that the
302
Ibid., 145.
303
Creswell (2003), 66-67.
 98

participants understood the research purpose and the objectives before the data collection.

He sought the permission of the participants and assured them of confidentiality during

and after the research. He further observed his academic obligations as well as respected

the participants’ rights.

 99

CHAPTER FOUR

RESULT AND ANALYSIS

4.1 Introduction

This chapter includes presentation, analysis, and interpretation of findings based

on the specific objectives of the study. It stretches from the introduction, followed by the

response rate, demographic data of the respondents and descriptive statistics interlinked

with qualitative results.

The results were presented on the objectives; to explore the degree to which the

members of AGC have imbibed the popular claim of prosperity gospel; to examine the

biblical/theology of material prosperity in relation to whole-life stewardship, and to

determine how cultural concepts of material prosperity in Africa accommodate prosperity

teaching.

Descriptive statistics include the numbers, tables, charts, and graphs used to

describe, organize, summarize and present raw data. Descriptive statistics examine

measures of central propensity and dispersion.304 Descriptive analysis of the results is

composed of information on demographic data of the respondents.

4.2 Response Rate

In the study, the researcher used both the FGD and self-administered

questionnaires (to both the pastors and the lay church members) to aid in the collection of

data. From the results returned, out of 216 questionnaires issued for lay members, 214

304
Sarah Boslaugh and Paul Andrew Watters, Descriptive Statistics and Graphics – Statistics in a
Nutshell https://www.oreilly.com/library/view/statistics-in-a/9780596510497/ch04.html (Retrieved from
Worldwide Web on 24/04/2019).
 100

questionnaires were returned fully completed, constituting 99.0% return, while 2

questionnaires were not returned, constituting to 1.0%. The researcher also used 14

questionnaires to collect data from 14 AGC pastors. The questionnaires were all returned

resulting in a 100% response. According to Andrea Fryrear, a response rate of above 80%

for a survey is appropriate and therefore reliable.305 The descriptive statistics obtained

were as below:

Table 4.1: Response Rate of Sample Respondents

Tool Planned/Scheduled Received/Held Percentage
%)
Questionnaires 230 (216 Lay Church Members 228 (Lay 99.1%
plus 14 Pastors members 214,
and pastors 14)
FGD questions 49 (Lay Leaders) for 7 FGDs 49 100%
Total 279 277 99.3%

Table 4.1 above shows the response rate obtained from the questionnaires and

FGD. From the data captured, the study obtained a response rate of above 99%. A

response rate above 80% is good enough to represent a survey.

4.3 Social-Demographic Characteristics of Respondents

The demographic profile describes the basic characteristics of the sampled

respondents in terms of their gender, age, income, educational attainment, among others

in such a manner that allows easier segmentation or social grouping. While these

parameters vary in each study, those characteristics employed in the study are critical to

clientele living conditions of the respondents selected for the study. Bio-data findings

305
Andrea Fryrear, (July 27th, 2015) “What is a Good Survey Response,”
Ratehttps://www.surveygizmo.com/resources/blog/survey-response-rates/.(Retreaved from Worldwide
Web. 24/04/2019).
 101

discussed in this section reflect the responses obtained from the field findings on

demographic characteristics on gender, age, and education levels as explained below:

4.3.1 Gender of the Study Respondents

Figure 4. 1: Gender of AGC Lay Members Figure 4.2: Gender of AGC Pastors

Study findings in Figure 4.1 reveal that amongst the lay church members, 61.5%

(133) were female and 38.5% (83) were male respondents. According to study findings,

most of the respondents were females (61.5%). Findings in Figure 4.2 reveal that most of

the church pastors were male (71%) as compared to female (29%). This is in line with the

findings by Sherilyn who found out that the biggest proportion of Christians in most

churches in Africa is women.306 However, having reasonable participation of men in the

study made it balanced in relation to gender. Since both male and female respondents

participated in the study, the findings can easily be trusted as unbiased.

306
Sherilyn M., “Faith Sample Post: Challenges of Professional Christian Women,” Verblio (May,
3, 2018) https://www.verblio.com/blog/faith-sample-post-challenges-professional-christian-women
(Retrieved from the Worldwide web 20/04/2019.
 102

4.3.2 Age of the Respondents

Figure 4.3: Age of Lay Leaders Figure 4.4: Age of Pastors

The study captured the ages of respondents as actual distinct values. However, it

grouped age data in the analysis for concise understanding and presentation. The findings

indicated that 18-25 constituted the largest percentage of respondents, who were 96

(44%). Those who were in an age group of 26-35 were 74 (34.3%), 24 (11%) were in the

age group of 36-45 years, and 46 years and above age group were 22 (10%). Seventy-

nine percent of the respondents in the study formed the majority since 70% of the

Ugandan population is aged below 35 years.307

Study findings in Figure 4.4 reveal that 36% (5) of the total respondents (pastors)

were aged 46 years and above, 29% (4) were aged between 36 and 45 years, 21% (3)

were aged between 26 and 35 years, while 14% (2) were aged 18-25 years. Findings

showed that respondents (pastors) were old enough and had the experience to add needed

information to the study.

307
“Demographic and Health Survey,” (Rockville: Maryland, 2016) .
https://www.ubos.org/onlinefiles/uploads/ubos/pdf%20documents/Uganda_DHS_2016_KIR.pdf (Retrieved
on 03/05/2019).
 103

4.3.3 Level of Education of the Respondents

Figure 4.5: Education of Lay Members Figure 4.6: Education of Pastors

In the study, all the respondents at one time attended formal schooling, which

helped them to grasp the ideals required for the study. The data in Figure 4.5 reveals that

36% (78) of the total respondents had a high school education, 32% (69)

college/university education, 30% (64) had a primary school education, while 2% (5) had

other qualifications including masters, vocational qualifications among others. This

implied that though most of the church members had not acquired higher education,

however, they had attained some level of education that enabled to understand the

influence of PGT, biblical/theological knowledge on possessions, and their own African

cultures. Figure 4.6 reveals that 43% (6) of the pastors had high school level of education,

29% (4) had college/University, while 29% (4) had primary school level of education.
 104

4.3.4 Monthly Income for Lay Church Members and Pastors

Figure 4.7: Income of AGC Lay Members Figure 4.8: Income of AGC Pastors

Figure 4.7 show that 71% (153) of lay church members earn less than UGX

190,000 per month, 26% (55) earn between UGX 193,800 and UGX 570,000, 3% (7)

earn between UGX 573,800 and UGX 1,330,000. One percent earns between UGX

1,333,800 and UGX 1,900,000 per month. Findings indicate that all respondents earn

income per month hence they are relevant to contribute to the investigation on prosperity

and stewardship of AGC.

Figure 4.8 indicates that 57% (8) of the pastors earn between UGX 193,800 and

UGX 570,000, 21% (3) earn between UGX 573,800 and UGX 1,330,000, and 21% (3)

earn less than UGX 190,000. Findings show that all pastors earn some money, therefore,

suitable to participate in the study.

4.4 Presentation of Research Analysis, Findings, and Interpretation

This section comprises of the detailed findings from the field of study using both

the FGD and questionnaire methods. They are descriptively presented in the study based

on the specific objectives, which are Popular PGT on wealth, biblical theology of
 105

material prosperity on whole-life stewardship, and cultural concepts that accommodate

popular PGT in AGC, Kampala Uganda.

4.4.1 Popular Prosperity Gospel Teaching on Wealth

Findings in this section are in response to the first research question; what is the

degree to which members of the Africa Gospel Churches have imbibed the popular claim

of prosperity Gospel. This section provides the data results and analysis in Tables 4.2 –

4.6.

4.4.1.1 Perception of AGC on wealth as taught by PGT

Table 4.2: Perception of AGC on wealth

Assessment Areas for Popular Claims of Percentage/ Frequency
Prosperity Gospel SD D N A SA
Born again Christians are children of God 10.6% 17.9% 6.4% 28.4% 36.7%
and are entitled to material wealth (23) (39) (14) (62) (80)
God gets disappointed when his children do 10.6% 17.9% 6.4% 28.4% 36.7%
not prosper (24) (40) (27) (54) (73)
It is wrong to preach on material riches as 22.5% 22.9% 10.6% 22.9% 21.1%
rights of God’s children (49) (50) (23) (50) (46)
The good news for the poor in the Bible 21.1% 24.3% 14.7% 22% 17.9%
includes material wealth (46) (53) (32) (48) (39)
Living an extravagant life is a sign of 40.4% 25.7% 9.2% 11.5% 13.3%
success (88) (56) (20) (25) (29)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

The Table 4.2 reveals that 37% (73) of the total respondents strongly agreed that

born again Christians are children of God and are entitled to material wealth, 28% (62)

agreed, 18% (39) disagreed, 11% (23) strongly disagreed while 6% (14) neutral. Majority

of the respondents (65%) agreed that born-again Christians are children of God who are

entitled to material wealth. The results can be attributed to the fact that many Christians

believe God expects them to ask for wealth and confidently anticipate them.
 106

The views of the respondents sought to answer the area of assessment that God

gets disappointed when His children do not prosper materially. Thirty-seven percent (73)

of the respondents strongly agreed with the statement under study, 28% agreed, 18% (40)

disagreed and 11% (27) strongly disagreed while 6% (24) neither agreed nor disagreed.

The (65%) of the respondents who agreed imply that congregants expect their pastors to

conduct public worship services in ways that encourage material wealth.

Table 4.2 points out that 23% (50) of the respondents strongly disagreed that it is

wrong to preach on material riches as rights of God’s children, 23% (50) disagreed it is

wrong to preach on material riches, 22% (49) strongly agreed, 21% (46) agreed while

11% (23) were neutral. According to the study, majority of the respondents (46%) agreed

that it was right to preach on material riches as rights of God’s children. The results can

be attributed to the fact that a number of people who served the Lord in the Bible were

rich.

Regarding the good news, 24% (53) of the respondents disagreed that it includes

material wealth, 22% (48) agreed, 21% (46) strongly disagreed, 18% (39) strongly agreed

while 15% (32) were neutral. The study shows that most respondents (45%) disagreed

that the good news for the poor in the Bible includes material wealth.

Forty percent (88) of the respondents strongly disagreed that living an extravagant

life is a sign of success, 26% (56) disagreed, 13% (29) strongly agreed, 12% (25) agreed

while 9% (20) were neutral. Data reveals that 66.1% of the respondents disagreed that

living an extravagant life is a sign of success because it can also be a sign of pride.
 107

4.4.1.2 AGC perception on faith and wealth

Table 4.3: AGC perception of Faith and Wealth

Assessment Areas for Popular Claims of Frequency/percentages
Prosperity Gospel SD D N A SA
19.3% 28% 8.3% 22% 22.5%
Material poverty comes due to lack of faith (42) (61) (18) (48) (49)
Frequent teaching on faith should be 11.9% 25.7% 11.5% 25.2% 25.7%
encouraged for believers to be materially rich (26) (56) (25) (55) (56)
Pastors should encourage testimonies on how 21.1% 19.7% 7.3% 29.4% 22.5%
to get rich (46) (43) (16) (64) (49)
Wealth comes to those who know God’s 10.1% 16.5% 10.1% 32.1% 31.2%
promises (22) (36) (22) (70) (68)
Material riches prove that one has much faith 26.1% 29.8% 12.4% 14.3% 17.4%
in a wealthy God (57) (65) (27) (31) (38)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings reveal that 28% (61) disagreed that material poverty comes due to

lack of faith, 23% (50) strongly agreed, 22% (48) agreed, 19.3% (42) strongly disagreed

while 8% remained neutral. The biggest percentage (47%) of respondents disagreed that

material poverty comes due to lack of faith. This implies that it is wrong to associate faith

with wealth, and poverty with the lack of it.

Findings from the study demonstrate that 26% (56) strongly agreed that frequent

teaching on faith should be encouraged for believers to be materially rich, 25% (56)

disagreed, 25% (55) agreed, 12% (26) strongly disagreed while 12% (25) neither agreed

nor disagreed. A big percentage of respondents (50.9%) agreed that frequent teaching on

faith should be encouraged in order to achieve material advancement. The study shows

that 38% of respondents disagreed that frequent teaching on faith should be encouraged
 108

for believers to be materially rich. This implies that some AGC members strongly believe

in spiritual factors while others rely on natural means to acquire riches.

Concerning whether pastors should encourage testimonies in AGC for members

to get rich, 29% (64) of the respondents agreed that they should, 22% (49) strongly

agreed, 21% (46) strongly disagreed, 20% (43) disagreed while 7% (16) neither agreed

nor disagreed to the above. Most of the respondents (52%) agreed that pastors should

encourage testimonies from Christians on how to get rich in life. This implies that AGC

respondents want their pastors to provide an environment for them to hear testimonies of

financial breakthrough to inspire them to prosper.

The data shows that 32% (70) of the total respondents agreed that wealth comes to

those who know God’s promises, 31% (68) strongly agreed, 16% (36) disagreed, 10%

(22) strongly disagreed while 10% (22) were neutral. Sixty-three percent of the Christians

agreed that wealth comes to those who know God’s promises. This implies that those

who want to be rich must read the Bible where God prospered his people more, hear

more about health and wealth gospel, and obey PG preachers more to gain worldly

blessings.

Study findings revealed that 30% (65) disagreed that material riches prove that

one has much faith in a wealthy God, 26.1% (57) strongly disagreed, 17% (38) strongly

agreed, 14% (31) agreed while 12% (27) neither agreed nor disagreed. Most respondents

(56%) disagreed that material riches prove that one has much faith in a wealthy God.

Findings show that respondents agree that having material possessions does not mean that
 109

someone has much faith. This can be explained by the fact that some respondents in AGC

fail to see the coherence between faith and riches.

4.4.1.3 AGC perception of Symbols in Garnering Wealth

Table 4:4: AGC Perception of Symbols to Garner Wealth

Assessment areas of popular claims of the Percentages/frequency
prosperity gospel
SD D N A SA
Physical contact (laying on hands, anointing 42.2% 26.6% 12.8% 11.9% 6.4%
oil, handkerchiefs) increases faith for riches
(92) (58) (28) (26) (14)
Symbols such as oil, water are useful in a 41.3% 25.7% 14.7% 13.3% 5.%
worship service, for they increase (90) (56) (32) (29) (11)
congregants’ faith for material gain
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings from Table 4.4 above reveal that 42% (92) of the study

respondents strongly disagreed that Physical contact (laying on hands, anointing oil,

handkerchiefs) increases faith for riches, 27% (58) disagreed, 13% (28) are neutral, 12%

(26) agreed while 6% (14) strongly agreed. Most respondents (69%) disagreed that

physical contact increases faith for riches. They asserted that praying through physical

contact has no impact on faith and consequently on material riches that Christians

possess.

Findings show that 41% (90) of the total respondents strongly disagreed that

Symbols such as oil and water are useful in a worship service to increase congregants’

faith for material gain, 26% (56) disagreed, 15% (32) neither agree nor disagree, 13%

(29) agreed while 5% (11) strongly agreed. Most of the respondents (67%) disagreed that

Symbols such as oil and water are useful in a worship service to increase church

members’ faith for material gain.

 110

4.4.1.3 AGC perception on Material Lack as taught by PG Advocates

Table 4.5: AGC Perception of Material Lack as taught by PG Advocates

Assessment areas of popular claims of Percentages/frequency
prosperity gospel SD D N A SA
Poverty is a sign that someone is under a curse 36.7% 28% 10.1% 15.1% 10.1%
(80) (61) (22) (33) (22)
Special deliverance prayer is important to 11.9% 15.1% 14.2% 31.7% 27.1%
avert poverty (26) (33) (31) (69) (59)
Salvation from sin involves freedom from 14.7% 20.2% 13.3% 26.6% 25.2%
poverty (32) (44) (29) (58) (55)
Poverty cannot be related to a rich and a 21.1% 25.7% 14.7% 23.4% 15.1%
loving God (46) (56) (32) (51) (33)
Material wealth always indicates favour from 22% 28% 8.3% 22% 19.7%
God (48) (61) (18) (48) (43)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

The above Table 4.5 indicates that 37% (80) of the respondents strongly disagreed

that Poverty is a sign that someone is under a curse, 28% (61) disagreed, 15% (33)

agreed, 10% (22) strongly agreed while 10% (22) neither agreed nor disagreed. Findings

show that most respondents (65%) disagreed that poverty is a sign that someone is under

a curse. This implies that poverty is not an indication of a curse rather, lack of

hardworking and financial discipline besides other factors.

Regarding exorcism, Table 4.5 indicates that 32% (69) of the study respondents

agreed that special deliverance prayer is important to avert poverty, 27% (59) strongly

agreed, 15% (33) disagreed, while 14% (31) neither agreed nor disagreed to the above

statement. Findings show that 58.8% of respondents agreed that special deliverance

prayer is important to avert poverty. However, some respondents (27%) disagreed that it

is all about someone’s faith and hard work, which God blesses. This explains the
 111

rationale behind the sizeable number of respondents who disagree that special

deliverance prayer is a prerequisite in averting poverty.

Twenty-seven percent (58) of the respondents agreed that Salvation from sin

involves freedom from poverty, 25% (55) strongly agreed, 20% (44) disagreed, 15% (32)

strongly disagreed while 13% (29) neither agreed nor disagreed. Majority (52%) of the

respondents agreed that salvation from sin involves freedom from poverty. Findings

imply that most Christians believe that sinning binds someone to poverty but material

blessings come through Christ.

Further findings revealed that 26% (56) of the respondents disagreed that Poverty

cannot relate to a rich and a loving God, 23% (51) agreed, 26% (56) disagreed, 15% (33)

strongly agreed, while 14.7% (32) neither agreed nor disagreed. The study indicates that

47% of the respondents agreed that poverty relates to a rich and a loving God.

Table 4.5 further indicates that 28% (61) disagreed that material wealth always

indicates favour from God, 22% (48) strongly disagreed, 22% (48) agreed, 20% strongly

agreed while 8% (18) were neutral. Fifty percent of respondents disagreed that material

wealth always indicates favour from God. This implies that God determines whom to

bless with prosperity.

 112

4.4.1.4 AGC Perception on the Methods of PGT in Acquiring Wealth

Table 4.6: AGC Perception on the Methods of PGT in Acquiring Wealth

Assessment areas of popular claims of Percentages/frequency
prosperity gospel SD D N A SA
Christians should repeatedly claim physical 28.9% 24.3% 11.9% 19.3% 15.6%
prosperity to get more wealth (63) (53) (26) (42) (34)
Believers should listen to messages of 19.3% 22.9% 12.4% 26.6% 18.8%
prosperity to prosper materially (42) (50) (27) (58) (41)
Christians should support PG preachers with 33% 26.1% 6.4% 18.3% 16.1%
their money to succeed materially (72) (57) (14) (40) (35)
Wealth depends on how much one gives to 15.1% 17.4% 12.4% 30.7% 24.3%
God in the form of sowing a seed (33) (38) (27) (67) (53)

The above table (4.6) records that 29% (63) of the respondents strongly disagreed

that Christians should repeatedly claim physical prosperity to get more wealth, 24% (53)

disagreed, 19% (42) agreed, 16% (34) strongly agreed, while 12% (26) were neutral.

Findings indicate that most of the respondents (53%) disagreed that Christians should

repeatedly claim physical prosperity to get more wealth. This implies that AGC

Christians understand the biblical basis of getting wealth, which is putting trust in God,

working hard, exercising financial discipline,

Study findings show that 27% (58) of the total respondents agreed that Believers

should listen to messages of prosperity to prosper materially, 23% (50) disagreed, 19%

(42) strongly disagreed, 19% (41) strongly agreed while 12% (27) neither agreed nor

disagreed to the above. Forty six percent of the respondents agreed that believers should

listen to messages of prosperity to be wealthy. On the other hand, 42% of the Christians

disagreed that believers should listen to messages of PG.

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Findings further show that 33% (72) of the respondents strongly disagreed that

Christians should support prosperity gospel preachers with their money to succeed

materially, 26% (57) disagreed, 18% (40) agreed, 16% (35) strongly agreed, while 6%

(14) neither agreed nor disagreed. The study reveals that 59% of the Christians disagreed

that Christians should support prosperity gospel preachers with their money to succeed

materially. This implies that AGC members believe giving to ministries through their

local churches and not taking their contributions to individual preachers is the will of

God.

Study findings show that 31% (67) of the respondents agreed that wealth depends

on how much one gives to God in form of ‘sowing a seed’, 24% (53) strongly agreed,

15% (33) strongly disagreed while 12% (27) agreed, while 12.4% (27) were neutral.

Study findings reveal that most of the respondents (55%) agreed that wealth depends on

how much a Christian gives back to God. However, 32% (71) refuted the idea of sowing

for wealth. Findings imply that God always rewards those who ‘sow seeds’ and AGC

Christians attached the importance of sowing their tithes and offerings in the church and,

ministries.

4.4.2 Biblical theology of MP in Relation to Whole-life Stewardship

Findings in this section are in response to the second research question; what is

the biblical theology of material prosperity in relation to whole-life stewardship? Tables

4.7 - 4.10 show the data result and analysis of the biblical theology of material prosperity.
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4.4.2.1 AGC biblical perception of wealth

Table 4.7: AGC Biblical Perception of Wealth

assessment Areas for Biblical Theology of Percentage/ Frequency
MP in Relation to Whole-life Stewardship SD D N A SA
The Lord Jesus chooses who is to be wealthy 25.2% 13.8% 9.6% 25.7% 25.7%
or poor (55) (30) (21) (56) 56)
Spiritual and material prosperity is not always 27.5% 17% 14.7% 26.6% 14.2%
God’s will for all his children (60) (37) (32) (58) (31)
God at times uses material poverty to test a 7.8% 8.7% 8.7% 33.9% 40.8%
Christian’s faith (17) (19) (19) (74) (89)
God does not use poverty to test a Christian’s 27% 28.9% 10.6% 20.2% 13.3%
faith (59) (63) (23) (44) (29)
God may allow material lack for his glory 11.5% 10.6% 10.6% 36.2% 31.2%
(25) (23) (23) (79) (68)
God has equal love for both the rich and the 2.3% 3.2% 3.2% 30.3% 61.0%
poor (5) (7) (7) (66) (133)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Table 4.7 above shows that 26% (56) of the respondents strongly agreed that the

Lord Jesus chooses who is to be wealthy or poor, 26% (56) agreed, 25% (55) strongly

disagreed, 14% (30) disagreed while 10% (21) neither agreed nor disagreed. The biggest

percentage of respondents (51%) agreed that it is the Lord who determines who is to be

wealthy or poor. Findings imply that Christians are not responsible for either the wealth

they have or the poverty they experience. This explains why most Christians agreed that

it is God’s will for some to remain poor.

Findings from the study highlight that 28% (60) of the total respondents strongly

disagreed that spiritual and material prosperity is not always God’s will for all his

children, 27% (58) agreed, 17% (37) disagreed, 15% (32) neither agreed nor disagreed

while 14% (31) strongly agreed. The study reveals that 45% of the respondents disagreed
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that spiritual and material prosperity is not always God’s will for all his children.

Findings show that God wants his people to prosper. This implies that AGC members

prefer to hear the true biblical teachings on material prosperity.

Findings from the study indicate that 41% (89) of the respondents strongly agreed

that God at times uses material poverty to test a Christian’s faith, 34% (74) agreed, 9%

(19) disagreed, 9% (19) neither agreed nor disagreed while 8% (17) strongly disagreed.

Study findings indicate that 75% of the respondents agreed that God at times uses

material poverty to test the faith of Christians. This indicates that AGC members can

embrace a life of sacrifice if they know that it is a test of their faith.

Study findings reveal that 29% (63) of the respondents disagreed that God does

not use poverty to test a Christian’s faith, 27% (59) strongly disagreed, 20% (44) agreed,

13% (29) strongly agreed, while 11% (23) neither agreed nor disagreed. Study findings

show that the biggest percentage of respondents (56%) disagreed that God never uses

poverty to test a Christian’s faith. God is the author of all good things and wants his

people to enjoy them.

Study findings revealed that 36% (79) of the respondents agreed that God might

allow material lack for his glory, 31% (68) strongly agreed, 12% (25) strongly disagreed,

11% (23) disagreed, while 11% (23) neither agreed nor disagreed. Findings indicate that

67% of respondents agreed that God might allow material lack for his glory. Findings

imply that Christians always have an obligation to glorify God regardless of their

material status. This implies that AGC respondents understand that God can allow bad

circumstances in the lives of his children for an eternal cause.

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Study findings showed that 61% (133) strongly agreed that God has equal love for

both the rich and the poor, 30% (66) agreed, 3% (7) disagreed, 3% (7) neither agreed nor

disagreed while 2% (5) strongly disagreed. Ninety-two percent of the respondents agreed

that God has equal love for both the rich and the poor. Findings showed that loving God

does not discriminate against anyone regarding his or her financial status.

4.4.2.2 AGC Perceptions on Jesus teachings on wealth

Table 4.8: AGC Perception of Jesus Teaching on Wealth

Assessment Areas for Biblical Theology of Percentage/ Frequency
MP in Relation to Whole-life Stewardship SD D N A SA
Jesus encouraged a life of riches 25.7% 21.1% 17% 18.8% 17.4%
(56) (46) (37) (41) (38)
Jesus encouraged a life of poverty 34.9% 32.1% 17% 8.7% 7.3%
(76) (70) (37) (19) (16)
Jesus supported neither poverty nor wealth 22.5% 13.3% 27.1% 18.8% 17.9%
(49) (29) (59) (41) (39)
The primary reason why people get wealth is 6.9% 11.9% 11.9% 33.9% 35.3%
to meet the needs of other people (15) (26) (26) (74) (77)
God gives wealth to us for a good purpose 2.8% 1.4% 4.6% 45.9% 45.4%
(6) (3) (10) (100) (99)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings reveal that 26% (56) of the respondents strongly disagreed that

Jesus encouraged a life of riches, 21% (46) disagreed, 17% (38) strongly agreed, 19%

(41) agreed while 17% (37) neither agreed nor disagreed. Forty-seven percent of the

respondents disagreed that Jesus encouraged a life of riches. This implies that AGC

members view Jesus teaching in light of more suffering and pain as opposed to affluence

and self-gratification.
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Study findings indicate that 35% (76) of the total respondents strongly disagreed

that Jesus encouraged a life of poverty, 32% (70) disagreed, 17% (37) neither agreed nor

disagreed, and 9% (19) agreed while 7% (16) strongly agreed. Sixty-seven percent of the

respondents supported that Jesus encouraged a life of poverty. Jesus himself encouraged

the rich to support the poor with their resources by teaching a life of hard work and

financial accountability. This may explain the reason Christians denied that the Lord

supported the life of poverty.

Results from the field data show that 27% (59) of the respondents were neutral

that Jesus supported neither poverty nor wealth, 23% (49) strongly disagreed, 19% (41)

agreed, 18% (39) strongly agreed while 13% (29) disagreed. Thirty-seven percent said

that Jesus supported neither poverty nor riches. Most Christians believe that establishing

a detailed ethic of economic prosperity from the example of Christ’s life is intricate.

Therefore, it is difficult for many Christians to discern whether Jesus favoured the

possession of wealth or not.

Study findings show that 35.3% (77) strongly agreed that the primary reason why

people get wealth is to meet the needs of other people, 34% (74) agreed, 12% (26)

disagreed, 12% (26) neither agreed nor disagreed, 7% (15) strongly disagreed. More than

half of the respondents (69%) agreed that the primary reason why people get wealth is to

meet the needs of others. Study findings imply that most respondents agree that when

God gives his people wealth, they should use it to promote his plans on earth by meeting

the needs of his people.

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The study sought to understand the views of AGC respondents on the purpose of

God for blessing his children. Forty-six percent (100) agreed that God gives wealth to

people for a good purpose, 45% (99) strongly agreed, 5% (10) neither agreed nor

disagreed, 3% (6) strongly disagreed while 1% (3) disagreed. Ninety-one percent of the

respondents agreed that God gives wealth to Christians for a good purpose. Most

respondents in AGC believe that when God blesses someone with riches, he attaches

responsibilities to him. This justifies why most respondents concurred that God gives

wealth for a good purpose and that Christians should endeavour to fit within his will to

remain faithful stewards.

4.4.2.3 AGC Perception on the Dangers of wealth

Table 4.9: AGC Perception on the Dangers of Wealth

Assessment areas for Biblical Theology Percentages/frequency
of MP in relation to Whole-life SD D N A SA
Stewardship
Wealth can be dangerous to a Christian’s 17% 17% 11% 28% 27.1%
faith (37) (37) (24) (61) (59)
Material riches can lead to sin 13.8% 9.6% 8.7% 33% 34.9%
(30) (21) (19) (72) (76)
Christians should use their wealth as they 30.3% 27.1% 6.4% 19.7% 16.5%
want (66) (59) (14) (43) (36)
Rich people will not inherit the Kingdom 27.5% 30.7% 18.3% 13.8% 9.6%
of heaven (60) (67) (40) (30) (21)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings show that 28% (61) of the total respondents agreed that wealth can

be dangerous to a Christian’s faith, 27% (59) strongly agreed, 17% (37) strongly

disagreed, 17% (37) disagreed, while 11% (24) neither agreed nor disagreed. More than

half (55 %) of the respondents agreed that wealth could be dangerous to a Christian’s
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faith. Findings imply that most respondents consider the love of wealth as the main

source of sin.

Thirty-five percent (76) of the respondents strongly agreed that material riches

can lead to sin, 33% (72) agreed, 13.8% (30) strongly disagreed, and 10% (21) disagreed

while 9% (19) neither agreed nor disagreed. Sixty-seven percent of the respondents

agreed that material riches could lead to sin. This could be attributed to the fact that most

congregants of AGC understood biblical teaching and were aware that the pursuit of

riches could bring harmful desires that might plunge them into spiritual wreckage.

Findings from the study indicate that 30% (66) of the respondents strongly

disagreed that Christians should use their wealth as they want, 27% (59) disagreed, 20%

(43) agree, 17% (36) strongly agreed while 6% (14) neither agreed nor disagreed. Study

findings show that 57% of the respondents disagree that Christians are free to use their

material wealth as they wish. Study findings show that most Christians believe that God

blesses them with material possessions to use according to God’s will. This implies that

AGC members understand that God prospers people for his good plans.

Findings indicated that 31% (67) of the total respondents disagreed that rich

people will not inherit the kingdom of heaven, 28% (60) strongly disagreed, 18% (40)

neither agreed nor disagreed, 17% (38) strongly agreed while 14% (30) agreed. Fifty-

eight percent of the respondents disagreed that rich people would not inherit the Kingdom

of heaven. Nevertheless, 31% of those who participated revealed that rich people will not

inherit the kingdom of God. This implies that a sizable number of AGC members need a

biblical basis to understand the teaching on stewardship.

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4.4.2.4 AGC Perception of the Methods of Acquiring Wealth

Table 4.10: AGC Perception of Method on Acquiring Wealth

Assessment areas for Biblical Theology of Frequency/percentages
MP in relation to Whole-life Stewardship SD D N A SA
When Christians work hard and give to God, 6.4% 6.9% 6.9% 36.2% 43.6%
they always get adequate material blessings (14) (15) (15) (79) (95)
When believers are faithful in paying their 4.6% 3.2% 6.9% 39.4% 45.9%
tithes and offerings, God prospers them (10) (7) (15) (86) (100)
materially
It takes the discipline of hard work, savings 4.6% 6.4% 6.9% 42.2% 39.9%
and giving to receive wealth from God (10) (14) (15) (92) (87)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Findings from Table 4.10 show that 44% (95) of the total respondents strongly

agreed that when Christians work hard and give to God, they always get adequate

material blessings, 36% (79) agreed, 7% (15) strongly disagreed, 7% (15) neither agreed

nor disagreed while 7% (15) disagreed. Therefore, majority of the respondents (79.8%)

agreed that when Christians work hard and give to God, he blesses them with material

success as articulated mainly in the O.T.

Concerning financial giving in the church, 46% (100) of the total respondents

strongly agreed that when believers are faithful in paying their tithes and offerings, God

prospers them materially, 39% (86) agreed, 7% (15) neither agreed nor disagreed, 5%

(10) strongly disagreed, while 3% (7) disagreed. Eighty-five percent agreed that when

believers were faithful in paying their tithes and offerings, God prospered them

materially. Findings reveal that respondents agreed that when Christians fulfill their

financial obligations as commanded by God, he rewards them. This implies that when

AGC members give to God, they expect economic blessings.

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Findings also indicated that 42% (92) agreed that it takes the discipline of hard

work, savings and giving to receive wealth from God, 40% (87) strongly agreed, 7% (15)

neither agreed nor disagreed, 6% (14) disagreed, and 5% (10) strongly disagreed. Most of

the respondents (82%) agreed that it takes the discipline of hard work, savings and giving

to receive wealth from God. Respondents agreed that Christians should work hard since it

is God’s ordained method of caring for his creation and a means of livelihood. This

explains the big number of respondents who agree that it takes the discipline of hard

work, savings and giving in order to receive the blessing of wealth from God.

4.4.3 Cultural Concepts of Prosperity in AGC that Accommodate PGT

Findings in this section were in response to the third research question. That

states; how do cultural concepts of material prosperity in Africa accommodate prosperity

teaching? The results of the study data are presented in Table 4.11 - 4.15.

4.4.3.1 AGC Cultural Perception of Wealth

Table 4.11: AGC Cultural Perception of Wealth

Assessment areas on Cultural Concepts Percentage/ Frequency
that Accommodate Popular PG SD D N A SA
Material lack is evil and is a curse 31.2% 27.5% 13.3% 13.8% 14.2%
(68) (60) (29) (30) (31)
Material riches indicate happiness 16.5% 28.4% 9.6% 22.5% 22.9%
(36) (62) (21) (49) (50)
Wealth shows wisdom and power 17.9% 24.8% 10.6% 24.3% 22.5%
(39) (54) (23) (53) (49)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Table 4.11 shows that 31% (68) of the total respondents strongly disagreed that

material lack is evil and a curse, 28% (60) disagreed, 14% (31) strongly agreed, 14% (30)
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agreed while 13% (29) were neutral. The data shows that 59% of the respondents

disagreed that material lack is evil and a curse to Christians. This shows that material lack

is a normal occurrence among Christians and they should therefore not link it to a curse

as attested by PGT.

Twenty-eight percent (62) of the total respondents disagreed that material riches

indicate happiness, 23% (50) strongly agreed, 23% (49) agreed, 17% (36) strongly

disagreed while 10% (21) neither agreed nor disagreed. Findings show that half

respondents (45%) agreed that material riches indicate happiness. On the other hand, an

equal number of Christians believes that dependency on the Lordship of Christ is what

elicits true enduring happiness and joy.

Study findings revealed that 24% (53) of the respondents agreed that wealth

shows wisdom and power, 25% (54) disagreed, 23% (49) strongly agreed, 18% (39)

strongly disagreed while 11% (23) neither agreed nor disagreed. Findings point out that

most respondents (47%) agreed that wealth shows wisdom and power.
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4.4.3.2 AGC perception of the Role of Leaders and Wealth

Table 4.12: AGC perception of the Role of Leaders and Wealth

Assessment areas on Cultural Concepts Percentages/ Frequency
that Accommodate Popular PG SD D N A SA
Subjects often honour their leaders who 16.1% 16.1% 12.8% 37.6% 17.4%
prosper (35) (35) (28) (82) (38)
Christians should expose their wealth for 42.2% 28.4% 6.4% 15.1% 7.8%
self-recognition (92) (62) (14) (33) (17)
Pastors should not talk about financial 22.5% 33% 12.8% 14.7%\ 17.0%
prosperity of his/her church members (49) (72) (28) (32) (37)
A poor church leader cannot be effective in 27.1% 23.9% 8.3% 22.9% 17.9%
the Christian ministry (59) (52) (18) (50) (39)
Church members should obey elders 27.5% 25.2% 13.3% 16.1% 17.9%
(pastors) without questioning them (60) (55) (29) (35) (39)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Findings further show that 38% (82) of the respondents agreed that subjects often

honour those leaders who prosper, 17% (38) strongly agreed, 16% (35) disagreed, 16% (35)

strongly disagreed while 13% (28) neither agreed nor disagreed. The study revealed that

55% of the respondents agreed that subjects often respect leaders who prosper. This implies

that many Christians will follow leaders without being critical on what they tell them even

if it is a fraud.

Study findings further reveal that 42% (92) of the total respondents strongly

disagreed that Christians should expose their wealth for self-recognition, 28% (62)

disagreed, 15% (33) agreed, 8% (17) strongly agreed, while 6% (14) were neutral. Seventy-

one percent of the respondents disagreed that Christians should expose their wealth for self-

recognition. God has called Christians to find their recognition in the finished work of
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Christ at the cross. Therefore, the participants considered self-recognition as a way of

feeding one’s ego.

Findings reveal that 33% (72) of the study respondents disagreed that pastors

should not talk about financial prosperity to their church members, 23% (49) strongly

disagreed, 17% (37) strongly agreed, 15% (32) agreed while 13% (28) neither agreed nor

disagreed. Study findings show that 56% of the respondents disagreed that pastors should

not talk about financial prosperity to their church members. Majority of the Christians

disagreed because the Bible encourages Christians to seek first the kingdom of God and

his righteousness before other additional things. This may be attributed to the fact that

many Christians have abused prosperity and that there is no proper understanding of

whole-life stewardship.

Findings also indicate that 27% (59) of the total respondents strongly disagreed

that a poor church leader cannot be effective in the Christian ministry, 24% (52)

disagreed, 23% (50) agreed, 18% (39) strongly agreed while 8% (18) neither agreed nor

disagreed. Fifty-one percent of the respondents agreed that a poor church leader could not

be effective in the Christian ministry. This implies that AGC Christians would follow a

rich pastor and not a poor one.

Findings from the study show that 28% (60) of the total respondents strongly

disagreed that Christians should obey elders/pastors without questioning them, 25% (55)

disagreed, 18% (39) strongly agreed, 16% (35) agreed while 13% (29) neither agreed nor

disagreed. Findings show that most respondents (53%) disagreed that Christians should

obey pastors without questioning them. This implies that the respondents would not
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blindly follow their church leaders because they are aware that they (church leaders) have

limited knowledge.

4.4.3.3 AGC Perception on Spiritual Influence on Prosperity

Table 4.13 AGC Perception on Spiritual Influence on Prosperity

Assessment areas on Cultural Concepts Percentages/frequency
that Accommodate Popular PG SD D N A SA
Material wealth can result from evil spirits 22.9% 17.4% 9.2% 28.4% 22%
and demons (50) (38) (20) (62) (48)
Witchdoctors have power influence on 44% 18.3% 12.4% 17.9% 7.3%
one’s financial success (96) (40) (27) (39) (16)
Believers should go to their pastors for 15.1% 21.1% 12.8% 29.8% 21.1%
prayers of financial breakthrough (33) (46) (28) (65) (46)

Deliverance prayers should be conducted in 18.3% 14.7% 12.8% 34.9% 19.3%

our churches to avert material lack (40) (32) (28) (76) (42)

We should hear special anointed pastors 29.8% 24.8% 8.3% 22% 14.7%
who understand the evil spirits of poverty (65) (54) (18) (48) (32)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Table 4.13 shows that 28% (62) of the total respondents agreed that material wealth

can result from evil spirits and demons, 23% (50) strongly disagreed, 22% (48) strongly

agreed, 17% (38) disagreed while 9% (20) neither agreed nor disagreed. The data points out

that 50% of the respondents agreed that material wealth at times results from evil spirits

and demons. This implies that many Christians in AGC still recognizes that spiritual forces

influence their economic wellbeing and would prefer those churches that emphasise

deliverance ministries.

Findings show that 44% (96) of the total respondents strongly disagreed that witch

doctors have the power to influence one’s financial success, 18% (40) disagreed, 18% (39)
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agreed, 12% (27) neither agreed nor disagreed, while 7% (16) strongly agreed. Findings

indicate that most of the respondents (62%) disagreed that witchdoctors have powers to

influence one’s financial success. This could be attributed to the fact that Christians are

changing their paradigm from traditional ways of viewing life to new and more scientific

ones. Through formal education and the burgeoning access to information through

technology, many Christians are aware of changes in economic dynamics and find it hard

to believe in witchcraft as a supernatural means that can help to solve their economic

concerns.

Findings from the study further indicate that 30% (65) of the respondents agreed

that believers should go to their pastors for prayers of financial breakthrough, 21% (46)

strongly agreed, 21% (46) disagreed, 15% (33) strongly disagreed while 13% (28) neither

agreed nor disagreed. Findings show that 51% of the respondents agreed that believers

should go to their pastors for financial breakthrough prayers. Therefore, those trust their

pastors as the mediator between God and them would compromise their faith in need of

material prosperity.

Findings from the study show that 30% (65) of the respondents strongly disagreed

that Christians should hear special anointed pastors who understand the evil spirits of

poverty, 25% (54) disagreed, 22% (48) agreed, 15% (32) strongly agreed while 8%

neither agreed nor disagreed. Findings imply that 55% of the respondents disagreed that

Christians should hear special anointed pastors who understand the evil spirits of poverty.

Findings imply that Christians are aware of an increasing number of preachers who
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emphasize miracles of a financial breakthrough at the expense of salvation and spiritual

discipleship.

4.4.3.4 AGC Perception on Wealth Acquisition as Taught by PG

Table 4.14: AGC Perception of Wealth Acquisition as Taught by PG

Assessment areas on Cultural Concepts Percentages/frequency
that Accommodate Popular PG SD D N A SA
Positive confessions and repetition of 21.6% 21.6% 14.2% 23.9% 18.8%
words can increase faith for material (47) (47) (31) (52) (41)
success
Material success comes mostly by giving 30.7% 29.4% 14.7% 11.9% 13.3%
to anointed servants of God (67) (64) (32) (26) (29)
Christians need formulas of what to do and 19.3% 16.1% 11.9% 28% 24.8%
say to get material wealth (42) (35) (26) (61) (54)
Material riches come when the church 17% 24.8% 14.2% 26.6% 17.4%
members obey their leaders (37) (54) (31) (58) (38)
Freedom from poverty comes through 16.1% 17.4% 12.8% 33.5% 20.2%
sacrificial giving (35) (38) (28) (73) 44%
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Findings from the study indicate that 23.9% (52) agreed that positive confessions

and repetition of words could increase faith for material success, 22% (47) strongly

disagreed, 19% strongly agreed, and 22% (47) disagreed, while 14% (31) neither agreed

nor disagreed. Findings show that 44% disagreed, while 43% agreed that positive

confessions and repetition of words could increase faith for material success. This implies

that AGC still prefers to follow some cultural and PGT’s methods of acquiring possessions.

Study findings reveal that 31% (67) of the study respondents strongly disagreed that

material success comes mostly by giving to anointed servants of God, 29% (64) disagreed,

15% (32) neither agreed nor disagreed, 13% (29) strongly agreed while 12% (26) agreed.

Findings show that 60% of the respondents disagreed that wealth comes mostly by giving
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to anointed servants of God. This implies that if Christians chose to give to “the anointed

servants of God,” they would be disappointed in the end.

Study findings reveal that 28% (61) of the total respondents agreed that Christians

need formulas of what to do and say to get material wealth, 25% (54) strongly agreed,

19% (42) strongly disagreed, 16% (35) disagreed while 12% (26) neither agreed nor

disagreed. Findings show that 53% of the respondents agreed that Christians need

formulas of what to do and say to get material wealth. Most Christians agreed with

formulas like, ‘sowing a seed’ to receive material wealth from God, “claim it and receive

it”, to influence their perceptions on the Christian faith and practices. This means that

many AGC members have imbibed PGT.

Findings show that 27% (58) of the total respondents agreed that material riches

come when the church members obeyed their leaders, 25% (54) disagreed, 17% (38)

strongly agreed, 17% (37) strongly disagreed while 14% neither agreed nor disagreed.

Findings show that most of the respondents (44%) agreed that material riches come when

the church members obey their leaders. However, 42% disagreed with the statement. This

implies that leaders have an influence on the prosperity of those they lead and those who

want to get rich.

Thirty-four percent (73) of the total respondents agreed that freedom from poverty

comes through sacrificial giving, 20% (44) strongly agreed 17% (38) disagreed, 16% (35)

strongly disagreed while 13% (28) neither agreed nor disagreed. The study reveals that

54% of the respondents held that freedom from poverty comes through sacrificial giving.
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Findings imply that when believers give sacrificially to God, it becomes a fragrant offering,

an acceptable sacrifice, pleasing to him and he blesses them.

4.4.3.5 AGC perception of the General Acquisition and use of Wealth

Table 4.15: AGC Perception of the General Acquisition and use of wealth
Assessment areas on Cultural Percentage/frequency
Concepts that Accommodate Popular SD D N A SA
PG
Prosperity comes by hard work and 6.9% 8.3% 10.1% 43.6% 31.2%
financial discipline (15) (18) (22) (95) (68)
In our church, wealth is used mostly for 7.8% 11.9% 14.2% 43.1% 22.9%
helping the less fortunate (17) (26) (31) (94) (50)
Material goods are means used to please 18.3% 21.1% 12.4% 30.7% 17.4%
God so he can bless us from poverty (40) (46) (27) (67) (38)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings show that 44% (95) of the study respondents agreed that prosperity

comes by hard work and financial discipline, 31% (68) strongly agreed, 10% (22) neither

agreed nor disagreed, 8% (18) disagreed while 7% (15) strongly disagreed. Seventy-five

percent of the respondents agreed that material prosperity comes through hard work and

financial discipline. Christians who have financial discipline are usually involved in hard

work, saving, giving to God and to the needy, record keeping, and the like which can lead

to prosperity. This implies that Christians would opt for working hard if they found an

opportunity instead of embracing the teaching of PG.

Study findings showed that 43% (94) of the respondents agreed that wealth is used

mostly for helping the less fortunate, 23% (50) strongly agreed, 14% (31) neither agreed

nor disagreed, 12% (26) disagreed while 8% strongly disagreed. Findings show that most

of the respondents agreed (66%) that wealth is for helping less fortunate Christians.
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Findings imply that one of the responsibilities of the church is to encourage those who have

resources to help those in need. This analysis suggests that AGC respondents understood

Scriptural commands to help the poor as a core biblical doctrine that demonstrates practical

love to the needy world.

Findings reveal that 31% (67) of the respondents agreed that material goods were

means used to please God so he could lift the poor from poverty, 21% (46) disagreed, 18%

(40) strongly disagreed, 17.4% strongly agreed, while 12% (27) neither agreed nor

disagreed. Forty-eight percent of the respondents agreed that material goods are means for

pleasing the Almighty God to save Christians from poverty. This can be attributed to the

fact that by using the material possessions into God’s service, Christians show God that

they love him and in response, he reciprocates by rewarding them bountifully.

4.4.4 Biblical Principles on Whole-Life Stewardship

Findings in this section relate to whole-life stewardship among Christians. Tables

4:16-19 show result findings, and study analysis on the perceptions of AGC on whole-life

stewardship.
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4.4.4.1 AGC perception on the Right Attitude on Giving

Table 4.16: AGC Perception on the Right Attitude on Giving

Assessment Areas on Whole-life Percentages/frequency
Stewardship
SD D N A SA
Whole-life stewardship considers the 6.9% 11% 19.3% 39% 23.9%
right attitude in giving as more (15) (24) (42) (85) (52)
important than what is given
Christian giving should be an external 11.5% 14.2% 9.2% 51.8% 13.3%
commitment with eternity in perspective (25) (31) (20) (113) (29)
Christians giving should show that God 6.9% 7.8% 11% 52.8% 21.6%
is the owner of everything they own (15) (17) (24) (115) (47)
Christians should be contented with 8.3% 10.6% 13.3% 53.2% 14.7%
what God gives them (18) (23) (29) (116) (32)
Christians should give to God expecting 6.0% 6.9% 17.4% 44% 25.7%
nothing in return (13) (15) (38) (96) (56)
Christians should give to God 7.8% 15.1% 9.6% 47.7% 19.7%
deliberately and systematically (17) (33) (21) (104) (43)

KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings show that 39% (85) of the total respondents agreed that Whole-life

stewardship considers the right attitude in giving as more important than what is given,

24% (52) strongly agreed, 19% (42) neither agreed nor disagreed, 11% (24) disagreed,

while 7% (15) strongly disagreed. Most of the respondents, 63% agreed with the above

statement and this can be explained by the fact that AGC members understand that giving

is an expression of love to God and others.

Findings show that 52% (113) of the respondents agreed that Christian giving

should be an external commitment with eternity in perspective, 14% (31) disagreed, 13%

(29) strongly agreed, 11% (25) strongly disagreed, while 9% (20) neither agreed nor
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disagreed. Majority of the respondents (65.1%) agreed that Christian giving should be an

external commitment with eternity in perspective so that when believers express their

faith outwardly like helping the needy, spreading the gospel, they anticipate God to

reward them in heaven.

Findings from the study indicate that 53% (115) of the total respondents agreed

that Christian giving should show that God is the owner of everything they own, 22%

(47) strongly agreed, 11% (24) neither agreed nor disagreed, 8% disagreed, while 7%

(15) strongly disagreed. Most of the respondents (74%) agreed that Christians giving

should show that God is the owner of everything they own. Many Christians

acknowledge that whatever they have is out of God’s love because God is the originator

and beginning of everything. Therefore, it is the mandate of stewardship to give to God.

Study findings show 53% (116) of the total respondents agreed that Christians

should be contented with what God has given them, 15% (32) strongly agreed, 13.3%

(29) neither agreed nor disagreed, 11% (23) disagreed, while 8% (18) strongly disagreed.

Findings show that most of the respondents (67.9%) agreed that Christians should be

contented with what God has given them. This could be attributed to the sound biblical

teachings that AGC Christians were taught over the decades, that they should thank God

for whatever he had given to them instead of coveting for worldly success.

Study findings show that 44% (96) of the total respondents agreed that Christians

should give to God expecting nothing in return, 26% (56) strongly agreed, 17% (38)

neither agreed nor disagreed, 7% (15) disagreed, while 6% (13) strongly disagreed.

Findings show that most of the respondents (70%) agreed that Christians should give to
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God expecting nothing in return. Christian giving is out of gratitude to the blessings God

has given to his children and not a business where his people trade with Him. What God

requires from his children is to be trustworthy and faithful in what He has entrusted to

them.

Study findings show that 48% (104) agreed that Christians should give to God

deliberately and systematically, 20% (43) strongly agreed, 15% (33) disagreed, 10% (21)

neither agreed nor disagreed, while 8% (17) strongly disagreed. Majority of the

respondents (67%) agreed that Christians should give to God deliberately and

systematically because the Bible requires true Christians to practice the discipline of

giving to God. God expects Christians to practice a life of integrity and this they can

demonstrate through their intentional commitment to give steadily.

4.4.4.2 Work in relation to Whole-life Stewardship in AGC

Table 4.17: AGC Concept of Work in Relation to Whole-life Steward

Assessment areas on Whole-life Percentages/frequency
Stewardship SD D N A SA
Christians should strive for excellence in 7.3% 15.1% 11.0% 45.9% 20.6%
their work (16) (33) 24) (100) (45)
Christians should work as if they are 9.2% 11.0% 10.6% 50.0% 19.3%
working for God and not for men (20) (24) (23) (109) (42)
Christians should work hard to support 12.4% 14.7% 14.7% 45% 13.3%
themselves and others (27) (32) (32) (98) (29)

Dangers of wealth as relates to Whole-life stewardship

KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings show that 46% (100) of the total respondents agreed that

Christians should strive for excellence in their work, 21% (45) strongly agreed, 15% (33)
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disagreed, 11% (24) neither agreed nor disagreed, while 7% (16) strongly disagreed.

Findings imply that most of the respondents (67%) hold that Christians should strive for

excellence in their work. God demonstrated an excellent work at creation (Genesis 1-3)

and he desires the same for all his people wherever he positions them. Christians should

be faithful and obedient to their masters who pay them wages for their excellent services.

Study findings demonstrate that 50% (109) of the total respondents agreed that

Christians should work as if they are working for God and not for men, 19% (42)

strongly agreed, 11% (24) disagreed, 10% (23) neither agreed nor disagreed, while 9%

(20) strongly disagreed. Sixty-nine percent of the total respondents agreed that Christians

should work as if they are working for God and not for men. Christians find their values

in God’s Word and the relationship they have with the Lord Jesus Christ. This means that

AGC Christians understand the importance of hard work as God’s means to meet their

needs and those of others and as a way of being responsible stewards.

Findings indicate that 45% (98) of the total respondents agreed that Christians

should work hard to support themselves and others, 15% (32) disagreed, and 15% (32)

neither agreed nor disagreed, while 12% (27) strongly disagreed. Fifty-eight percent of

the respondents imply that AGC members will not neglect work for miraculous provision

from God. They will not easily accept PGT to lure them into fraud to acquire material

resources. They also recognize that the material resources they have are for supplying the

needs of others.
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4.4.4.3 Wrong Attitude on Material Possessions

Table 4:18: Wrong Attitude on Material Possessions

Assessment areas on whole-life Percentages/frequency
Stewardship SD D N A SA
Contentment should only be found in one’s 6.9% 9.6% 10.6% 33.9% 39.0%
relationship with the Lord but not in wealth (15) (21) (23) (74) (85)
Christians should not have high regards for 27.1% 36.2% 14.7% 12.4% 9.6%
those who are rich (59) (79) (32) (27) (21)
Wealthy people have the temptation of being 20.2% 44.5% 8.3% 19.7% 7.3%
arrogant (44) (97) (18) (43) (16)
Dishonest Christians demonstrate lack of 10.1% 20.2% 12.4% 45.0% 12.4%
depending on God to provide for their needs (22) (44) (27) (98) (27)
Christians who don’t give their resources to 9.6% 10.6% 16.1% 50.0% 13.8%
God are robbing Him and deceiving (21) (23) (35) (109) (30)
themselves
Those who fail to serve God and others are 14.7% 48.6% 11.5% 19.3% 6.0%
being controlled by their wealth (32) (106) (25) (42) (13)
The problem with wealth is the attitude, not 29.8% 32.6% 12.8% 22.9% 1.8%
the riches themselves (65) (71) (28) (50) (4)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Findings indicate that 39% (85) of the study respondents strongly agreed that

contentment should only be found in one’s relationship with the Lord but not in wealth,

34% (74) agreed, 11% (23) neither agreed nor disagreed, 10% (21) disagreed, while 6.9%

(15) strongly disagreed. Findings show that most of the respondents (73%) agreed that

contentment should ensue out of one’s relationship with the Lord but not from wealth.

Christians understand that mixing wealth and serving God at the same time cannot give

satisfaction. Material success can breed in believers an attitude of independence,

complacency, and contentiousness, which contradicts the essence of serving God. This

means that God demands our loyalty and expects believers to find meaning and purpose

in him and not in anything else.

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Study findings indicate that 36% (79) of the total respondents disagreed that

Christians should not have high regards for those who are rich, 27% (59) strongly

disagreed, 15% (32) neither agreed nor disagreed, 12% (27) agreed, while 10% 921)

strongly agreed. Findings show that most of the respondents (63%) disagreed that

Christians should not have high regards for those who are rich because riches tend to turn

peoples’ hearts from God. This implies that the respondents do not always consider

material success as a favour from God. Rather, God blesses some to demonstrate His

benevolence to the impoverished in society.

Study findings reveal that 45% (97) of the total respondents disagreed that

wealthy people have the temptation of being arrogant, 20% (44) strongly disagreed, 20%

(43) agreed, 8% (18) neither agreed nor disagreed, while 7% (16) strongly agreed. Study

findings show that 65% of the respondents disagreed that wealthy people have the

temptation of being arrogant. This implies that at times people misunderstand wealthy

people as arrogant when in reality they may not be.

Study findings reveal that 45% (98) of the total respondents agreed that dishonest

Christians demonstrate lack of depending on God to provide for their needs, 12.4% (27)

strongly agreed, 20% (44) disagreed, 12% (27) neither agreed nor disagreed, while 10%

(22) strongly disagreed. Most of the respondents (57%) agreed that dishonest Christians

demonstrate a lack of dependency on God to provide for their needs. This rest on the

premises that wealth people often rely on their riches to meet their immediate needs. The

peril of being independent Christian tends to make people partial towards God.
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Therefore, such an attitude of self-determination in one' own wisdom can create pride that

competing for devotion to God.

Study findings reveal that 50% (109) of the total respondents agreed that

Christians who don’t give their resources to God are robbing Him and deceiving

themselves, 16% (35) neither agree nor disagreed, 14% (30) strongly agreed, 11% (23)

disagreed, while 10% (21) strongly disagreed. Findings show that most of the

respondents (64%) agreed that Christians who do not give their resources to God are

robbing Him and deceiving themselves. Giving demonstrates love and personal

relationship with God. This can reveal our commitment to Christ and his service on earth.

Therefore, those who fail to give God their recourses fail to acknowledge and appreciate

the purpose of God in blessing them.

Findings from the study show that 49% (106) of the total respondents disagreed

that those who fail to serve God and others are being controlled by their wealth, 19.3%

agreed, 15% strongly disagreed, 12% (25) neither agreed nor disagreed, while 6% (13)

strongly agreed. Findings showed that most of the respondents (63%) disagreed that those

who fail to serve God and others were controlled by their wealth. This could be attributed

to the fact that some people were overweighed with responsibilities and care hence, they

had no time to interact with others in the church or in other fellowships.

Study findings reveal that 33% (71) of the total respondents agreed that the

problem with wealth is the attitude that accompanies it not the riches themselves, 30%

(63) strongly disagreed, 23% (50) agreed, 13% (28) neither agreed nor disagreed, while

2% (4) strongly agreed. Sixty-three percent of the total respondents disagreed because the
 138

Bible does not oppose wealth for God is the creator of all riches in the world. He gave

great wealth to His people in the Bible. What God opposes is the evil attitude of greed,

pride, and covetousness, which normally devastate many spiritual lives. This explains

why the respondents disagreed that wealth in itself is not the problem rather the ungodly

conditions it usually brings.

4.4.4.4 Stewardship and Work

Table 4.19: Stewardship and Work

Assessment areas on whole-life Percentages/frequency
stewardship
SD D N A SA
Christians should regularly assess how they 9.6% 6.9% 9.2% 56.0% 18.3%
spend their resources (material, time, talents, (21) (15) (20) (122) (40)
etc)
Gifts and talents are for serving God and 9.6% 12.8% 18.8% 34.9% 23.9%
others (21) (28) (41) (76) (52)
The way Christians spent their money, time, 4.1% 6.0% 6.0% 61.5% 22.5%
gifts, and talents reflect their commitment to (9) (13) (13) (134) (49)
God
Financial stewardship includes budgeting, 5.0% 11.0% 15.1% 57.3% 11.5%
investments, saving, and freedom from debts 911) (24) (33) (125) (25)
KEY: Strongly Disagree (SD), Disagree (D), Neutral (N), Agree (A), Strongly Agree (SA)

Study findings indicate that 56% (122) agreed that Christians should regularly

assess how they spend their resources (material, time, talents, etc), 18% (40) strongly

agreed, 10% (21) strongly disagreed, 9% (20) neither agreed nor disagreed, while 6.9%

(15) disagreed. Findings imply that most of the respondents (74%) agreed that Christians

should regularly assess how they spend their resources. Proper management of resources

shows that Christians are being accountable and willing to surrender to God what He has

entrusted to them with. Christians can realize material resource when they manage their
 139

resources to save more for future investments; therefore, living by faith is not being

careless with one’s time and spending.

Findings reveal that 35% (76) of the total respondents agreed that Gifts and

talents are for serving God and others, 24% (52) strongly agreed 19% (41) neither agreed

nor disagreed, 13% (28) disagreed, while 10% (21) strongly disagreed. Findings show

that 59% of the total respondents understand the value of spiritual gifts and natural talents

as abilities that God gives for service to edify others and to advance his Kingdom on

earth.

Study findings show that 62% (134) of the total respondents agreed that the way

Christians spent their money, time, gifts, and talents reflect their commitment to God,

23% (49) strongly agreed, 6% (13) neither agreed nor disagreed, 6% (13) disagreed and

4% (9) strongly disagreed. Findings show that most of the respondents, 84% agreed that

the way Christians spent their money, time, gifts and talents reflect their commitment to

God. When Christians totally trust God, they surrender to Him and fulfill his

requirements. They invest their quality time in Kingdom matters; use their wealth and

talents in ways that honour God.

Findings reveal that 57% (125) of the total respondents agreed that financial

stewardship includes budgeting, investments, saving, and freedom from debts, 15% (33)

neither agreed nor disagreed, 12% (25) strongly agreed, while 11% (24) disagreed. Most

of the respondents (69%) agreed that financial stewardship involves a number of things

which include budgeting investments, saving, and freedom from debts. This implies that
 140

acquisition of material success is not chance rather; it involves skills and aptitude from

God, time and financial discipline.

4.4.5 Intervening variables

The study considered two intervening variables, current discipleship methods in

AGC, and economic levels of AGC members. The study wanted to understand whether

the variables had any influence on the independent (popular PGT, biblical theology of

Material prosperity, and cultural concepts that accommodate popular GT in Africa) and

dependent variables (whole-life stewardship in AGC).

The current discipleship methods in AGC teach whole-life stewardship in a

general sense, as an act of being responsible for resources that belong to God. The

manual does not have exhaustive teaching on material resources and does not address

stewardship of time, abilities, and talents. With such limitation, methods of disseminating

knowledge through teaching, preaching, evangelism, discipleship, Bible Study, and

Sunday school is minimal. This implies that the current infiltration of popular PGT

through media and literature can expose AGC members to confusion on how to

demonstrate whole-life stewardship. This makes some of AGC pastors and their church

members to misinterpret and misuse scriptures wrongly. An instance is where many

respondents considered wealthy pastors to have a stronger divine connection with God

than those who are poor.

The findings revealed that the majority of AGC members earn less than 50 dollars

per month while most pastors earn between 50 and 150 dollars each month. This may

imply that the congregants will be highly tempted to spend much time seeking for how to
 141

meet their immediate needs either outside the church or by giving to PG teacher through

‘seed sowing’ for financial miracles. The cultural concern that poverty is a curse poses

likelihood to lure many people towards remedies even from wrong places. To those who

are committed and surrendered to God and understand that God can work through

sufferings and lack, have chosen to remain faithful and trust him to meet their needs.

4.5 Testing Hypotheses

4.5.1. Relationship between Popular PGT and Whole-life Stewardship

The study applied the paired t-test to examine relationships between popular PGT

on wealth and whole-life stewardship since the two variables are numerical. Results in

the table proved that popular PGT is associated with the whole-life stewardship (Sig 2 –

tailed = 0.00) whereby an increase in the average years of popular PGT to 3 years would

lead to the increase in impacting the whole-life stewardship to 3.4. This implies that when

pastors continue with popular prosperity gospel teaching more Christians would engage

in activities that advance the doctrine of PGT in the church.

Table 4.20: Relationship between Popular PGT on Wealth and Whole-Life

Stewardship
Paired Differences t Df Sig. (2-
Mean Std. 95% Confidence tailed)
Deviat Interval of the
ion Difference
Lower Upper
Pair Stewardship 3.36 .74278 .31163 .50993 8.165 217 .000
1 - Objective_1 2.95
 142

Hypothesis Statement One

Hypothesis statement one which states that the prosperity gospel teaching has not

significantly imbibed the whole-life stewardship of AGC members in Kampala Area

Uganda is rejected, as the results obtained clearly reflect an association between the

variables (sig 2-tailed =.000).

4.5.2 Relationship between Biblical Theology of MP and Whole-life Stewardship

The relationship between biblical theologies of Material prosperity in Relation to

Whole-life Stewardship was tested using the paired t-test since the two variables are

numeric. Results in the table prove that biblical theology of material prosperity in relation

to whole life stewardship is not associated with the whole life of stewardship (Sig 2 -

tailed= 0.425). This implies that when pastors preach the biblical theology of material

prosperity, it would have no effect on a Christians’ life of serving the Lord.

Table 4.21: Relationship between Biblical Theology of MP and Whole-life

Stewardship
Paired Differences
95% Confidence Interval of
the Difference
Std. Sig. (2-
Mean Deviation Lower Upper t Df tailed)

Pair 1 Stewardship - 3.36

.50993 .04049 .09565 .799 217 .425
Objective_2 3.33
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Hypothesis Statement Two

Hypothesis statement two, which states that there is no effect of biblical theology on

whole-life stewardship among AGC members in the Kampala area is accepted because

results (Sig.2– tailed=0.425) prove that there exists no relationship between the variables.

4.5.3 Relationship between Cultural Concepts that Accommodate PGT and Whole-

life Stewardship

The relationship between cultural concepts that Accommodate Popular Prosperity

Gospel Teaching and Whole life stewardship was tested using the paired t-test since the

two variables are numeric. Results in the table prove that cultural teachings that

accommodate popular prosperity gospel teaching are associated with the whole-life of

stewardship (Sig 2 - tailed=0.000). Whereby an increase in the average years of cultural

teaching that accommodate PGT to 3 years would also lead to an increase in the average

years of stewardship to 3.4. This implies that when pastors continue with the concepts of

cultural teaching that accommodate PGT, Christians would continue with advancing the

teaching and life of culture contrary to whole-life stewardship.

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Table 4.22: Relationship between Cultural Concepts that Accommodates PGT and
Whole-life Stewardship
Paired Differences T df Sig. (2-

Mean Std. 95% Confidence tailed)

Deviat Interval of the
ion Difference
Lower Upper
Pair Stewardsh 3.36 .71149 .30176 .49171 8.233 217 .000
1 ip - 2.97
Objective
_3

Hypothesis Statement Three

Hypothesis statement three which states that “There is no statistically significant

consequence of African culture on whole-life stewardship in AGC, Kampala area is

rejected because results obtained clearly reflect an association between the variables (Sig.

2-tailed = .000).
 145

CHAPTER FIVE

DISCUSSION, SUMMARY, CONCLUSION, AND RECOMMENDATIONS

5.1 Introduction

This section presents the discussion, a summary of the research findings,

conclusions and recommendations drawn from the study. The study sought to investigate

the influence of prosperity gospel teaching (PGT) on whole-life stewardship in Uganda a

case of Africa Gospel Church (AGC), Kampala.

5.2 DISCUSSIONS

5.2.1 Popular Prosperity Gospel Teaching on Wealth

5.2.1.1 The perception of AGC on wealth as Taught by PGT

Findings in Table 4.2 showed that 65% of the respondents supported that born-

again Christians are children of God and are entitled to material wealth. Mary Namukasa

noted:

God is the Creator and the owner of all things. He is rich; he provides and
gives all good things. Abraham is one of those he promised wealth
Genesis 12:1. He created human beings whom he loves and wishes to
prosper. We are his heirs, representatives, and caretakers of his wealth
here on earth. What he wants from us, Christians is to seek him first and
his righteousness according to Mt. 6:33. He wants his children to be
happy by enjoying what he created and to support the mission of the
church.308

The view that Christians are entitled to prosperity agrees with the findings of

Ebenezer Obadare who asserts that MP is an aftermath of spiritual transformation

308
Mary Namukasa, FGD, at AGC Katale on 19 September 2018.
 146

and therefore mandatory for every Christian.309 However, few of the respondents

disagreed with the above concept that MP is for all believers. Emily Kyalisima

argued that “God does not want people to store their riches on earth because they

eventually lose them. In addition, wealth can lead to pride which may cause one

to lose eternity. To Christians, material wealth is not a guarantee.”310 This

concurs with Thomas Oden’s understanding of Paul’s teachings in (2Co. 6:10)

that the suffering of Jesus Christ did not eliminate suffering and lack from a

Christian’s life.311

Sixty-five percent of the respondents in Table 4:2 agreed that God gets

disappointed when his children fail to prosper. Daniel Kumanya noted that “God

desires prosperity for his people according to Jer. 29:11. Most poor Christians

demonstrate a weakness or lack of faith in God. Prosperity is one of the promises

of God to us and poverty may mean living in a sin (s) of disobedience.”312

However, some pastors said that God is never disappointed when a Christian is

poor because he is the one who determines whom to bless with wealth.313 In

agreement with the findings, Shane Clifton argues that the context of Paul’s letter

to the Macedonian Christians who gave to the needy churches reveals that the

309
Ebenezer E. Obadare, ‘“Raising righteous billionaires”: The prosperity gospel reconsidered’,
HTS Theologiese Studies/Theological Studies 72(4), a3571. http://dx.doi. org/10.4102/hts.v72i4.357, 2016,
1.
310
Emily Kyalisima, FGD, AGC Kisugu, 15 September 2018.
311
Thomas C. Oden, Pastoral Theology: Essentials of Ministry (New York: HarperCollins
Publishers, 1972), 135.
312
Daniel Kumanya, FGD, AGD Katale, 19 September 2018.
313
Comments from questionnaires (AGC Masese 20 September 2018; AGC Kisugu, 15 September
2018, and AGC Banda 24 September 2018)
 147

believers were not rich materially, but rather spiritually (2Co. 8:3).314 Abiola

Mbamalu, observes that the Macedonians modeled Christ’s life of sacrificial love

and generosity.315 Thus, using the above verse to promote PG is indecorous to the

biblical truth of whole-life stewardship and is not a justification mechanism to

AGC church.

Majority of the respondents, 47% in Table 4.2 agreed that it is fine to preach on

material riches as rights of God’s children. Leonard Sserubula commented that “God’s

will is for his people to prosper as long as the preacher’s motive for preaching is right.

Material prosperity (MP) is important in promoting the work of the Kingdom of God and

advancing the gospel of salvation.”316 On the contrary, some respondents contended that

MP could divert the Christians’ focus from God to worldly goals. Emily Nantumbwe

comments reflect the comments, of the majority. “Satan uses wealth mostly to mislead

righteous people. For example, when he tempted Jesus, he used material wealth.

Preaching on MP creates an unbalanced gospel in the body of Christ.”317 The danger of

promoting the theology in AGC is that it can easily overshadow the discipline of growing

in whole-life stewardship, which would jeopardize the church’s mission of evangelizing

and making disciples for Christ.

314
Shane Clifton, “Pentecostal Churches in Transition: Analyzing the Developing Ecclesiology of
the Assemblies of God in Australia,” Global Pentecostal and Charismatic Studies (Brill Academic
Publishers, 2009), 27.
315
Abiola Mbamalu, “Prosperity a part of the atonement”: An interpretation of 2 Corinthians 8:9’,
Verbum et Ecclesia 36(1), Art. #1418, 8 pages. http://dx.doi. org/10.4102/ve.v36i1.1418, (2015), 44
(Retrieved on 10/04/2016).
316
Leonard Sserubula, FGD at AGC Nakigalala, 7 October 2018.
317
Emily Nantumbwe, comment from questionnaire, AGC Bukasa, 29 September, 2018.
 148

Forty-six percent of the respondents in Table 4.12 disagreed that the good news

for the poor in the Bible includes material wealth. The respondents equated salvation to

the love and grace of God and not a success. Most of the respondents claimed that God

wants the poor to prosper (3John verse 2). Jesse Ntege said, “We also want to come out

of poverty. The Bible informs believers on how to trust God for salvation, spiritual

growth, and principles to work, which brings prosperity.”318 On the contrary, “Pastor

Kasim, of Bugiri said, “The Good News only relates to things of the spirit, not material

wealth. It is about salvation through Christ and living a godly life.” However, Simon

Coleman has a divergent opinion when he asserts that God saves his people and prospers

them materially in order to reveal His glory to other nation so that they too would

worship the true God (Deuteronomy 28:10-13).319

Sixty-six percent of the respondents in Table 4.2 said that living an extravagant

life is not a sign of success. Comments from the questionnaires generally showed that an

extravagant life depicts the lack of God’s knowledge, selfishness, and spiritual

immaturity. The majority therefore contradicted Oyedepo’s doctrine of MP, which

advocates for both wealth and extravagant living.320 The few respondents who agreed

with Oyedepo attributed extravagance to a live testimony that God blesses those who

trust him. Jonathan Mukisa said that,

God may allow someone to be poor. However, when God blesses

materially one becomes a living testimony of his grace, love and mercy to

318
Jesse Ntege, FGD, AGC Masese, 20 September 2018.
319
Simon Coleman, The Globalisation of Charismatic Christianity: Spreading the Gospel of
Prosperity (Cambridge: University Press, 2000), 42.
320
David Oyedepo, “The prosperity Gospel in Africa: Expecting Miracles,” Christian Century by
Paul Gifford, July, 10, 2007, 21.
 149

the world. By being extravagant, people will see the blessing without one
talking about it and will come to God. This provides an occasion of
witnessing to them about salvation and his care towards his people.321

In agreement with the few respondents, Mumford, referring to Ecc.5:18-19 claims that

Christians should not feel guilty for being rich if they rightly obtained the possessions

and are spending the wealth in harmless ways. This has made the ‘sowing of seeds’

slogan commonly known in the local Luganda language, kitwale mu linya lya Yesu322 to

become a dictum to many believers. The danger of kitwale is that stewardship will hinge

on selfishness and personal gratification and not on the love and relationship with God.

5.2.1.2 AGC perception of faith and wealth

Results revealed that 47% of the respondents in Table 4.3 refuted that material

poverty comes due to lack of faith. Respondents across AGCs presented several general

views on faith and MP, which ranged from lack of jobs to the will of God. Conversely,

some contended that faith is what enables believers to receive from God. However, a

sizeable number (45%) supported that those who are poor lack faith. Juliet Namuddu

noted, “For one reaps from what he/she confesses as a spiritual proof that he has faith in

God as the provider.”323 Miriah Federesi also asserted that “We should claim Scriptures

when our motives for asking are pure and when we know that it is God’s will to bless

us.” Several preachers in Uganda claim that when a believer spends much time praying,

hearing prosperity messages, and ‘sowing seeds’, they receive wealth. Jones and

321
Jonathan Mukisa, FGD, AGC Banda, 24 September 2018.
322
Kitwale mu linya lya Yesu (take it in Jesus name) is a common phrase used by preachers in
PGT churches in Uganda (and mostly in Kampala) to mean that members who have faith and are ‘sowing
seeds’ should take their desired miracle(s) in the name of Jesus. Members respond in loud confession,
“kitwala mu linya lya Yesu” (I take it in Jesus name).
323
Juliet Namudu, FGD, AGC Nakigalala, 7 October 2018.
 150

Woodbridge quote prosperity preacher Gloria Copeland. “Give $ 10.00 and receive $

1,000.00; give $ 1,000.00 and receive $ 100,000.” She continues to say, “In short, Mark

10:30 is a very good deal.”324 Therefore, confessing and claiming God’s promises to

acquire wealth may contribute to Christians being irresponsible in their use of time,

skills, finances, and energies. This would curtail their chances of being responsible

stewards.

Fifty-one percent of the respondents in Table 4.3 averred that frequent teaching

on faith should be encouraged for believers to be successful. Eddy Wafula referred to

Romans 10:17, “Faith comes by hearing and hearing by the word of God” and explained

that “faith builds, gives hope, confidence, and strength to believers to trust in God, and to

work hard to get wealth.”325 One of the believers who opposed the statement was Sooki

Rebecca. She argued, “Jesus did not teach on faith as a means for material acquisition.

Teaching on wealth can encourage laziness because believers will spend too much time

in churches listening to PG messages and praying for miracles from God.”326 In support,

Lisa Withrow highlights that Jesus commended the Smyrna Church members for their

unwavering commitment to God despite their sufferings. “I know your afflictions and

your poverty – yet you are rich (Re. 2: 9).”327 This indicates that the Christians at

Smyrna, though poor, possessed riches far more valuable than any treasure in the world.

Therefore, there is a limited association between faith and wealth.

324
David Jones and Russell Woodbridge S., 2011. Health, Wealth & Happiness: Has the
Prosperity Gospel Overshadowed the Gospel of Christ? (Grand Rapids, MI: Kregel Publications, 2011).
325
Eddy Wafula, FGD, AGC Bukasa, 29 September 2018.
326
Rebecca Sooki, comment from questionnaire, AGC Bugiri, 22 September 2018.
327
Lisa R. Withrow, “Success and the Prosperity Gospel: From Commodification to
Transformation a Wesleyan Perspective,” Journal of Religious Leadership, Vol. 6, no. 2 (Fall 2007): 27.
 151

Fifty-two percent of the respondents in Table 4.3 supported that pastors should

encourage testimonies on how to get rich. Joseph Ssentongo testified that,

Testimonies are good because they inspire us and give us hope that God
will bless us. It is a matter of being faithful and patient. God has blessed
my friends with good jobs, promotions, and visas to go and work abroad,
and I am waiting for my turn. I am glad that God is a practical and loving
God who will not leave me to shame.328

This testimony harmonizes well with PGT tenet that insinuates that when Christians hear

testimonies, they can trust God for their material miracles.329 Nthamburi notes that the

histories of disintegrating social, economic, political and religious periods in Uganda,

between 1971 and 1980s were fertile ground for people to search for solutions to their

challenges. People were seeking for hope and stability.330

However, some respondents disagreed that MP testimonies should be encouraged

in the church for they are unbiblical and preachers who encourage such testimonies are

duping their naive followers. A testimony from Kasim Damulila elucidates the point.

I come from a very poor family. I lived a life of hopelessness and

uncertainty because I did not know what the future held for me. A friend
told me that if I went to where he attends Church, God would make me
rich through his pastor’s prayers. The first day I attended church, the
pastor asked those who had testimonies to go forward. There were
narratives of how God had blessed his people with cars and land in
miraculous ways. At the end of the service, I went forward to be prayed for
by the pastor who prophesied over my life. He said that I was going to be
exceedingly blessed with a house in a year’s time. After the years, I have
not seen any tangible results. Life has continued to be even worse since
then. After four years now, I am still waiting. These preachers are liars

328
Joseph Ssentongo, a lay member, comments from questionnaire, AGC Nakigalala, 7 October
2018.
329
David, Ogungbile “African Pentecostalism and the Prosperity Gospel” in
Pentecostal Theology in Africa, Clifton R. Clarke, ed., (Oregon: Pickwick Publication, 2014), 45.
330
Zablon Nthamburi, ed., From Mission to Church: A Handbook of Christianity in East Africa
(Nairobi, Kenya: Uzima Press, 1995), 106-107.
 152

and thieves. I do not believe them and I urge my friends not to believe such
pastors.331

This implies that those who are seeking solutions to their life challenges will be gullible

to PGT and endanger their commitment to whole-life stewardship.

Sixty-three percent of the respondents in Table 4.3 narrated that wealth comes to

those who know God’s promises. Ben Okurut noted, “To those who know God’s

promises and are faithful to them, God gives them wealth (Mat. 6:3 and De.28:1-14).

When we give to God our money, he blesses us. For nothing is impossible with Him. God

owns silver, gold, and all that are in the world. Those who work hard, he blesses them

with MP.”332 Oyedepo asserts that when Christians fail to “sow the seeds” by faith, they

attract all manner of misfortunes in life.333 One of those who opposed the “sowing of

seed” to ministries and to “the anointed man” of God said, “God gives material wealth to

those he is pleased to bless. God’s promises are mostly spiritual as opposed to material

success as advocated by the PG adherents.”334 This implies that AGC Christians would

be tempted to go to those who are wealthy in PGT thinking that they have much faith to

help them realize MP.

Findings in Table 4.3 revealed that majority of the respondents disagreed (56%)

that material riches prove that one has much faith in a wealthy God. Their claims are

stated in Jael Nalubale’s comment:

331
Dickson Kayanja, FGD, AGC Katale, 20 September 2018.
332
Benson Okurut, FGD, AGC Kisugu 15 September 2018.
333
Oyedepo O., Understanding Financial Prosperity (Logos: Dominion Publishing House, 2005),
30.
334
Jack Kayihura, comments from questionnaire, AGC Bugiri, 22 September 2018.
 153

God gives faith and wealth as gifts according to his will. Jesus was not
rich materially while on earth. Yet he had matchless faith in God. It is
hard work, financial discipline, and knowledge of how to do business that
brings wealth. Those who associate wealth with faith are wrong for even
Satan gives wealth to those who serve him.335

AGC associates wealth to faith, yet the Bible does not acknowledge the link

between the two. Therefore, the church will need to be equipped with the

knowledge on whole-life stewardship to transform its current paradigm on

material possessions and faith.

5.2.1.3 AGC perception of symbols in garnering Wealth

Concerning the use of physical contact (laying on hands and handkerchiefs) as a

means to increase faith for riches, most respondents (69%) in Table 4.4 disagreed that it

is biblical to associate those elements with faith. Jacky Nambanvu asserted, “God listens

to prayers and rewards hard work of his children and not the practices of physical

contact to gain wealth.” She continues to say that, “Some PG preachers just take

advantage of those who do not know God’s word. Problems in life do not require such

practices. Christ did not use them and so his followers should desist from such

doctrines.”336 Furthermore, sixty-seven percent of the respondents in Table 4:4 disagreed

that Symbols such as oil and water are useful in a Christian worship service for

increasing congregants’ faith for material gain. Pastor Solomon Ssentamu commented

that “The physical elements cannot help one’s faith to acquire wealth and therefore

335
Jael Nalubale, FGD, AGC Bugiri, 22 September 2018.
336
Jacky Nambavu, comment from questionnaire, AGC Banda, 24 September 2018.
 154

contradict the Scriptures, and misrepresent the will of God.”337 This means that AGC

believers deem those who use oil and water in their Christian faith for wealth as

contradicting the Bible. Anointing in the Bible was used for those assuming public

offices (Kings and prophets), physical healing and for other things to signify the spiritual

presence of the Holy Spirit.

5.2.1.4 AGC perception on Material Lack as taught by PG Advocates

Majority of the respondents (65%) disagreed that poverty is a sign that someone is

under a curse (Table 4:5). The FGD held at Kisugu attributed poverty to “Lack of a job,

uninformed mindset, God’s timing, working hard, lack of prayers, and understanding

God’s principles concerning work, injustices, and others. Some cited lack of tithing and

giving towards God’s work.”338 In agreement with the findings, Nicholas Williman

argued that Christians who were troubled by poverty should not consider themselves

cursed.339 Nevertheless, twenty-five percent pointed to generational curses as a

contributing factor to a life of lack. This explains different responses regarding PG

towards whole-life stewardship.

Fifty-nine percent of the respondents in (Table 4:5) avowed that special

deliverance prayer is important to avert poverty. In agreement, Jed Ngamita said,

“Sometimes, poverty comes because of cultural factors and people need the ministry of

exorcism to overcome material lack. Those who are bewitched desperately need

337
Pastor Solomon Ssentamu, Comments from a questionnaire, AGC Masese, 20 September 2018.
338
Pastor Abel Kawesi, FGD, AGC Kisugu, 15 September 2018.
339
Nicholas, Walliman. Your Undergraduate Dissertation: The Essential Guide for Success.
Washington DC: SAGE, 2011.
 155

deliverance prayers (exorcism), fasting and biblical teachings.”340 Many people in

Kampala flock churches where ‘deliverances’ from poverty are conducted since many

believe that poverty comes because one is either cursed, bewitched or disobedient to the

voice of God’s anointed servants who are his prophets and special representatives on

earth. However, those from the FGD who disagreed that a faithful believer needs

exorcism had this to say, “Christians do not need special deliverance prayers to avert

poverty. What is essential is the knowledge of God’s Word on possessions and to act

accordingly”341 This resonates with Peter Oyugi who noted that the phenomenon of

deliverance from poverty to get blessings based on spiritual disciplines is strange and has

to do with ATR religious framework.342 Depending on spiritual exorcism to interfere with

normal work or God-ordained natural laws to meet his peoples’ needs does not reflect

responsible whole-life stewardship.

From the study, 52% of the respondents in Table 4:5 expressed that salvation

from sin involves freedom from poverty. The following statement illustrates the

perceptions of those who participated:

Sin binds someone in poverty. Salvation frees us from both the spiritual
and the material lack. Our God is a God of prospers his people and he
does things based on ones’ faith. Salvation also gives wisdom to the
recipients of God’s grace to know how to wisely acquire and use material
resources. When Christ cried on the cross and said, it is finished, even
poverty was included among the things he finished on the cross.343

340
Jed Ngamita, FGD, AGC Bukasa, 29 September 2018.
341
Moses Karuna, FGD, AGC Masese, 20 September 2018.
342
Peter Mbede Oyugi, “Why prosperity Gospel Preachers Are Prospering while Most of their
Members are suffering.” In Christianity and Suffering, African Perspective, ed. Rodney L. Reed, ASET
series., 2017.
343
Paul Akiki, FGD, AGC Bukasa, 29 September 2018.
 156

Three-quarters of AGC pastors who answered the questionnaires opposed the statement

that salvation involves freedom from poverty. Valeria Namuddu asserts, “Poverty is a

mind-set. Salvation deals with spiritual matters and not material wealth. Those who work
344
hard can acquire riches. Salvation does not remove suffering.” In line with study

findings, Oyugi is convinced that the gospel makes the audience better and wiser besides

bringing a transformed life. It changes perspective, and believers are empowered to think

wisely, leading to a great positive development in their lives. 345Though it is hard to make

a strong assertion from the N.T. that salvation involves freedom from poverty, it is

logical to conclude that salvation can have an indirect positive influence on one’s income.

This implies that if AGCs discipled their members on biblical theology on stewardship

God would bless the members with wealth.

Fifty percent of the respondents in Figure 4.5 articulated that material wealth does

not always indicate favour from God. The FGD noted, “God loves everyone. His favour

is to reveal Christ more and to empower his children to walk in his purposes. It is wrong

to attach wealth to favour. Satan can also give wealth to those who agree with him.”346 In

agreement with the study findings, Oden noted that John Wesley stressed that in the

Bible, God does not always provide wealth as a sign of his favour; neither is poverty an

indication of his punishment.347 The association between righteousness and wealth is

even more tenuous in the N.T. Bradley Koch insists that in the N.T., wealth does

344
Valeria Namudu, comments from questionnaire, AGC Nakigalala, 7 October 2018.
345
Oyugi, 46.
346
Samson Amoti, FGD, AGC Banda, 24 September 2018. Lay members and pastors in AGC
Kisugu, AGC Masese, AGC Bugiri, and AGC Katale also expressed the same sentiment.
347
Thomas C. Oden Pastoral Theology: Essentials of Ministry (New York: HarperCollins
Publishers, 1972), 249-251.
 157

not often relate to a life of obedience.348 Nevertheless, those lay members and pastors

who related faith to wealth said, God is rich and his favour makes people rich both

spiritually and materially. Good examples include Job and Abraham. Unless God’s

favour is on a Christian, none of what he does will succeed even being materially riches.

God’s favour is not always measured by how much material possessions one has, but by

how deep one’s relationship is with the Lord Jesus Christ. Hence, if AGC members

continued to relate wealth to God’s favour, many who lack MP would be discouraged and

fail to serve God faithfully.

5.2.1.5 The perception of AGC on methods PGT use to acquire wealth

The view of the majority of the respondents 46% in (Table 4.6) said that believers

should listen to messages of prosperity to prosper materially. In support, one of those in

FGD said, “The PG messages inspire hope, encourage hard work, and equip people with

knowledge of God concerning wealth.”349 Those who opposed the view asserted, “PGT

does not balance the gospel of God. Besides, it misleads people on the important

principles of heaven (Col. 3) but instead, promotes worldly interests.”350 The appeal to

go to the PG churches plays a significant role among many urban Ugandans who struggle

to survive. The danger of uncritical listening can create perpetual dependency on the

“anointed man of God” and replacing the Word of God with the views of men. This

perception would curtail the spirit of whole-life stewardship and negatively affect the

Church.

348
Bradley Koch, “Who are the Prosperity Gospel Adherents?” Journal of Ideology Vol. 36
(2014): 11.
349
Jimmy Sserunkuma, FGD, AGC Bugiri, 22 September 2018.
350
Kim Ojambo FGD, AGC Kisugu, 15 September 2018.
 158

More study findings in Table 4:6 revealed that 53% of the respondents disagreed

that Christians should repeatedly claim physical prosperity to get more wealth. Cosmos

Sseguja argued that “Christians should work hard and not claim the material wealth.

What is important is to love God and focus on him. God has his timing for everything,

including giving of wealth.” Peter acknowledges that PGT ties its identity and value on

much wealth and it makes the economically disenfranchised to resort to repeated

claiming of wealth.351 A good example is a case where members are encouraged to utter

positive confessions like, “I am a millionaire”, “I am blessed and exceedingly rich”, “Let

the poor say I am Rich”, “Name it and claim it” and so on. Mathew 6:32 shows that God

has warned believers against the love of money and chasing richness. 352

In support of the above prompt statement, a lay leader from FGD, Doreen

Mwanje, stated, “The Bible says that whatever a Christian asks he will receive. As long

as what we claim is not sin, God will grant it.”353 This contradicts the Biblical teachings

on stewardship. Hence, Christians should not use a mere endless circle of repetition of

promises as vehicles for material success. Rather, they should emulate Apostle Paul who

lived and showed a good example of contentment by working hard and supporting other

Christians and did not use incantation of positive words as a means to gain MP.

The findings in Table 4.6 showed that the majority in 59% of the respondents

disagreed that Christians should support PG preachers with their money to succeed

materially. David Kumanya highlighted that “God exhorts Christians to seek first the

351
Peter R. Yong “Prosperity Teaching in an African Context,” African Jouney of Evangelical
Theology, vol. 1 no. 1 (1996): 10.
352
Ibid., 9.
353
Doreen Mwanje, FGD, AGC Nakigalala, 7 October 2018.
 159

Kingdom of God and his righteousness and receive other blessings, including material

wealth. Even if someone decided to support such preachers, God would not be obligated

to those who gave.”354Those in support argued that when they give to PGT advocates, “it

is as if we are giving directly back to God. What we sow is what we reap. If we have

faith, we should give to them trusting God to give us back. The more one gives money the

more he/she gets and what is received will help in running the ministry.”355 The view

purports that those who want to be wealthy will continue to promote PGT through their

giving. Obadare argued that PGT has failed to avail realistic solutions to the economic

crisis bedevilling the African context.356 Hence, the need to inform AGC Christians on

the proper giving that honours only God.

Fifty-five percent of the respondents in Table 4.6 related wealth to how much one

gives to God in the form of “sowing a seed.” Different respondents had varied opinions

on the concept of “sowing a seed.” However, the majority related sowing to hard work.

God blesses those who “sow seeds” by faith. However, they must work to
realize the material blessings. God responds positively to those who give
towards his work. For example, by causing an increase in one’s salary,
getting a new job, and the like, God has often done this to those who give
faithfully. God wants to bless us with both material and spiritual
welfare.357
As captured in the literature section (chapter two), though some verses in the Bible seem

to advance the sowing and reaping principle as Scriptural, many biblical scholars are

354
David Kumanya, FGD, AGC Bugiri, 22 September 2018.
355
Zephroza Nakayiza, FGD, AGC Banda, 24 September 2018.
356
E. Obadare, “Raising righteous billionaires: The prosperity gospel reconsidered,” HTS
Teologiese Studies/Theological Studies vol. 72, no 4 (2016): 3571.
357
Rose Komakech, FGD, AGC Masese, 30 September 2018.
 160

reluctant to take the passages literally, because they manifest ostensible ambiguities.

Hence, Bible interpreters must follow hermeneutical methods of doing exegesis to

understand what the Bible meant then and how they relate to contemporary Christians to

avoid inevitable exploitation of ignorant Christians and hence miss the heart of whole-life

stewardship.

5.2.2 Biblical Theology of MP in Relation to Whole Life Stewardship

5.2.2.1 AGC Biblical perception of Wealth

Findings in Table 4:7 demonstrated that 52% of those who participated agreed

that the Lord chooses who is to be wealthy or poor. Mercy Kobusingye contended that

“God has the final authority on the destiny of his people, whether poverty or riches. Jesus

said the poor shall always be with us. Again, if someone is a poor manager of God’s

resources, God may decide to take the riches away.” She further claimed, “Wealth

depends on an individual’s faith in God and hard work. God has good plans for all his

children and poverty is not part of that good plan.”358 Christians should work hard not

with a mindset of being wealthy but to meet their needs and those of others in response to

being good stewards.

Forty-five percent of the respondents 4.7 indicated that spiritual and material

prosperity is not always God’s will for all his children. Pastor Haman Parajo claimed, “If

a Christian has MP it helps to serve God better than if she/he is poor. God wants his

children to possess both material and spiritual blessings that can make their lives

358
Mercy Kobusingye, FGD, AGC Bugiri, 22 September 2018.
 161

comfortable.”359 In consensus with the study findings, Omri Elisha asserted that the

Scriptures clearly demonstrate God’s desire for material well-being and prosperity for his

children. God’s ultimate plan to see humanity prosper in his presence frames the story of

the Bible.360 Forty percent of the respondents disagreed with the statement. Brandon

Seguja said, “God blesses us, Christians with wealth according to his will. Sometimes he

allows poverty on his people to deepen their love and trust in him so as to become a

witness to his mercies and love.”361 The Church needs to come to a sobering reminder

that an ardent attempt to equate the Christian faith with MP undermines the heart of the

N.T. perspective on the gospel. AGC needs to understand that while the proper acquisition

of wealth is commendable, God requires the right attitude and motivation for its

application. Only then, will the church be good custodians over God’s gifts.

Table 4.7 revealed that the majority of the respondents in 56% stated that God at

times uses material poverty to test the faith of Christians. The life trajectory of Job in the

Bible was a key reference cited by the respondents. Vanessa Akarang noted, “God

allowed Satan to test Job and he may choose the same method for his children today.” 362

In line with the study findings, Jones and Woodbridge argue that Job had great faith yet

God allowed Satan to test him and he eventually lost all his children, servants, health and

livelihood.363 Majority (33%) of those who opposed to the statement (were mainly from

AGC Nakigalala and AGC Bukasa) said, God, cannot test his children with bad things.

359
Haman Parajo, questionnaire, AGC Banda 24 September 2018.
360
Omri Elisha, Moral Ambition: Mobilization and Social Outreach in Evangelical Mega
Churches (University of California Press, 2011), 40.
361
Brandon Seguja, comments from questionnaire, AGC Nakigalala, 7 October 2018.
362
Vanessa Akarang, comment from Questionnaire, AGC Bukasa 29 September.
363
Jones and Woodbridge, Kindle Location, 1321.
 162

From several examples from the Bible (Job, Ezekiel, Joseph, Paul) at times, God permits

trials among his people to enable them to experience an intimate fellowship with Him.

Therefore, whole-life stewardship should continually enable reconstitution of spiritual

growth to mirror the commitment and the faith believers place in their God.

Table 4.7 showed that the majority of the respondents (91%) agreed that God has

equal love for both the rich and the poor. Almost all the respondents agreed that God

loves the poor as well as the rich. The FGD in various churches attested that “God does

not segregate anyone because all people bear his image and likeliness. Jesus died for all

to demonstrate his love for the world.” When it comes to wealth and poverty, generally

“it is about hard work and financial discipline that mostly influence material

acquisition.” Nevertheless, those who are good stewards yet remain poor should be

encouraged because, as Hilary Kawoya noted, “What matters is good stewardship before

God.”364 In agreement with the study findings, Fernando cites the preaching of Paul in

1Timothy 6:6-7, “But godliness with contentment is a great gain.”365 This implies that in

the N.T., beyond necessity, riches are not a big deal. Therefore, God favours neither the

poor nor the rich but He cares more about everyone’s spiritual state than worldly gains.

5.2.2.2 AGC Perceptions on Jesus teachings on wealth

In relation to the study findings in Table 4:8, the majority of the respondents

(47%) disagreed that Jesus encouraged a life of riches. Majority of the pastors, who

participated in the research, stressed that the Lord discouraged wealth. They claimed that
364
Hilary Kawoya, comment from questionnaire, AGC Bugiri, 22 September 2018.
365
Fernando Ajith, “Jesus: The Message and Model of Mission,” Global Missiology for the
21st Century, William D. Taylor, ed., (Grand Rapids: Baker Academic, 2000), 209-210.
 163

Jesus taught, that it is hard for a rich man to love God with all his heart. Riches can

bring divided attention. No wonder, Jesus encouraged the rich young man to sell all he

had and give to the poor because the riches had become an idol in his heart.” In

consensus, Atkinson noted that Jesus did not limit himself to the humble in the society

but he also regularly interacted with the religious elites such as the scribes, Sadducees,

and Pharisees, as well as members of the Sanhedrin, and Joseph of Arimathea besides

others. Therefore, AGCs should emulate the example of Jesus as they manage God’s

resources.

Furthermore, 75% of respondents in Table 4.8 supported that the primary reason

why people get wealth for the good purpose of meet the needs of other people. Esther

Nakyiganda noted, “We bless the needy – the poor because when we do that we do it to

the Lord. People begin to see God’s love through us and hence a way of serving others.

This is the reason for God’s blessings upon our lives.”366 It is therefore clear that

everyone is a steward of all the material possessions, time, abilities, and talents God has

liberally provided.

5.2.2.3 AGC Perception on the Dangers of wealth

Table 4.9 revealed that 55% of the respondents agreed that wealth could be

dangerous to a Christian’s faith and lead to sin. Grace Amoti urged that “Those who are

wealthy are being controlled by Satan and are proud, selfish, and rude. They run the risk

of wrecking their faith and missing eternity. Therefore, unless the wealthy humble

themselves and allow the Holy Spirit to control their lives, they run the risk of losing

366
Esther Nakiganda, FGD, AGC Kisugu, 29 September 2018.
 164

eternity.”367 Mumford asserts that when one pursues material riches and spiritual riches,

then material matters, even if cared for out of a sense of duty, may become a nuisance

and interfere with one’s faith.368 This implies that believers should allow Christ to control

their lives to enable them to exercise stewardship, as required by God.

Gibson Kapere noted that wealth can lead to sin.

Many Christians have made their wealth to be idols and they are
worshipping them instead of God. Wealth can lead to pride, all other kinds
of sins, or even reduce one's faith in God. Some people may resort to
wrong methods to get wealth and others may spend their wealth
selfishly.369

The above view concurs with that of Ajith Fernando who recalls the Sower in Jesus’

parable (Mt. 13:13). Here, Jesus explained how wealth could deceive and choke the

word of God from the lives of people causing them to be unfruitful.370 Bruce Burron

concurs that Satan has a way of diverting the attention of believers from great eternal

rewards to worldly affluence by plunging them into worldly pleasures.371 AGC members

need to be aware of the schemes the enemy, Satan has upon their souls especially when it

comes to wealth. The church will only be able to overcome him when they are equipped

with the understanding of whole-life stewardship.

367
Grace Amoti, FGD, AGC Banda, 24 September 2018.
368
Mumford, 221.
369
Gibson Kapere, comment from a questionnaire from a lay member, AGC Bugiri, 22 September
2018.
370
Fernando Ajith, “Jesus: The Message and Model of Mission”. In Global Missiology for the
21st Century, edited by William D. Taylor (Grand Rapids: Baker Academic, 2000), 209-210.
371
Bruce Barron, The Health and Wealth Gospel (Downers Grove, IL: Intervarsity Press, 1987).
Thomas C. Oden, Pastoral Theology: Essentials of Ministry (New York: HarperCollins
Publishers, 1972), 254.
371
Ajith, 209-210.
371
Adeleye, 4-5.
 165

Mary Birungi who was in support said, “Some Christians make their wealth idols and

worship them instead of God. Wealth can lead to pride, reduce one’s faith in God, and

breed different kinds of sins. Some people may resort to wrong methods of getting wealth

and spending it on sumptuous living.”372 This statement found agreement with Blomberg

who underscores that the N.T. seems to depict wealth more of a danger than a blessing.373

In contrast, Bon Nyanzi and others argued that “wealth is a blessing from God; it keeps

Christians away from anxiety and making stupid mistakes and sinning. It also brings

glory back to God. As long as we trust God and we use our wealth well, MP is not

dangerous to a Christian’s faith”374. Furthermore, George Folarin also understands

Jesus’ teaching as a warning against the peril of wealth in his parable about the rich

farmer who acquired sufficient wealth to secure a comfortable retirement (Lk. 12:16-

21).375 This implies that in the N.T., beyond necessity, riches are not a big deal.

Therefore, since God favours neither the poor nor the rich but cares more about

everyone’s spiritual state than worldly gains, AGCs should celebrate their stewardship in

Christ and endeavour to remain faithful in honour of God.

Other lay members (23%), the pastors, and some lay leaders from the FGDs

disagreed that wealth can be dangerous to a Christian’s faith and lead to sin. Dickson

Opio elucidated, “When God blesses his children, his blessings bring no sorrow. Thus, as

long as a believer surrenders his/her life to God, wealth becomes a resource for

372
Mary Birungi, comment from a questionnaire, AGC Masese, 30 September.
373
Craig L. Blomberg, Neither Poverty nor Riches: A Biblical Theology of Possessions (Downers
Grove, Illinois, 2000), 144-146.
374
Bon Nyanzi, comments from questionnaire, AGC Katale from FGD, 20 September 2018.
375
Folarin, 30.
 166

advancing God’s business on earth. Therefore, it is not the wealth which is bad rather; it

is human selfishness that makes wealth evil.”376 The different perspectives above denote

that there is a need for AGC to understand whole-life stewardship principles as

articulated for believers in the N.T. passages to assist Christians from confusion and sins.

Table 4.9 demonstrated that the respondents (57%) disagreed that Christians are

free to use their material wealth as they want. Merlin Golola argued, “We should not

have the freedom to spend our resources as we wish. We are mere custodians of the gifts

of God. He alone has the best knowledge for blessings us. Wrong use of the possessions

may mean that we are selfish and heading for judgment.”377 In line with the study

findings, Bradley Koch affirmed that Christians should not live lavishly for that is not the

will of God for everyone to thrive economically and enjoy life.378 Therefore, Christians

should know that though God desires for them to enjoy the abundance of his generosity,

it is fundamental to remember that there will come a time for giving accountability to

God. This implies that those whom God has privileged to enjoy abundance should

equally be careful to fulfill his purposes here on earth. They should not merely use the

wealth to gratify their selfishness but rather, to serve God and others.

Findings in Table 4.9 showed that majority of the respondents (59%) disagreed

that the rich people will not inherit the kingdom of heaven. The FGDs and the lay

members generally agreed that wealthy Christians can inherit the Kingdom of God if they

376
Dickson Opio, comment from a questionnaire, AGC Masese, 20 September 2018.
377
Merlin Golola, comment from a questionnaire, AGC Katale, 19 September 2018
378
Bradley A. Koch, “The Prosperity Gospel and Economic Prosperity: Race, Class, Giving, and
Voting Submitted to the faculty of the University Graduate School in partial fulfillment of the requirements
for the degree Doctor of Philosophy in the Department of Sociology. Indiana University July 2009, 1.
 167

surrender their lives to the Lordship of Christ. The FGDs noted that “Those who trust in

Jesus and follow his teachings will make it to heaven whether rich or poor. The only

hindrance will be sin in their hearts – for the Bible indicates that the righteous will

inherit the kingdom of heaven.”379 In the same vein, Lisa Withrow noted that rich people

can attain heaven, and the Bible records several wealthy people who found favor with

God (Abraham, Job, and even Joseph of Arimathea, etc).380 Nevertheless, as noted

earlier, wealth can lead to the temptation to idolize riches. To those who compromise

their faith, wealth is a possible danger. The church should understand the essence of

whole-life stewardship, which would allow the rich and the poor to serve the Lord and

others with confidence.

5.2.2.4 AGC perception of the Methods of Acquiring Wealth

Eighty percent of the respondents in Table 4.10 agreed that when Christians work

hard and give to God, they always get adequate material blessings. The majority believe

that “God blesses the hard work of his people and he has given us jobs as means through

which he channels his blessings to and through us. So when Christians are industrious

and good managers of God’s recourses, they can expect riches.” On the contrary, few

respondents (13%) attested that God himself decides whom to bless with material wealth.

Lydia Nakato claimed that “There are many faithful Christians who are dealing with

issues ranging from the high cost of living to injustices, difficult choices, etc which cause

379
Andrew Kateregga, FGD, AGC Kisugu, 15 September 2018.
380
Lisa R. Withrow, “Success and the Prosperity Gospel: From Commodification to
Transformation a Wesleyan Perspective,” Journal of Religious Leadership, Vol. 6, No. 2 (Fall, 2007), 27.
 168

them to remain in material lack despite their hard work.”381 The conclusion that when

Christians work hard and give to God is not a guarantee of perpetual adequate material

reward here on earth since God, in his prerogative decides the life of his people. God may

bless some here on earth with wealth while others may experience pain and material lack

despite working hard and sacrificing for the Lord and his people. Therefore, Christians

should focus on whole-life stewardship with the goal to please God in anticipation of

eternal reward.

Table 4.10 revealed that the majority of the respondents (85%) agreed that when

believers are faithful in paying their tithes and offerings, God prospers them materially.

Abel Ssebugwawo noted that “God keeps his word and has promised to bless us with

abundant MP in light of Mal. 3:6-10.”382 On the contrary, Pastor Nathan Sekimpi from

Masese asserted that “God blesses us spiritually and in many other ways. It is, therefore,

spiritual immaturity to confine God’s blessings to wealth and worse still, to demand or

serve God for worldly gains.”383 God enacted tithe in the dispensation of the law in the

O.T. and those in the N.T. should give beyond a tithe because God has already blessed

them with salvation, which is the greatest gift to the world. In agreement, Clifton and

other Bible scholars note that several preachers were misusing Malachi 3 to inspire

believers to tithe and give offering with a paradigm of getting rich as it is in many

381
Lydia Nakato, FGD, AGC Banda, 24 September 2018.
382
Abel Ssebugwawo, comment from a questionnaire, AGC Bukasa, 29 September 2018.
383
Pastor Nathan Sekimpi, comment from a questionnaire, AGC Masese, 20 September 2018.
 169

churches.384 This should not be so because God enacted tithe in the dispensation of the

law in the O.T. and those in the N.T. are not supposed to be bound by the Hebrew Laws

of tithing. In fact, the N.T. understanding of God’s grace urges Christians to give beyond

tithing because God has already blessed them with salvation, which is the greatest gift

(riches) to the world.

Findings in Table 4.10 revealed that 80% of the lay church members agreed that it

takes the discipline of hard work, savings, and giving to others and to God to be

prosperous. Jane Nanjovu pointed out that, “God adds wealth to those who give to the

needy and towards his work. One must also work hard and have the discipline of saving.

A Christian should not expect to be a busybody, selfish, lazy, and extravagant and

anticipate being a good steward.”385 This implies that Christians in AGC know godly

ways of managing resources. What they probably need is support from AGC leadership

to develop creative measures of starting jobs and engaging in wealth generation. In

agreement, Folarin asserts that if God is working in the hearts of Christians to produce a

new attitude of giving and saving based on his principles on whole-life stewardship they

would experience material increase.386 Hence, the knowledge of whole-stewardship will

avail fresh understanding and an impetus imperative for advancing the plans of God

among AGC members.

384
Shane Clifton, “Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of
the Assemblies of God in Australia” Global Pentecostal and Charismatic Studies. (Brill Academic
Publishers, 2009), 67.
385
Jane Nanjovu, comment from a questionnaire, AGC Bukasa, 29 September 2018.
386
George O. Folarin, “Contemporary State of Prosperity Gospel in Nigeria,” Asia Journal of
Theology 21 (1) (2007): 81.
 170

Further findings in Table 4:10 showed that 82% of the respondents agreed that

good stewardship involves one’s abilities to use time and talents well. The FGDs from

various AGC members showed that using the above gifts is a demonstration of love and

thankfulness to God for his grace and mercies. It also shows true worship and

commitment to God and to his work. It is a sign that his children are accountable to him

and that their focus is on heavenly rewards. Some claimed that when we are faithful to

him, he protects us and supplies our needs as well. One of the respondents noted that

“God is the giver of all blessings and when Christians use them wisely, they honour him

by transforming other people’s lives.” This, therefore, implies that AGCs have the

potential of being a special tool in the hands of God. PGT cannot provide AGC with the

knowledge and assistance it needs to practice whole-life stewardship.

5.2.3 Cultural Concepts that Accommodate PGT

5.2.3.1 AGC Cultural Perception of Wealth

Findings in Table 4.11 showed that 59% of the respondents disagreed that

material lack is evil and a curse to Christians. Most lay members and the pastors noted

that “It is not biblical to say that people living in lack are cursed. Some are poor because

of their poor planning and management of resources God gives to them. At times it may

be about God’s decision to make one rich or not.”387 However, one respondent whose

voice represented the comments of the rest (28%) revealed that “Uncommitted Christians

who compromise their faith are cursed and therefore cannot experience material

387
Abigail Namusisi, comments from questionnaires, AGC Bugiri, 22 September 2018.
 171

prosperity and a life of contentment.”388 This implies that some of AGC members would

go to PG pastors if they faced economic hardships. This means that there is a need for

more understanding of what the Bible needs to inculcate to AGC members.

Table 4.11 showed that 46% of the respondents revealed that material riches such

as money, houses, vehicles, land, and others indicate happiness. Caro Nantambi claimed,

“In most homes, wealthy people are happy because they are not stressed about their

basic needs such as those who are living in lack. This shows that they are enjoying

life.”389 In support of the study, Koch reports David Oyedepo’s doctrine that money brings

happiness. When one has funds, he can go for holidays, provide the best facilities for

family as well as meeting other needs.390 However, almost an equal number of lay

members who participated in the study refuted the statement. They argued that “Many

poor people who trust in God are happy. “Majority of rich people who are depending on

their wealth to give them meaning and identity do not experience happiness. Many of

them have exchanged God, the source of joy with wealth and other idols.”391 In

agreement, Blomberg notes that material riches alone cannot provide a meaningful life.

Christ’s invitation to his disciples is to espouse spiritual and not material sustenance.392

The assumption that much material wealth denotes happiness may be true, however, God’s

promises to his faithful children is joy, which is able to sustain Christians amidst life

challenges.

388
Moses Kato, FGD, AGC Banda, 24 September 2018.
389
Caro Nantambi, lay member’s comment, questionnaire, AGC Katale, 20 September 2018.
390
Koch, 36.
391
Charles Okot, FGD, AGC Banda, 24 September 2018.
392
Blomberg, 127.
 172

Findings in Table 4.11 showed that 47% of the participants in the study agreed

that wealth shows wisdom and power. One of the lay members, Jesse Mwanga

summarised the statement succinctly. “MP, wisdom, and power are inseparable therefore

those who love and trust in God gain wisdom and wealth.”393 However, some claimed

that many righteous people in the Bible did not receive wealth, such as Apostle Paul,

Lazarus, and others. Therefore, wealth and wisdom have no such connection. From the

FGD, Solomon Mayende asserted that “Christians can get riches from relatives

(inheritance), well-wishers, witch doctors, and so on. Wealth, therefore, does not always

mean that the prosperous are wiser than those living in lack.”394 This implies that those

in AGC who believe that the rich people are wise would be tempted to follow PGT

advocates who parade their wealth. This would jeopardize whole-life stewardship as

revealed in the Bible. There is need for a critical mind of how people became wealthy in

the Bible times and their implication towards whole-life stewardship in AGC.

5.2.3.2 AGC Understanding on the role of Leaders and Wealth

Further findings in Table 4.12 indicated that 45% of the respondents agreed that

subjects often honour those pastors who prosper materially because they expect material

assistance from them. Some in support referred to the Baganda proverb, Akuwa okulya;

yakutwala omuluka (meaning, you like a chief whom you get food from, who helps you).

One of the FGD members asserted, “Wealth attracts respect. We need rich pastors who

will meet our needs holistically. There is no glory in having a poor pastor because he/she

can become a burden to the church instead of being a blessing.” However, some pastors
393
Jesse Mwanga, comment from questionnaire, AGC Bukasa, 29 September 2018.
394
Solomon Mayende, FGD, AGC Masese, 30 September 2018.
 173

argued that since poverty is not a sin against God it is wrong to emphasize the need for

being wealthy. Those who are wealthy are often in danger of covetousness unless the

Spirit of God humbles them. Actually, they have a tendency to be proud and insensitive

to those they lead. A Pastor stated that, “Leadership is a gift from God and does not

necessarily depend on one’s material possessions.”395 Therefore, even though subjects

consider their spiritual leaders as deserving honour, Christians should embrace and

demonstrate a caliber of life of integrity by choosing those filled with godly wisdom,

love, and compassion in readiness to serve as good stewards.

Findings in Table 4.12 demonstrated that 71% of the respondents refuted that

Christians should expose their wealth for self-recognition. One of the participants in FGD

attested that:

Living a luxurious life, showing off to others, and victimizing the poor are
vices that depict spiritual immaturity. God hates people who brag about
their wealth. It is not biblical for one to expose his wealth before others.
God does not want people who boast. He is looking for a compassionate
heart that reaches out to bless others.396

AGC from the Wesleyan/holiness tradition will have to balance the link between

religious observances and authentic holiness. Therefore, the Christians who have

managed to get material possessions should desist from living such discriminatory

lives and concentrate on using their material possessions to participate in the

building of the Kingdom of God.

Table 4.12 demonstrates that 56% of the respondents disagreed that pastors

should not talk about financial prosperity to their church members. Majority of lay
395
Pastor Gideon Kibuka, comment from a Questionnair, AGC Banda, 24 September 2018.
396
James Lukwago, FGD, AGC Kisugu, 15 September 2018
 174

members stated that, “Pastors should talk about other church members’ wealth to

encourage others to work hard and to give them hope that God will change their

unfavourable economic conditions.” Thirty-two percent of the lay members were not for

the idea of pastors talking about prosperity in the church because it may discourage those

who live in lack. “Different people can misconstrue the pastor’s intention and hence

discourage those who are not prospering materially.” Majority of the Christians

disagreed with the statement under investigation because the Bible encourages Christians

to seek first the kingdom of God and his righteousness before other blessings. Therefore,

pastors should address whole-life stewardship, which would help their members to

understand the core Christian doctrine on possessions.

Fifty-one percent of the respondents in Table 4.12 commented that a poor church

leader cannot be effective in the church or Christian ministry. Christians respect and

honour prosperous leaders because they believe that God is using them to display his

glory on earth. Boas Mukisa asserted that “We expect our pastors to counsel us and help

us when we are in material lack. Poor pastors may love and advise us, but because they

are needy too, they become limited on how much they can offer to us.”397 However,

pastors and lay members attributed the life of many rich pastors to selfishness,

insensitivity, and lack of integrity. “What matters most is the faithful life of the pastor

and his love for his flock and not riches.”398 Hence, one’s effectiveness should not be

determined by how much wealth one possesses, rather a heart that is willing to serve

397
Boas Musisis, FGD, AGC Nakigalala, 7 September 2018.
398
John Kakungulu, Comments from the questionnaire, AGC Bugiri, 22 September 2018.
 175

others and live righteously before God. There is therefore a need for AGC to learn more

about God’s requirement regarding stewardship.

Fifty-three percent of the respondents in Table 4.12 disagreed that Christians

should obey their elders/pastors without questioning them. Dorothy Kadaga averred:

We need to be critical about what our leaders teach and preach. Human
beings are limited in knowledge. They are imperfect and can easily lead
people astray. When what they teach does not line up with that of God,
they should be respectfully engaged in a dialogue.399

However, some lay members (33%) commented that “A pastor represents God in our

midst. If he/she walks right with God, there is no need to question him/her even when they

ask us for money because what we need are blessings. If the pastor does something

stupid, he will be accountable to God and not to us in the end.”400 Christians should,

therefore, follow leaders who submit to the Lordship of Christ and maintain wisdom as

responsible custodians of God’s gifts. To those who are not faithful with church funds,

members should pray and seek the Lord’s direction on the way forward.

5.2.3.3 AGC perception on spiritual influence on Prosperity

Fifty percent of the participants (Table 4:13) indicated that material wealth could

result from evil spirits and demons. Josephine Okot argued that “Wealth can come from

Satan and all his agents. However, such riches do not last for long. This applies mostly to

young Christians with weak faith or ignorant of God’s word or believers who

compromise their faith for wealth.401 In agreement, Jacob Olupona contends that “The

devil and other evil spirits occupy an equally critical space in Pentecostal theology. Some

399
Dorothy Kadaga, FGD, AGC Nakigalala, 7 October 2018.
400
Wilson Kato, Questionnaire, AGC Bukasa, 29 September 2018.
401 401
. Josephine Okot, FGD, AGC Banda, 24 September 2018.
 176

churches blame the devil and evil spirits for misfortune and other life crises.”402 During

FGD Nakayiza referred to the Baganda proverb that says, Akabi tekabula musombi

(meaning that misfortune always has a bringer).403 Africans consider witch doctors or

sorcerers to have magical powers that can influence circumstances for people to receive

riches and increase their chances of success as well as taking care of some obstacles in

their life (Table 4.13). The temptation to rely on syncretism where people turn to their

cultural ways of life may curtail whole-life stewardship. Christians should depend on

God as the provider and not seek other means. It becomes imperative, therefore, to

provide knowledge that would equip AGC for N.T. stewardship.

Fifty-one percent of the respondents in Table 4:13 contended that believers should

go to their pastors for prayers of financial breakthrough. Those who agreed said that “It

is during this time when members go to their pastors that many people open up their

hearts and minds to the servants of God who counsel them on what to do.” This resonates

with Simon Colman who asserts that God has called Pastors and ordained leaders to

undertake spiritual activities and to offer counsel to his children on life issues.404 Lioy

also alludes to the fact that pastors have faith and wisdom to pray for their church

members and to encourage them to become what God intended them to be. Others like

John Musoke repudiated by saying that, “People should know the Scriptures and do what

402
Jacob K. Olupona, African Religions: A very Short Introduction (Oxford: University Press,
2014), 102.
403
“Luganda Proverbs and their meanings” https://ekitibwakyabuganda.wordpress.com/category/
proverbsengeero/ Posted on November 6, 2017 by ekitibwakya Buganda (Retrieved from Worldwide web
on 1/05/2019).
404
Simon Coleman, The Globalisation of Charismatic Christianity: Spreading the Gospel of
Prosperity (Cambridge: University Press, 2000), 22.
 177

it instructs. Going to pastors for help regarding material wealth can make people to rely

on pastors and not on God.”405 Therefore, pastors should pray for their flock, encourage

congregants to attend public fellowships, conduct weekly Bible study, to inculcate true

knowledge on whole-life stewardship but not dupe people with clever words.

Fifty-four percent of the respondents in Table 4.13 indicated that churches should

conduct deliverance prayers to avert material lack. Pastor John Okidi noted that “Some

people are poor because they are under satanic bondage and what they need is a prayer

of deliverance. Such prayers can do wonders.”406 In addition to deliverance prayers, a

respondent, Valentine Eladu stressed that Christians should be taught the N.T. principles

on stewardship of “working hard, managing time well, using abilities and material

resources to enable the transformation of lives.”407 The concept of hard work and

spirituality connotes an amalgamation of the African culture and the Bible. AGC will

need to trust God’s Word on how possessions can be acquired legally and not through

subtle spiritual deliverance as advocated by PGT.

Majority of the respondents 54% in Table 4.13 disagreed that Christians should

hear special anointed pastors who understand the evil spirits of poverty. A lay member

commented, “We should listen to anointed pastors and preachers who know our culture

and are knowledgeable in God’s Word to help us overcome material lack.”408 In Uganda,

the ministry of exorcism in the church is rampant especially among the born-again

405
John Musoke, Comment from questionnaire, AGC Banda, 24 September 2018.
406
John Okidi, comments from a questionnaire, AGC Katale, 19 September 2018.
407
Valentine Eladu, comments from questionnaire, AGC Bugiri, 22 September 2018.
408
Hilary Serunkuma, comment in questionnaire, AGC Bugiri, 22 September 2018.
 178

fellowships where leaders claim divine enablement. Jimmy Kasirivu, a lay church

member noted,

These pastors have invaded churches with their claims to have the divine
authority that can break the spiritual bondage of poverty from the poor and
unleash material success. Christians whose perspectives are on possession
and affluence are having a wrong attitude that dishonours the Lord Jesus.
No wonder, such believers easily find themselves duped by the PG
“anointed man of God” who inculcates greed and selfishness409

5.2.3.4 AGC Cultural Perception of Wealth Acquisition

The study sought to find out AGCs’ perceptions on positive confessions and

repetition of words in acquiring MP. Forty-four percent in Table 4:14 disagreed that

confessions and repetition of words when used appropriately are essential in faith to

garner wealth. However, an almost equal number (43%) agreed that confessions and

repetition of words can increase faith for material success. During the discussion, Robert

Okema indicated that:

If the desire for wealth coheres with God’s will, it is fine to confess and
practice repetition of words. When we are positive, it means that we have
faith and faith is what makes God to bless us. It increases hope and wisdom.
Words are powerful, they have authority to enable us to achieve its repeated
outcome. Proverbs 18:21 states that life and death are in the power of the
tongue.410

In agreement with PGT, the use of repetitive words to get wealth is common as indicated

by Femi Adeleye who captures the PG’s common formulas, “Say it”; “Do it”; “Receive

it”; and “Tell it”. God has not provided such mundane formula in his word.411 Lioy insists

409
Peter Kato, comment in a questionnaire, AGC Katale, 20 September 2018
410
Robert Okema, FGD, AGC Bukasa, 29 September 2018.
411
Femi Adeleye, 64.
 179

that those who practice confession and repetition of words are depending on superstition

and philosophies of people and demons. Fifty-three percent of the respondents in (Table

4.14) agreed that they needed formulas from men of God to prosper. Respondents from

all the three categories (pastors, lay leaders, and lay members) attested to the fact that

“Formulas inform, generate faith, enhance hard work, and focus people on God’s

principles.” The phenomenon of positive confessions and incantation of spoken words

of prosperity does not guarantee material gain and so Christians should discard such a

doctrine as theologically sound.412 Whole-life stewardship does not involve formulas and

repetitive words that act like magic to render wealth to those who use them. Therefore,

AGC will need to be well informed on how biblical principles of whole-life stewardship

work.

The investigation revealed that 60% of the respondents (Table 4.14) disagreed

that material success comes mostly by giving to the “anointed man of God.” Dorothy

Senyonga noted that “All ministers of God should serve based on God’s calling upon

their lives. Their goal should not be the material benefits they anticipate to garner from

their congregations.”413 Therefore, the stewards should give their resources without

focusing on material rewards but blessings from God, which may manifest in good

health, job promotion, happy marriage, healthy children, and wealth as he determines.

Findings in Table 4.14 showed that most of the respondents (44%) agreed that

material riches come when the church members obey their leaders. However, 42% of the

lay leaders (Table 4.14) and three-quarters of the pastors disagreed that material riches
412
Dan Lioy, The Heart of the Prosperity Gospel : Self or the Savior ? Vol. 1 no. 1 (2007): 43-44.
413
Dorothy Senyonga, comment from questionnaire, AGC Kisugu, 15 September 2018.
 180

come when the church members obey their leaders. They attributed MP to obeying

biblical principles of whole-life stewardship, which entails hard work, good planning,

and better jobs among other factors. AGC respondents recognized that loyalty to those in

authority might bring a sense of oneness and order in the Church but not wealth.

Congregants look up to their leaders for spiritual nourishment, direction, and

accountability. The leaders provide guidance to challenges that confront the members and

society. There is little overt evidence from the Bible that obeying spiritual leaders ever

brought material success. Therefore, associating riches with obeying leaders raises a

question in AGC’s perception of whole-life stewardship and the leaders need to take

measures to avert the assumption.

Study Table 4:14 showed that 54% of the respondents agreed that freedom from

poverty comes through sacrificial giving. Lay members attested that “When we

sacrificially give our finances and material riches in form of tithes, and offerings to God,

he sees our love and commitment to his work and he blesses us with more wealth.” The

views from the FGDs were generally opposed to the above statement. “God blesses those

who work hard, put their trust in him, and accept his finished work on the cross. Those

who trust in his salvation and in his promises can experience freedom from poverty when

they are industrious.” In line with the findings, the Apostle Paul in 2 Corinthians 8:2

wrote to the Macedonian Christians who gave out of their extreme poverty beyond their

ability. The Apostle did not promise them worldly riches. Therefore, to reduce sacrificial

giving to worldly gains is to champion for a theological drift away from whole-life
 181

stewardship. Sacrificial giving should ensue from the acknowledgment of God’s love for

his children in Christ and not from selfish desires of amassing wealth.

5.2.3.5 AGC perception on the General Acquisition and use of Wealth

Seventy-five percent of the respondents in Table 4:15 conveyed that prosperity

comes through hard work and financial discipline. Most pastors indicated that Christians

can be wealthy if they work hard and exercise financial discipline. Joshua Mukisa noted:

If a believer works hard, uses his money wisely on needs and not wants,
saves and invests in a business, he can realize a financial breakthrough.
However, not all Christians will realize prosperity. Some do not have
wealth on earth despite their hard work. Some Christians are investing in
other people’s lives instead of trying to accumulate wealth.414

Some from the FGDs added that “Working hard should be for self-support, family

provision, Christian compassion, and promotion of community welfare. God has not

promised MP when we work. Rather, he has promised to meet our needs in Christ Jesus.”

Interestingly, about 15% of the lay members said that God gives wealth “to those he

favours and to those who know his promises.” Therefore, there is a need to help some of

AGC members to return to authentic whole-life stewardship.

Study findings in Table 4.15 revealed that 73% of those who participated agreed

that Christians should use their wealth mostly for helping the needy as an act of

compassion and love towards the less fortunate. From the FGDs, Dorene Nyanzi posited

that Christians through the church “should spend the offerings rendered to God to

provide food, shelter, clothing, and medical care for the needy besides donating for

414
Joshua Mukisa, Comment from a questionnaire, AGC Masese, 20 September 2018.
 182

missionary work, and education.”415 This is a commendable way of stewardship.

Christians should be encouraged to continue with this spirit of love and compassion to

honour the Lord.

Table 4:15 revealed that 48% of the respondents agreed that Christians should use

material goods to please God so that he may deliver them from poverty.

God wants His people to be involved in his program of advancing his

Kingdom here on earth. He expects Christians to use the material riches
he has entrusted into their care to build and maintain institutions like
hospitals, churches, and schools among others. Besides, he wants Church
ministries, which include preaching the gospel, discipling believers and,
conducting activities (such as helping missionary programs, educating
young people in the Church, schools, and seminaries among others) which
advance his plans on earth. 416

Nevertheless, there is no guarantee that such kinds of involvements will always attract

prosperity. When Christians sacrifice what they have towards God’s activities, he blesses

them in whichever way he determines, not necessarily with earthly success as common

among PGT churches.

5.3 Summary of the Study

5.3.1 Degree to which AGC has imbibed PGT

The study sought to explore the degree to which members of AGC have imbibed

the popular claim of PGT. The findings revealed that AGC members were impacted by

the prosperity messages and therefore unable to demonstrate whole-life stewardship. The

members believed that if they followed Abrahamic covenant and PGT they would

415
Dorene Nyanzi, FGD, AGC Banda, 24 September 2018
416
Jane Nantambi, FGD, AGC Banda, 23 October 2018.
 183

experience both spiritual and material prosperity. AGC has failed to demonstrate the N.T.

understanding of whole-life stewardship required of Christ’s disciples.

5.3.2 Biblical Theology of MP Regarding Whole-Life Stewardship

The second objective was to survey the biblical theology of material prosperity in

relation to whole-life stewardship. The findings indicated that the majority of AGC

members understood that they were stewards of God’s gifts and that God’s love for them

is unconditional despite their economic and social circumstances. Wealth comes with

hard work and a disciplined life that honours God. Christians know that whole-life

stewardship demands their time, wealth, gifts and other resources in helping others and

advancing the KOG on earth.

5.3 .3 Cultural Concepts that Accommodate Popular PGT

The third objective was to determine how cultural concepts of MP in Africa

accommodate PG. The study portrayed that AGC members valued culture and that they

had strong cultural attachments to wealth. They believed that lack is a curse and needs

special deliverance prayers (exorcism). Further, the members attributed respect to

wealthy leaders/pastors because they expect concrete assistance from them.

5.4 Conclusions

5.4.1 Degree to which Members of AGC have Imbibed PGT

The hypothesis that PGT has not significantly imbibed the whole-life stewardship

of AGC members in Kampala area was rejected because analysis indicated a positive

significant impact with a regression coefficient of 0.000 at a significant level less than

0.05. This implies that if AGC continued with their current teachings, the members would
 184

continue under the influence of PGT, which would lead to wrong attitudes of giving and

helping others.

5.4.2 Biblical Theology of MP in Relation to Whole-life Stewardship

The hypothesis that there is no effect of biblical theology on whole-life stewardship

among AGC members in the Kampala area is accepted because analysis results indicated

a regression coefficient of 0.425 at a significant level which is greater than 0.05. This

implies that if AGC continued to use the Bible methods to disciple their members

towards whole-life stewardship they would not be influenced by PGT.

5.4.3 Cultural Concepts of MP in Africa that Accommodate PGT

The hypothesis that there is no statistically significant consequence of African

culture on whole-life stewardship in AGC, Kampala area was rejected because analysis

results indicated a positive significant effect with a regression coefficient of 0.000 at a

significant level less than 0.05. This means that if AGC members continued to accept the

African cultural values that contravene the Bible on whole-life stewardship, they would

be negatively influenced by PGT in faith and deeds.

5.5 Recommendations

5.5.1 General Knowledge Contribution of the Study

 The church should be zealous in exposing the deceptions of PGT through social

media, literature, conferences, seminars, and social media without attacking or

condemning its proponents.

 185

 The Church should discern that cultural values and material possessions are

congruent to the Christian faith and practices wherever the gospel is presented and

whole-life stewardship is conducted.

 A believer’s identity does not depend on worldly success and possessions.

Therefore, those who have material wealth should use it to advance the gospel and

be compassionate to the needy. Those who find themselves in material lack

should work hard, demonstrate financial discipline and trust in the Lord to supply

their needs.

 The Church needs to articulate the biblical and legitimate means of acquiring

material prosperity and the purpose for which it is given.

 The Church should handle the doctrine of prosperity cautiously by teaching its

members the biblical passages that are lucid in light of unclear texts the adherents

of PGT prefer to use.

 There is a need for formal theological/biblical training for church leaders to

implement exegesis. The leaders would use the theological/biblical knowledge

and skills to disciple their Church members during the Sunday school and Bible

Study contact sessions.

5.5.2 The Popular claim of the PG Teachings on Whole-life Stewardship in AGC

 There is a need for a manual on whole-life stewardship that can effectively

counter PGT.

 There should be periodic workshops and conferences to help AGC leaders and

members to understand the biblical doctrine on whole-life stewardship.

 186

 Pastors should be encouraged and sponsored to attend formal biblical/theological

training for proper hermeneutical interpretation.

 The leaders should encourage their members through workshops and seminars to

work hard and be disciplined in their use of material resources, time and gifts.

 Churches can start income generating projects to enable the members to save and

get credit from informal as well as formal institutions to generate income.

 Church councils/committees should hold pastors accountable for their teachings.

 Leaders should sensitize their congregants on the dangers of PGT and discourage

them from reading PG literature and listening to programs that advance the

theology on M.P.

 Pastors should be encouraged to support their families and the ministry through

tent-making as a demonstration of good stewardship to avoid the temptations of

manipulating their church members through “seed sowing.”

5.5.2 Biblical Theology of MP in Relation to Whole-life Stewardship in AGC

 Pastors should be equipped with tools like Bible commentaries, lexicons, and

others, so as to exegete the Bible appropriately and avoid the deceptions in PGTs.

 AGC members need to focus on their relationship with Christ and stress the

spiritual wealth available to all Christians. Material riches should not be the goal

of their lives.

 Christians should sacrificially advance the gospel and compassionately serve

those who are needy in the church and society.

 187

5.5.3 Cultural Concepts of MP in Africa that Accommodate PGT

 AGC should evaluate those cultural values that do not augur well with the biblical

teachings on whole-life stewardship. The members should not seek help from

witchdoctors and PG preachers to manage their economic challenges.

 AGC should encourage a healthy dialogue in church-related matters between its

leaders and followers to mitigate the cultural consciousness of fear.

 Christians should trust God with their lives and desist from “seed sowing” and

formulas that do not promote whole-life stewardship.

 AGC leadership should seek to empower the existing social groups (mothers,

youths, singles and the married) in the church by supporting them financially,

morally and spiritually to enable them to deal with practical concerns of the

congregants.

 Lastly, AGC leaders should have periodic seminars and discussion groups to

provide them with the knowledge that will assist in educating their members on

the right cultural values that encourage whole-life stewardship.

5.6 Areas for Further Research

Further research could be carried out in the following areas:

 The educational background of church members in the urban and rural areas of

Uganda and PGT

 Factor(s) that contributed to AGC members leaving PGT churches

 How do wealthy Christians contribute to whole-life stewardship?

 Factors encouraging people to remain in PG churches

 188

 Ways on how Christian communities could work together to improve their

economic wellbeing.
 189

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APPENDICES

APPENDIX 1: Questionnaire for Lay Church Member

Study Title: The Impact of Prosperity Gospel Teaching on Whole-life Stewardship:
A case of Africa Gospel Church in Kampala, Uganda

Name: James Ouma

Tel: +256 772 920234

E-Mail: oumajames47@yahoo.com
Questions for lay members and leaders
1. Name of your Local Church:__________________________________________
2. Position in the Local Church : ____________________________________ Mob.
No. _________________
3. Age: 13-17 18-25 26-35 36-45 46 - 65
4. Gender: Male female
5. Level of Education: Primary school High School College/University
Other
6. Income per month: Less than 50 dollars 51-150 dollars 151- 350 dollars
351-500 Above 500 dollars
Section B: Research Contents (Qualitative Data)
For each statement, tick [√] only one box that best represents your opinion about the statement.
Also, give your short comment on the line below the boxes as you wish to.
1=Strongly Disagree; 2=Disagree; 3=Neutral; 4=Agree, and 5=Strongly
Agree.
(I) Objective one: Popular Prosperity Gospel Teaching on Wealth
7. Born-again Christians are children of God and are entitled to materially wealth.
1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4

8. God gets disappointed when His children do not prosper

1 2 3 4 5
4
4 4 4 4
Comment: ______________________________________________________________
4
4
4 4 4

9. It is wrong to preach on material riches as rights of God’s children.

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4
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The good news for the poor in the Bible includes materially wealth.

1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4 4 4 4 4

10. Living an extravagant life is a sign of success.

4 5
1 2 3
4 4

Comment: ______________________________________________________________
4
4
4
4
4
4
4 4

11. Material poverty comes due to lack of faith.

1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4 4 4 4 4

Frequent teaching on faith should be encouraged for believers to be materially rich.

1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4
4 4 4
4

12. Pastors should encourage testimonies on how to get rich.

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4
4

Wealth depends on how much one gives to God in form of “sowing a seed.”

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4

13. Physical contact (laying on of hands, anointing oil, handkerchiefs) increases faith for
riches. 2 3
1 4 4
4
4 5
4

4 4 4

Comment: ______________________________________________________________
4
4 4

14. Poverty is a sign that someone is under a curse.

2 3 4 5
1
4 4
4 4
4
Comment: ______________________________________________________________
4 4
4
4
4

15. Poverty cannot be related to a rich and a loving God

1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4 4 4 4 4

16. Special deliverance prayer is important to avert poverty.

1 2 3 4 5
4 4
4 4 4

Comment: ______________________________________________________________
4
4
4 4 4
 212

17. Salvation from sin involves freedom from poverty.

1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4 4 4
4 4

18. Material wealth always indicates favour from God.

2 3 4 5
1 4 4
4 4 4 4

4 4 4

Comment: ______________________________________________________________
4

________________________________________________________________________
19. Christians should repeatedly claim physical prosperity to get more wealth.
1 2 3 4 5
4 4 4 4
4
Comment: ______________________________________________________________
4
4 4
4
4

20. Believers should listen to messages of prosperity to prosper materially.

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4
4 4

21. Wealth comes to those who know God’s promises.

4 5
1 2 3
4 4

Comment: ______________________________________________________________
4
4
4
4
4
4
4 4

22. Christians should support prosperity gospel preachers with their money to succeed
materially.
1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4

_______________________________________________________________________
23. Symbols such as , water (and the like) are useful in a worship service, for they
increase congregants’ faith for material gain.
1 2 3 4 5
4 4 4 4
4
4 4 4 4
4

Comment: ______________________________________________________________
____________________________________________________________________________________________
(II)Objective Two: Biblical theology of Material Prosperity in Relation to Whole-
life Stewardship

24. The Lord chooses who is to be wealthy or poor.

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1 2 3 4 5
4 4 4 4 4
Comment: 4 4 4 4 4

________________________________________________________________________
_______________________________________________________________

25. Spiritual and material prosperity is not always God’s will for all his children.
1 2 3 4 5
4 4 4 4
Comment:
4
______________________________________________________________
4
4 4 4 4

29. God at times uses material poverty to test a Christian’s faith.

1 2 3 4 5
Comment: ______________________________________________________________
4
4
4
4
4
4
4
4
4
4

30. God does not use poverty to test a Christian’s faith.

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4
4

31. God may allow material lack for His glory.

5
1 2 3 4
4
4 4

Comment: ______________________________________________________________
4
4
4
4
4
4
4

32. Wealth can be dangerous to a Christian’s faith.

1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4 4 4 4 4

33. Christians should use their wealth as they want.

5
1 2 3 4
4
4 4

4 4 4
Comment: 4
4 4
4

________________________________________________________________________

34. Material riches can lead to sin.

1 2 3 4
5
4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4
4

35. Jesus encouraged a life of riches.

1 3
2 4 5
4
Comment: ______________________________________________________________
4 4
4
4
4
4 4
4 4

36. Jesus encouraged a life of poverty.

2 3 4 5
1
4 4 4
4
Comment: ______________________________________________________________
4 4 4 4

4
4
 214

37. The primary reason why people get wealth is to meet the needs of other people.
1 2 3 4 5
4
Comment: ______________________________________________________________
4
4
4
4
4
4
4
4
4

38. God has equal love for both the rich and the poor.
5
1 2 3 4
4
4 4 4 4 4

Comment: ______________________________________________________________
4 4 4 4

39. Good stewardship involves one’s abilities to use time, talents and abilities well.
2 3
1 4 5
4 4
4 4 4
Comment: ______________________________________________________________
4
4

4 4 4

(III) Objective Three: Culture Teachings that Accommodate Popular Prosperity

Gospel Teaching

40. Material lack is evil and is a curse.

1 2 3 4 5
4 4 4
4 4
Comment: ______________________________________________________________
4
4
4 4 4

41. Material riches indicate happiness.

1 2 3 4 5
Comment: ______________________________________________________________ 4

42. Wealth shows wisdom and power.

4 4 4 4 4

4 4 4 4

3 4 5
1 2
4 4 4
4 4 4
4
4

Comment: ______________________________________________________________
4 4

43. Subjects often honor leaders who prosper.

5
1 2 3 4
4
4 4 4 4
4
Comment: ______________________________________________________________
4
4
4 4

44. We should expose our wealth for self-recognition.

1 2 3 4 5
4 4 4 4
Comment: ______________________________________________________________
4
4
4 4
4

45. Material wealth can result from evil spirits and demons.
4

1 2 3 4 5
4

Comment: ______________________________________________________________
4
4
4
4
4
4
4
4
4

46. Freedom from poverty comes through sacrificial giving.

1 2 3 4 5
4 4
4 4 4
Comment: ______________________________________________________________
4 4
4
4
4

47. Material riches come when the church members obey their leaders.
 215

1 2 3 4 5
4
4 4 4 4
Comment: ______________________________________________________________
4
4 4 4 4

48. In our church, wealth is used mostly for helping the less fortunate.
1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4

49. Material goods are means used to please God so he can bless us from poverty.
1 2 3 4 5
4
4 4 4 4
Comment: ______________________________________________________________
4 4 4 4
4

50. Positive confessions and repetition of words can increase faith for material success.
1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4

51. Witch doctors have power influence one’s financial success.

1 2 3 4 5
4 4 4
4 4

Comment: ______________________________________________________________
4
4
4
4
4

60. Material success comes mostly by giving to anointed servants of God.

5
1 2 3 4
4
4 4 4

Comment: ______________________________________________________________
4
4
4
4
4 4

61. We should hear special anointed pastors who understand the evil spirits of poverty.
1 2 3 4 5
Comment: ______________________________________________________________
4
4
4
4
4
4
4
4
4
4

62. Believers should go to their pastors for prayers of financial breakthrough.

1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4
4
4 4
4

63.A Pastor should not talk about financial prosperity of his/her church members.
1 4 5
2 3
4
4
Comment: ______________________________________________________________
4 4
4
4
4
4
4
4

64. Prosperity comes by hard work and financial discipline.

1 2 3 4 5
4

Comment: ______________________________________________________________
4
4
4
4
4
4
4
4
4

65. Deliverance prayers should be conducted in our churches to avert material lack.
1 2 3 4 5
4 4 4 4 4

Comment: ______________________________________________________________
4 4 4 4 4

66. We should obey elders (pastors) without questioning them.

1 2 3 4 5
4 4 4 4 4
4 4 4 4 4
 216

Comment: __________________________________________________________
67. Christians need formulas of what to do and say to get material wealth
2
5
1 3 4
4
4 _ 4 4 4

Comment: _____________________________________________________________
4 4
4

_
68. A poor church leader _cannot be effective in the Christian ministry.
1 _2 3 4 5
4
_ 4 4 4 4

_
4
4 4 4 4

Comment: _____________________________________________________________
_
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_
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_ your time and responses, God Bless as you.
Thanks for
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 217

APPENDIX 2: Questionnaire for Pastors

Study Title: The Impact of Prosperity Gospel Teaching on Whole life Stewardship:
A case of Africa Gospel Church in Kampala, Uganda
Name: James Ouma
Tel: +256 772 920234

E-Mail: oumajames47@yahoo.com

1. Occupation:_________________________ Mob. No. ______________________

2. Name of your local church: __________________________________________
3. Age: 13-17 18-25 26-35 36-45 46 & above
4. Gender: Male female
5. Level of Education: Primary school High School College/University
Other
6. Income per month: Less than 50 dollars 51-150 dollars 151- 350 dollars
351-500 Above 500 dollars
For each statement, tick [√] only one box that best represents your opinion about the
statement. Also, give a short comment why you answered as you did on the comment line
below.

1=Strongly Disagree; 2=Disagree; 3=Neutral; 4=Agree, and 5=Strongly

Agree.
I. Popular Prosperity Gospel Teaching

7. The Bible does not teach that all believers should be materially prosperous.
1 2 3 4 5
Comment: ________________________________________________________
8. God wants all his faithful children to be materially wealthy.
1 2 3 4 5
Comment:_________________________________________________________
_________________________________________________________________
9. Special deliverance (for exorcism) prayers should be offered to those who lack
materially.
1 2 3 4 5
Comment:
______________________________________________________________
 218

10. God always blesses Christians who have faith (in his word) with material wealth.
1 2 3 4 5

Comment: _______________________________________________________________
11. Positive confession about prosperity by Christians attracts worldly success.
1 2 3 4 5
Comment: 4
_______________________________________________________________
4

12. “Sowing and reaping” is God’s principle for believers to acquire physical blessings.
1 2 3 4 5
Comment:
________________________________________________________________
13. Prosperity depends on one’s giving to the church, preachers and charity organizations.
. 1 2 3 4 5
Comment: 4

________________________________________________________________ 4
4

14. If Christians obey their spiritual leaders, the God blesses them materially.
1 2 3 4 5
Comment: _________________________________________________________
15. God has given all his children to be material wealthy.
1 2 3 4 5
Comment: ______________________________________________________________
16. Preachers should encourage the teaching on prosperity in the church for the less privileged
members to get hope of being rich materially.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4

17. Faithfulness in tithing and giving offerings to God and the church increase material
4

prosperity. 3 4 5
2
1 4 4
Comment: ______________________________________________________________ 4 4

4
18. The application of oil for freedom on those who lack wealth is biblical.
4

1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4
4

19. Pastors and church leaders need to provide an environment where Christians should hear
4
4 4 4
4

the prosperity message.

1 2 3 4 5
Comment: ______________________________________________________________
4
4 4 4 4
4 4 4 4

20. “Seeds” should only be offered to pastors and churches that have prospered materially.
4

1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4

21. Salvation redeems believers from the curse of material poverty.

4 4 4 4

1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4 4

22. All servants of God especially pastors should be rich for people to believe in the God who
4 4 4
4
4

is All- Powerful and rich.

1 2 3 4 5
4 4 4
4 4
4 4 4
4 4
 219

1
Comment: ______________________________________________________________
4
23. God does not require wealthy Christians to share their wealth with the needy.
4

1 2 3 4 5
Comment: ______________________________________________________________ 4 4
4 4 4
24. Pastors should promote businesses in churches to gain success and riches for ministry.
4
4 4
4 4

1 5
2 3 4
Comment: 4
4 4 4 4
4

______________________________________________________________ 4 4 4
4

25. Songs that advances material prosperity should be encouraged in churches and ministries.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4 4
26. Our talents and abilities from God should be invested to promote material wealth.
4 4 4 4 4

1 2 3 4 5
Comment: ______________________________________________________________
4
4
4 4 4 4

27. When Christians spend much of their time in spiritual disciplines (such as prayers, fasting,
4 4 4
4

discipleship, evangelism, and others) they gain wealth.

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4

II. Biblical Theology of Material Prosperity in relation to Whole-life Stewardship

28. There is a elationship between worldly riches and one’s eternity.
1 2 3 4 5
Comment: ______________________________________________________________
4
4
4 4 4
29. God sometimes allow material lack even to his faithful servants.
4

4
4
4 4 4 4

1 2 3 4 5
4 4 4 4

Comment:________________________________________________________________
4
4
4 4 4 4

___________________________________________________________________________
30. Obedience does not always bring material prosperity.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4
4 4 4 4

31. Material lack is not always a curse.

1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4
4

32. Wealth is a gift from God. 4 4 4 4

4

1 2 3 4 5
Comment: ______________________________________________________________
4 4
4
4 4
4

33. Material wealth is for the good of others and the ministry of the Lord.
4 4 4 4

1 2 3 4 5
4
4 4 4 4
Comment: ______________________________________________________________
4

4
4
4 4 4 4

34. Congregants should give their wealth because they love God and others.
4

1 2 3 4 5
4
4 4 4 4
4
4 4 4 4
 220

Comment: ______________________________________________________________
35. Faithful stewardship is surrender and commitment and not what will be gained in return.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4 4
4 4 4 4
4

36. Giving tithe and offerings will not always make a believer wealthy.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4 4
4 4 4 4 4

37. God has not promised his children material riches when they give to him.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4 4
38. Material poverty can bring glory to God.
4
4 4 4 4

1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4 4
39. God promises Christians spiritual blessings when they use their wealth in God’s work
4 4 4 4 4

and charity.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4 4
4 4 4 4 4
4

40. If Christians are not careful, wealth can be used for evil.
1 2 3 4 5
Comment: ______________________________________________________________
4 4 4
41. God is more concerned about our hearts than our material possessions.
4 4
4
4
4
4
4

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4
4 4 4 4

42. God is equally concerned about both our spiritual and our material welfare.
1 2 3 4 5
4 4
4 4
Comment: ______________________________________________________________
4
4
4
4
4
4

43. Christ does not care whether believers are materially rich or not.
1 2 3 4 5
Comment: ______________________________________________________________
4 4
4
4
4
44. God gives wealth to believers to help those who are needy in the society.
4
4 4
4
4

1 2 3 4 5
4 4 4 4 4
Comment: ______________________________________________________________
4 4 4 4 4

45. Material goods come as a result of hard work and financial discipline.
1 2 3 4 5
4 4 4 4 4
Comment: _________________________________________________________
4 4
4
4 4

46 Pastors should encourage songs in public worship that inspire Christians to believe God
for financial miracles.
1 2 3 4 5
4 4 4 4 4
Comment: ________________________________________________________
4 4 4 4 4
 221

47. Testimonies and public display of one’s wealth during worship gatherings do not honour
God.
1 2 3 4 5
4 4 4 4 4
Comment: _________________________________________________________
4 4 4 4 4

48. Church members should be taught about the dangers of material prosperity.
1 2 3 5 4
Comment: _________________________________________________________
4
4
4
4
4
4
4
4
4
4

III. Cultural Concepts that Accommodate Popular Prosperity Teaching

49. Divine agents like evil spirits, and demons influence material acquisition.

1 2 3 4 5
Comment: __________________________________________________________
4 4
4
4
4
4
4
4
4

50. Witch doctors can influence a Christian’s economic state.

4

1 2 3 4 5
Comment: _________________________________________________________
4
4
4
4
4
4
4
4
4
4

51. Wealthy leaders can impart spiritual blessings to their subjects.

1 2 3 4 5
Comment: _________________________________________________________
4
4 4 4 4
52. Those who are subjects should not oppose their leaders.
4
4 4 4 4

1 2 3 4 5
Comment: __________________________________________________________
4
4
4
4
4
4
4
4
4
4

53. We need prosperity to be good leaders.

1 2 3 4 5
Comment: __________________________________________________________
4
4
4
4
4
4
4
4
4
4

54. Material poverty is evil and a curse.

1 2 3 4 5
Comment: __________________________________________________________
4
4 4 4
55. Giving special gifts (money, talents, and time) to leaders contribute to material prosperity
4 4
4
4

from God.
2 3 4 5
1
Comment: _______________________________________________________
4
4
4
4
4
4
4
4
4

56. Christians have a right to be rich.

1 2 3 4 5
Comment: ________________________________________________________
4
4
4
4
4
4
4
4
4
4

57. Those who are poor materially cannot have much impact in the society.
1 2 3 4 5
4 4
Comment: __________________________________________________
4 4
4
4
4
4
4
4

58. Teaching on “sowing seed” is important for believers to have faith to gain wealth.
 222

1 2 3 4 5
4
4 4 4 4
Comment: __________________________________________________
4

4
4
4 4 4 4

59. It is embarrassing to be a faithful Christian and yet live an impoverished life.

4

1 2 3 4 5
Comment: ___________________________________________________
4 4 4 4 4
60. A Christian does not command respect without material well-being.
4 4 4 4 4

1 2 3 4 5
Comment: ___________________________________________________
4
4
4
4
4
4
4
4
4
4

61. Material goods come from hard work and financial discipline.
1 2 3 4 5
Comment: _________________________________________________________
4 4 4 4 4

62. Poor people should be prayed for to get freedom from the spell of financial misfortunes.
4 4 4 4 4

2 3 4 5
1 4 4 4
Comment: ________________________________________________________
4
4 4
4
4
4

63. It is right to conduct deliverance services to cast out evil spirits of poverty.
4

1 2 3 4 5
Comment: _________________________________________________________
4
4
4
4
4
4
4
4
4
4

64. The material possession is a sign of God’s favor.

1 2 3 4 5
4 4
Comment: _________________________________________________________
4
4
4
4
4
4
4 4

65. The purpose for material blessings is to help the needy need in society.
1 2 3 4 5
Comment: _______________________________________________________
4 4 4 4 4
66. Christians should care more about relationships in the church than about wealth.
4 4 4 4 4

1 2 3 4 5
Comment: _________________________________________________________
4 4 4 4 4

67. Believers are poor because they have a generational curse.

4 4 4 4 4

1 2 3 4 5
Comment: _________________________________________________________
4
4
4
4
4
4
4
4
4
4

68. Christians prosper because they know how to plan well their time in light of God’s word.
1 2 3 4 5
Comment: ___________________________________________________________
4 4 4 4 4
4 4
4 4 4

Thanks for your time and responses, God Bless as you.

 223

APPENDIX 3: Questionnaire on Whole – Life Stewardship

Study Title: The Impact of Prosperity Gospel Teaching on Whole-life Stewardship:
A case of Africa Gospel Church in Kampala, Uganda
Name: James Ouma
Tel: +256 772 920234
E-Mail: oumajames47@yahoo.com
Questions for lay members and leaders
1. Name of your Local Church: __________________________________________
2. Position in the Local Church: ________________ Mob. No. _________________
3. Age: 13-17 18-25 26-35 36-45 46 - 65
4. Gender: Male female
5. Level of Education: Primary school High School
College/University Other
6. Income per month: Less than 50 dollars 51-150 dollars 151- 350
dollars 351-500 Above 500 dollars
Section B: Research Contents (Qualitative Data)
For each statement, tick [√] only one box that best represents your opinion about the
statement. Also, give your short comment on the line below the boxes as you wish to.
1=Strongly Disagree; 2=Disagree; 3=Neutral; 4=Agree, and 5=Strongly
Agree. Please give your honest comment(s) on the lines provided after each statement.

7. Stewardship considers right attitude in giving as more important that what is

given 1 2 3 4 5
Comment__________________________________________________________
4 4 4
4
4
4
4
4 4 4

________________________________________________________________
8. Christian giving should be an external commitment with eternity in perspective
1 2 3 4 5
Comment:_________________________________________________________
4
4
4
4
4 4 4
4 4 4

__________________________________________________________________
9. Christians should give to God deliberately and systematically
5
1 2 3 4
4
Comment: ________________________________________________________
4
4
4
4
4
4
4
4
4

10. Christians should work hard to support themselves and others

1 2 3 4 5
Comment:_________________________________________________________
4 4 4 4 4

_________________________________________________________________
4 4 4 4 4

Wealthy people have the temptation of being arrogant

4 5
1 2 3
4
4
4 4 4 4
4
4 4 4
 224

Comment:_________________________________________________________
__________________________________________________________________
11. Financial stewardship includes budgeting, investments, saving, and freedom from
debts 1 2 3 4 5
4 4
4 4 4
4 4
4 4 4

Comment:_________________________________________________________
__________________________________________________________________
12. Those who fail to serve God and others are being controlled by their wealth
1 2 3 4 5
Comment:_________________________________________________________
4
4
4
4 4 4
4 4 4 4

__________________________________________________________________
13. Christians giving should show that God is the owner of everything they own
1 2 3 4 5
4
2
Comment:_________________________________________________________
4
4 4
4 4

__________________________________________________________________ 4
4
4 4

__________________________________________________________________
14. Christians should be contented with what God has given them
1 2 3 4 5
Comment:_________________________________________________________
4 4 4 4 4

__________________________________________________________________
4 4 4 4 4

15. Christians who don’t give their resources to God are robbing Him and deceiving
themselves 1 2 3 4 5
Comment:_________________________________________________________
4
4
4
4
4
4
4
4

_________________________________________________________________ 4 4

16. Christians should regularly assess how they spend their resources (material, time,
talents, etc) 1 2 3 4 5
4
4 4 4 4

Comment:_________________________________________________________
4 4
4
4 4

__________________________________________________________________
17. Christians should give to God expecting nothing in return
1 2 3 4 5
Comment__________________________________________________________
4 4 4
4 4

__________________________________________________________________
4 4
4 4 4

18. Gifts and talents are for serving God and others
4 5
1 2 3
4
Comment:_________________________________________________________ 4 4
4
4
4

4 4

__________________________________________________________________
19. Contentment should only be found in one’s relationship with the Lord but not in
wealth 1 2 3 4 5
4
4 4 4
4 4
4 4 4

4
4
 225

Comment:_________________________________________________________
_________________________________________________________________
20. The way Christians spent their money, time, gifts, and talents reflect their
commitment to God 4 5
3
1 2 4 4
4
Comment:_________________________________________________________
4
4
4
4
4
4 4

__________________________________________________________________
21. Dishonest Christians demonstrate lack of depending on God to provide for their
needs 2 3 4 5
1 4 4
4
4
4
4
4 4

Comment:_________________________________________________________
4
4

__________________________________________________________________
22. Christians should not have high regards for those who are rich
1 2 3 4 5
Comment:_________________________________________________________
4
4
4
4
4
4
4
4
4
4

_______________________________________________________________
23. Christians should strive for excellence in their work
1 2 3 4 5
Comment:_________________________________________________________
4
4
4
4
4
4
4
4
4
4

__________________________________________________________________
24. The problem with wealth is the attitude not the riches themselves
1 2 3 4 5
Comment:_________________________________________________________
4 4 3 3 4
4 4

__________________________________________________________________4 4
4

4 4

25. Christians should work as if they are working for God and not for men
1 2 3 4 5
Comment:_________________________________________________________
4
4
4
4
4
4 4
4 4 4

Thank you so much for your answers and your time.

 226

APPENDIX 4: Focus Group Discussion Tool for Lay Leaders

Study Title: The Impact of Prosperity Gospel Teaching on Whole-life Stewardship:

A Case of Africa Gospel Church in Kampala, Uganda

Name: James Ouma

Tel: +256 772 920234
E-Mail: oumajames47@yahoo.com
1. What is your opinion about the teaching that every faithful Christian should be
materially prosperous?
2. Why do Christians give their material wealth//finances to God?
3. To whom and how should Christians give?
4. What is your view on claiming scriptures that promise worldly blessings and
receiving the blessings?
5. What is your opinion on the statement, “Jesus became poor so that we can
become rich?”
6. In your view, should Christians be accountable to people and to God on their use
of time, talents, and material wealth? Explain.
7. Is there any relationship between faith and being materially rich? Explain.
8. In which ways do you think God responds to Christians who “sow a seed” by
faith?
9. What is your comment that poverty is a consequence of sin? Explain.
10. What is your view that salvation through Christ brings spiritual freedom?
11. Do you believe that salvation brings about riches? Explain.
12. How often do you plan for ministry time and how do you help church members to
maximize their talents and abilities?
13. What do you teach Christians who are faithful yet lack material wealth?
14. As spiritual children of Abraham, do you think you and the members of your
church are entitled to receive both spiritual as well as worldly riches from God?
Please explain your answer.
 227

15. How does God respond to prayer of His children who seek for riches?
16. What is your opinion on the teaching that poverty in the lives of Christians is a
curse?
17. What is your opinion on those who say that sometimes God allows material lack
among those He loves?
18. What do you understand by, “Only with difficulty will a rich person enter the
Kingdom of heaven?
19. How do you explain the relationship between evil forces like demons, evil spirits
regarding poverty and riches?
20. Do you give hope to Christians living in material lack? If yes, how do you do
that?
21. In your ministry experience, do you believe that different levels of income
influence how people respond to the teaching on wealth like an ean xorcism
(spiritual deliverance)? Explain.
22. Which levels of income earners do you think are most prone to attend deliverance
services (lower income earners, middle-income earners, those with high income)?
Please explain.
23. What strength do you see in prosperity gospel messages?
24. Are there some weaknesses you see in the prosperity teaching?
25. What is your general opinion about the prosperity teaching?
26. Can you think of ways of how the church is helping you to plan for your time and
to develop your gifts?
27. How best can you serve God with the gift of time, material resources and talents?
28. Do you have any question or comment regarding stewardship or prosperity gospel
teaching?

Thank you so much for your answers and your time.

 228

APPENDIX 5: Research Site Map

 229

APPENDIX 6: Research Authorization Letter

 230

APPENDIX 7: Research Permit

231
 232

APPENDIX 8: Consent Forms (Lay Church Members, Leaders, and Pastors)

233
234
235
236
237
238
239
240
241
242
243
244
245
 246

APPENDIX 9: Objective four dropped from the thesis research Proposal

247
248
 249

INDEX: subject
Abraham, 2, 19, 38, 40, 42, 44, 46, 122, 125, 173, 174, 182, 214, 121, 126, 137, 139, 140, 142,
164, 197, 222 217, 219 146, 152, 154, 157, 176, 179,
Adeleye, femi., 7, 27, 28, 69 Magic, 35, 66, 67, 76, 78, 172 185, 188, 189, 190, 191, 192,
Atr, xiii, 63, 64, 66, 67, 70, 71, 78, Material possessions, xi, xii, 17, 37, 193, 195, 196, 200, 204, 208,
152 79, 117, 127, 154, 170, 216 209, 211, 214, 215, 217, 223
Biblical theology, v, 111, 139 Money, xi, xii, 14, 31, 43, 51, 55, Prosperity, xi, xiii, 1, 2, 7, 16, 17,
Biblical theology, xi, 16, 43, 48, 57, 59, 60, 62, 70, 73, 74, 75, 18, 19, 20, 21, 22, 25, 27, 28,
139, 157, 162, 179, 180, 186, 86, 102, 110, 135, 136, 155, 29, 31, 32, 33, 35, 38, 43, 51,
193, 215 167, 193, 208, 217, 221 54, 64, 68, 70, 72, 73, 77, 78,
Blessings, 19, 24, 28, 33, 36, 38, Oyedepo, 19, 30, 31, 32, 64, 145, 87, 103, 105, 140, 142, 144,
42, 46, 47, 50, 52, 62, 74, 75, 149, 168, 200 145, 147, 148, 149, 153, 155,
106, 109, 117, 118, 125, 129, Pastor, 3, 43, 183 157, 163, 164, 166, 173, 176,
164, 214, 216, 217, 218, 222 Pastors, iv, 29, 83, 90, 92, 93, 99, 185, 186, 188, 189, 190, 191,
Blessings, xi, 64, 187 100, 101, 102, 104, 120, 121, 192, 193, 194, 195, 196, 197,
Covenant, 2, 18, 33, 39 122, 123, 124, 137, 138, 139, 198, 199, 200, 201, 202, 203,
Cultural teachings, 62 140, 147, 171, 173, 174, 182, 204, 213, 214, 215, 217, 219,
Culture, 119, 120, 122, 124, 126, 205, 214 222
180, 192, 210 Pleasure, 47, 48, 64 Prosperity gospel teaching, xi, 1,
Deliverance, 35, 74, 108, 109, 124, Poor, 25, 27, 29, 30, 37, 38, 40, 41, 16, 17, 103, 119, 120, 140, 142,
151, 173, 207, 213, 218, 223 42, 45, 51, 53, 54, 55, 57, 58, 167, 180, 206, 210, 213, 219,
Discipleship, 16, 137, 188 60, 61, 65, 72, 78, 81, 85, 103, 222
Economic, 15, 21, 23, 27, 30, 38, 111, 112, 113, 114, 120, 121, Rich, 38, 39, 42, 45, 50, 51, 52, 53,
60, 73, 76, 85, 123, 137, 148, 127, 137, 144, 147, 155, 158, 57, 58, 60, 69, 90, 93, 104, 105,
156, 187, 217 159, 170, 174, 207, 208, 210, 106, 109, 112, 113, 114, 117,
Faith, 2, 20, 26, 28, 31, 33, 38, 41, 212, 217, 218, 222 132, 133, 146, 147, 155, 159,
42, 48, 55, 69, 75, 76, 83, 105, Popular prosperity gospel 163, 165, 207, 210, 214, 216,
106, 107, 111, 112, 113, 116, teaching, xi, 119 217, 221, 222, 223
124, 125, 129, 136, 146, 147, Poverty, 3, 21, 27, 38, 52, 61, 68, Seed, 2, 27, 33, 34, 111, 125, 138,
149, 150, 155, 158, 160, 161, 71, 74, 105, 108, 109, 111, 112, 156, 207, 217
173, 175, 188, 207, 208, 209, 113, 114, 115, 122, 124, 126, Sowing, 27, 33, 34, 35, 110, 111,
211, 214, 217, 222 127, 138, 146, 151, 152, 153, 125, 138, 146, 156, 207, 217
Framework, 13, 15, 21, 152 158, 174, 177, 191, 202, 207, Stewardship, v, 11, 12, 17, 37, 41,
Happiness, 64, 119, 210 208, 209, 210, 211, 214, 216, 44, 45, 48, 53, 55, 61, 62, 76,
Kampala, v, xi, xiii, 10, 12, 17, 89, 217, 218, 222, 223 78, 79, 80, 87, 94, 103, 107,
90, 139, 140, 141, 142, 151, Poverty, xi, 19, 21, 48, 51, 53, 68, 117, 127, 128, 129, 135, 136,
180, 181, 194, 206, 213, 219, 72, 85, 108, 109, 162, 185, 186, 138, 139, 140, 159, 166, 177,
222 188, 189, 191, 200, 201, 203 210, 216, 219, 220, 223
Kampala, i Prayer, 20, 25, 36, 84, 108, 109, Surrender, 71, 82, 135, 136, 216
Kampala area, xi 151, 207, 222 Theology, v, 9, 10, 15, 17, 29, 30,
Lay leaders, xi, 91, 222 Prophets, 35, 151 32, 38, 41, 42, 45, 93, 102, 111,
Lay members, 90, 206, 219 Prosperity, v, 1, 9, 10, 15, 17, 19, 114, 137, 139, 140, 179, 180,
Lay members, xi 24, 25, 29, 30, 33, 34, 37, 41, 183, 202, 208
Leaders, xi, 11, 19, 23, 25, 26, 31, 43, 45, 46, 49, 50, 51, 52, 61, Ubuntu, 65, 183
35, 37, 70, 71, 78, 83, 90, 120, 64, 71, 73, 74, 75, 78, 89, 103, Variables, 15, 137, 138, 139, 140,
109, 110, 111, 112, 119, 120, 141
 250

Wealth, xii, 2, 18, 28, 34, 37, 46, Whole-life Stewardship, v, 9, 10, Whole-life stewardship, xii, 16,
54, 60, 61, 62, 103, 110, 116, 11, 13, 14, 15, 17, 18, 72, 76, 43, 79, 80, 84, 111, 114, 138,
119, 147, 161, 185, 192, 193, 77, 79, 80, 82, 87, 88, 89, 94, 139, 179, 180, 182, 186, 215
194, 198, 206, 207, 208, 209, 111, 127, 137, 138, 139, 140,
210, 215 141, 142, 166, 179, 180, 181