ABSTRACT
The study of
Pentecostal Churches is regarded as the third phase in the history of
Christianity in Nigeria. The existence of the Churches in this category is a
challenge to the existence of Mainline and African Independent Churches. Some
of these Churches are: Redeemed Christian Church of God, Deeper Life Christian Church,
Living Faith Church, New Testament Church, Rhema Church etc .It is observed
that many of them have contributed significantly to the needed religious,
political and socio-economic infrastructure for Sustainable Development of
Nigeria in the 21st Century. For instance, the establishment of
Private universities, hospitals, banks, campaign against AIDS/HIV, scholarships,
road maintenance and rehabilitation of drug addicts. However, the story of the
Churches are not only “Holistic”, there are abounding “negative” findings that
are inimical to the growth of the gospel of Jesus Christ.
INTRODUCTION
The objective of
this paper is to examine critically the role of Pentecostal churches in
National development in Nigeria. There is no doubt that the churches in this category
have contributed immensely to the religious, political and socio-economic
development of the country. However, the story is not holistic per se because of some unpleasant
observations being witnessed in the teachings and practices of the churches.
The methodology to
be adopted is the historical survey research design and < descriptive analytical approach employing
oral interviews, questionnaires and participant observation as tools for
eliciting information.1 This is to avoid generalization which is
observed in many earlier works on Pentecostal churches. Many of them are
different in styles and liturgy. Ruth Marshall said “Pentecostal” which refers to
a “specific set of doctrinal tenets and rituals ignores the heterogeneity of this
movement”.2 It may be difficult to have a common and generally
accepted definition. In fact, there is no consensus on the beginning of the
Pentecostal movement even in the western world. Many western scholars focus on
historical continuity of Pentecostalism with the US American Azusa Street Revival
or adherence to a doctrine of “initial evidence”.3
We agree with
Richard Burgess definition to certain extent
Here
I follow Hollenweger and
Anderson
by adopting a more
inclusive
definition. They use
the term
‘African Pentecostalism’
to
describe any African church
or
movement that stresses the
experience
of the spirit and the
practice
of spiritual gifts 4
According to him such
churches include older AIC called ‘prophet healing’ churches by Turner,
mission-related Pentecostal churches and newer African founded Pentecostal
Churches, Fellowships and Ministries5 In fact, the above definition
may even be offensive to the mainline churches because they claim that the
promise of the Holy Spirit which is one of the features of Pentecostalism was a
promise of Jesus Christ to every believer. Ayegboyin has this to say on Pentecostalism
that “a general term used to describe the groups and sects which have
traditionally placed emphasis on the speaking and receiving of certain gifts of
the Spirit, such as, speaking in tongues, prophesying and healing as a sign of
the baptism of the Holy Spirit.6 In other words, the above
definition automatically excluded the mainline churches.
The history of
Christianity in Nigeria up till date are in three phases. The first attempt to
introduce Christianity to the geographical area later known as Nigeria was in
Benin/Warri areas of Niger Delta in the 15th Century. It was carried
out by the Catholic Portuguese Missionaries. However, the attempt was a failure
because of some factors already clearly stated by some eminent scholars like
Ryder, Ade Ajayi, Erivwo, Lamin Sanneh and Peter Clarke.7
The European
Christian Missionaries made a second attempt to Christianize Nigeria in the 19th century. The Christianization of the country between the 19th-21st centuries came in two phases. The first phase was led by the Methodist mission
in September, 1842 under the leadership of Thomas Birch Freeman.8 He
entered Abeokuta through Badagry which became an entreport to Yorubaland. The
town of Abeokuta became the “sunrise within the tropics”. He was followed
closely by Henry Townsend, a missionary of the Church Missionary Society
(Anglican), who equally settled in Abeokuta in December, 1842.9 The
missionaries were given a rousing welcome and hospitality by Sodeke, the
traditional ruler of Abeokuta . These earlier missionaries were followed by the
Baptist and Roman Catholic in the evangelization of Yorubaland.The Christian
Missionaries equally visited the Eastern part of Nigeria almost at the time
they visited Yorubaland. The Christian missionary enterprise was delayed in the
Northern part of the country because of religious and political factors.
Ade Ajayi mentioned
in his work, Christian Missions in
Nigeria, that
The
C.M.S. was the largest and the most significant in
this
period. Being part of the established Church and
based
in London. It had the greatest influence in the
British
government. They established their mission in
Badagry
in 1845. and they led the expansion into the
Yoruba
country 10
In other words, the
C.M.S. (Anglican) played a prominent role in the evangelization of Nigeria.
Apart from the Anglican mission, the Methodist, Baptist and Catholic
denominations also made their impact felt in Nigeria before the end of the
19thc. However .the contribution of each mission to this common factor was not
equal in men, material, and length of service or significance.
The second phase of
Christian missionary activities examined in this paper is the Aladura or African Independent Churches.
These Churches include the Cherubim and Seraphim Church (C&S), Church of
the Lord (Aladura), Christ Apostolic
Church, (C.A.C.), and Celestial Church of Christ (C.C.C.). These were
indigenous Churches founded by Nigerians. According to Akin Omoyajowo “the Aladura Churches are Churches which
began the indigenous Churches, founded by indigenous persons, and run under
indigenous leadership”.11 These Churches were under the leadership
of Moses Orimolade, Josiah Olunowo Oshitelu, Joseph Ayo Babalola and Samuel
Oshoffa respectively.
The Aladura Churches combined the two
fundamental elements of Christianity and African culture, in a way that
advertised their Christian intentions without undermining their African
credentials. They emphasized some
features which are relevant and valued by the African people, such as,
prophecy, healing, prayer, vision, dream and the use of sacred objects12.
Within a few years of existence, most especially, between 1920’s-1960’s, the Aladura Churches grew phenomenally in
the nooks and crannies of Yorubaland and beyond. Different scientific and
technological strategies of preaching the gospel were introduced in Nigeria
The next phase of
Christianity in Nigeria started in the 1960’s. We have witnessed a phenomenal
growth in the establishment of Pentecostal Churches. They have become
uncountable in number. It is argued by Chris Obi, quoting Larry Christensen
that Pentecostal Churches are seen as: “a supernatural manifestation of the
Holy Spirit, whereby the believer speaks forth in a language he never learned,
and which he does not understand”13.
We believe that the claim
of some Churches to the exclusive repository of the Holy Spirit is not
justified because the promise in the book of Prophet Joel and Acts of the
Apostles are meant for all Christian believers in Jesus Christ.
Ruth Marshall once
said:
One
of the most remarkable trends of the last decade
among
the Christian population of Southern Nigeria has
been
the dramatic rise of the so-called “Charismatic” or
“Pentecostal”
movement.14
The churches often
started as “Christian fellowship” centers before they metamorphosize into
Churches, such as, the Deeper Life Bible Church with the headquarters in Lagos,
under the leadership of Pastor W. Kumuyi, Redeemed Christian Church of God
(Pastor E. Adeboye) based in Lagos, Living Faith (Winners) being led by Bishop
David Oyedepo (Otta, Ogun State), Rhema Church (George Adegboye (Ilorin), New Testament Church (Pastor M.R. Popoola
(Ilorin), Trumpeters Church, Pastor T. Oludare,( IIesa), Church of God Mission,
Benin-City was founded by Late Benson Idahosa and now being led by his wife
Bishop Margaret Idahosa. Others are the Household of God’s Church. Oregun,
Lagos (Revd. Gabriel Oduyemi), Pastor Partrick Anwuzia’s Zoe Ministries. Revd.
Tunde Bakare’s Latter Rain Assembly: Revd. Tunde Joda’s Christ Chapel International;
Bishop Francis Wale Oke;s Sword of the Spirits; Prophet T.B. Joshua of
Synagogues Church of All Nations, Pastor Chris Oyakhilome of Christ Embassy
Church, and the Dominion Life Bible Church (Pastor Bode Amoo) Ilorin15.
Pentecostalism and National Development
It is observed that
Christianity is a catalyst of social change in any society. According to J.D.Y Peel,
“new needs, values, techniques, and roles, new political, economic and
religious systems are interconnected yet not wholly dependent on one another”16.
The Mainline churches and African independent churches had earlier evangelized
Nigeria with the introduction of some civilizing phenomena. According to
Odumuyiwa, Christianity should be involved in governance and development in such
areas as socio-economic, educational, religious, moral, political and medical perspectives.
He further highlighted and categorized the expected role of the church in the
21st Century thus:
(a)
Humanitarian services
(b)
Educational development
(c)
Employment generation
(d)
Social and ethical
development
(e)
Governance by example<
(f)
Improved economy
(g)
Spiritual and moral
development17
As good as the above issues are, we may not agree with some
of the submissions of the writer.
Pentecostalism and Humanitarian services
One of the
major aspects of Jesus ministry was Humanitarian service. In fact, in Isaiah 611 Jesus said…“ to bring good tidings to the afflicted, he has sent me to bind up
the brokenhearted, to proclaim liberty to the captives” This was clearly
demonstrated in the numerous miracles of healing, feeding of four and five
thousand people who were hungry. The Pentecostal Churches in Nigeria has not
failed the nation in this regard. At the annual Easter and December retreats of
the Deeper Life Bible Church, the participants are given “free food and lodging”.
Some years later, “free transport was also added”18. Also, T.B
Joshua of Synagogue Church of All Nations based in Lagos is known for his care
of the poor and destitute19. Several bags of rice and money are
regularly provided for the poor in the society. In 1997, the Living Faith World
Outreach provided food, clothing and other relief materials to indigenes of
Koma Hills in Adamawa State, where natives had long been disconnected from civilization.
A year before then, the church gave relief materials to victims of the Liberian
Civil war20. It has been argued elsewhere, that providing such
palliatives may not solve the poverty being experienced in the Nigerian society
and elsewhere. However, we believe that it is a way of alleviating the
sufferings of the common man.
As part of
humanitarian services, many of the leaders of the Pentecostal Churches are
involved in the campaign against HIV/AIDS. For instance, the Redeemed Christian
Church of God is in partnership with the National Agency for the control of
AIDS, NACA21. Some of the churches also have scholarship programmers
for indigent students. Oyedepo once said “All school age children not in school,
due to the inability of parents, will be fully taken care of by the church”22.
T.B Joshua is also reported to the provision of the less privileged with
education support from primary to tertiary levels. The Living Faith Church has
been rendering service on road repairs, most especially, Ota/Idiroko road that
leads to the Church is regularly rehabilitated.23 Some of the
churches are gradually becoming training grounds for National football players.
For instance, Joshua’s football academy provided two players to the Nigerian
U-17 World Championship in 2009.So also; Mike Okinawa’s football team is
assisting in fishing out capable Nigerian football players24.
It is
interesting to note that churches have also gone to the area of conflict resolutions
in Nigeria. Ladi Thompson, the co-coordinator of Macedonian Initiative is a
good example in this regard. Many communal disputes, religious and family
problems are being handled by him.25
The
Pentecostal Churches have also been noted for her healing programmes. Owoeye,
once said “Healing and miracles are central to the teaching of Pentecostal
Churches”.26 In other words, every believer is expected to enjoy
good and robust health. In this regard a lot of propaganda is put in place to
attract people to the revivals and crusades for divine healing.
In fact,
almost all of them do claim the power of healing. It is a factor that has made
the Churches to attract many members of the mission Churches. However, many of
such healings are contestable and seem not to be real. Even, some of the
Pentecostal church leaders do condemn some healing miracles of others. For
instance, Don Akhilomen observed that the healings of Prophet T.B Joshua of the
Synagogue Church of All Nations and Pastor Chris Oyakhilome of the Christ
Embassy Church, have been “accused as deriving their powers from Satan, the devil
in whose power, it is thought the many awe-inspiring and wonderful miracles are
effected to the bewilderment and consternation of the un-initiated as a
manipulative strategy”.27 The Pentecostal fellowship an umbrella of
the church condemns the activities of T.B Joshua.28 It is not our
concern in this paper to join issues with both parties.< Our interest is to note that many
healing miracles are claimed to have been recorded in open revivals and faith
clinic homes. For example, the annual and monthly Holy Ghost revival of the
Redeemed Christian Church of God under the leadership of Pastor E. Adeboye is
of great value in this regard. Many sicknesses that are beyond the ability of
medical doctors are claimed to have been healed in some of the Pentecostal
Churches.
Another area which
will be critically examined is the prosperity message of the Pentecostal churches.
It is believed that those that are poor are not enjoying the goodness of God.
In other words, every Christian should not experience sickness, poverty, unemployment
and other human problems. The question is: Is this the position of Jesus teaching
on prosperity?
An aspect of
the major contribution of the Church in general is the development of Western education.
The Pentecostal Churches are not found wanting in this regard. In fact, many of
the leaders and founders of such Churches are elite and well educated. So,
their interest in education is of great importance. For example, the Late Benson Idahosa, W.F. Kumuyi, David
Oyedepo, Mike Bamidele, E.A Adeboye etc attended tertiary institutions within
and outside Nigeria. In fact, the qualities of their teachings and Bible
expositions and charisma have made them to be attractive to the people. The
initial philosophy of education by the early missionaries in still relevant till
date. According to Samuel Ajayi Crowther
The
school was Crowther’s chief
method
of evangelization. He
introduced
the mission into new
places
by setting rulers and
elders
interested in the idea of
a
school of their own and
usually
it was the school that
he
asked the senior missionary
at
each station to give his
chief
attention29
Many
Pentecostal Churches have Nursery, Primary, Secondary and even Private
University. The latter is a new dimension in the history of education in
Nigeria. Even though, the programme is being criticized as too expensive and beyond
the reach of the common man. In fact, some people believe that it is a
diversionary trend from the initial thought of the early missionaries.
The following
Christian Universities are in place in Nigeria.
(1)
Covenant University, Otta, Ogun State, was established by the
Living Faith Church.
(2)
Babcock University, Illisan, Remo, Ogun State, was
established by the Seventh Day Adventist Church.
(3)
Bowen University, Iwo, was established by the Baptist Church.
(4)
Benson Idahosa University,
Benin, was established by the God of Church Mission.
(5)
Bingham University was established by the ECWA Church.
(6)
Redeemed University was established by the Redeemed Christian
Church of God
(7)
Ajayi Crowther University, Oyo was established by the
Anglican Church.
(8)
Crawford University, Igbesa, was established by
the Apostolic Faith Church.
(9)
Caritas University, Abuja,
was established by the Catholic Church
(10)
Wesley University of Technology,
Ondo, was established by the Methodist Church.30
Many other Christian
Universities are being proposed and in pipeline. For instance, the Deeper Life
Bible Church is proposing Anchor University to be sited in Abuja, while Pastor
Wale Oke of the Sword of Spirit and the Mountain of Fire and Miracles Ministry
of Pastor Olukoya is proposing Mountain University to be sited in Lagos. So
also, T.B. Joshua has promised to build a University for the less privileged
youths in the society31.
These institutions no doubt have given many Nigerian applicants the
opportunity of accomplishing their life ambition of attending University in
Nigeria. The competition in the public Universities is too keen and cannot
accommodate the increasing number of applicants every year.
In other words, many Nigerians are provided desired education and employment
opportunities in these institutions. It is observed that there is an un-interrupted
academic calendar in such schools, and Christian moral principles are emphasized.
This is highly commendable and appreciated. The man power being provided for
the political, social, religious and economic class is of great benefit to
national development.
The Pentecostal churches have also contributed immensely to
the development of media and internet facilities in Nigeria, most especially in
the 20th and 21st centuries. The publication of tracts,
magazines, novels and writings in national dailies are regular features. For
example, Mrs. Faith Oyedepo, Pastor D. Oyedepo, W.F Kumuyi, Enoch A. Adeboye ,
T.B Joshua are regular writers in National dailies.32 Magazines like
the Christian women mirror,
Redemption Light Magazine, Winners world, Fire in the word and Life Magazine are
published regularly for Christian women in particular and Nigerian women in general. Apart from magazines, interesting
books are common in bookshops for people to read. Majority of the Christian
literature are published by the Pentecostal Church leaders. For instance, W.F.
Kumuyi, E.A Adeboye, David Oyedepo, Daniel Olukoya, Chris Oyakhilome and Sam
Adeyemi are prolific writers.
The radio and television method of communication is a common phenomenon
today. Some of the Pentecostal pastors have regular and appointed times to preach
the gospel on the radio and television at the Federal, State and Private
Stations. Programme on Radio includes devotional services which involve only
morning and evening prayers mostly on government stations, Sunday worship
services, giggles and announcement of revival meetings and church programmes,
full length preaching/ teaching programmes and occasional interviews granted to
church ministers. There are about ten radio stations in Lagos alone, broadcasting
close to 60 full length religious programmes per week ,ranging from
15-55minutes in length. Some of the radio stations based in Lagos are, Metro FM(Federal),EKO FM and Radio
107.5(Lagos State),Ray Power FM, Cool FM, Rhythm FM, Star
FM ,Bond FM and Choice FM. Pastor
Mike Bamidele speaks on Radio Osun
everyday at 6.25am, Sola Areogun of Life Oasis preaches on Osun radio for
fifteen minutes every day. Pastor Isaac Omolehin of the Word Commission, Ilorin
features on Kwara radio every < Sunday morning at 7.30am33.
According to Don Akhilomen, Televangelism is a phenomenon in recent
missionary efforts across the globe whereby the benefit of Television as one of
the modern advancements in the ever-increasing field of science and technology
is tapped and appropriated for the spread and advancement of missionary
objectives34. Pastor George Adegboye, Joseph Mohammed Alli and M.R.
Popoola are regularly featuring on the Nigerian Television Authority, Ilorin
every Sunday. Many believers and un-believers are reached through radio and
television programmes. In fact, many of the Pentecostal pastors are having
private satellite to reach and preach the gospel.
Late Archbishop Benson Idahosa made the first attempt at
televangelism on Bendel Television in 1974 and it was indeed a huge success.
Ayo Oritsejafor who was a close
assistant and later an overseer of his own ministry also effectively made use
of the television to preach the gospel. In Lagos, Pastors like Chris Oyakhilome
of the Christ Embassy, Chris Okotie of Household of God church, Tunde Bakare of
the Latter Rain Assembly, Tunde Joda of the Christ Chapel International Church,
E.A Adeboye of the Redeemed Christian Church of God, Samsom Ayorinde of World
Evangelism Bible Church and Matthew Ashimolowo of the Kingsway International
Christian center (all of Lagos) are some of the prominent televangelists on the
airwaves of Lagos television stations35.
The Pentecostal churches have adequately and judiciously made
use of drama to teach the gospel. Ojo observed that charismatic/Pentecostal movements
have created new avenues of ministering to Christians in this area. He stressed
further that, in recent times some groups especially within the Pentecostal
churches, have lifted this aspect of ministry to great height by
professionalizing Christian drama36. The Mount Zion film ministry in
particular has taught and converted many people into Christianity through
various films like, the Ultimate Power (Agbara nla), the Great Mistake, Lost
Forever and Storm of Life. Many lessons are learnt in viewing these films. The
Ultimate Power of Jesus Christ is demonstrated in each of the films37.
The Pentecostal ministries rely so much on modern technology
like computers, e-mail and internet to disseminate messages to the members of
their churches. Most especially, every morning or monthly preaching is sent
through GSM to their numerous members. Preachings are read on computer and
internet to encourage believers.
In the political development of the country, some Pentecostal
pastors are known to be active participants. Rev. Chris Okotie was a
presidential candidate of the Fresh party in the 2007 general election. Even
though, he lost the election, at least it is an indication that, he felt, that
he was capable of providing good leadership in a sustainable democracy. Of
recent, Pastor Bakare of Latter Rain Assembly, Lagos took part in “Save Nigeria
Group” led by Nobel Laurel, Wole Soyinka to protest the absence of President
Yar-Adua in Nigeria for over fifty days without allowing the Vice President,
Good-luck Jonathan to act as the President and Commander in Chief of Armed
Forces. In justifying his participation in the rally, he said “We need to
spearhead effective social mobilization, rebuild the spiritual streets and the
walls of our nation and influence what is happening there. It is time for the
true church to come out of the closet and rebuild ancient ruins”38.
Some months ago, Pastor Smart Adeyemi led a group of protestants against
incessant power failure in Lagos. This is an indication of identifying with the
common man on the street and requesting for sustainable democracy. Many politicians
often go to the Pastors for prayers and counseling when election is fast
approaching. The old expression that “politics is a dirty game”39 is
being addressed positively in the 21st century by the Church in
Nigeria. Bakare said “that is why you and I ought to rise. Regardless of the
toga we wear or our occupational identity, we’re first and foremost Nigerians.
Until we rise and say enough is enough, it’s going to continue. Because freedom
is never granted to the oppressed”40. I believe that the above
expression from a Pentecostal pastor is to say that men of God or Christians
must ensure that the democratic structure or experiment must be sustained.
Challenges of the Pentecostal churches in National
Development.
Having examined some of the contributions of the Pentecostal churches
to National development, we have a duty as scholars of Religion to consider
their activities critically because the gospel of Jesus Christ is being given a
new interpretation daily.
The vogue in the teachings of the majority of these churches
is based on prosperity teaching. In fact, many of these churches are now given
different derogative names. Abogunrin refers to such churches as “health and
wealth” gospel. According to him “young graduates of Universities and Polytechnics
who could not find jobs started to float churches”41. The teaching
of holiness is being gradually abandoned in preference for prosperity teaching.
Some of these pastors are the late Arch- Bishop Benson Idahosa, Bishop David
Oyedepo etc.
Our area of concern in this study is that, many of the
Pastors do not bother about the money being brought to the church. We believe
that this is encouraging bribery and corruption in our nation. There are
stories of people stealing money in their place of work and donating millions
of naira to some churches. In the month of March, 2003, Lawrence Agada, a
cashier at the Lagos Sheraton Hotel and Towers was arrested for stealing
40million naira from his employers. During interrogation, he confessed that he
gave all the money to Christ Embassy, pastured by Chris Oyakhilome in cash and
equipment.42 Another case was also reported of Dipo Kehinde of Eko
International Bank, who stole 39 million naira from his employer out of which
he gave 10 million to Christ Embassy as “seed money”, with the hope that it
would yield several millions of money later.43
According to Dada “in Nigeria today, as in most African
countries, poverty, distress, violence and corruption are ever present
realities”44. According to him prosperity gospel is probably an
answer to the situation. The prosperity preachers believed that poverty is a
sign of sickness that must be wiped out of the society. Positive confession is
encouraged and sowing of seed of faith is the hallmark of such churches.
The question then is; Is everybody in such churches as rich
as proclaimed? This question and more have been answered adequately by Dada and
Abogunrin in their scholarly works. It is a delusion and false hope being given
to the worshippers. It is believed that the interpretation of the teaching of
Jesus Christ is not properly done. How do we interpret the saying of Jesus that:
the poor will always be with you?
It is also
observed that it is true that the establishment of Private Universities by some
of the churches would create employment and provide admission to the admission
seekers. The question is: How many poor people in the church could afford to
send their children to such schools they labour to build as church members? It
is being seen as business enterprise in Nigeria. In fact, it has become a rat
race among the major Pentecostal preachers to establish such schools.
Space contestation is another challenge being witnessed among
the Pentecostal churches. A cursory look at the competition for land along
Ibadan/Lagos express road is a food for thought. Motorists and road users are
made to suffer un-necessary hardship and agony during daily, monthly and annual
church programmes. For example, the Holy Ghost programmes of the Redeemed
Church of God,and Mountain of Fire and Miracles, often delayed motorists for
hours on the road because of hold-up. In some cities, they struggle for
accommodation and religious worship centers. According to Abogunrin, “they are
found in their tens and scores on a single street … sometimes two or three
churches occupy different floors of the same building, each with its loud
speakers disturbing not only each other, but the general public, especially at
night”45. There are bickering, misunderstanding, enmity and strife
among some of these churches that are clustered in same location. In fact, they
have become nuisance to many Nigerians living close to them.
It is
interesting to note that Pastor Tunde Bakare once described some of the
churches as theatres for amusement or relaxation. According to him, “in most
churches today, one lone star rises and others come to watch him perform”46.
Many of the Pentecostal church founders are the “Alpha and Omega” of such churches.
They are worshipped like gods with bodyguards and difficult to be seen by the
members of the church. Did Jesus behave that way? Righteousness has been thrown
overboard. According to Tunde Bakare “most of these treasury looters and robbers
sit in the front row of our churches and donate the largest amount and Pastors
don’t care”47.
The fundamental interpretation of the gospel is a serious
challenge in the Pentecostal churches. Bakare while criticizing some other
Pentecostal churches said “The Christianity of chattels, of oil, of mantle, of washing
of feet? Where are those things? They should show it to me in the bible”48.
In fact, unbelievers are confused with different and incorrect interpretation
and application of the Bible to almost every human endeavour. In fact, he
accused David Oyedepo of heresy when the latter wrote in one of his books that
“The anointing oil is not the symbol of the Holy Spirit, but the life of God in
the bottle”49. The interpretation has led to controversy and
disagreement among the Pentecostal Pastors.
In fact, many of the miracles and divine
healings being shown on the televisions are doubted. Are they true? As
Christians, we believe in the power of Jesus to heal the sick. But many charlatan
preachers nowadays play on the intelligence of the members of the church by
deceiving them. It got to a stage that the Nigeria government banned the
showing of such miracles on the televisions because it became ridiculous
unconvincing and unreliable!
Conclusion.
The Pentecostal Churches have a humble
beginning in Nigeria. Many church leaders like Late Benson Idahosa, Wale Oke,
Simeon Okah, Ayo Oritsejafor, David Oyedepo, Tunde Bakare, E.A. Adeboye and
others have played and are still playing prominent roles in the propagation of
the gospel of Jesus Christ. In most cases, the emphasis in the 21st century is prosperity gospel. Many of these churches have contributed immensely
to sustainable development in the religious, political and socio-economic
development of Nigeria. At least, they encourage their worshippers to serve God
and live Holy lives in spite of the economic melt-down in the country in
particular and the World at large. In some cases, they have contributed to the
establishment of schools and provide manpower for national development. It is
also noted that the Churches have adequately challenged and influenced the Mainline
Churches50. For instance, the features of praying, clapping, revival
for miracles, night vigils etc have been embraced. The Pentecostal Churches
have also benefited from the Administrative structure of the Mainline Churches.
Nevertheless, the interpretation being given
to the gospel is a food for thought. The issue of prosperity gospel should be
re-examined. There is a need to emphasize holiness and righteousness well and
above every other thing. For democracy to be sustained in Nigeria, the church must
be revived, defended and protected. It is then the expected good governance may
be achieved in Nigeria. The church must complement the efforts of the government
and give a right direction by preaching the gospel with courage and forthrightness.
Notes and References
1
L.M Ogunewu, “The Media and Communication Technologies as
Strategies for Evangelization and Teaching in the Deeper Christian Life
Ministry in Lagos 1975-2005”, unpublished PhD Thesis submitted to the
Post-graduate School, University of Ibadan, Ibadan 2009, p9.
2
Ruth Marshall, “Pentecostalism in Southern Nigeria” in New Dimensions in African Christianity,
Paul Gifford (eds), Ibadan,Sefer, 1993 p9.
3
Richard Burgess, Nigeria’s
Christian Revolution: The Civil War Revival and its Pentecostal Progeny (1967-2006),
India; Richard Burgess, 2008 p5.
4
Ibid p6
5
Ibid p6
6
Deji Ayegboyin and S. Ademola Ishola, African Indigenous Churches An Historical Perspective, Lagos: Greater
Heights Publication,1997 p16
7
Rotimi Omotoye. “The Concept of God and its Understanding by
the Christian Missionaries in Yorubaland” in God the Contemporary Discussion, E. Ade Odumuyiwa (ed) etal,
Ilorin, Decency printers 2005 p105.
8
Ogbu Kalu (ed), Christianity
in West Africa ,The Nigerian Story, Ibadan, Daystar press, 1978 p.255
9
Ibid p.257
10
J. F. Ade Ajayi, Christian Mission in Nigeria 1841-1891 The
Making of a New Elite, London: Longman, 1965 pxiv
11
Akin Omoyajowo, “The
Aladura Churches in Nigeria since Independence” Edward Fashole-Luke (ed) etal Christianity in Independent Africa,
London: Rex Collins, 1979 p96
12
Rotimi Omotoye,
“Christianity and Cultural Development: An Examination of Aladura churches in
Yorubaland” in Dialogue issues in
contemporary Discussion, Ade P. Dopamu (ed) etal, Lagos, Big Small, 2007,
pp335-340
13
Rotimi Omotoye,
“Communication and the Universality of the Gospel in Yorubaland” in Science and Religion in the service of
Humanity, Ade P. Dopamu (ed) etal Ilorin, Local Society Initiatives (LSI),
2006 p.42
14
Ruth Marshall,
“Pentecostalism in Southern Nigeria” p.8
15
Rotimi Omotoye, “Communication
and the Universality of the Gospel in Yorubaland” p. 43
16
J.D.Y Peel, Aladura: A Religious Movement Among the Yoruba,London:Oxford
University Press,1968 p.36
17
E.Ade
Odumuyiwa,”Christianity, Governance and Development: A case Study of Nigeria in
the 21stCentury” in Religion, Governance
and Development in the 21st century. R.A. Raji (ed) etal p211
18
Matthews A. Ojo, “Deeper
Life Bible Church of Nigeria” in New
Dimension in African Christianity p. 166
19
The News Magazine, titled
Inside Nigerian Churches, the Good and the Bad, volume 33 No 24, 21 December,
2009 p.21
20
Ibid p. 21
21
Ibid
22
Ibid
23
Ibid
24
Ibid
25
Ibid
26
S.A. Owoeye, “Pentecostal
Churches and Prosperity in South Western Nigeria,” in God the Contemporary Discussion, E.A. Odumuyiwa (ed) etal, Ilorin: Decency
Printers,2005,p505.
27
Don Akhilomen,”An Overview
of the Healing Ministries of T.B Joshua and Chris Oyakhilome in Nigeria” in God the Contemporary Discussion, E.A.
Odumuyiwa (ed) etal Ilorin: Decency Printers,2005 p505.
28
The Westerner Magazine,
titled The Truth about T. B. Joshua vol. No 7, May 18 2009 p. 13
29
J. F. Ade Ajayi p. 218
30
Rotimi Omotoye, “Christianity
and Educational Development: A case Study of Christian Missionary Universities
in Nigeria in the 21st century” in Religion, Governance and Development in the 21st< century,
R.A. Raji (ed) etal, Ilorin, Decency Printers,2006 ,p136
31
The News Magazine, Inside
Nigerian Churches The Good and the Bad vol. 33 No 24, 21 December, 2009. p. 21
32
Rotimi Omotoye,
“Communication and the Universality of the Gospel in Yorubaland” p. 47
33
L. M. Ogunewu p. 50
34
Don Akhilomen,
“Televangelism and the Development of the Nigerian Child” in Religion, Ethics and Population Development,
Ilorin: Decency Press, 2007 p.29
35
L. M. Ogunewu p. 51
36
L. M. Ogunewu Ibid
37
Rotimi Omotoye,
“Communication and the Universality of the Gospel in Yorubaland” p. 48 <
38
Nigerian Tribune,Monday,18th January,2010 p3
39
The News Magazine, “Why I
quit Redeemed Church” by Pastor Bakare volume 33 No 20,dated 23rd November,2009,pp21-22
40
Ibid
41
S.O Abogunrin (ed) etal
“Jesus Pronouncements on Wealth in
the context of Health and Wealth Gospel in Nigeria” in Biblical Studies and Corruption in Nigeria, Ibadan: M. Alofe
Nigeria Enterprises,2007 pp274-278
42
News Magazine, Inside
Nigerian Churches p.20
43
Ibid
44
O.A Dada, “Prosperity
Gospel in Nigerian Context: A medium of Social Transformation or An Impetus for
Delusion?, Orita Ibadan Journal of Religious Studies xxxvi/1-2 June@ December
2004 p.96
45
S.O Abogunrin (ed) etal
“Jesus Pronouncements on Wealth in
the context of Health and Wealth Gospel in Nigeria” in Biblical Studies and Corruption in Nigeria, Ibadan: M. Alofe
Nigeria Enterprises,2007 pp274-278
46
Ibid
47
The News Magazine, why I
Quit Redeemed Church p. 20
48
Ibid p. 21
49
Ibid
50
Ibid
51
Rotimi Omotoye, “Divine
Healing” in the Aladura Churches: A
Phenomenon of Challenge to the Mainline Churches in Nigeria, Journal of Arabic
and Religious studies, volume 13 December, 1996-1999 pp 60-
