The prosperity churches in Zimbabwe : the role of theological education in ministerial character formation

Abstract

Prosperity preaching is a global phenomenon and hence it has attracted attention by various researchers (Maxwell, 1998; Anderson, 2001; Togarasei, 2011; Chitando, Gunda & Kugler, 2013; Zacka, 2015; Gbote & Kgatle, 2014; Magezi and Manzanga, 2016; Niemandt, 2017 and Mashau& Kgatle, 2019). In Africa, the practice of prosperity gospel has created a multitude of problems related to its hermeneutic, homiletic and character expressions of the leaders/ preachers (Mashau & Kgatle, 2019; Togarasei, 2011). There is a contradiction between what prosperity teaching purports to address and what actually obtains on the ground. Debates in the field of prosperity theology have mainly focused on whether it is a true gospel or not or whether it exists as a commodified and commercialised gospel (Magezi & Manzanga, 2015). Character issues of prosperity church leaders continue to be at stake today. As the prosperity gospel is developing with its leaders seemingly undeterred in focussing on, and drawing money from people despite their poverty situation, the Christian community is questioning their practices, demeanour and approaches to doing ministry. This problem raises a leadership character problem and the question that emerges is: what is the nature and type of theological education that the prosperity church leaders undergo? There is a lacuna on research between an understanding of how prosperity and church leaders are prepared for ministry, by various theological institutions and what actually transpires in practice. There is an appetite to understand why prosperity leaders behave in the manner they do in their practice. This study sought to investigate the role of theological education in ministerial character formation among prosperity churches in Zimbabwe. The questions that the study raises are: what character expressions are consistent with prosperity gospel leaders? What theological understandings do we draw from the character expressions of these leaders? What is the nature of theological preparation for ministry that the prosperity church leaders go through if any? What informs the practices of prosperity church leaders/preachers, which makes them, take advantage of the poor? These and other questions remain problematic for theologians today. The study used a qualitative research approach to collect data from three sources: the prosperity church leaders/preachers, the theological leaders and theological students in Harare Province. Interview guides were used to collect data from the subjects. The data was triangulated as a test on reliability. Findings were presented in line with themes that emerged in the data analysis phase. The study found out that at the centre of prosperity gospel and their theology practices

is the doctrine of faith through giving, which is the driver for acquisition of material wealth and prosperity gospel funding. The study established that the homiletic and hermeneutic of prosperity church preachers is aimed at persuading congregants to willingly part with their possessions. The study exposed the varied nature of prosperity gospel preachers’ practices. They included spiritual deliverances, exploitation of the mass media to their advantage, commodifying the gospel through effective utilisation of social media platforms, abusing the prophetic ministry to their advantage, insisting on payment of consultation fees to secure appointments for counselling and manipulation of congregants’ testimonies. The study established that the prosperity leaders skewed hermeneutic of the Abrahamic covenant, atonement, giving, health and faith, informs and influences their practices. The study ascertained that the prosperity church leaders’ homiletic is informed by the five theological pillars: a distorted view of God; the elevation of mind over matter; exalted view of humankind; focus on health and wealth; and unorthodox view of salvation and atonement. The study confirmed that the prosperity church preachers justified receiving the material wealth from their congregants and believed that the practice was consonant with the dictates of scripture. The study underscored the need for prosperity preachers to reconsider their understanding of the concept ‘prosperity and wealth’ as expressed in Joshua 1:8. The definition gives value to process not possessions, character not power/authority, and obedience not position. The study found out that although the scriptures inform Christian character and ethic, community engagement and spirituality are primary for character development. In order to facilitate the growth in leadership and character among prosperity church leaders, the study proposed the Character Formation-Leadership Development Model (CF-LD) of theological education as the appropriate response to the current character problems of prosperity church leaders. With its emphasis on development of Christ like character, and visionary and transformative leadership, through curriculum integration, community engagements that tolerate diversity within a contextual theology framework, the CF-LD is the only possible alternative to solving character issues of prosperity church leaders. The study concludes that at least within a prosperity theology framework, the primary role of theological education is the leadership development and character formation of the pastoral leaders and preachers.