5.1 Introduction
Defining the prosperity gospel is a controversial discourse in academia. Some scholars define it as a false gospel promoting misleading theologies, while others denominate it as a non-biblical message. Moreover, since multiple versions and varieties of theologies are related to the prosperity gospel, many negativities have been built around it. Nevertheless, a few scholarly works have attempted to redefine this gospel from different perspectives, considering the axiology of the followers of prosperity gospel. Therefore, this chapter explores different understandings of the prosperity gospel from Lutheran members and Pastors from the ELCT-ECD’s perspective.
In discussing the prosperity gospel, it is essential to note that it involves a variety of ideas and theologies that may not always align. Therefore, it may help many to understand that we should not scoff at the prosperity gospel at first sight and think it is a theology of evil men and women because it is not so easy to have a standard definition of the prosperity gospel. In this chapter, the concept of the prosperity gospel in the ELCT-ECD context and many other African contexts is redefined as a gospel that addresses contextual social issues related to poverty, which is believed to result from the impact of spiritual realities on people’s lives.
During the interviews, many Lutheran members in the ELCT-ECD claimed to have experienced transformative effects because of the teachings of prosperity gospel. As a matter of fact, the questions addressed in this chapter are: Why do Lutherans claim to have experienced a transformative impact from such a controversial gospel? And how do Lutherans define prosperity gospel in their context?
In the following sections, I utilised a pragmatic philosophical approach to analyse various perspectives from Lutherans regarding the prosperity gospel. These perspectives are themes generated from data analysis using grounded theory methodology. Therefore, in this chapter, I provide an in-depth discussion and hermeneutics on the overwhelming perspectives on the prosperity gospel in the context of the ELCT-ECD.
5.2 Trusting in God and Hardworking Promote Prosperity
“Trusting in God and Hardworking” was one of the themes developed to describe the prosperity gospel in the ELCT-ECD. During the interviews, the prosperity gospel was redefined as a biblical message that motivates people to trust in God, work hard to achieve success, and be good stewards of God’s divine blessings. Based on the axiology of Lutherans in the ELCT-ECD, their belief in the doctrine of Lutheranism could have influenced their perspectives since the doctrine of justification by faith is one of the main doctrines in Lutheranism and is instilled in the hearts of young Lutherans from their confirmation classes.
Sola Scriptura, Sola Christus, Sola Deo Gloria, Sola Gratia, and Sola Fide of the Protestant Reformation are a foundational set of Christian theological principles held by theologians and clergy to be central to the doctrines of justification and salvation as taught by Calvinism and Lutheranism branches of Protestantism, as well as in some branches of Pentecostalism. These five phrases are frequently used in Lutheran theology to refer to the doctrine that people are rescued from the consequences of their sins based on the Word of God, Christ, Grace, the glory of God and Faith. Pastor William Karata supports the above assertion by arguing that:
We need to consider this question: What is the foundation of a Church? The church is not built on the missionaries’ teachings or the foundation of people’s thoughts. The church is built on purely biblical foundations; therefore, whatever the church is doing, teaching, preaching, or practising should be accommodated, provided they are biblically oriented. Human beings have no right to judge. So, I do not see why it should be problematic for the Lutheran church in Dar es Salaam, for example, Kimara Parish, to preach prosperity gospel. No matter how we argue negatively about the prosperity gospel, the truth remains that the prosperity gospel has a biblical foundation. For me, no matter what you say, I believe it is a biblical message. Moreover, it is a commandment we received from our Lord Jesus Christ, just like the one in Mark 16. He says that those who believe in his name will pray for the sick and be healed; they will pray for the demon-possessed and be delivered. Like Deuteronomy 28:1–18, if God’s people fully obey and carefully follow God’s commands, God will release all kinds of blessings upon them. So, I do not know where the problem is if some people believe in what the Bible commands us to do. I do not know where the problem is, really. Why people should criticise such kinds of teachings and practices in the Lutheran church in Tanzania; […] most of those people who criticise what is happening in the Lutheran Church in Dar es Salaam regarding the integration of prosperity gospel and the practice of deliverance, their churches are indeed dying because of ignoring the instructions of the Bible. They put too much meaning in the doctrines of their churches, which they believe to be validated by human beings. So, whatever is happening in the Eastern and Coastal Diocese of the Lutheran Church in Tanzania is biblically founded. Therefore, I do not see why it should be criticised.1
In the above argument, Pastor Karata highlights how the teachings of the prosperity gospel in the ELCT-ECD context are biblically grounded. Most biblical verses about prosperity, like Deuteronomy 28: 1–14, are given as a command that believers must follow to be blessed by God and achieve success honestly. Redefining the prosperity gospel within the context of ELCT-ECD as a biblical message rooted in the scriptures inspires belief and trust in God’s supernatural power through the Holy Spirit, leading to breakthrough experiences.
The findings reveal that defining the prosperity gospel as a biblical message whose teachings and doctrines are grounded from the scripture motivates people to believe that God’s supernatural power through the Holy Spirit makes people experience breakthroughs. The supernatural power of God delivers their souls from demonic power and witchcraft, giving them the ability to be wealthy and healthy. As in Deuteronomy 8:17–18, God is the one who provides us with the power to acquire wealth and everything that we have come from him. Therefore, being prosperous or wealthy is the fulfilment of God’s covenant he made to Abraham, Isaac, and Jacob to us as the offspring of our fathers in faith through Jesus Christ if these offspring will trust in God and work hard.
5.2.1 Lutherans’ Perspective on Prosperity Gospel in the ELCT-ECD and Weber’s Protestant Work Ethic and the Spirit of Capitalism
The redefinition of the prosperity gospel by Lutheran members in the ELCT-ECD mirrors Max Weber’s concept of the spirit of capitalism and the Protestant work ethic.2 According to Weber, the work ethic and ascetic life of Puritans and other Protestant groups are the two pillars of accumulating capital and reinvesting it.3 The Protestant Work Ethic influenced the spirit of capitalism in the 16th century from the Puritan churches, mainly the Calvinists, Methodists, and Quakers. These churches prioritised work over material success, with nothing else taking priority, not their families, leisure, or hobbies. Hard work is the first step, and a modest lifestyle is the second step towards accumulating wealth.4
In the same vein, Pastor Alfred Mbamba argues that,
[…] One of the principal teachings on prosperity within the Lutheran church in Dar es Salaam is: Seek first the kingdom of God; the rest will be added unto you. It does not imply that you seek the kingdom of God so that you can have everything or all the richness and blessings miraculously. You seek the kingdom of God because the kingdom of God is more valuable than all other things. Having God’s kingdom is more important than anything you can receive as material blessings. […] So, one must desire to prosper to support the mission of preaching the gospel. […] Moreover, God helps us through mercy and grace once we do that. One of the essential things we must understand is that once you seek God’s kingdom, you seek God’s presence. Therefore, God empowers you to continue building His kingdom. […] That is why when we seek the kingdom of God, all other things, including wealth, health, and spiritual blessings, shall be added unto us to support the mission of God here on earth.5
Weber’s claim that the spirit of capitalism, influenced by the Protestant Work Ethic, motivates people to prioritise God’s interests over human greed relates to Pastor Karata and Pastor Mbamba’s arguments. He further argues that God is the source of the supernatural power behind people’s achievement of success and wealth accumulation. Thus, placing wealth before God could endanger the soul, which is against God’s kingdom since nothing must come before the kingdom of God.6
When asked about the fundamental teachings on prosperity in the context of the ELCT-ECD, the respondents emphasised that prosperity is simply the outcome of hard work and divine healing (not a substitute for medical treatment; God can also use doctors to heal a person). In the same line of argument, Weber argues that since a consistent capacity and motivation to work hard is associated with an individual’s religious indoctrination, one’s desire to work hard is assumed to be a favour from God. The point here is that supernatural power alone is not the only causal factor of success but requires more than supernatural powers, a work ethic, and an ascetic life. Therefore, when people trust in God, they seek God’s supernatural power to motivate them and grant them wisdom, favour, and the ability to work hard and achieve success. Weber’s protestant work ethic, reflected in the definition of prosperity gospel within the ELCT-ECD context, emphasises that trusting in God, working hard, having a consistent work ethic, and living an ascetic life are key factors for success.
In Deuteronomy 8:18, it is emphasised that the opportunities to create wealth are not random occurrences but provisions from God. Weber’s argument is supported by Deuteronomy 8:10–18, suggesting that opportunities are not chance but rather God’s favour upon his people.
And you shall eat and be full, and you shall bless the Lord your God for the good land he has given you. “Take care lest you forget the Lord your God by not keeping his commandments and his rules and his statutes, which I command you today, lest, when you have eaten and are full and have built good houses and live in them, and when your herds and flocks multiply, and your silver and gold is multiplied, and all that you have is multiplied, then your heart be lifted, and you forget the Lord your God, who brought you out of the land of Egypt, out of the house of slavery, who led you through the great and terrifying wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the flinty rock, who fed you in the wilderness with manna that your fathers did not know that he might humble you and test you, to do you good in the end. Beware lest you say in your heart, ‘My power and the might of my hand have gotten me this wealth.’ 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 (Deut.8:10–18).
The spirit of capitalism is often animated by the sense of selfishness that one accumulates wealth and desires to place oneself at the core of life. However, Weber was against the spirit of capitalism that motivated people to get wealth for greed since he believed that the urge to acquire riches for the sake of living well and luxuriously was a sin that was condemned.
Although Weber understood people’s opportunities for business as God’s favour, he underlined that hardworking, business-oriented individuals should not take pride in their wealth or profit because they are just being favoured by God. They should embrace an ascetic lifestyle, connecting their success to religious significance and salvation.7 Hence, he favoured the idea that accumulated wealth must be kept and re-invested in a worthy enterprise for communal purposes.8 Weber’s argument could be illustrated through Pastor Karata’s narrative during the interview,
[…] We, prosperity gospel teachers in the ELCT-ECD, teach people how to work hard so they can prosper and come out of poverty. It is important to note that we are not falsifying the gospel. However, there are instances of fake pastors and others who misuse and abuse this kind of gospel. Many people are taught false prosperity teachings and are promised healing and blessings if given generously. Unfortunately, some so-called ‘men of God’ take advantage of this and collect offerings, wealth, and money from their followers without being transparent about how these funds are used.9
He further argues highlighting that,
It’s important to note that within the Lutheran charismatic parishes in Dar es Salaam, money collected from members has a different meaning and purpose than outside the church. In the Lutheran Church, the money collected from members is not used for individual enrichment of pastors. We have a strong financial and administrative system in place. All collections go towards supporting the Ministry of God rather than personal gain. As Lutheran prosperity preachers, we use these collections for the betterment of the church, such as supporting mission work, building schools and hospitals, and conducting Diakonia work […].10
From the narrative above, Pastor Karata demonstrates that the spirit of capitalism, as promoted within the ELCT-ECD through the teachings of the prosperity gospel, motivates people to trust in God and work hard to achieve success and material blessings and be good stewards of their blessings, not to serve their greed but to share them willingly and mutually for the sustainability of missio Dei and building of the body of Christ in a Koinonia spirit.
Moreover, the statement above reveals that Lutherans in the ELCT-ECD are aware of the false versions of the prosperity gospel propagated through social media. Due to a transparent finance management system within the ELCT-ECD, charismatic Lutheran pastors are free from accusations of promoting misleading doctrines about prosperity and protecting them from allegations of money scams.
5.2.2 Lutherans’ Perspectives and Theologies of Prosperity Gospel within the ELCT-ECD
In my conversation with the Lutheran pastors in Dar es Salaam, we discussed the redefinition of the prosperity gospel, focusing on passages from the Bible and labelling it as a biblical message. During the discussion, Lutheran pastors expressed varied theological perspectives on prosperity. To mention a few for instance, the charismatic Lutheran Pastor Erve Kitowelo believed that the theology of success resonates with the prosperity gospel’s teachings.11 On the other hand, Pastor Christopher Makala provided a different perspective on prosperity. He emphasised that it is not just about accumulating wealth and abundance, but rather about being satisfied and having enough for each day. He referred to a phrase from the Lord’s Prayer in Swahili: Utupe leo riziki yetu, meaning give us today our daily bread. Makala highlighted in his words that,
For people to be prosperous, they must trust in God because He is the source of prosperity, and it is in God’s time that God will bless them. For example, in the gospel, according to Matthew 6: 11 in our Lord’s prayer, utupe leo riziki yetu, meaning give us today our daily bread […] for me, the daily bread or riziki yetu is true the prosperity that we are asking God in this prayer. Riziki in Swahili means everyday needs, so being prosperous is not only being materially blessed but being prosperous is all about having sufficient and being satisfied with our daily bread […] In my opinion, there is more danger in having a lot of material blessings. Being materially prosperous leads many people to perish. Therefore, I would like to teach people sufficiency as the central theme of prosperity […] emphasising that they should be satisfied with what God gives them as riziki rather than teaching them how to get more wealth, which leads them to perish and destruction of their souls.12
Hence, Pastor Makala’s perspective of redefining prosperity as satisfaction and Pastor Kitowelo’s perspective of prosperity as the theology of success reveal how Lutherans in the ELCT-ECD have different understandings of the prosperity gospel from its common association with promising generous Christians a life of abundance, wealth, and health as a sign of God’s blessings for their generosity.
5.3 Divine Blessings or Material Blessings?
Both charismatic and traditional Lutheran pastors in the ELCT-ECD acknowledged the prosperity gospel as a biblical message that holistically impacts the lives of its follower in various ways, including socially, spiritually, psychologically, and economically. They emphasise that the prosperity gospel encompasses aspects of divine blessings, both spiritual and material, rather than solely focusing on material blessings.
Therefore, in this section, I analyse the biblical meaning of divine blessings, whether spiritual or material, and address the question of the source of blessings in people’s lives. In both biblical languages, different words describe the term blessing. In the Old Testament, the Hebrew word berakah [
The term blessing can have different meanings depending on the context. For instance, during the interviews, I identified three definitions used by the Lutheran pastors in Dar es Salaam which align with Nicodeme Alagbada’s: First, it means a special grace bestowed by God; second, a human wish that God would act favourably towards someone else; and third, the expression of the joy of one who sees the success or happiness of others or the pleasure or satisfaction that one has after achieving success.16 Drawing from the conversation with the Lutheran pastors during the interviews, the phrase God bless you or be blessed was referred to as a pneumatological phenomenon. Pastor Kitowelo argued that,
This phrase means ‘May God release His supernatural power over your situation and life and set you free from bondages that hinder you from prospering. May this supernatural power be on you and enable you to prosper, succeed, flourish, and be favoured’. Since blessing is a Pneumatological phenomenon, presenting sacrifices and donations to God attracts such blessings and releases God’s supernatural power over the giver, enabling them to experience a breakthrough and prosperity.17
The followers of the Prosperity gospel within the ELCT-ECD claim to have received divine blessings because of their obedience to God’s word. They describe these blessings as physical and spiritual prosperity. The redefinition of the prosperity gospel goes beyond material blessings. It illustrates why it is preached within the ELCT-ECD as a biblical message that motivates people to receive divine blessings. This redefinition has led to profound and diverse transformative effects, as seen in chapter four, where the statistics show that 98% of the participants from the three sample churches confirmed to have experienced spiritual, psychological, social, and economic transformations.
As a matter of fact, who is the source of blessings in people’s lives? Who is eligible to pronounce blessings on others? Is it from God to humans, from humans to humans, or from humans to God? Drawing from the book of Genesis 12, especially the story of Abraham, God is the source of all blessings; both God and humans can bless a person. Although, divine blessings are believed to be from God to humans and it can also be transmitted from human to human, generation to generation, just like the patriarchs in the Old Testament. God blessed Abraham, who became favoured, successful, and prosperous, and Abraham blessed Isaac, his son, and Isaac also blessed his son Jacob.
According to Julie and Wonsuk Ma, the charismatics believe that God is the source of all blessing, He blesses them spiritually, materially, and socially in all dimensions of life.18 The charismatic understanding of God’s divine blessings relates to the Old Testament’s concept of Shalom
The Hebrew word Shalam [
The biblical prosperity message focuses on the description of God’s character, including His faithfulness (Lamentation 3:22), mercies, dependability (Deuteronomy 32:4, Psalm 89:8, and 1 Thessalonians 5:23–24), goodness, and love (Psalm 100:5). God also lavishly displays His love by providing rest and protection for His people (Deuteronomy 33:12). The prosperity gospel, as a message about God’s character, encourages His people to anticipate His blessings. Drawing from these biblical verses, one would assert that charismatic Lutherans in the ELCT-ECD share the belief that they will receive divine blessings if they trust God. Because of this, people seek God’s divine intervention to meet their needs through prayers, setting aside specific days for it.
Julie and Wonsuk Ma illustrate the above assertion through a story about a woman who had been longing to have a baby and decided to devote herself to dawn prayer for three months:
She woke up early every morning and prayed. Then, on the last day of her three months of prayer, she went to a doctor for a check-up. She was pregnant. Some may say this was a shamanistic way of believing in God. On the surface, yes, it looked like she expected what she wanted, but there was a fundamental difference on a deeper level. This woman truly believed in God, not based on her devotion, but on who God is. The God who ‘can do in his goodness and faithfulness was part of her belief.21
Based on this story, especially the argument on God’s blessing in charismatic settings, some charismatic Lutheran members had a similar understanding as Julie and Wonsuk Ma. Charismatics do not hesitate to seek divine blessings by trusting in God’s character, expressed through how God relates with his people. They believe that God’s blessing is to be experienced by his people, not only transcendent but also imminent, tangible, and empirical. For this reason, they seek God’s blessings and share testimonies of their life experiences, drawing closer to God and deepening their faith.
5.4 The Concept of Healing in Prosperity Gospel within the ELCT-ECD
Since this chapter aims to redefine the prosperity gospel and its implications in the ELCT-ECD, particularly, this section on the concept of healing through prosperity, I did not engage in a detailed exegetical analysis of the word healing or health. Therefore, I used Thayer’s Greek-English Lexicon of the New Testament to extract a definition I am using in this study or working definitions. This Lexicon has three verbs used in the New Testament to refer to healing. Defining healing is a complex and challenging task to achieve and get an entire perspective about healing in the New Testament by studying just these three verbs: First is the verb
Second is the verb
Third is the verb
Based on observations of YouTube live-streamed charismatic Lutheran worship services in the ELCT-ECD, the spirit-moved music and free-style worship movements seem to have a therapeutic effect, similar to physical workouts used in therapy sessions. For instance, at Kimara Lutheran Parish, during the charismatic praise and worship sessions, the atmosphere changes as the spirit of God moves among the congregation. People become more emotional; some are filled with the presence of the Holy Spirit, and they express this through spirit-led dance, shouts of joy, tears, and, in some cases, experiences of demonic manifestations. Singing loudly and moving their bodies seem to reduce stress, anxiety, and other negative emotions. These dynamic, spirit-led praise and worship rituals appear to attract divine healing.
Before starting such worship services, the worship leader or the pastor motivates the member’s faith, teaching them how the spiritual world or realities operate and how to engage in spiritual warfare with them. Afterward, he leads the members into praise and worship, allowing the spirit to move them. Following this session, many members testify about being cured of diseases and freed from spiritual attacks. Therefore, the healing prosperity gospel resembles a therapy session based on people’s faith in God. This faith is inspired by hearing the word of God and listening to motivational testimonies of God’s deeds in the Bible, as well as the lives of Lutheran members who claim to have been healed through the teachings and deliverance prayers during the Spirit-led music time, known as praise and worship or Kusifu na Kuabudu in Swahili.25
In addition, according to the World Health Organization’s constitution, health is not simply defined as the absence of sickness or infirmity; instead, it is described as a state of complete well-being in which a person’s physical, mental, and social aspects are all operating at optimal levels.26 In the same lines of thought, Lutherans in the ELCT-ECD refer to the gospel of prosperity as a biblical message that addresses people’s psychological, physical, and social well-being. For example, in chapter four, in table 4 of the quantitative survey on the transformative effects of the prosperity gospel in the ELCT-ECD revealed that 98.9% of the respondents affirmed they had experienced changes in their lives. More specifically, table 5 states that 70.6% of Lutheran members who participated in the survey claimed to have experienced psychological healing because of the prosperity gospel.
In his interview, Pastor Mugogo explained the healing process through prosperity gospel. He argued that most of the Lutheran members who have experienced this gospel’s healing effects were those who put them into practice after listening to the prosperity gospel’s teachings. As a result, their faith in God becomes motivated, and they start seeing spiritual transformations. They are empowered to seek a personal encounter with the Holy Spirit. Most of them have testified to have experienced transformative effects that are psychological, physical, and social.27
Habarurema’s definition of healing mirrors the argument above. He argues that “healing is a completed work of Christ for everyone, to be received by faith regardless of the evidence or circumstances. Therefore, the use of medicine was inconsistent with faith.” However, in Matthew 9:12, Jesus replied, “But when he heard it, he said, “Those who are well do not need a physician, but those who are sick.” Jesus recognised that sick people also needed doctors and did not condemn using doctors and earthly remedies. Jesus himself performed many healing miracles while on Earth.”28
Habarurema’s claim about healing in Pentecostal settings relates the effect of a personal encounter with the Holy Spirit to healing. According to Pastor Kissafi about the healing effects of prosperity gospel in the context of the ELCT-ECD, that this encounter often takes place through the word of God, proclaimed within charismatic Lutheran parishes in the ELCT-ECD, on different platforms where people encounter at a personal level with the Holy Spirit during prayers.
Pastor Kissafi, the biblical prosperity gospel is preached to motivate people to read the bible, listen to biblical teachings, and live a life of intensive and constant prayers and fasting. As a result, people experience a spirit-filled and transformed life that is spiritually and physically empowered, such as a healthy life. As a result, they are ready to serve God and humanity.29
During the interviews, other charismatic Lutheran pastors corroborated Pastor Kissafi’s claim that the word of God had healed their members through the teachings of prosperity gospel. As a result, their minds, bodies, and souls are set free from demonic, witchcraft, and ancestral curses that are believed to have caused the socio-cultural and socio-economic crisis, leaving many Africans with deep inner wounds, fear, and insecurity for a better future. Therefore, a prosperity gospel that motivates people in such a crisis has found fertile soil in their hearts, thus healing them spiritually, psychologically, and physically.30
Asamoah-Gyadu regards this phenomenon as “pneumatical Christology”, as in John 14: 18. Pentecostal pneumatology is Christological in the sense that the Spirit empowers the believers to serve God and humanity for the glory of Christ.31 This concept of understanding the working of the Holy Spirit through the person and work of Christ is what Asamoah-Gyadu calls “pneumatical Christology.” Thus, Habarurema argues that in this sense, the Pentecostal pneumatology is Christological because the Holy Spirit is at the centre of empowering believers to serve God and Humanity for the glory of Christ. As they serve God, the spiritual manifests “beyond human ability”; that is why most Pentecostals see healing as “good news for the disadvantaged”; hence, through healing prayers, the believers experience God’s immanence in a tangible way.32 In the same lines of thought, Sanneh and Kalu argue that,
Healing prayer is extremely important in a context like Africa, where Christians and non-Christians believe in witchcraft and the view that the universe is inhabited not only by human beings but also by the devil and a host of spirit forces ever attentive to us.33
Based on Sanneh and Kalu’s statement, the healing impact of the prosperity gospel in Africa goes beyond the absence of diseases and infirmity. This healing effect is evident in how the prosperity gospel, as a biblical message, encourages people to have faith in the healing power of the word of God. For instance, in Exodus 15:26, the LORD said:
[…], “If you will diligently listen to the voice of the Lord your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the Lord, your healer” (Exodus 15:26).
God uses his word to heal his people, as says Psalm 107: 20: “When God sent His Word, it healed them.” One of the motivational phrases charismatic Lutherans often hear from their pastors and fellow members is: “Do not give up” in Swahili Usikate taama. This phrase is used to encourage people to continue seeking God’s healing and deliverance through His Word.
5.5 The “Modality of Giving to and Receiving from God”
During the interview, both Lutheran pastors and members described the prosperity gospel as a biblical message that teaches different ways of giving to and receiving from God, with reference to both the Old and New Testaments. This section explores the modalities of giving and receiving within charismatic parishes in the ELCT-ECD. Lauterbach’s methodology for analysing prosperity gospel teachings from an anthropological perspective suggests that this gospel must be understood beyond its literal interpretation of bringing wealth and health to people. Instead, it should be examined within its broader context.34 Hence, this study’s findings support Lauterbach’s assertion revealing a hidden reality about the modalities of giving and receiving. These modalities justify why such a contested type of Christianity seems to have attracted and impacted people’s lives in the ELCT-ECD.
The version of the prosperity gospel taught in the ELCT-ECD has biblical motivational aspects that encourage people to give to God. Most respondents affirmed that giving to God or his ministry or ministers is understood to be a biblical instruction. Pastor Donald Mugogo supports the above argument by giving an example, saying:
[…] In Kijitonyama Lutheran parish, I have never heard the pastor preach about the prosperity gospel that promises false hope or unrealistic guarantees. Instead, he often delivers motivational sermons to help people face their difficulties and live faithful lives. This gospel gives them the strength to continue living in any situation they are going through and shows them how to prosper. Without this kind of gospel motivating people, we may lose many members. Given the critical economic and social situation in Tanzania, our people need to be comforted, as the Bible says in Isaiah 40:1, “Comfort, comfort my people,” says your God. The gospel preached in Kimara, Kijitonyama, and other charismatic Lutheran parishes in the ELCT-ECD encourages people and gives them hope. Rather than promoting reliance only on miracles and ignoring hard work, this gospel emphasizes encouragement and hope. I find the gospel of prosperity positive and relevant to our context.35
Furthermore, the respondents insisted that giving to God expresses a personal commitment to Him; others argued that giving is considered a counter-gift for God’s mercy. Giving also expresses man’s gratitude to God through faith in Him. For instance, Pastor Alfred Mbamba held that:
[…] It is misleading to teach that when you give, you should not expect anything from God […] I think that such instructions are misleading. […] because, biblically, even when Jesus Christ sacrificed his life for us, we must accept Him as our Savior, which means we expect salvation and eternal life as a reward for giving our life to Jesus. […] normally, when you repent, you are giving away your everyday life, the sinful life, you become a Christian, a transformed being, and you are expecting something in return, and that is God’s protection, blessings, and eternal life that, He promised to those who shall believe in his Son. As in John 3:16, you constantly think you will get something in return when you give something out. That is natural law.36
Pastor Mbamba believes there is nothing wrong with giving to God and expecting something in return. He clarified that this transaction should not be seen as a trade but rather as a personal commitment. In the same vein, he further argues,
It is a way of showing your communion and commitment to God, strengthening your fellowship with God, and actively participating in God’s mission. God often see your act of faith. When Jesus said, you would be my friends if you listened to my teachings and put them into practice. […] So, you cannot expect God to remain inactive while you have involved yourself in mission activities supporting the church and missionaries. God will bless you with material blessings, grant you peace of mind, and protect your life.37
ELCT-ECD has a fundraising strategy in Swahili called Harambee to raise funds for a specific development project in the church. The fund is raised or collected from Lutheran members and friends from other denominations who are invited as guests. Before Harambee, the hosting pastor organises a series of teachings on the biblical modality of giving to God, serving God, and sustaining missio Dei through donations and offerings. Often, Lutherans are taught that if they give willingly, God will bless them in his time. The Harambee worship service is a platform within the Lutheran Church where biblical verses on prosperity are taught within the Lutheran church Dar es Salaam.
During my conversation with Lutherans in the ELCT-ECD, in different interview sessions, I identified various ways these members express their devotion to God and support their church community through giving. The Concept of giving had the following meaning: First, giving is an expression of their dedication to God by donating to the church to help serve people and support mission activities. Second, giving is believed to be the responsibility of members to donate to the church and support the spiritual leaders’ needs. Third, giving donations to the church and supporting the spiritual leaders is seen as an expression of gratitude to God for His love and provision and a way to appreciate and celebrate the spiritual leaders for their care. Fourth, giving to God through church donations or supporting mission activities is seen as a way of sowing a seed that will bear fruit in God’s time and season. And fifth, giving is believed to attract blessings (Giving time blessing time).
In many traditional African worship rituals, presenting offerings and sacrifices to gods has always been essential to appease them. Africans made blood offerings to show reverence to the gods and spirits. These rituals are like the Old Testament modalities of giving and receiving blessings. No endorsement comes without an offering of sacrifices; there are no sacrifices without prayers and no offerings of gifts. This modality is reflected in African Christianity among many African Christians. In African Traditional Religions, offerings to the gods included money, prayers, material items, and harvests.
However, the concept of giving to God and expecting to receive from Him is often misunderstood. Based on this study’s findings on the exploration of the metaphor of “seed-plating,” the Lutherans in Dar es Salaam believe that when a person gives a seed-planting offering, that person is supposed to be patient because there is a long process to undergo before they can harvest or enjoy the fruits of their seeds. Drawing from the metaphor of seed planting, Lutheran prosperity gospel preachers insist on the waiting time after giving; one expects to be spiritually and physically blessed in God’s time and season.
In 2022, after holding their second symposium, which explored various theologies of prosperity and wealth, the AACC wrote a book on misleading theologies in Africa. The book describes the prosperity gospel or theology as having multiple versions based on the context. It portrays the prosperity gospel as both a negative and false and discusses its positive aspects.
In the following section, I explore the perspectives of Lutheran members regarding their money donations to the church to support mission activities. I was interested in understanding their beliefs about giving to and receiving from God and their expectations of blessings when they generously donate to the church. Most of the Lutheran members who were asked this question responded similarly. Some of them mentioned,
It is a good thing, it feels good, I have joy in my heart”, “I am happy, it is not wrong to give money to the church because [….] giving or donating is an opportunity for me to serve God”; “[…] it is the responsibility of believers to give or donate to the church”, “if I do not contribute to support the activities of the church, who will donate?”. […] giving to church promotes the development of the church and helps to spread the word of God in different places within and outside Tanzania”; therefore, it is essential […] “to see the results of the money collected”, “if I give money to support church projects or evangelism activities or to take care of my Pastor’s needs, it is one of the ways to serve God.”38
In fact, “it is not bad at all to give or give generously to the church, though it becomes bad or worse when becomes an obligation or a must, and if you do not give or donate, it means you are cursed or have sinned,”39 Ishmael Mwakalasa argues. Furthermore, Abel Msigwa says, “I feel satisfied when I donate or contribute to church projects and evangelistic activities.”40 Similarly, Monica Kabwe, a branch secretary and member of Kigogo Lutheran Parish, argues that she has mainly witnessed the growth of the church and missionary activities and the conversion of many people to Christ, all thanks to her donations to the church.41 In the same vein, Lea Katinda, a clerk and member of Tabata Lutheran parish, gives her opinion in the same line of argument:
I am delighted! Because serving God by giving or donating is always beneficial, we must know that one of our duties to the church is to give generously so that the church can become economically stable and financially dependent. This way, the church can reach more people through seminars, preaching, charity events, etc. We serve a Christ who cares about our lives and makes the impossible possible. I support the idea that we need to take care of our spiritual leaders, like our Pastors, by buying them houses, cars etc. It will facilitate their Pastoral work and evangelism. I believe it is our responsibility to take care of the Pastors so that they can focus on preparing the Word of God to feed us and take care of our spiritual needs, especially praying for us.42
From the narrative above, the members believe that caring for the spiritual leaders’ needs is a blessing because these leaders are praying for them and doing God’s work. Hence, most Lutheran members feel responsible for their spiritual leaders’ financial needs. For instance, Faraja Mwakalinga, a banker and member of Kidjichi Lutheran parish, argues that:
I feel good because that is part of my blessing! When my spiritual leaders are concerned about fighting my spiritual battle, they pray for me, which is why I must take care of their needs; these spiritual leaders are God’s servants; God uses them to heal us. God reveals himself to them. God cannot just come to us and reveal Himself physically without giving us the comfort we need. We meet and see God through his servants. That is why it is my job to help the Pastors.43
In a similar line of argument, Mwakasonga mentioned during the interview, “I feel blessed to donate because it is part of the service.” This implies that she is happy to donate money to the church, feeling she has fulfilled God’s command and her responsibility as a good Christian. Along the same lines, Teacher Emanuel Msangi added:
I feel responsible for caring for my Pastor. Because it is my responsibility to contribute to the development of the church, I feel comfortable and blessed when I perform this task. The problem is that many Lutheran pastors do not have the engagement and burden to pray for their members. They do not think of having a powerful and charismatic prayer even once a month, as in spirit-oriented churches. Therefore, Pastors who pray for their members are often cared for by their members, who, in return, as appreciation, do all they can to provide for the needs of their members.44
Nevertheless, some respondents criticised their pastors for being greedy. They made them give monetary donations to the church. For instance, a medical doctor, Daniel Kamala, argued that:
Some pastors do not want to live like their congregants; Pastors have a simple life. They want to be praised […]. Sometimes the Pastors’ greed makes me hesitate to donate or give money to the church because some Pastors ask for money for things that do not contribute to the gospel’s spread.45
The prosperity gospel in ELCT-ECD teaches how to donate to God willingly to recognise or show gratitude for the transformative effects they have experienced. In the African context, people donate not to impress God for blessings but to express their generosity and appreciation for the positive impact, transformation, or spiritual support they have received. They give generously to God in response to the transformative effects they have experienced after listening to His word, often in the form of the gospel of prosperity.
Through the African lens, people donate not because they want to impress God to bless them. They donate because they want to show their generosity and appreciation to God for transforming their lives, impacting their lives or fighting their spiritual battles. They give generously to God as a response to the transformative effects experienced after listening to the word of God, most often the gospel of prosperity.
This gospel is defined within the ELCT-ECD as a biblical message that teaches people biblical modalities of giving, receiving, and serving God with their properties and wealth. They do not give because they want to be blessed. They give because they want to show their generosity for the transformative effect God has released in their lives through the word of God, the prosperity gospel.
5.6 Prosperity Gospel as Injili ya mafanikio, not Injili ya utajirisho
Defining the prosperity gospel remains controversial among Lutheran pastors in the ELCT-ECD. However, during the interviews, it was fascinating to hear how the respondents described the prosperity gospel using Swahili terminologies to explain their understanding within their context. Most participants suggested using the Swahili terminology Injili ya mafanikio to describe the version of the prosperity gospel within the Lutheran context. This terminology addresses the clash of worldviews between African spiritualistic communalism and Western humanistic, individualistic capitalism.
They argued that the term prosperity sounds very Pentecostal and has been negatively described. As an alternative, they suggested using the term Injili ya mafanikio, which means the gospel of success or achievement. They believe this term better reflects the Lutheran context of the prosperity gospel rather than defining it as Injili ya utajirisho, which means the gospel that makes people rich or accumulates wealth and money.
Meaning the gospel of success or achievement, because it fits better the Lutheran context of prosperity gospel, rather than defining it as Injili ya utajirisho,46 meaning the gospel that makes people rich and accumulates wealth and money. Through Lutheran’s lens, the prosperity gospel is a motivational message that offers hope to those with life insecurities and uncertainties about the future. It encourages them to have faith in God and trust that He will transform their lives through the power of his gospel, which they refer to as the prosperity gospel in Swahili as Injili ya mafanikio or the gospel of success
The gospel of mafanikio is more relevant, contextual, and appealing to the Tanzanian context and thus has transformative effects on people’s lives. During the interview, Pastor Donald Mugogo argued that:
As a Lutheran, I believe prosperity gospel is better defined as Injili ya mafanikio than Injili ya utajirisho. My definition is based on the epistle of 3 John 1:2, which says, “Beloved, I wish above all that you prosper and be in health as your soul prospers”. Therefore, […] using Injili ya mafanikio refers to a gospel that promotes success in the totality of life rather than Injili ya utajirisho, which is a gospel promoting wealthiness […].47
As Injili ya mafanikio or gospel of success, prosperity gospel fits to be defined as a biblical message whose teachings motivate people to achieve success in all aspects of life, in other words, to live a satisfying and healthy life. In the ELCT-ECD, Harambee is a modality to raise funds. Most biblical texts used during the preparation period before the Harambee day are the same as those used by Prosperity gospel preachers. To mention a few 1Corintnians 9: 6, Deuteronomy 8:18, and Job 22:21. According to Erve Kitowelo,
[…] Harambee in the Lutheran Church is a fundraising program. This Harambee has the same perspective as the one in the Old Testament during the temple’s construction. We, Lutherans, donate to support the construction of church buildings. We donate because we must finance a project in the church. But there is a difference between giving or donating, as taught in prosperity gospel and the concept of Harambee or fundraising. The Harambee is for a specific purpose. You give because you want to construct something for the benefit of the whole church. But prosperity gospel is a motivational gospel for people to donate, give, or offer, expecting to receive a promise of blessing from God through their Pastors. Believing that God will bless them and make their business successful.48
Pastor Kitowelo’s argument suggests that the giving modality during Harambee events differs from that emphasised in the prosperity gospel despite both being biblically grounded. Harambee’s message motivates voluntary donations to increase the church’s income and support mission activities, Diakonia, and development projects.
At the same time, the prosperity gospel preached as a biblical message and not as a script to make people rich motivates people to acknowledge God’s love and mercy. Therefore, they give special offerings regarding money or gifts to appreciate God’s spiritual intervention by setting them free from demonic influence and witchcraft that is believed to hinder their success. Hence, in this perspective, the prosperity gospel, as a biblical message, promotes mafanikio rather than utajirisho. The version of the prosperity gospel taught in ELCT-ECD, whether during Harambee or in any other charismatic platform, has transformative effects on the church and its members’ lives.
5.7 Misleading Concepts on the Modality of Giving and Receiving Divine Blessings
Traditional Lutheran pastors described the prosperity gospel as a channel of propagating misleading teachings, mostly its teachings about giving to and receiving divine blessings from God. There are many misleading concepts on the modality of giving and receiving, which promotes the celebrity and personality cult of the prosperity preachers, who have accumulated wealth and money from their members. However, Pastor Alfred Mbamba had the following perspective about the prosperity gospel:
[…] Prosperity gospel has been misinterpreted, mostly the teachings on giving, receiving, and seed planting metaphor. […] it has been misunderstood by the ones who call themselves man of God. However, not all are misleading their followers; some of these men of God also have a unique interpretation of this gospel […]. Some of these men of God I have heard insist that when someone donates, they must not expect to receive anything in return because they have given. They do not need to expect any blessings from God. God has done it for them and blessed them. If the person must give, it should be to show appreciation and gratitude to God. So, people do not need to have false promises and hope that God will bless them. Giving here is a kind of Shukurani in Swahili, which means thanksgiving.49
From that argument of Pastor Mbamba, the so-called men of God or Yahoo.com pastors are manipulative. They propagate a misinterpreted concept about giving to and receiving from God to satisfy their ambitions. They often say: Give in order to receive blessings; generosity persuades divine favour upon you. As a matter of fact, is there no truth behind this declaration of faith or so-called prophetic declarations?
However, these concepts make sense from a traditional African perspective. John Mbiti argues that the African concept of giving or sacrificing to the gods, praying, and receiving blessings are essential for worship rituals. He further claims that is why some African languages have no specific word for worship. Instead, Africans look for verbs like “to pray, to sacrifice, to perform the rituals, and to make an offering.”50 John Mbiti’s analysis of African spirituality emphasises the deep connection between prayer, sacrifices, and blessings. This interconnectedness reflects a broader understanding of the divine as an omnipresent force in nature and everyday life, with rituals serving as a means of maintaining harmony and receiving divine favor.51 In his works, he elucidated how African religious beliefs and practices are deeply intertwined with the community’s daily life and worldview.
In addition, Mbiti argues that the words and actions directed toward God and Spiritual Beings are fundamental expressions of the African religious experience. In many African cultures, including those in Tanzania, prayer and sacrifices are integral to spiritual practice. These acts are not isolated rituals but are part of a holistic system where blessings, sacrifices, and prayers are interconnected.
Africans, including most Africans, including Tanzanians, hold a profound belief in an omnipresent, omnipotent Supreme Being manifested in nature and natural phenomena. This Supreme Being, often referred to by different names in various African languages, is central to the spiritual and religious life of the community. The natural world, with its mountains, rivers, trees, and animals, reflects the divine presence and power of God or the Supreme Being. In the African spiritual system, the concepts of prayer, sacrifices, and blessings are inseparable. When individuals or communities seek blessings, they do so through a combination of prayer and sacrifices. Sacrifices, which can include offerings of animals, food, or other valuable items, are seen as a way to honour and appease the divine. These offerings are believed to open the channels through which blessings can flow from the spiritual realm to the material world.
Prayers in this context are more than just requests or supplications; they are a form of communication with the divine, a dialogue. Therefore, through prayer, individuals express their gratitude, seek guidance, and request blessings, and they expect a response from the Supreme Being. The act of praying is often accompanied by physical gestures and rituals that reinforce the sincerity and depth of the supplicant’s intentions.
This reciprocal relationship or transaction between giving and receiving is a foundational aspect of many African religious traditions and rituals. It underscores a worldview where humans and the divine are in constant interaction, each influencing and sustaining the other. The material or physical offerings made to God and other Spiritual Beings through prayers are a tangible expression of faith and devotion, and in return, the divine bestows blessings upon the giver. Mbiti’s observations highlight that this modality of giving and receiving is pervasive across Africa. It is a practice that transcends individual ethnic groups and is found in various forms throughout the continent. This shared understanding of the relationship between humans and the divine fosters a sense of unity and continuity in African spirituality.52
Mbiti lists different situations that call for sacrifices and prayers: Drought, Epidemics, War, Raids, Calamity, Insects, and destructive floods. He explains the reason behind the practice of praying alongside making offerings and sacrifices. The purpose is to declare the intention behind the offering and to ensure that people do not approach God empty-handed when seeking essential needs. It implies that offerings and sacrifices are made to draw God’s attention to people’s needs.
However, Mbiti said, “I do not give the gifts directly because it is believed that God does not need such things, and sacrifice and offerings made to lesser spiritual beings.”53 Before their conversion to Christianity, many Africans had a tradition of believing in a Supreme Being. This study shows that this belief strongly influences how many charismatic Lutherans in Dar es Salaam understand and interpret the concept of giving to and receiving from God. Pastor Nshomile Lutangile argued from an African point of view: “I feel good because I offer sacrifices to the Lord. In Africa, visiting the king empty-handed is not a typical tradition. Instead, the subjects or village members must bring the king a gift or an offering to show respect and appreciation.”54
Despite the terminology of Injili ya mafanikio used in the ELCT-ECD, the prosperity gospel is contested due to its tendency to overemphasise divine blessings and promote a culture of greed.55 Furthermore, during the interview with the Lutheran members in Dar es Salaam, some respondents had a different perspective on the prosperity gospel. They argued that the gospel of prosperity is misused and misinterpreted by greedy and selfish preachers driven by an individualistic capitalistic mindset, preaching this gospel as a non-biblical message. Therefore, the term prosperity needs to be redefined and understood within its context.
5.8 Conclusion
In this research, as stated in the introduction, I aim to reflect beyond the script/idea that the prosperity gospel mainly focuses on giving as a means of financial prosperity and well-being. Chapter five explores some principles of the prosperity gospel within the context of the ELCT-ECD. The redefinitions of the prosperity gospel by Lutherans in the ELCT-ECD described the prosperity gospel as a biblical message emphasising that trusting God’s supernatural power and hard work are key to a prosperous and successful life. Additionally, giving or seed sowing are viewed as expressions of gratitude for God’s divine blessings, encompassing material and spiritual blessings, success, and health. However, the concept of health in the prosperity gospel is complex and requires further theological exploration in future research.
Contesting the teachings of the prosperity gospel is a paradox that requires an understanding of people’s values or the axiology of the term prosperity. This study revealed that Lutherans in Dar es Salaam often associate spiritual challenges with poverty, illness, and misfortune. Meanwhile, within the ELCT-ECD, the prosperity gospel is considered to address crucial local issues.
Thus, there is a need to have well-thought-out cultural, contextual, and biblical alternatives to understand the prosperity gospel. As suggested by Lauterbach in her article Fakery and Wealth in African Charismatic Christianity,
there is a need to have a critical reading of the literature on prosperity gospel[because]in approaching prosperity gospel as a bounded and unified system of religious thought, there is a risk of ignoring how some of its basic mechanisms reflect similar mechanisms within other religious traditions or in society more widely. One way of avoiding this is to focus on modalities of exchange, which, from an analytical perspective, offers a broader reading of the moralities around wealth in religious fields.56
Mafanikio gospel, also known as “Injili ya mafanikio,” has its roots in the East African Revival Movement of the 1930s. The Walokole movement brought about holistic transformative effects on a person in all aspects of life: spiritual, social, physical, and economic. This movement emerged as a result of the transcultural entanglement of Lutheranism, African Traditional Religion, and Charismatic Christianity through ecumenical gatherings. It is a contextualized expression of the “contextualized Prosperity gospel.” From the 1980s until the 2000s, it has become a prominent theology within the charismatized Lutheran church in Dar es Salaam.
Mafanikio gospel is not a replacement for the prosperity gospel but rather a version tailored to fit the Tanzanian context within the Lutheran mainline denomination. It represents a form of prosperity gospel specific to the Lutheran context in Tanzania. Mafanikio gospel draws from both biblical and cultural practices of giving and receiving within a particular context. Since each culture has its own customs related to giving and receiving, mafanikio gospel cannot be a universal substitute for the prosperity gospel but rather a contextual theology applicable to a specific context.
Karata, Interview, 17th January 2021.
Max Weber, (born April 21, 1864, Erfurt, Prussia (now Germany—died June 14, 1920, Munich, Germany, German sociologist and political economist best known for his thesis on the “Protestant ethic,” relating Protestantism to capitalism, and for his ideas on bureaucracy. He was raised as a Calvinist. https://en.wikipedia.org/wiki/Max_Weber.
See Gorski, Philip S. “The Protestant Ethic and the Spirit of Capitalism, and: The Protestant Ethic and the Spirit of Capitalism and Other Writings (review).” Social Forces 82, no. 2 (December 2003): 833–839.
Gorski, “The Protestant Ethic.” 833–839.
Alfred Mbamba, a Pastor in the ELCT-ECD, 09 February 2021, telephone in-depth interview with the researcher, Bochum.
RoxBury, “The Protestant Ethic and the Spirit of Capitalism,” 2011, accessed 14/11/2022.
Max Weber, The Protestant Ethic and The Spirit of Capitalism (London: Unwin University 1968), 8.
Gorski, “The Protestant Ethic.” 833–839.
Karata, Interview, 17th February 2021.
Karata, Interview, 17th February 2021.
Erve Kitowelo, Interview, 8th February 2021.
Makala, Interview, 20th February 2021.
S. R. Driver Briggs Francis Brown, and Charles A. Briggs, “
Joseph H. Thayer, “
Thayer, “Thayer’s Greek-English Lexicon of the New Testament,” 386.
Nicodeme Alagbada, “Divine Blessing in Deuteronomy 28:15,” in Complexities of Theologies of Wealth and Prosperity: Africa in Focus, ed. Bosela E. Eale and Njoroge J. Ngige (Oxford: Regnum 2022).
Kitowelo, Interview, 8th February 2021.
Ma and Ma, Mission in the Spirit, 5.
Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs. The Brown-Briver-Briggs Hebrew and English Lexicon. (Peabody, MA: Hendrickson Publishers, 2018), 1022.
Ma and Ma, Mission in the Spirit, 5.
Ma and Ma, Mission in the Spirit, 256–58.
Joseph H. Thayer, “
Joseph H. Thayer, “
Joseph H. Thayer, “
KKKT-Kimara, “Ibada ya Jumapili 05. Feb. 2023,” 5th February 2023.
“Constitution,” WHO, 2023, accessed 21st February.
Mugogo, Interview, 8th February 2021.
Habarurema, Christian Generosity According to 2 Corinthians 8–9, 224.
Kissafi, Interview, 8th February 2021.
Mugogo, Interview, 8th February 2021; Mbamba, Interview, 9th February 2021.
Asamoah-Gyadu, Contemporary Pentecostal Christianity, 13.
Habarurema, Christian Generosity According to 2 Corinthians 8–9, 225.
Lamin Sanneh, “The Changing Face of Christianity: The Cultural Impetus of a World Religion,” in The Changing Face of Christianity: Africa, the West, and the World ed. Lamin Sanneh and Joel A. Carpenter (New York: Oxford University Press, 2005), 7., Ogbu U. Kalu, African Pentecostalism: An Introduction (Oxford: Oxford University Press, 2008), 176–78.
Lauterbach, “Fakery and Wealth in African Christianity,” 123.
Mugogo, Interview, 8th February 2021.
Mbamba, Interview, 9th February 2021.
Mbamba, Interview, 9th February 2021.
Johanitha Sinyati, a Teacher from KKKT-Kigogo parish in the ELCT-ECD, 4th February 2022, Response to the questionnaire on the Impact of PG on the ELCT-ECD, JK Meshak Moshi, a Teacher from KKKT-Kigogo parish in the ELCT-ECD, 4th February 2022, Response to the questionnaire on the Impact of PG on the ELCT-ECD.
Mwakalasa, Interview, 8th February 2021.
Msigwa, Interview, 8th February 2021.
Monica Kabwe, a branch secretary, member of Kigogo Lutheran parish in the ELCT-ECD, 4th February 2022, Response to the questionnaire on the Impact of PG on the ELCT-ECD, 1st February 2022.
Lea Katinda, a clerk, and member of Tabata Lutheran parish in the ELCT-ECD, 7th February 2022, Response to the questionnaire on the Impact of PG on the ELCT-ECD.
Faraja Mwakalinga, a banker, and member of Kidjichi Lutheran parish in the ELCT-ECD, 01st February 2022, Response to the questionnaire on the Impact of PG on the ELCT-ECD.
Emanuel Msangi, a teacher and member of Kihesa Parish in the ELCT, 9th February 2022, Response to the questionnaire on the Impact of PG on the ELCT-ECD.
Kamala, Interview, 4th February 2022.
Utajiriosho is a Swahili word for Wealth, becoming wealthy. It derives from the noun Utajiri meaning richness, abundance.
Mugogo, Interview, 8th February 2022.
Kitowelo, Interview, 8th February 2021.
Mbamba, Interview, 9th February 2021.
John. S. Mbiti, Introduction to African Religion (London: Waveland Press, 1992), 54.
Mbiti, Introduction to African Religion, 54.
Mbiti, Introduction to African Religion, 57.
Mbiti, Introduction to African Religion, 60.
Nshomile Lutangile, Planning Officer, member of Azania Front, 1st March, 2022, WhatsApp call Interview with the researcher, Bochum.
Mashau and Kgatle, “Prosperity gospel and the Culture of Greed in Post-Colonial Africa: Constructing an Alternative African Christian Theology of Ubuntu,” 8.
Lauterbach, “Fakery and Wealth in African Christianity,” 114.