Effect of Prosperity Preaching on the Growth of the Apostolic Church Gwarinpa Assembly Abuja
CHAPTER ONE
Objective of the study
The objective of the study is to examine effect of prosperity preaching on the growth of the Apostolic church in Gwarimpa assembly Abuja. The study will assess the following specific objectives;
- To assess the effect of prosperity preaching on members of Apostolic Church in Gwarimpa, Abuja
- To examine the concept of Prosperity preaching with reference to Apostolic church in Gwarimpa, Abuja.
- To ascertain the effect of prosperity preaching on the growth of Apostolic church in Gwarimpa Assembly in Abuja
CHAPTER TWO
REVIEW OF RELATED LITERATURE
Introduction
The phenomenon of prosperity gospel has assumed a central place in the activities of Pentecostal Churches especially in the present time. Different scholars have examined the phenomenon from diverse perspectives and have come with different contributions on the subject matter. This chapter is attempts make a review of different works that are related to the issue under study. This is to enable the study bring out the diverse contributions made by other scholars and to identify the missing gap which the present study is geared towards filling it.
ORIGIN OF PROSPERITY GOSPEL
The origin of the Prosperity Gospel is traced to Kenneth Hagin (1917-2003) of Tulsa, Oklahoma. He served as a Baptist preacher before becoming a pastor with the Pentecostal Assemblies of God. He is said to have received a revelation in 1934 on the text of Matthew 23:11ff (Aylward and Njiru, 32). Hagin’s teaching stressed that “prayer for health and wealth was infallibly answered.” For him, not to afford a luxury car is a sign that one has not understood the Gospel. In 1974 he founded his own Bible Training Centre; thereafter his Gospel of Prosperity began to flourish. The global spread of the Gospel of Prosperity is mainly attributed to Pentecostal evangelists. Famous among them was Pat Robertson in his video teachings, Secrets of Financial Prosperity; for instance, he reveals what he considers the essential keys to the life that God blesses. He also speaks of tips and strategies that one can use to “get out of debt, earn supplemental income, build a safe retirement, invest profitably, learn effective money- management, acquire wealth, and develop an attitude toward wealth that will honour God”.The Prosperity Theology was later adopted in other continents. Today it is espoused and preached by many Pentecostal and Charismatic churches and Bible schools all over the world, including Africa, Latin America, South Korea as well as Western and Eastern Europe (Clarke, 455). Its global outreach is seen as the global spread of American Christian fundamentalism. Brouwer, Gifford, and Rose have noted the predominance of the American gospel in the other continents and commented as follows: When believers enter a church in Africa, Asia or Latin America, they participate in a form of worship that can be found in Memphis or Portland or New York City. Perhaps it will be Pentecostal, or Southern Baptist, or a ubiquitous charismatic product marketed by Bible schools in places such as Tulsa and Pasadena (34). The three scholars have described American Christian fundamentalism as a movement in which the universalising of the faith is “intertwined with the homogenizing influences of consumerism, mass communication, and production.” Evidently, the global spread of the Gospel of Prosperity goes hand in hand with consumerism, and the use of modern media of mass communications. The global spread of the Prosperity Gospel is also perceived to be part and parcel of American global expansionism. Other expressions of this expansionism include McDonald’s Restaurants, American Films and Music, and so on. Arguably, the Prosperity Gospel is one way through which the American culture of conspicuous consumption is touted globally. Soong-Chan Rah has made the following observation with regard to the Prosperity Gospel in Africa: “the worst brand of African prosperity teaching is, perhaps unsurprisingly an American export (13).” What is insisted here is the negative impact this gospel has on the life of Africans.
CHAPTER THREE
RESEARCH METHODOLOGY
Research design
The researcher used descriptive research survey design in building up this project work the choice of this research design was considered appropriate because of its advantages of identifying attributes of a large population from a group of individuals. The design was suitable for the study as the study sought to examine effect of prosperity preaching on the growth of the apostolic church Gwarinpa assembly Abuja.
Sources of data collection
Data were collected from two main sources namely:
- Primary source and
- Secondary source
Primary source:
These are materials of statistical investigation which were collected by the research for a particular purpose. They can be obtained through a survey, observation questionnaire or as experiment; the researcher has adopted the questionnaire method for this study.
Secondary source:
These are data from textbook Journal handset etc. they arise as byproducts of the same other purposes. Example administration, various other unpublished works and write ups were also used.
Population of the study
Population of a study is a group of persons or aggregate items, things the researcher is interested in gathering information relevant to effect of prosperity preaching on the growth of the apostolic church Gwarinpa assembly Abuja. Two hundred (200) members of Apostolic church Gwarinpa assembly Abuja was selected randomly by the researcher as the population of the study.
CHAPTER FOUR
ANALYSIS AND PRESENTATION OF DATA
One hundred and sixty (160) questionnaires were distributed and one hundred and forty (133) were returned. This figure was the sample size. Out of the one hundred and thirty-three, only one hundred and twenty (120) were properly responded to. As a result, the researcher used one hundred and twenty for this study when more than 50% of the respondents agree to the questions, the answer is taken as valid for the purpose of this study. In analyzing the data, the approach that will be adopted is to find out the percentage and positive and negative answers to the question posed.
In table II above 66.7% representing 80 respondents asserted that the effect of prosperity preaching to Apostolic member is to know the truth of prosperity is the ability to use God’s power to meet the needs of mankind in any realm of life while 33.3% representing 40 respondents said it is average.
CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATION
Introduction
It is important to ascertain that the objective of this study was to ascertain effect of prosperity preaching on the growth of the apostolic church Gwarinpa assembly Abuja. In the preceding chapter, the relevant data collected for this study were presented, critically analyzed and appropriate interpretation given. In this chapter, certain recommendations made which in the opinion of the researcher will be of benefits in addressing the challenges of prosperity preaching on the growth of the apostolic church
Summary
This study was on effect of prosperity preaching on the growth of the apostolic church Gwarinpa assembly Abuja. Three objectives were raised which included; To assess the effect of prosperity preaching on members of Apostolic Church in Gwarimpa, Abuja, to examine the concept of Prosperity preaching with reference to Apostolic church in Gwarimpa, Abuja and to ascertain the effect of prosperity preaching on the growth of Apostolic church in Gwarimpa Assembly in Abuja. The total population for the study is 200 members of Apostolic church, Gwarimpa Assembly, Abuja. The researcher used questionnaires as the instrument for the data collection. Descriptive Survey research design was adopted for this study. A total of 133 respondents made up pastors, deacons, elders and members were used for the study. The data collected were presented in tables and analyzed using simple percentages and frequencies
Conclusion
The written Word convicts people, but the preached Word converts people. The preaching of the Gospel brings people to faith in Jesus Christ, and accomplishes great things for God. It is then imperative that Ministers of God should know the Gospel fully, lest they fail in their calling to be proclaimers of the “Good News”. Some of the preaching taking place in the name of evangelism misses the desired mark, at least to an extent. The cross of Jesus Christ is the marrow of the gospel. Prosperity gospel or theology must reflect the theology of the cross and emphasize salvation of the soul not just from material poverty or sickness. The theological, biblical, and historical realities must be clearly understood and fully, not partially, declared in the presentation of the Gospel. It is clear that these basic truths centre in and on the person and work of Jesus Christ. Therefore, it must be stressed that messages must contain the essential kerygma that is the Gospel, if we are to expect God’s full blessing upon our proclamation. Many sermons today based on prosperity gospel seem bereft of any real content of the full kerygma. The preaching appeals to the imagination, the emotions, or the “Needs” of the moment and these are not what the New Testament means by preaching. “We preach Christ” (1 Cor. 1:23) must be the theme in all attempts to win people to Christ. This is the “meat” of the message.
Recommendation
The study makes the following recommendations:
- There is need for Apostolic Churches to make salvation of the soul the hallmark of the gospel.
- Prosperity gospel must be scriptural and reflect the reality of the cross. That is, preachers of prosperity gospel must balance it with the fact that sometimes even a believer can suffer. Suffering is not an indication that one is living in sin as it is often taught.
- Apostolic church preachers should be trained in the principles of biblical interpretation in order to make their messages biblical
References
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