Abstract
Against the criticism that Pentecostal churches are ripping people off their hard earned cash or other material possessions, this chapter argues that, although this criticism may be true of some churches, it is not all Pentecostal churches that can be so accused. The chapter demonstrates that Pentecostal churches in Zimbabwe are fast becoming purveyors of economic growth and poverty eradication especially through encouraging entrepreneurship and positive thinking. The chapter indentifies specific churches and church activities that are helping in uplifting the lives of the people.
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Notes
- 1.
Although in its western form prosperity gospel is said to promote individualism, this is not completely true in the African context. S. Hunt (2000: 331–347) correctly concludes after analyzing several studies, “Therefore, faith teachings in the African churches and elsewhere are more likely to advance doctrines related to the community and the congregation, including prosperity and hard work, rather than to individual success.” See also L. Togarasei (2006:114–132).
- 2.
We use the term Church with a big ‘C’ to refer to the Church as a body of believers without identifying denominational differences. We use a small ‘c’ when we refer to individual denominations.
- 3.
This is the term used to describe the group of people that accompanied Cecil John Rhodes when he moved from South Africa to colonise Zimbabwe (see Zvobgo 1996:3).
- 4.
We are aware of the criticism leveled against the Church in its role in the occupation of Zimbabwe (Needham 1984) but argue that this should not blind us from seeing the positive role that it played thereafter.
- 5.
This is the general picture that one can get but is not true of all the newer churches. Thus the evaluation of these churches in this chapter is only true of those churches given as examples here and cannot and should not be extended to all Pentecostal churches as some of them still have to prove themselves relevant to communities.
- 6.
Data used to write Togarasei (2011), for example, is utilized in this chapter.
- 7.
Maxwell (2006:202) defines this doctrine following Martin as “penny capitalism”, the vending of cheap food stuffs and clothes to finance the activities of the church. Although this definition is true of the beginnings of this practice, today ‘working talents’ involves any other entrepreneurial activities outside one’s main source of money. The practice is meant to make sure members are self sufficient.
- 8.
Africapedia, http://www.africapedia.com/UNEMPLOYMENT-RATES-IN-VARIOUS-AFRICAN-COUNTRIES, accessed 19 November 2012.
- 9.
Econet Wireless is the largest Zimbabwean mobile telephone services provider.
- 10.
Kingdom Holdings owns Kingdom Bank of Zimbabwe and Kingdom Bank Africa Ltd in other African countries like Botswana.
- 11.
http://relzim.org/resources/religious-leaders-zimbabwe/shingi-munyeza/, accessed 19 November 2012.
- 12.
Giving money to the church is what is considered to be ‘sowing’ seeds of prosperity. The belief is that, just like in farming, the more you sow, the more you will reap.
- 13.
Nkomo Address, ZAOGA 50th Anniversary celebrations, 23 October 2010, Zimbabwe National Sports Stadium.
- 14.
Miracle money is money that the Zimbabwean Pentecostal preacher, Uebert Angel says comes through his powers of prayer. He claims that he can pray to God to have believers’ pockets filled with money and/or their bank accounts credited.
- 15.
The Shona and the Ndebele are the two largest ethnic groups in Zimbabwe. There is a history of conflict between the two ethnic groups and politicians capitalize on them when seeking votes.
- 16.
Maureen Shana, Closing Speech, HICC, Harare, 2 February 2013.
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Togarasei, L., Biri, K. (2018). Pentecostal Churches: Money Making Machines or Purveyors of Socio-Economic Growth?. In: Togarasei, L. (eds) Aspects of Pentecostal Christianity in Zimbabwe. Springer, Cham. https://doi.org/10.1007/978-3-319-78565-3_12
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