In the last 20 years there has been an unprecedented increase in charismatic Pentecostal prophets – or men of God as they are called in Pentecostal parlance. Across Africa their unchecked influence has spread to social, economic and political institutions.
Pentecostalism is one of the fastest growing branches of Christianity on the continent. In Zimbabwe, for example, the Prophetic Ministry of Healing and Deliverance claims Its membership grew from 45 to over a million in just five years. This is a significant number in a populous country 16 million. International Church of the United Family of Zimbabwe he brags that over 70,000 attend his Sunday services.
Charismatic Pentecostal prophets are known for leading megachurches such as those that emphasize faith healing, health and wealth. They often attract young and marginalized members of society. Most charismatic Pentecostal churches have one authoritarian governance structure were built around their founding prophets – what one historian calls “cult of personality“.
Religious leaders are increasingly trusted in post-colonial African states. 2017 survey were found almost 75% of Zimbabwean adults had more trust in religious people leaders rather than elected. A 2022 study conducted in 34 African countries confirmed this trend: 69% of respondents trusted religious leaders. 51% trust their president. Many followers believe it would be demeaning for a prophet to run for president because a prophet anoints leaders.
As an anthropologist who studies charismatic Pentecostal churches, particularly in Zimbabwe, I have conducted research concerning the power exercised by the prophets.
Like leaders in other religious groups, prophets exercise power and authority through the control and manipulation of different forms of capital: spiritual, symbolic, human, political, and financial. These forms of capital are as important for building religious communities as they are for protecting God’s people when accusations of sexual abuse or corruption are made – as seen in the scandal surrounding the famous Nigerian prophet TB Joshua.
Political connections and financial resources can be used they bully and gag victims and survivors. Fear of spiritual retribution or retaliation also silences them. Here I describe how this power is established by the prophets, their followers and their societies.
The prophets
Charismatic Pentecostal churches are built around prophets who are considered to have special gifts to mediate between humanity and God. Of the prophet the word is final. The questioning and disputing of this word is seen as the devil’s conspiracy – through human agents – to undermine a man of God’s authority. It is common practice for charismatic Pentecostal prophets threaten challengers with eternal damnation, sickness or poverty.
Charismatic Pentecostal prophets are popular for their ability cure ailments. They provide an alternative health care system for those whose options are limited by high costs underperforming economies like Zimbabwe’s.
Read more: TB Joshua scandal: the forces that shaped Nigeria’s mega-pastor and made him untouchable
Prophets, in the eyes of their followers, are messiahs who save sections of society. Testimonials of people being healed or freed from evil spirits are publicized through social media and TV channels. This attracts more followers and builds further trust in the prophets.
A lot of money
Pentecostal churches are funded by member donations. Large participation translates into significant funds. But Pentecostal charismatic movements, in general, are lacking transparency and Responsibility in managing “free will” donations.
Many charismatic leaders have built megachurches with business empires in media, hospitality and mining. In more casesthese assets are registered as the personal property of the prophets or their families.
With huge financial resources that are not taxed, charismatic Pentecostal prophets” rich lifestyles serve as “proof” of it prosperity gospel they preach – that faith attracts money – while their followers raise funds to fund church services.
Control of vast financial resources also allows prophets to hire top lawyers or afford out of court when accused of abuse or corruption.
Political connections
Post-colonial political leaders in Africa largely regard charismatic Pentecostal prophets as allies. This ALLIANCE serves both parties.
Pentecost gatherings are often attended by large numbers of people. Like other religious groups, these numbers could be translated into votes. Enough charismatic Pentecostal Prophets provides (spiritual) advice to sitting and former presidents and aid. In return, the politicians provide the prophets with political patronage.
Relationships with political leaders often stretch several countriesexpanding it network and influence of the prophets beyond national borders.
As a confirmation of their status, many people of God will imitate the politicians by traveling in heavily guarded motorcades. Imitation and proximity in the political leadership they help to make the prophets “untouchable”.
Rape allegations, corruption and scam against Prophets can be treated with leniency because of these connections and protection.
media empires
Charismatic Pentecostal prophets are making an impact on Africa’s media landscape through their strong television and social media presence. The control and ownership of television channels allows God’s people to be more visible in the public sphere than other clergy. This presence helps establish credibility, build trust, and spread indoctrination.
These media channels are also spaces for configuration and management the public image of the prophets – and can be used to counter damaging allegations against them.
Members
Pentecostals form a foot army engaged in recruiting new followers. They are also the first line of defense when prophets face criticism. Charismatic Pentecostal communities are tightly knit and coalesce around the people of God.
Relations between clergy and laity are framed family ties, with the prophet as spiritual father or “dad”. His followers are sons and daughters. Relationships between powerful spiritual fathers who claim property of their intellectually weak children reflect the wider patriarchal system common to most African societies.
Read more: Kenya’s cult of hunger left hundreds dead – psychologist’s view on how to support people as they process the tragedy
God’s people are epitomes of both spiritual and temporal power. Scriptural texts are used to strengthen family relationships: disobeying the prophet is equivalent to disobeying one’s parents.
So why do charismatic Pentecostals stay in religious communities that “weaken” them? More than other religious groups, they are presided over by charismatic Pentecostal prophets savings that systemically facilitate distribution food, clothing, money and jobs within the church – often in the form of church donations to members considered poor.
In Zimbabwe, this economy is shaped around an indigenous welfare system called long live Ramabo which is run by traditional chiefs. To some extent, charismatic Pentecostal prophets perform the duties of leaders who have long been responsible for the welfare of the people under them.
For entrepreneurs and young people with aspirations for a better future, church membership provides business opportunities and connections. Charismatic Pentecostals are obedient men of God for constant access to clients, service providers and mentors within the church. Many are therefore willing to play down allegations of abuse made against the clergy.