Interview

Thabo Mbeki And The Quest For An Independent And Prosperous Africa

Published

2 years ago

July 20, 2022

NewTimes

Dele Jegede In Conversation With Prince Yemisi Shyllon

THE TOYIN FALOLA INTERVIEWS

A CONVERSATION WITH PRESIDENT THABO MBEKI, PART 5

By Toyin Falola
The quest for an independent and prosperous Africa spans several generations, continents, and themes. Notably, from the eighteenth century, people of African descent in Europe, America, the West Indies, and on the continent have been engaged in different kinds of the liberation struggle to uphold their humanity, independence, and right to self-determination. After the triumph of the abolitionist movements over the menace of institutionalized slavery, Africa was again saddled with the task of dislodging an imperialist regime that wanted to perpetuate itself on the continent by every means available.

In most of Africa, colonialism produced various forms and levels of exploitation, deprivation, and shame—segregation. This prevalent atmosphere of injustice was to inform the establishment of resistance movements manifested in Pan-African coalitions and nationalist organizations focused on uniting Africans in a movement against the shackles of European imperialism. However, due to the varied nature of the colonial establishment around the continent, the successes of these liberation movements were also not to be attained uniformly. With the collapse of the South African apartheid regime in 1994 representing a close in the chapter of colonial oppression in Africa, the struggle for independence was drawn-out in colonies like South Africa, Algeria, and to a lesser degree, Zimbabwe and Namibia, which had substantial settler populations.

Thabo Mbeki And The Quest For An Independent And Prosperous Africa

After liberation came the task of nation-building. The process of post-independence nation-building has been arduous for most of Africa, a situation emphasized by the frequent occurrence of violent conflicts on the continent. Many of the several challenges, such as international sabotage, corruption, marginalization, unemployment, conflict and diseases, identified as impeding growth and development on the continent can be tied to the problem of national cohesion around Africa’s “nation-states.” In the absence of a powerful overriding national sentiment, an array of competing ethnic/sub-national interests within Africa’s national boundaries—a bye-product of Africa’s colonial past—has made it difficult for African states to present a united front against threats to their (individual and collective) socio-political and economic wellbeing. Hence, territorialism, ethnicity, racialism, corruption, and nepotism thrive and continue to undermine African efforts at political and economic independence and prosperity.

The Toyin Falola Interviews on this occasion featured, as an honored guest, the former president of South Africa, His excellency Thabo Mvuyelwa Mbeki, who has been an avid campaigner for an independent, united, and prosperous Africa for over half a century. Born in South Africa to activist parents, Thabo Mbeki was inclined to join the struggle against the oppressive white minority government at the young age of 13 in 1955. With a passion uncommon among youths of his era (during colonialism), young Thabo became an active member of the youth wing of the African National Congress (ANC), the leading organization protesting against the oppressive apartheid regime in South Africa. During his activism years in the ANC, Thabo’s diplomatic skills and commitment to the organization’s objectives gained him some recognition and provided an opportunity for him to serve in very important capacities.

Thabo Mbeki And The Quest For An Independent And Prosperous Africa

Photo: African Liberation Day (Source: Liberian Observer)

In December 1994, after South Africa’s first elections under universal suffrage, Thabo Mbeki was elected unopposed as the ANC’s deputy president, a position that saw him serving under the nation’s first democratically elected president, Nelson Mandela. As a long-standing member of the ANC who served with and succeeded Nelson Mandela as the country’s president, Mbeki’s role in South Africa’s emergence as a continental model transcends the era of nationalist struggle to include the critical years of reconciliation, recovery, and reconstruction. Even after his tenure as South Africa’s president, Thabo Mbeki has maintained his commitment to the unity and development of Africa, for which he has continued to serve in different diplomatic capacities. Hence, the interview presented an opportunity for Africans within and outside the intellectual community to ask questions and raise issues around particular developments in South Africa and the continent after apartheid (liberation). Leading with the questions was a select panel that included the duo of Prof. Paul Zeleza, the former Vice-Chancellor of the United States International University Africa, Kenya, and Naledi Moleo, a media practitioner.

While discussing the lessons the ANC learned from the liberation struggle and the challenges encountered in building a post-apartheid nation, President Mbeki conceded that creating a new nation, especially after coming out of colonial oppression, was indeed an important challenge. According to him, the first political challenge confronting the new government was determining what kind of society it wanted to build, whether a one-party state or a multi-party democracy. This decision was particularly critical owing to a substantial settler population in South Africa and the high expectations held by an erstwhile oppressed majority. On its part, the government approached the task with two notable convictions. One, that there were no set ways to build a democracy. Two, that there were not going to be any quick fixes. Hence, in attending to the business of nation-building, the leadership made the informed decision to engage the people by communicating its policy decisions with them regularly and honestly so they do not become disillusioned by the pace of development and withdraw their support.

On the question of his proudest achievement at the age of 80, President Mbeki spoke about the sense of fulfilment that came with being part of a successful liberation struggle against colonial (apartheid) oppression. He also explained that the South African struggle provided Africans, home and abroad, with a reason to unite under the belief that a free South Africa would further stimulate development processes on the continent. He added that South Africa has, within its capacity, made some contributions to Africa’s development challenge. However, he lamented that Africa had lost the respect it had from the rest of the world, which resulted in the agreement between Africa and the G8 countries in which the latter agreed to meet Africa’s development needs at its recommendation.

Reacting to the popular question of youth participation in leadership, specifically, if there was any plan within the ANC to hand over the reins to a younger generation, President Mbeki recalled his progressive rise within the party from a place of relative insignificance to subsequent positions of responsibility and authority. According to him, his emergence within the party was not the result of a ‘handing over’ but a natural progression in rank. As young party members, their continued commitment to the struggle ensured they became the ideal candidates to fill vacancies when they appeared. Thus, he advised that young people should develop strong youth organizations to address the challenges of poverty and unemployment in their communities. This way, they gain the necessary leadership experience and gradually transform from their role as youth leaders to national leaders.

President Mbeki spoke of the pressure of meeting the high expectations of people within and outside the country about the key challenges encountered while in office. Another source of anxiety for the new post-apartheid government, he said, was the fear of possible counter-revolutionary action by disgruntled elements within South Africa’s large settler population who did not believe in a new South Africa. Their government decided that a special political approach was necessary to guard against counter-revolutionary tendencies that could manifest either in the assassinations of key ANC leaders or as attacks on critical infrastructure. Therefore, for political and economic expedience, they decided on a measured approach to carry out political and economic reconstruction programs as symbolized by the party’s famed reconciliatory post-apartheid political stance, the systematic introduction of a wealth tax, and the gradual extension of social welfare packages like the child grants to otherwise excluded Black populations.

Photo: G8 Countries (Source: Dreamstine)

Speaking on the impact of the reform programs implemented by the Mandela administration, during which he served as vice-president, President Mbeki drew attention to the challenges the government inherited from the old apartheid government, particularly the huge debts incurred in a final attempt to buy dissenting voices. Given this financial deficit, the government decided to implement policies to develop the population enough to generate wealth for the country. Towards that end, the budget structure was changed to cut down on foreign debt while directing the bulk of the generated revenues towards human development programs instead of debt servicing. President Mbeki alluded that these changes induced some economic expansion based on an expanded workforce that generated the wealth required to maintain a certain level of spending on social benefits. The resulting economic growth recorded was maintained for some period until the disruption by the 2007/2008 financial crisis caused by the collapse of United States (US) banks and from which the economy never fully recovered.

READ ALSO: President Thabo Mbeki On The Need For An African Reawakening

Addressing the matter of constitutional issues faced while in office, particularly what Naledi Moleo described as a sharp decrease in the popularity of the constitution, President Mbeki pointed out that this was mostly a result of the disappointment that followed the government’s decision to toe the path of reconciliation instead of the expected retaliation for centuries of alien oppression. He went further to explain that the ANC government’s decision to adopt a constitution that provided for the rights of everyone living in South Africa (either Black or white) was more than an immediate reaction to political exigencies; as a peaceful and mutually beneficial coexistence had always been part of the party’s ideology. Moreso, this decision was thought to be best for the state’s progress and to prove wrong detractors who doubted the (Black) government’s capacity to operate a non-racial and non-sexist system while addressing the imbalances of the past. President Mbeki said these people believed South Africans were incapable of that level of sophistication. He also discussed ideas of pride in an African identity and African self-esteem, which had come under severe attack from colonial oppression, and of the systematic alterations made to the African person (identity), beginning from his name and progressing to other aspects of his being (culture), all in the attempt to create a subservient subject/population. He said these were factored into the liberation agenda, informing important elements within the drafted constitution aimed at rejecting the colonial legacy and recovering the people’s self-esteem.

Photo: President Thabo Mbeki

On subsequent socio-political challenges encountered while in office, including the HIV/AIDS pandemic, COVID-19 and the xenophobic attacks, President Mbeki pointed out that the government did in the first two cases involving health management its best to address the situation, giving the country’s peculiar situation. With the HIV/AIDS disease, the government opted to come at the challenge from the angle of correcting the South African population’s immune deficiency to boost their resistance to the virus. As for COVID-19, the biggest challenge was overcrowding, which made keeping safety guidelines difficult, and the inability of Africa to produce its vaccines. Hence, while acknowledging that the government did relatively well in responding to these crises, he also conceded that more needs to be done in the area of medical research in Africa to counter such crises in the future.

Coming around to the subject of xenophobic attacks, President Mbeki explained that the Black population in South Africa was very accommodating and that these attacks were orchestrated by the enemies of the state who wanted to see it fail. He insisted that the organizers of these attacks played on the economic insecurities of average South Africans to achieve particular political goals, including attempts to destabilize the country and to influence election outcomes in Zimbabwe by terrorizing its migrant population in South Africa. He emphasized that these saboteurs must be identified and stopped as a matter of political urgency because they continue to threaten stability in South Africa. According to him, these people want South Africa to fail because it communicates a particular political message.

READ ALSO: President Thabo Mbeki: On South Africa And The South African Youth

Lastly, on the question of conflicts and the challenge of political instability on the continent, which also formed a bulk of the questions from the audience, President Mbeki related this to a sharp decline in the sense of Pan-Africanism among Africans. In his view, this dwindling commitment to a pan-African ideal has also negatively impacted the capacity of the African Union (AU) to carry out the duties for which it was established. As it is, the AU boasts of mechanisms for early detection of conflicts, but how effective have these been in conflict prevention? How well has the continental body fared in its conflict resolution attempts? For these reasons, President Mbeki called for a greater commitment to the pan-African ideal, hence the need for an African renaissance. For this renaissance movement to achieve the goals of development (modernization) and prosperity in Africa, it must have the backing of a committed and well-organized youth with the passion to see such a vision come to fruition.

This is the fourth and final interview report with President Mbeki on June 19, 2022. Viewership figures on television, radios and over a dozen platforms reached over 35 million by June 20, 2022. For the transcripts:
YouTube: https://youtube.com/watch?v=KoRTpv6lEfA

Facebook: https://fb.watch/dL9miB2tHc/

Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.

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INTERVIEW

How A Dull Student Graduated From University With A First-class Degree

Published

6 months ago

June 18, 2024

NewTimes

Edirin Onomuakpokpo

How do you feel after making a first-class degree from the Nasarawa State University?

I feel very elated, in fact it’s a dream come true. At the time I got admission into Nasarawa State University Keffi, a lot of students tried to discourage me, including some of my course mates for being too serious with my academics, some of them even said “nobody will give you first class”. But after my first semester result at 100 level came out, I had 4.30/5.0. This was the moment that changed everything, I realized it was a goal possible to attain only if I put in more effort and work smarter. At the 200 level first semester, I already had a first class CGPA of 4.53, so I just kept on with the tempo. Although faced with so many challenges, at the end graduated as the best student in my department with a CGPA of 4.59

What are you doing currently?

Currently, l’m serving my father’s land under the umbrella of the National Youth Service Corps (NYSC). It’s a privilege to serve, I must say and I’m using this opportunity to impact the students at my PPA and ensuring they get the best education in both practical and theoretical aspects of their studies.

Judging by your name Emmanuel Edirin Onomuakpokpo, you are obviously from Delta State in the South-south. Why did you leave all the universities in the South-south to attend Nasarawa State University?

After I wrote my first JAMB in 2017, Delta State University, Abraka (DELSU) was the first school to which I applied. My dad wanted me to go for medicine but unfortunately I applied for medical biochemistry instead because I didn’t hit the cut-off mark for medicine in my JAMB. However, I had 98/100 in their Post-UTME exam but yet was not given admission to study medical biochemistry. I could remember crying my eyes out that year, seeing my friends whom we graduated from secondary school together gaining admission to universities, I never wanted to sit at home doing nothing. May be it was actually God’s plan not to get admission then because medicine was never something I envisaged for myself. My drive had always been agriculture because I have always loved the idea of growing food and feeding the nation as a kid. So, studying an agricultural discipline would be to me a fullfiment of that dream. The next year 2018, thanks to Engr. Uzoma Kenneth .K, a neighbour of ours at the time and a family friend who introduced me to the concept of agricultural biotechnology, he told me this was the future of modern agriculture and encouraged me to focus my attention there since I already had interest in agriculture. So that very year I researched schools that offer this course, to the best of my knowledge Nasarawa State University Keffi was the closest I could find. Proximity to the university was another advantage to me since we resided in Nasarawa State. These and many other factors contributed to me leaving all the universities in the South and studying at the prestigious Nasarawa State University, Keffi.

What inspired you to attain that academic height?

Let me cut the long story short. I wasn’t always this brilliant and intelligent. There was a time I was called dull by my principal when I was in primary school. I struggled with my academics so much that my principal had to advise my mum to change my school because he couldn’t help my situation. This made my mum cry so much and I could feel her pains. After my mum agreed to change my school, I was repeated and had to be in the same class with my younger sister at the time. The moment I will never forget was one fateful morning, I was seated at the back sit of the class writing my exams, I think English Language, as I was focused on my paper suddenly I heard my name Emmanuel!! with a thunderous and aggressive voice, when I raised my head up it was my quantitative reasoning teacher Mr. Haruna. I will never forget his name. He called me out to the front of the class, and without first telling me the crime I had committed, he gave me a dirty slap. After which in an angry tone, he told me I failed his quantitative reasoning exam, that I had 16/70. I held my face with my hands, because I was very fair, the marks of his hands were visible on my face. I went home that day with that trauma and anger and told myself that never again would I be humiliated because of my academic performance. I didn’t just tell myself out of emotion, I backed it up with actions. Nobody was telling me to read my books, I told myself, I stopped playing too much and I began focusing on my books. The next term after the previous one the incident happened, I came second in class. This made my mum so happy . My dad was in Benin at the time, he had to send a bicycle for me as his present to show his appreciation of my performance. I was happy with myself too. From then on, there was this consciousness I woke up to that ignited my desire to become the best in everything I do. I was also inspired by my dad’s academic performance, Mr. Augustine A. Onomuakpokpo. He graduated with a second class upper. At the time I got into the university I told him I was going to beat his results. He challenged me to it and now I guess I won, all glory be to God.

Did you envisage coming out of the university with that class of degree?

At first I envisaged graduating with a good grade, maybe second-class upper degree. But after my first semester result at the 100 level, I took a pen and wrote on a sheet of paper “l’m a First-class Plant Biotechnologist” and pasted it on my wall in my room. At this point I knew it was possible and waking up everyday to the writing on my wall, I became restless and heavy each time I missed out on my reading timetable because the man on the wall was the only thing I could see.

What were the challenges you faced and how did you overcome them?

The challenges were numerous but the most daunting one was the issue of balancing my academic life, social life and spiritual life. I had to find a way to be active in all. To surmount the issue of socialization, when I got into the university at the 100 level, because of how pro-active I was in all things pertaining to student welfarism, I was made the course representative. This exposed me to interacting with students from different backgrounds, cultures and traditions. I had to develop leadership skills, listening skills and attentiveness to be able to shoulder the responsibilities of being a course rep and secretary general of the department. I was also very active in religious activities. During the 100 level second semester, I discovered that from 100 – 400 levels, there was no group dedicated to actively putting my school especially my department in prayers, so I formed one and congregated students to intercede for the department. I believe our prayers worked and God helped us. Although I was engaged with all these activities, I also ensured that only 20% of my time was given to them and 80% of the time, I was always on my books.

How did your lecturers support you ?

I wouldn’t have achieved this great feat without the help of my lecturers. At this point, I’m proud to call them my mentors. They include Dr. Bello Abdulkarim, Dr. Muhammad Hassan Sani Loko and my very unquantifiably supportive supervisor Prof. J. C. Onovo. They saw the potential I was carrying, and they drew me close like a father would a son and constantly fed me with words of encouragement. Dr. Bello Abdulkarim and Dr. Muhammad Hassan Sani Loko would always admonish me and call me to order when they noticed I had derailed. University is a place filled with so many distractions, sometimes we may get carried away by activities forgetting the very reason why we are there. Having people like these was a blessing to me and I’m proud to say these were the people that encouraged me and pushed me beyond my self to bring out academic excellence in me.

What is your plan after your youth service?

My plan after my youth service is to get a fully funded scholarship in Canada, USA or Europe, to further my academic career in order to gain advanced knowledge in scientific research especially in the area of biotechnology, genome sequencing, environmental conservation, plant breeding and genetics, and bio-resource engineering. So that with the scientific skills acquired from this programme, I would be able to positively impact the Nigeria agricultural sector and the world at large, to help combat the issue of food insecurity and to proffer solutions to plant-related issues using biotechnology.

What advice do you have for students who desire to graduate with a first-class degree?

My advice is simple, make your academics your priority and exclude unnecessary distractions and put God first. Have a CGPA goal for each semester and remember each time you fail is an opportunity to reinvent yourself to do better the next time you try.

Interview

Toyin Falola Interviews To Hold Panel Discussion On Languages And Archives In Knowledge Reproduction About Africa

Published

11 months ago

February 8, 2024

NewTimes

The Toyin Falola Interviews has scheduled a discussion with distinguished panelists, Professors Ngom Fallou, Ghirmai Negash, Abiodun Salawu, and John Mugane, who will be sharing their expertise on “Languages and Archives in Knowledge Production About Africa”.

Sunday, March 3, 2024

5 PM Nigeria

10 AM Austin

https://www.tfinterviews.com/post/Languages

Join via Zoom:

https://us02web.zoom.us/j/81714206181

Interview

Pentecostalism In Africa (1)

Published

11 months ago

February 1, 2024

NewTimes

Prof. Toyin Falola

By Toyin Falola

Of all the things that have happened to the African continent in the past decades, the growth and expansion of Christianity and Islam have been one of the most impressive. This deep commitment to faith is not totally removed from the natural gravitation toward hope and positivity. Against the background of declining opportunities, many Africans have found solace in religion and the promise of a better life. If things don’t work well on Earth, the afterlife offers more than a promise.

Within the enormous growth of Christianity in Africa has been the steady rise in the popularity and expansion of Pentecostalism. The socio-economic, religious, and political nuances of the rise of Pentecostalism will be one of the subjects of the Interview with a preeminent figure, Apostle Professor Opoku Onyinah, on February 4, 2024.

Pentecostalism on the African continent dates to the early 20th century, with the earliest movements such as the Apostolic Faith Mission, Assemblies of God, the Pentecostal Zionist Movement (all in South Africa), l’Église Harriste (in Côte d’Ivoire), Christ Apostolic Church, morphing from Precious Stone Society, and the Apostolic Church (all in Nigeria). Some would argue that I may be confusing some of these churches with latter-day Pentecostal ones.

Pentecostalism took off during the colonial era, heavily influenced by the American Pentecostals, including but not limited to William Seymour (who wrote the Apostolic Faith newspaper that sparked the influx of Pentecostalism into the continent), Lucy Farrow, Paul Marty, and Julia Hutchins. Like all successful expansions in history, the Pentecostalist movement came to Africa at a time when the environment was fertile for its growth. Some would also argue that Pentecostalism was homegrown.

The African people were subjected to colonialism, and in seeking a way out, they found hope in the core ideals of the new movement — grace, salvation, an afterlife, spiritual empowerment through the Holy Ghost, healing, and wonders — promises that held liberation for the people and freedom from the shackles of the second-class citizenship that colonialism offered them on their soil.

The case has often been made in favour of classifying religion as a social concept. This classification does not seek to discredit the divinity that any of the religions claim. However, it is a way to argue that religions belong in the human society, by humans; as much as cultures and civilizations belong to the human society. A point of note in the argument for the classification of religion as a social concept is religious syncretism. Just like any other human social phenomenon capable of influencing and being influenced by other phenomena, religions and religious denominations and factions influence and get influenced by other religions and religious denominations, and Pentecostalism is not an exception.

Pentecostalism has witnessed several cultural adaptations and syncretism. Religious worship among Christians is subjected to personal perceptions and subjective interpretations of the divine. A Christian can only offer worship in the best way he can conceive in his mind who his Creator is. He can imagine the wonders of the Creator. Therefore, as the Pentecostalism movement grew in popularity across and spread across the African continent, it was influenced by several indigenous African belief systems and practices.

The result has been a dynamic interplay of Pentecostal Christianity with traditional African spirituality, giving rise to unique, Afrocentric expressions of faith. One of these unique, Afrocentric expressions of faith is the upbeat mode of religious worship among Pentecostal churches. This upbeat mode reflects vibrant and lively music, energetic dancing, loud prayer sessions, and an insurmountable belief in the intervention of divine forces in terrestrial affairs.

Furthermore, the communal nature of African societies, influencing the people’s strong belief in and connection to their ancestral heritage, has made the belief in and war against ancestral curses, “village people”, and witchcraft popular elements in the Pentecostalism practised in the African continent. From the earliest years, prayers of war against witches, wizards, and enemies formed an integral part of churches such as the Christ Apostolic Church and even served as one of the biggest factors in the swift growth and expansion of African Pentecostal churches.

I stated above that Pentecostalism has been one of the fastest-growing phenomena on the African continent. However, it is vital to note that Pentecostalism’s growth has not only been about the founding of several churches and the expansion of such churches across Africa and other continents. Beyond its spiritual dimensions, Pentecostalism has highly influenced the social landscape in Africa. The swift growth and expansion of Pentecostal churches, the construction of mega-church buildings, and the management of several church-owned operations have also meant that these churches have become large employers of labour, with thousands of members earning their living through church operations. Some of these large Pentecostal churches own printing presses, primary schools, secondary schools, and universities — some of which have gone on to be ranked among the best institutions on the continent.

These large-scale operations have afforded people access to education and employment, two of the most critical elements in any society. Furthermore, donation and support outreaches are an integral part of the existence of many of these churches. There is no denying the level of influence Pentecostal churches wield in society, from the grassroots to the elite strata, especially as their large sizes mean they can always boast of members in every industry and at every level. The brotherhood approach of these Pentecostal churches means members are quick to identify and help each other. This, often called “being favoured”, is a case where members of mega Pentecostal churches belonging to the elite strata of society find placement for their fellow church members at government parastatals and institutions, multi-national companies, and other companies.

The founding of mega Pentecostal churches and the construction of grand worship centres have also been instrumental in the construction of healthcare centres, road networks, and housing structures. Furthermore, several African Pentecostal churches have been involved in the organization of large-scale empowerment programs, especially for women and youth, and community development initiatives, including serving as pressure groups to influence government policies.

In saying that Pentecostalism in Africa has experienced immense growth, I am also saying that while globalization has become increasingly realistic with the increased connectivity of people across the globe, Pentecostal churches in Africa have tapped into the advantages of technology to bring their operations to a global audience. Several Pentecostal African churches — such as The Redeemed Christian Church of God, the Christ Apostolic Church, The Apostolic Church, United Family International, Church Doxa Deo, CRC Church, the Living Faith Church, Deeper Life Bible Church, and the Church of Pentecost — have established a global presence spanning hundreds of countries, influencing the diaspora community, and contributing to the global Pentecostal movement.

The introduction of satellite television networks played a crucial role in the expansion of African Pentecostal churches into the diaspora. As members of these African churches relocated to other countries, they sought the need to continue in fellowship with their churches and founded branches in their new locations, getting an easy connection to the headquarters through the internet, satellite television, and transnational networks. African Pentecostal churches in the diaspora do not only impact global Christianity, but they also play an unmistakable role in the shaping of the religious experiences of the African diaspora, serving as a haven and a new family for new immigrants and positioning as centres of cultural preservation, spiritual solace, and community building.

Although there has been immense growth and expansion within the Pentecostal movement in Africa — with an undeniable socio-economic impact — there are deeds and developments among Pentecostal churches on the continent that leave room for criticism and questions.

To properly explore Pentecostalism in Africa, it is vital to examine some of the critiques that have been levelled against Pentecostal churches on the continent. The first and perhaps biggest concern that has been brought up in the wake of the growth of Pentecostalism has been the commercialization of spirituality, a phenomenon that has manifested itself through several dimensions. There have been cases of churches categorizing spiritual problems and assigning financial costs to each category for members seeking deliverance.

There has also been an emphasis on tithes, offerings, and giving back to the church, sometimes overly emphasized at the detriment of the giver, who may not be financially buoyant but must succumb to the pressure and belief in the promises of manifold blessings and the multiple returns on every token given for every token given.

Several Pentecostal churches in Africa promote the prosperity gospel, which has seen their leaders rank among some of the wealthiest spiritual leaders in the world. The theological concepts of the prosperity gospel emphasize material wealth as a sign of God’s favour, sometimes elevated as the core of a church’s message, thereby ignoring the possibility of members seeking wealth, including through financial misappropriation, fraud, embezzlement, and other crimes.

Over the years, doctrinal controversies have also rocked the Pentecostal movement in Africa, sometimes threatening to disrupt the movement and tear it asunder. Although Pentecostal churches on the continent share some common beliefs revolving around salvation through grace, healing, and some other concepts, there are stark differences in some of their doctrines, with some churches accusing others of peddling heresy. The doctrinal divergence in the African Pentecostal movement has sparked theological debates, including spiritual gifts, speaking in tongues, the role of women in the church, and what constitutes holiness.

Pentecostalism in Africa has come a long way, and by all indications, it shows the potential to grow in leaps and bounds. It is, therefore, with utmost pleasure that I invite you to join us on the next edition of The Toyin Falola Interviews, where we will host Apostle Professor Onyinah — a scholar of excellence and a leading theologian in the field of African Pentecostalism.

Sunday, February 4, 2024

5:00 PM Nigeria

4:00 PM Ghana

10:00 AM Austin CST

Register and Watch:

https://www.tfinterviews.com/post/opokuonyinah

Join via Zoom:

https://us02web.zoom.us/j/87059407807