Show Less
Restricted access

«Succeed Here and in Eternity»

The Prosperity Gospel in Ghana


Wilfred Asampambila Agana

This book presents a qualitative study of the «Gospel of Prosperity» preached by the Charismatic and Neo-Pentecostal churches in Ghana, with a particular focus on its soteriological significance. The author explores the concept of the Gospel of Prosperity from a number of different angles, surveying its historical and ideological background, analysing its specific context in a Ghanaian environment and, finally, looking at its theological and soteriological relevance, compared with classical Christian teaching and especially Catholic systematic teaching. The theological investigation carried out here reveals both divergences and convergences, demonstrating areas where the Catholic tradition is challenged by the Gospel of Prosperity as well as vice versa. This analysis of the strengths and weaknesses within both traditions constitutes a springboard for a possible dialogue and access to common ground. Such a dialogue should be of great interest not only because of its significance for theological scholarship, but also because of the practical influence it could have on the lives of Christians, both in Ghana and elsewhere in the West African subregion.
Show Summary Details
Restricted access

Chapter 4: Manifestations of the Prosperity Gospel in Ghana


← 152 | 153 →


Manifestations of the Prosperity Gospel in Ghana

One may say that the Prosperity Gospel is alien to the Ghanaian religious landscape. In the words of Gifford: “The Prosperity Gospel does not belong in Africa’s revival. It did not originate in Africa. It originated with the media evangelists of the United States.”1 In making this statement Gifford has in mind the classical understanding of the concept of the Prosperity Gospel as defined and presented in chapter 2 of this book.2 Lovemore Togarasei,3 Nimi Wariboko4 and J. Kwabena Asamoah-Gyadu5 are among the prominent Pentecostal theologians of African descent of our time who also subscribe to this claim that the Prosperity Gospel was not originally part of African Christianity. In what is regarded as one of the most recent scholarly works on the Prosperity Gospel, Kate Bowler ← 153 | 154 → speaks of the Prosperity Gospel as “a uniquely American phenomenon”.6 It is this understanding of the Prosperity Gospel as of the Christian message and theology that is new in the religious landscape of Ghana. However, the general idea of material prosperity as a motivation for the practice of religion in general is neither alien to the traditional Ghanaian religious practice7 nor to the pioneer foreign religions in Ghana such as Islam8 and historic or mainline Christianity,9 which preceded the Neo-Pentecostal or Charismatic Churches that are boldly advocating and propagating the Prosperity Gospel in its classical form in Ghana now.10

You are not authenticated to view the full text of this chapter or article.

This site requires a subscription or purchase to access the full text of books or journals.

Do you have any questions? Contact us.

Or login to access all content.