The rise of African prophets: the unchecked power of the leaders of Pentecostal churches

OVER 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 into social, economic and political institutions. Pentecostalism is one of the fastest-growing strands of Christianity on the continent. In Zimbabwe, for example, PHD Ministries claims its membership rose from 45 to over a million in just five years.

This is a significant number in a country with a population of 16 million. Zimbabwe’s United Family International Church boasts that over 70 000 attend its Sunday services.

Charismatic pentecostal prophets are known for leading megachurches like these that emphasise faith healing, health and wealth. They often attract youthful and marginalised members of society.

Most charismatic pentecostal churches have an authoritarian governance structure built around their founding prophets — what one historian calls a “personality cult”.

Religious leaders are increasingly trusted in post-colonial African States. A 2017 survey found almost 75% of adult Zimbabweans had more trust in religious leaders than elected ones.

A 2022 study conducted in 34 African countries confirmed this trend: 69% of respondents trusted religious leaders; 51% trusted their President. Many followers believe it would be a demotion for a prophet to run for Presidency because a prophet anoints leaders.

As an anthropologist who studies charismatic pentecostal churches, particularly in Zimbabwe, I have carried out research on the power exercised by prophets.

Like leaders in other religious groupings, prophets exercise power and authority through control and manipulation of different forms of capital: Spiritual, symbolic, human, political and economic.

These forms of capital are as important for building religious communities as they are for protecting men of God when allegations of sexual abuse or corruption are levelled against them — as has been seen in the scandal surrounding famed late Nigerian prophet TB Joshua.

Political connections and economic resources can be used to intimidate and muzzle victims and survivors. Fear of spiritual retribution or retaliation also silences them.

Here I outline how that power is established by prophets, their followers and societies.

The prophets

Charismatic pentecostal churches are built around prophets who are viewed as possessing special gifts to mediate between humanity and God. The prophet’s word is final. Questioning and doubting this word is viewed as the devil’s plot — through human agents — to undermine a man of God’s authority.

It is common practice for charismatic pentecostal prophets to threaten doubters with eternal condemnation, ailments or poverty. Charismatic pentecostal prophets are popular for their ability to heal ailments. They provide an alternative healthcare system for those whose choices are limited by high costs in underperforming economies like Zimbabwe’s.

Prophets, in the eyes of their followers, are messiahs saving sections of society. Testimonies of people who are healed or freed from evil spirits are publicised via social media networks and television channels. This draws in more followers and builds further trust in the prophets.

Big money

Pentecostal churches are financed through donations from members. Large membership translates into considerable funds. But charismatic pentecostal movements, in general, lack transparency and accountability in managing “free will” donations.

Many charismatic leaders have constructed megachurches with business empires in media, hospitality and mining.