Project – The Influence of Prosperity Theology on Christian Faith and Spirituality Among Nigerian Youth in Ikorodu

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Christianity occupies an important position in the religious and social life of Nigeria. Over the years, the Nigerian Christian landscape has experienced considerable transformation, particularly through the growth of Pentecostal and Charismatic Christianity. These movements have placed strong emphasis on personal conversion, prayer, divine healing, miracles, spiritual warfare, the work of the Holy Spirit and the expectation of divine intervention in everyday life. The growth of Pentecostal Christianity has also produced new forms of preaching and Christian practice in which material well-being, financial success, health and personal advancement are frequently presented as dimensions of God’s blessing. Consequently, the relationship between Christianity, material prosperity and spiritual life has become an important issue in contemporary Nigerian Christianity (Kalu, 2008; Smith, 2021).

One of the most influential theological developments associated with contemporary Pentecostalism is prosperity theology, also commonly referred to as the prosperity gospel or health-and-wealth gospel. Prosperity theology generally teaches that God desires believers to experience success, good health, financial abundance and other forms of material well-being. It commonly connects divine blessing with faith, positive confession, obedience, prayer, giving, tithing and other religious practices. While the emphasis placed on individual aspects varies from one ministry to another, the central message is that Christian faith can be associated with tangible improvement in the believer’s material circumstances. Ademiluka (2022) observes that prosperity theology presents prosperity as a divine purpose for human beings, with particular emphasis on financial abundance.

The emergence and expansion of prosperity teaching in Nigeria cannot be separated from the development of Pentecostal Christianity. Kalu (2008) explains that African Pentecostalism developed within specific historical, cultural and socioeconomic circumstances and consequently adapted Christian beliefs to the realities and aspirations of African societies. In Nigeria, Pentecostal churches have increasingly become important spaces for prayer, worship, social interaction, economic empowerment and the expression of aspirations for a better life. Prosperity preaching has therefore found a receptive environment among people who desire freedom from poverty, unemployment, sickness and other socioeconomic difficulties.

The Nigerian context provides particularly fertile ground for messages concerning financial and material success. Economic hardship, unemployment, inequality and limited opportunities have affected the aspirations of many young Nigerians. For some young people, the church is not only a place of worship but also a place where they seek encouragement, direction, opportunities and hope for the future. Prosperity preaching may therefore appear attractive because it presents Christianity as relevant to immediate practical needs. Instead of presenting salvation exclusively in terms of eternal life, prosperity-oriented messages frequently connect Christian faith with success in education, employment, business, marriage, health and finances. This practical orientation has contributed to the popularity of prosperity-oriented Pentecostal ministries in Nigeria (Smith, 2021).

The popularity of prosperity theology has also been strengthened by the visibility of successful Pentecostal ministries and their leaders. Contemporary Nigerian Pentecostal churches often use television, radio, social media, live-streaming platforms and other forms of mass communication to disseminate sermons, testimonies and teachings. These platforms expose young people to messages concerning miracles, divine favour, financial breakthroughs and extraordinary testimonies. The increasing use of digital media has consequently expanded the reach of prosperity-oriented Christian messages beyond the physical boundaries of individual congregations. This is particularly significant for young people, who constitute an important audience for contemporary religious communication.

Nigerian Pentecostalism has also demonstrated an ability to connect Christian spirituality with aspirations for personal advancement. Uroko (2024) notes that Pentecostal churches in Nigeria attract people through signs and wonders, testimonies, deliverance, preaching against poverty and messages encouraging individuals to develop their potential. The study further observes that young people have been particularly receptive to Pentecostal models that emphasise personal development and the manifestation of individual potential. This suggests that prosperity-oriented Christianity may influence not only what young Christians believe about money but also how they understand success, faith, prayer and their relationship with God.

Christian faith, however, involves more than the expectation of material benefits. At its core, Christian faith concerns trust in God, commitment to Jesus Christ, obedience to biblical teachings, love for God and neighbour, moral transformation and participation in the Christian community. Christian spirituality similarly involves the development of a person’s relationship with God through prayer, Scripture, worship, fellowship, service, holiness and the cultivation of Christ-like character. Therefore, when prosperity becomes a dominant measure of Christian success, questions arise concerning whether other dimensions of Christian discipleship receive sufficient attention.

The tension between material prosperity and traditional Christian understandings of contentment and godliness has received considerable theological attention. Ademiluka (2022), examining 1 Timothy 6:3–12 in relation to prosperity teaching in Nigeria, argues that the biblical emphasis on godliness and contentment raises important questions about teachings that place excessive emphasis on financial abundance. The issue is not necessarily whether Christians should experience material improvement, but whether wealth and material success should become primary indicators of divine favour or spiritual maturity.

The prosperity message can have positive dimensions when it encourages individuals to reject hopelessness, develop their abilities, work diligently and believe that their circumstances can improve. Asuquo (2020) argues that prosperity-oriented Pentecostalism has contributed in some cases to socioeconomic development in Nigeria through educational institutions, empowerment initiatives, welfare activities and other forms of social investment. This demonstrates that prosperity theology should not be examined only from a negative perspective. Its influence can include motivational, social and economic dimensions, particularly where Christian organisations translate their resources into assistance for members and communities.

Nevertheless, concerns emerge when prosperity is presented as the principal evidence of God’s approval. Smith (2021) identifies a significant paradox within Nigerian prosperity Pentecostalism: churches and preachers may condemn corruption and excessive materialism in wider society while simultaneously presenting wealth accumulation as evidence of divine blessing. The study shows how prosperity preaching can provide religious justification for the pursuit and accumulation of wealth, even within a social environment characterised by significant inequality. This creates an important theological and ethical question concerning the extent to which material wealth should determine perceptions of spiritual success.

For Nigerian youth, the issue is particularly significant because young adulthood is a period of identity formation, value development and decision-making. Young people are developing their understanding of work, relationships, morality, purpose, success and spirituality. Religious teachings encountered during this period can influence their worldview and expectations about life. If prosperity theology becomes the dominant framework through which young Christians interpret their faith, it may shape their understanding of prayer, church attendance, giving, success and even the purpose of Christianity itself.

Prosperity theology may influence young Christians’ perception of prayer. Prayer, traditionally understood as communion with God, confession, thanksgiving, worship, intercession and dependence on divine will, may increasingly be viewed by some believers as a mechanism for obtaining specific material outcomes. When prayers are consistently framed around financial breakthroughs, employment, business success, academic achievement, marriage, promotion and physical healing, the spiritual practice of prayer may become strongly outcome-oriented. The concern is not that Christians should not pray about their needs, but that the relationship with God may be evaluated primarily according to whether desired material results are received.

The theology may similarly influence young people’s understanding of giving and tithing. Christian giving traditionally involves worship, gratitude, generosity and concern for the needs of others. However, prosperity preaching can sometimes present giving primarily as a transaction through which the believer expects a financial return from God. When this occurs, young Christians may begin to understand giving less as an expression of love and stewardship and more as an investment for personal prosperity. Such a perspective may affect the meaning of Christian generosity and social responsibility.

Another important issue concerns the interpretation of hardship. Christianity historically recognises suffering, sacrifice, perseverance and endurance as experiences that can exist within faithful Christian life. Prosperity-oriented teachings, however, may sometimes suggest that persistent poverty, sickness or failure indicates inadequate faith, disobedience or spiritual deficiency. Such interpretations can place considerable pressure on young Christians who experience unemployment, financial difficulty, academic failure or other challenges. Uroko (2023), for instance, argues that some forms of prosperity preaching can create harmful expectations by presenting poverty as a condition from which believers should necessarily escape through faith and divine intervention.

The influence of prosperity theology may also extend to Christian moral values. If material success becomes a dominant indicator of God’s favour, young people may increasingly associate Christian maturity with wealth, expensive possessions, social status or visible achievement. This can create tension between biblical virtues such as humility, contentment, sacrificial service, compassion and generosity and a culture in which outward success is strongly emphasised. The danger is not wealth itself but the possibility that wealth becomes the primary standard by which Christian identity and spirituality are evaluated.

The Nigerian youth environment is also characterised by intense exposure to social media and popular culture. Young people frequently encounter images of successful entrepreneurs, celebrities, religious leaders and influencers displaying expensive lifestyles and material achievements. Prosperity-oriented Christian messages can interact with this environment by giving spiritual meaning to the pursuit of wealth. Consequently, the desire for financial success may not merely be an economic aspiration but may become understood as a religious expectation. This interaction makes it important to examine how young Christians distinguish between legitimate aspiration, materialism and Christian spirituality.

Ikorodu, as an urbanising area of Lagos State, provides an important context for examining these issues. The area contains diverse communities, churches and religious organisations and is connected to the broader social and economic environment of Lagos. Young people in Ikorodu participate in formal and informal employment, education, entrepreneurship, social media culture and religious activities. Their Christian experiences therefore occur within an environment where spiritual aspirations and socioeconomic pressures interact. Studying the influence of prosperity theology among Christian youth in Ikorodu can provide insight into how broader Nigerian theological trends are interpreted at the local level.

It is important to emphasise that prosperity theology is not a uniform phenomenon. Nigerian churches differ significantly in their theological positions, preaching styles and approaches to wealth. Some emphasise material prosperity strongly, while others combine prosperity teachings with evangelism, discipleship, holiness, social responsibility and biblical instruction. Smith (2021) similarly demonstrates that Nigerian prosperity Pentecostalism contains contradictions and variations that require careful examination rather than simplistic condemnation. Therefore, this study is concerned with the influence of prosperity-oriented teachings on Christian faith and spirituality rather than assuming that all Pentecostal churches or all Nigerian Christians subscribe to prosperity theology in the same manner.

The study is also significant because contemporary discussions about Nigerian Christianity increasingly require attention to the quality of Christian discipleship rather than numerical church growth alone. A growing Christian population does not automatically mean that believers possess deeper biblical understanding or stronger spiritual maturity. The question is whether the teachings received by young Christians encourage a balanced Christian life characterised by faith in God, biblical knowledge, prayer, holiness, service, compassion and responsible pursuit of legitimate economic advancement.

The need to investigate this relationship is further strengthened by the fact that existing scholarship has extensively examined Nigerian Pentecostalism, prosperity preaching, corruption, inequality and socioeconomic development, but relatively less attention has been given to how prosperity theology specifically influences the Christian faith and spirituality of youth at the local community level. Smith (2021) focuses primarily on the relationship between prosperity Pentecostalism, corruption and inequality, while Asuquo (2020) examines its socioeconomic development implications. Ademiluka (2022) provides a theological examination of prosperity teaching through 1 Timothy 6. These studies provide an important foundation, but they leave room for research that directly examines young Christians’ faith, spiritual practices and perceptions in a specific Nigerian locality.

It is against this background that this study investigates the influence of prosperity theology on Christian faith and spirituality among Nigerian youth in Ikorodu. The study seeks to determine whether and how prosperity-oriented teachings affect young Christians’ understanding of God, faith, prayer, giving, church participation, spiritual growth, Christian values and perceptions of material success. By focusing on youth in Ikorodu, the research seeks to contribute empirical evidence to the wider theological discussion about prosperity Christianity and contemporary Christian spirituality in Nigeria.

1.2 Statement of the Problem

Prosperity theology has become a prominent feature of sections of contemporary Nigerian Christianity. Its emphasis on divine blessings, financial breakthroughs, good health, success, miracles and material advancement has attracted substantial numbers of believers. For many Nigerians, particularly young people facing economic uncertainty, unemployment, poverty and intense competition for opportunities, the promise that faith can produce tangible improvement in life can be highly attractive. Prosperity preaching may provide hope and motivation, but its increasing prominence also raises questions about the nature and quality of Christian faith among its adherents.

The major problem is that the increasing emphasis on material prosperity may potentially alter the meaning of Christian faith. Christianity traditionally places emphasis on a relationship with God, salvation through Christ, obedience to Scripture, holiness, love, sacrifice, service and spiritual transformation. When material success becomes a dominant measure of divine favour, however, some young Christians may begin to evaluate their relationship with God primarily according to financial breakthroughs, employment, wealth, health or other visible benefits. This can create a shift from God-centred spirituality toward benefit-centred spirituality.

A related problem concerns the understanding of prayer. Young Christians who are repeatedly exposed to prosperity-oriented messages may come to regard prayer principally as a means of obtaining financial and material blessings. Consequently, prayer as communion with God, thanksgiving, repentance, intercession and submission to God’s will may receive less attention. This raises the question of whether prosperity theology strengthens or weakens the broader spiritual life of young Christians.

The theology may also affect attitudes toward giving and tithing. While Christian giving is traditionally associated with worship, gratitude and concern for others, some prosperity teachings can present giving as a pathway to receiving greater financial returns from God. Such an approach may encourage generosity in some cases, but it may also promote a transactional understanding of the relationship between God and the believer. Young people may therefore interpret religious giving as a financial investment rather than primarily as an act of Christian stewardship and love.

Another problem is the possible effect of prosperity theology on young Christians’ responses to hardship. When financial prosperity is strongly associated with faith, young believers who remain unemployed, poor, sick or unsuccessful despite prayer may question the strength of their faith or their standing before God. The result may be disappointment, frustration, guilt or spiritual confusion. Uroko (2023) identifies the potential consequences of prosperity-oriented expectations when promised material outcomes fail to occur, particularly among vulnerable Nigerians.

Furthermore, prosperity theology may contribute to a culture in which wealth becomes a visible measure of spiritual authority and Christian success. In such a context, young people may admire religious leaders primarily because of their perceived wealth, lifestyle and material achievements rather than their biblical knowledge, character, humility or service. Smith (2021) highlights the paradox that prosperity churches can condemn societal corruption while simultaneously legitimising wealth accumulation as an expression of divine blessing. This raises important concerns about the moral formation of young Christians.

There is also a problem of inadequate empirical evidence at the local level. Much of the available literature discusses prosperity theology at the national, denominational or broader Pentecostal level. Although such studies are valuable, they do not necessarily explain how young Christians in a particular locality understand and experience prosperity teachings. The experiences of youth in Ikorodu may differ from those of Christians in other Nigerian communities because of differences in socioeconomic conditions, church environments, family backgrounds and exposure to religious teachings.

The problem, therefore, is not simply the existence of prosperity theology but the uncertainty surrounding its actual influence on the Christian faith and spirituality of young people. Does prosperity theology strengthen young people’s commitment to Christianity by giving them hope and encouraging active faith? Does it increase prayer, church participation and confidence in God? Or does it encourage materialism, transactional giving, excessive focus on miracles and financial success, and a reduced emphasis on spiritual maturity and Christian character? These questions remain important and require empirical investigation.

The absence of sufficient local evidence makes it difficult for churches, pastors, youth leaders and Christian educators in Ikorodu to develop appropriate strategies for guiding young Christians through the opportunities and challenges associated with prosperity-oriented teachings. A clearer understanding of its influence can assist Christian leaders in promoting a balanced theology that recognises legitimate economic aspirations while maintaining the central Christian values of faith, holiness, service, contentment, love and spiritual growth.

It is therefore necessary to investigate the influence of prosperity theology on Christian faith and spirituality among Nigerian youth in Ikorodu. The study will specifically examine how prosperity-oriented teachings relate to young people’s understanding of Christian faith, prayer, giving, spiritual practices and Christian values. The findings are expected to provide useful evidence for theological reflection, youth ministry and Christian education within the study area.

1.3 Aim of the Study

The main aim of this study is to examine the influence of prosperity theology on Christian faith and spirituality among Nigerian youth in Ikorodu, Lagos State.

1.4 Objectives of the Study

The specific objectives are to:

1. examine the extent to which prosperity theology influences the Christian faith of Nigerian youth in Ikorodu;
2. determine the influence of prosperity theology on the spiritual practices of Nigerian youth in Ikorodu;
3. examine the influence of prosperity-oriented teachings on young Christians’ understanding of prayer and giving;
4. assess the relationship between prosperity theology and the development of Christian values among youth in Ikorodu

1.5 Research Questions

The study will answer the following questions:

1. To what extent does prosperity theology influence the Christian faith of Nigerian youth in Ikorodu?
2. How does prosperity theology influence the spiritual practices of Nigerian youth in Ikorodu?
3. How do prosperity-oriented teachings influence young Christians’ understanding of prayer and giving?
4. What is the relationship between prosperity theology and the development of Christian values among youth in Ikorodu?

1.6 Research Hypothesis

The following null hypothesis will be tested at 0.05 level of significance:

H₀: There is no significant relationship between prosperity theology and Christian faith and spirituality among Nigerian youth in Ikorodu, Lagos State.

1.7 Significance of the Study

This study will be significant to Christian youth because it will encourage greater reflection on the relationship between material prosperity and authentic Christian spirituality. The findings may help young Christians distinguish between legitimate aspirations for economic advancement and the reduction of Christianity to the pursuit of wealth and material benefits.

The study will also be useful to pastors and church leaders. It will provide evidence concerning how prosperity-oriented teachings are perceived and experienced by young Christians. Such evidence can assist church leaders in developing balanced preaching and discipleship programmes that address economic realities without neglecting biblical teachings on character, service, sacrifice, contentment and spiritual maturity.

The study will benefit youth ministry practitioners and Christian educators by providing information that can be used to design teaching programmes on Christian identity, biblical understanding of prosperity, responsible stewardship, prayer, giving and spiritual formation.

The study will also contribute to theological scholarship. Existing studies have examined prosperity theology in relation to Pentecostalism, corruption, inequality and socioeconomic development (Smith, 2021; Asuquo, 2020). This study extends the discussion by concentrating on the relationship between prosperity theology and Christian faith and spirituality among youth at a local level.

Finally, the study will be useful to future researchers who may wish to investigate prosperity theology, Pentecostal Christianity, youth spirituality, Christian discipleship and religious transformation in Nigeria.

1.8 Scope of the Study

The study focuses on the influence of prosperity theology on Christian faith and spirituality among Nigerian youth in Ikorodu, Lagos State. The geographical scope is limited to Ikorodu. The study focuses on Christian youths and examines prosperity theology in relation to their Christian faith and spirituality.

The conceptual scope covers prosperity theology, Christian faith and Christian spirituality. Particular attention will be given to perceptions of material prosperity, financial breakthrough, divine blessing, prayer, giving, church participation, spiritual practices, Christian values and spiritual growth.

1.9 Operational Definition of Terms

Christian Faith: In this study, Christian faith refers to the beliefs, trust, commitment and dependence of young Christians on God and Jesus Christ, as demonstrated through their Christian beliefs and practices.

Christian Spirituality: Christian spirituality refers to the manner in which young Christians develop and express their relationship with God through prayer, Bible study, worship, fellowship, obedience, service and other spiritual practices.

Prosperity Theology: Prosperity theology refers to a theological teaching that strongly associates faith in God with material prosperity, financial success, good health and other forms of divine blessing.

Prosperity Gospel: The prosperity gospel is the preaching or teaching that God intends believers to experience material and physical well-being and that faith, giving, positive confession and other religious practices can contribute to receiving such blessings.

Youth: For the purpose of this study, youth refers to young people within the age range adopted by the researcher for the study and who identify as Christians within the selected study area.

Christian Faith and Spirituality: In this study, the expression refers collectively to young Christians’ beliefs, commitment to God, prayer life, Bible engagement, worship, giving, church participation, moral conduct and spiritual growth.

Influence: Influence refers to the extent to which exposure to prosperity theology is associated with changes in the beliefs, attitudes, practices and spiritual orientation of Christian youth.

1.10 Organisation of the Study

The study will be organised into five chapters. Chapter One presents the introduction, background of the study, statement of the problem, objectives, research questions, hypothesis, significance, scope and operational definitions. Chapter Two will review relevant conceptual, theoretical and empirical literature on prosperity theology, Christian faith, Christian spirituality and youth Christianity. Chapter Three will present the research methodology, including the research design, population, sample and sampling procedure, research instrument, validity, reliability, data collection and methods of data analysis. Chapter Four will present and analyse the data collected for the study and test the hypothesis. Chapter Five will provide the summary, conclusion and recommendations based on the findings.

Project – The Influence of Prosperity Theology on Christian Faith and Spirituality Among Nigerian Youth in Ikorodu