Project – The Influence of Prosperity Theology on Christian Discipleship and Spiritual Maturity among Pentecostal Youths in Lagos State: A Study of Selected Pentecostal Churches in Ikeja

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Christianity is fundamentally a religion of discipleship. At the centre of the Christian faith is the call to follow Jesus Christ, learn from Him, conform to His character and participate in His mission. Jesus’ command in Matthew 28:19–20 is therefore not simply a call to increase church membership but a mandate to make disciples who are taught to observe everything He commanded. Christian discipleship involves a continuing process of conversion, spiritual formation, obedience, service, moral transformation and increasing conformity to Christ. Consequently, the spiritual health of a Christian community cannot be adequately assessed merely by the size of its congregation, frequency of church attendance or material achievements of its members. It must also be assessed by the extent to which believers demonstrate Christian character, biblical understanding, commitment to God, sacrificial service and maturity in faith.

Spiritual maturity is closely connected with this understanding of discipleship. A spiritually mature Christian is expected to move beyond elementary religious experience towards stability in faith, sound knowledge of Scripture, self-control, love, humility, service and an increasingly Christ-centred life. The New Testament presents spiritual maturity as a process in which believers are transformed into the likeness of Christ (Romans 8:29; Ephesians 4:13–15; Colossians 1:28). Wilhoit (2008) explains spiritual formation as the intentional process through which Christians are formed into the likeness of Christ within the community of faith. Similarly, Willard (2006) emphasizes that genuine Christian transformation involves the development of the inner life and the practical expression of Christ-like character. Discipleship, therefore, should produce Christians whose faith affects their values, relationships, decisions and conduct rather than merely their religious vocabulary or outward participation in church activities.

The importance of discipleship becomes particularly significant among young people. Youth is a formative period during which individuals develop convictions concerning identity, purpose, morality, relationships, vocation and worldview. Religious ideas encountered during this period can significantly influence how young people understand God, success, suffering, money, work, relationships and Christian responsibility. Within Pentecostal Christianity, young people are particularly exposed to sermons, worship programmes, conferences, social media ministries, prophetic declarations and teachings that seek to address their spiritual and material aspirations.

Pentecostalism has become one of the most influential expressions of Christianity in contemporary Africa. Scholars have observed that Pentecostal and charismatic Christianity has expanded significantly across the continent and has become an important force in African religious, social and cultural life (Anderson, 2018). In Nigeria, Pentecostal Christianity has become particularly prominent, with large churches, media ministries, Christian universities, schools, businesses, television networks and extensive youth-oriented programmes contributing to its visibility. Wariboko (2014) describes Nigerian Pentecostalism as a significant religious phenomenon whose influence extends beyond strictly ecclesiastical matters into the social, economic and political spheres.

One important feature of contemporary Pentecostalism in Nigeria is the prominence of prosperity theology, also referred to as the prosperity gospel or health-and-wealth teaching. Although Pentecostalism as a whole cannot be equated with prosperity theology, prosperity teaching has become influential within sections of Nigerian Pentecostal Christianity. The prosperity message generally emphasizes God’s desire to bless believers materially, financially and physically and often connects faith, positive confession, giving, obedience and divine intervention with economic or material advancement. Barron (2022) notes that prosperity teaching is widespread in African Christianity, particularly within Pentecostal and related charismatic contexts, although interpretations of the teaching differ considerably.

The attraction of prosperity theology is understandable within the Nigerian context. Nigeria is characterized by substantial economic inequalities, unemployment, inflation, poverty, limited employment opportunities and intense competition for social mobility. Young people in particular face significant pressures concerning education, employment, housing, relationships and economic independence. Within such an environment, a Christian message that promises divine intervention, financial breakthrough, healing, success and a better future can be highly attractive. Prosperity preaching may therefore provide hope to individuals who are experiencing economic and social difficulties.

The Nigerian prosperity message has consequently developed within a social environment in which material success is highly valued. Smith (2021), in his study of prosperity Pentecostalism in Nigeria, observes that prosperity churches emphasize material rewards in the present life in addition to spiritual salvation. His research further demonstrates the tension between the aspiration for wealth promoted within prosperity teaching and the ethical concerns surrounding inequality, corruption and the accumulation of wealth by some church leaders.

Prosperity theology is not necessarily concerned only with money. In many Pentecostal contexts, its message incorporates healing, breakthrough, success, career advancement, business growth, marriage, academic achievement, protection from evil and personal fulfilment. The comprehensive nature of these promises makes the theology particularly relevant to young people who are seeking direction and meaning in a rapidly changing society. The challenge, however, arises when material and temporal blessings become so dominant that they displace central Christian themes such as repentance, holiness, sacrificial discipleship, suffering for Christ, service, generosity, contentment and spiritual transformation.

The relationship between prosperity theology and Christian discipleship therefore deserves careful theological and empirical examination. The Christian faith teaches that God is the giver of good gifts and that material resources can be used for legitimate purposes. Scripture does not teach that poverty is inherently virtuous, nor does it deny God’s ability to provide for His people. At the same time, the New Testament does not define Christian success primarily in terms of wealth or material possessions. Jesus warned against the danger of storing up earthly treasures and taught that one’s life does not consist in the abundance of possessions (Matthew 6:19–21; Luke 12:15). Paul likewise warned against the love of money and emphasized contentment (1 Timothy 6:6–10). The early Christian community also emphasized fellowship, generosity and care for those in need (Acts 2:42–47; 4:32–35).

This biblical tension is important because prosperity theology can shape the way believers understand the meaning of Christian faith. When financial prosperity is repeatedly presented as the principal evidence of God’s favour, young Christians may begin to evaluate their spiritual lives according to material outcomes. A person who is financially successful may consequently be perceived as spiritually favoured, while a believer experiencing poverty, unemployment, sickness or prolonged difficulty may conclude that he or she lacks sufficient faith or has failed to give adequately. Such an understanding can potentially distort the biblical relationship between faith, suffering, grace, obedience and divine providence.

Recent scholarship has highlighted the complexity of prosperity theology in African Christianity. Barron (2022) observes that some Africans understand prosperity teaching as a contextual expression of biblical promises concerning abundant life, while others criticize it because of abuses associated with certain prosperity ministries. Similarly, Nel (2023) argues that the prosperity message raises significant theological questions concerning the relationship between Christian faith, material expectations and the gospel. These debates indicate that prosperity theology should neither be dismissed through simplistic generalizations nor accepted without critical examination.

Another concern relates to the potential transformation of Christian discipleship into a transactional relationship between the believer and God. In a transactional understanding of faith, religious practices may be interpreted primarily as mechanisms for obtaining desired outcomes. Prayer may be viewed mainly as a means of securing blessings; giving may be regarded principally as a financial investment that guarantees returns; fasting may be understood as a strategy for obtaining breakthroughs; and church attendance may become closely associated with the expectation of receiving miracles. Such an orientation may weaken the understanding of discipleship as a relationship of love, obedience and surrender to God.

This issue is particularly important for Pentecostal youths because young people are increasingly exposed to religious messages through digital media. Contemporary Pentecostal preaching is no longer confined to the physical church building. Sermons, prophetic declarations, testimonies, motivational messages and teachings concerning wealth and success are distributed through YouTube, Facebook, Instagram, TikTok, WhatsApp and other platforms. Consequently, youths can encounter multiple theological perspectives outside the formal teaching structures of their local churches. Taru and McNeill (2024), studying young Pentecostal Christians in Harare, demonstrate how prosperity teachings can intersect with youth aspirations and practices surrounding economic survival and advancement. Their study illustrates the importance of considering generational experiences when examining prosperity theology.

The situation is particularly significant in Lagos State, one of Nigeria’s major urban and economic centres. Lagos represents a highly competitive environment where young people encounter both extraordinary opportunities and substantial socioeconomic pressures. Ikeja, as the capital and a major commercial and administrative centre of Lagos State, provides an important setting for examining the interaction between Pentecostal Christianity, youth aspirations and prosperity-oriented religious teaching. Pentecostal churches in Ikeja minister to youths who may include university students, graduates, entrepreneurs, employees, job seekers and young professionals. Their expectations of Christianity may therefore be influenced by questions of career, financial stability, social mobility, relationships and personal achievement.

The Pentecostal churches selected for this study are therefore situated within a context where Christian discipleship and aspirations for material success may coexist. The presence of prosperity-oriented teachings does not automatically imply that young members are spiritually immature or that every prosperity-oriented church neglects discipleship. Indeed, prosperity teaching may sometimes encourage hope, diligence, entrepreneurship, generosity and confidence in God’s provision. Asuquo (2020), for example, argues that prosperity-oriented Pentecostalism in Nigeria has contributed to certain socioeconomic initiatives, including educational institutions, empowerment activities and welfare interventions. Thus, a balanced study must recognize both the positive aspirations associated with prosperity theology and the potential theological and discipleship-related problems that may emerge from its excessive emphasis.

Nevertheless, concerns have been raised regarding the possibility that prosperity-oriented Christianity may encourage materialism, competition, individualism and the elevation of wealth as evidence of spiritual success. Smith (2021) identifies a paradox in Nigerian prosperity Pentecostalism: churches may condemn corruption and greed while simultaneously promoting aspirations for wealth and consumption. Such a paradox raises important questions about the kind of Christian character that is being developed among church members, particularly young people.

The distinction between church participation and genuine discipleship is therefore central to this study. A young person may attend church regularly, participate in worship, contribute financially, attend prayer meetings and consume Christian media without necessarily demonstrating spiritual maturity. Spiritual maturity involves the integration of Christian beliefs into everyday life. It is reflected in the ability to exercise self-control, resist temptation, forgive others, demonstrate love, practice integrity, serve others, endure hardship and make decisions according to biblical principles. Where prosperity theology dominates religious consciousness, there is a need to determine whether these broader dimensions of discipleship are strengthened, weakened or unaffected.

The concern is not simply whether Pentecostal youths desire prosperity. Desire for economic improvement is understandable and not inherently unchristian. The central issue is whether material prosperity becomes the controlling framework through which young believers interpret God, Christianity and their own spiritual identity. If spiritual growth is measured primarily by financial breakthroughs, expensive possessions, career advancement, physical appearance or social status, then important dimensions of Christian maturity may be overlooked.

This study therefore seeks to examine the influence of prosperity theology on Christian discipleship and spiritual maturity among Pentecostal youths in Lagos State, with particular focus on selected Pentecostal churches in Ikeja. It intends to investigate how prosperity-oriented teachings are understood by young Pentecostal Christians, the extent to which such teachings influence their understanding and practice of discipleship, and whether prosperity theology contributes positively or negatively to their spiritual maturity.

The study is significant because it addresses a contemporary theological and pastoral issue within Nigerian Pentecostal Christianity. Rather than approaching prosperity theology merely as a doctrinal controversy, the study considers its practical consequences for the formation of young Christians. It seeks to determine whether the messages young Pentecostal believers receive about wealth, success, giving, divine favour and breakthrough are helping them to become mature disciples of Christ or encouraging a narrower understanding of Christianity centred primarily on material achievement.

1.2 Statement of the Problem

Christian discipleship is expected to produce believers who grow in their knowledge of God, obedience to Scripture, Christ-like character, commitment to the church and willingness to serve others. Jesus’ command to make disciples emphasizes teaching believers to observe His commandments (Matthew 28:19–20). Similarly, Ephesians 4:13–15 presents Christian maturity as growth towards the fullness of Christ, while Galatians 5:22–23 identifies qualities such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control as manifestations of the Spirit’s work in believers. These biblical perspectives suggest that spiritual maturity involves far more than material success.

However, the growing influence of prosperity-oriented preaching within sections of Nigerian Pentecostalism raises questions about how young Christians understand the purpose of their faith. The emphasis on financial breakthrough, divine wealth, success, positive confession, supernatural provision and material advancement can provide hope and motivation, particularly in an environment characterized by economic uncertainty. Yet, when such themes become disproportionately emphasized, there is a possibility that young believers may begin to understand Christianity primarily as a means of obtaining material benefits.

The problem becomes more serious when financial prosperity is interpreted as evidence of spiritual maturity or divine approval. Such an interpretation can create an unhealthy spiritual hierarchy in which wealthy Christians are regarded as more favoured or spiritually successful than Christians experiencing financial difficulty. It can also produce disappointment, guilt or spiritual confusion among youths whose prayers for employment, financial success, healing or other forms of breakthrough remain unanswered. Smith’s (2021) study of Nigerian prosperity Pentecostalism demonstrates the complex relationship between prosperity teaching, wealth accumulation, inequality and religious expectations.

Another dimension of the problem concerns the possible effect of prosperity theology on the nature of discipleship. Genuine discipleship requires sacrifice, perseverance, obedience, humility and service. Jesus’ call to follow Him involves taking up one’s cross (Luke 9:23), while the New Testament repeatedly presents suffering, endurance and sacrificial love as dimensions of Christian life. If young believers are predominantly exposed to messages that emphasize immediate success and avoidance of suffering, they may find it difficult to develop a theology of perseverance and faithfulness during difficult seasons.

There is also a concern that a transactional approach to Christianity may develop among some youths. When giving, prayer, fasting or other spiritual practices are consistently connected to expected financial or material returns, the relationship between the believer and God may be interpreted in terms of exchange. Rather than asking how one can know Christ, obey Him and participate in His mission, the believer may become more concerned with what God can provide. Nel (2023) identifies significant theological concerns associated with prosperity teaching when material expectations become central to the Christian message.

Furthermore, contemporary youths are exposed to prosperity-oriented messages beyond their local churches. Social media platforms provide constant access to sermons, testimonies and motivational Christian content. This makes it increasingly difficult for churches to control the theological messages to which their young members are exposed. The influence of digital religious culture may therefore reinforce expectations concerning wealth, success, appearance, influence and social status. Taru and McNeill’s (2024) research among young Pentecostal Christians demonstrates that prosperity teachings can become intertwined with young people’s economic aspirations and strategies for navigating difficult socioeconomic circumstances.

At the same time, it would be inaccurate to assume that prosperity theology necessarily produces spiritual immaturity in every believer or that Pentecostal churches that teach divine provision are unconcerned about discipleship. Some prosperity-oriented ministries engage in evangelism, prayer, Bible teaching, charitable activities, education, entrepreneurship and community development. Asuquo (2020) documents socioeconomic contributions associated with prosperity-oriented Pentecostal ministries in Nigeria. The problem, therefore, is not simply the teaching that God blesses His people. Rather, the problem concerns the possibility of an imbalance in which material prosperity receives greater emphasis than salvation, holiness, character formation, sacrificial service and spiritual growth.

Despite extensive scholarly discussion of Pentecostalism and prosperity theology in Nigeria, there remains a need for focused research on how prosperity-oriented teaching relates specifically to Christian discipleship and spiritual maturity among Pentecostal youths in Ikeja, Lagos State. Existing studies have examined prosperity theology in relation to corruption, inequality, economic aspirations, social development and theological controversy, but fewer studies have directly investigated the relationship between prosperity teaching and the spiritual formation of Pentecostal youths within a specific urban Nigerian context. The emerging attention to youth discipleship in Lagos further indicates the relevance of examining how discipleship contributes to spiritual formation among young Christians.

The central problem of this study, therefore, is the uncertainty regarding the extent to which prosperity theology influences the quality of Christian discipleship and spiritual maturity among Pentecostal youths in selected churches in Ikeja. Does prosperity theology encourage young Christians to trust God, develop diligence, exercise generosity and pursue responsible Christian living? Or does excessive emphasis on material prosperity encourage materialism, transactional spirituality, superficial faith and the neglect of character formation? It is against this background that this study seeks to investigate the influence of prosperity theology on Christian discipleship and spiritual maturity among Pentecostal youths in selected Pentecostal churches in Ikeja, Lagos State.

1.3 Purpose of the Study

The main purpose of this study is to examine the influence of prosperity theology on Christian discipleship and spiritual maturity among Pentecostal youths in Lagos State, with particular reference to selected Pentecostal churches in Ikeja.

Specifically, the study seeks to:

1. examine the understanding and major teachings of prosperity theology among Pentecostal youths in selected churches in Ikeja;
2. determine the influence of prosperity theology on Christian discipleship among Pentecostal youths in the selected churches;
3. assess the level of spiritual maturity among Pentecostal youths in the selected churches;
4. examine the relationship between prosperity theology and the spiritual maturity of Pentecostal youths in Ikeja.

1.4 Research Questions

The study will be guided by the following research questions:

1. What is the understanding and nature of prosperity theology among Pentecostal youths in selected churches in Ikeja?
2. To what extent does prosperity theology influence Christian discipleship among Pentecostal youths in the selected churches?
3. What is the level of spiritual maturity among Pentecostal youths in the selected churches?
4. What relationship exists between prosperity theology and the spiritual maturity of Pentecostal youths in Ikeja?

1.5 Research Hypothesis

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

H₀: There is no significant relationship between prosperity theology and spiritual maturity among Pentecostal youths in selected Pentecostal churches in Ikeja, Lagos State.

1.6 Significance of the Study

This study will be significant to several groups.

Pentecostal Church Leaders: The findings will provide pastors, youth leaders and church administrators with empirical information concerning how prosperity-oriented teachings are perceived and experienced by young members. This may help church leaders develop a more balanced approach to preaching that recognizes God’s provision while maintaining emphasis on salvation, holiness, character, service and discipleship.

Pentecostal Youths: The study will encourage young Christians to critically examine the relationship between material aspirations and genuine Christian maturity. It may help youths distinguish between biblical teaching concerning God’s blessing and interpretations that make material prosperity the primary evidence of spiritual success.

Christian Educators and Discipleship Leaders: The study will provide useful information for developing discipleship programmes that address the spiritual, moral, emotional and socioeconomic realities facing contemporary youths. Such programmes can help young Christians develop a biblical understanding of wealth, work, contentment, generosity, suffering and service.

Theological Institutions: Seminaries, Bible colleges and theological educators may benefit from the findings because prosperity theology remains a major contemporary issue in African Christianity. The study can contribute to theological discussions concerning discipleship, spiritual formation and Pentecostal theology.

Researchers: The study will contribute to existing scholarship on Pentecostalism, prosperity theology, Christian discipleship and youth spirituality in Nigeria. It may also provide a basis for future studies in other Nigerian cities and denominations.

The Christian Community: More broadly, the study may contribute to the development of a healthier understanding of Christian prosperity—one that recognizes God’s provision without reducing Christianity to material acquisition. It may encourage a model of discipleship characterized by faith, holiness, generosity, service, integrity and Christ-like character.

1.7 Scope of the Study

The study focuses on the influence of prosperity theology on Christian discipleship and spiritual maturity among Pentecostal youths in Lagos State.

Geographically, the study is restricted to selected Pentecostal churches in Ikeja, Lagos State. The study will concentrate on youths within the selected churches and will examine their perceptions and experiences concerning prosperity-oriented teachings.

Conceptually, the study covers four major areas: prosperity theology, Christian discipleship, spiritual maturity and the relationship between prosperity-oriented teachings and the spiritual development of Pentecostal youths.

The study does not seek to condemn Pentecostalism or assume that all Pentecostal churches subscribe to prosperity theology. It is specifically concerned with the influence of prosperity-oriented teachings and emphases on the discipleship and spiritual maturity of young believers within the selected churches.

1.8 Operational Definition of Terms

Christian Discipleship: The continuing process by which a Christian follows Jesus Christ, learns His teachings, develops Christ-like character, obeys Scripture and participates in Christian service and mission.

Pentecostalism: A Christian movement that places significant emphasis on the person and work of the Holy Spirit, spiritual gifts, divine healing, prayer, experiential faith and other charismatic expressions of Christianity.

Pentecostal Youths: Young members or adherents of Pentecostal churches who fall within the age category defined by the study and who participate in the activities of the selected Pentecostal churches in Ikeja.

Prosperity Theology: A theological teaching that emphasizes God’s willingness and ability to bless believers materially, financially and physically and that may associate faith, giving, positive confession and obedience with divine prosperity and success.

Prosperity Gospel: The broader religious message associated with prosperity theology, particularly the teaching that believers can experience financial, material, physical or social advancement through faith in God and related religious practices.

Spiritual Maturity: The degree to which a Christian demonstrates spiritual growth through biblical understanding, obedience, Christ-like character, self-control, love, humility, faith, perseverance, service and responsible Christian living.

Spiritual Formation: The process through which Christian beliefs, practices and relationships shape a believer’s character and gradually conform the person to the likeness of Christ.

Material Prosperity: The possession or attainment of financial resources, wealth, property, employment, business success and other tangible benefits.

Selected Pentecostal Churches: The Pentecostal churches chosen as the study sites within Ikeja, Lagos State, according to the sampling procedure adopted for the research.

Project – The Influence of Prosperity Theology on Christian Discipleship and Spiritual Maturity among Pentecostal Youths in Lagos State: A Study of Selected Pentecostal Churches in Ikeja