One gospel or prosperity gospel?

He explains that prosperity in scripture is not defined by wealth, status, or possessions. Instead, it refers to well-being, peace, progress, and divine alignment in a person’s life. He supports this with the example of Joseph in Genesis, who was described as prosperous despite being a servant. Joseph’s success, he argues, was rooted in divine presence and effectiveness, not material accumulation.

Olaleye further notes that modern interpretations often misread the Bible by equating prosperity with visible wealth.

He points out that many biblical terms translated as ‘prosperity’ also mean peace, good success, or overall well-being, depending on context. Thus, prosperity should not automatically be understood as financial gain.

Funding gospel: Question of means

One of the most common arguments in favour of prosperity-focused teaching is that financial resources are necessary to spread the gospel. But Olaleye questioned that logic. “How was the gospel spread over 2,000 years ago?” he asked.

“How wealthy were the apostles?” He pointed to the life of Jesus, describing it as one marked by simplicity rather than material accumulation. “Jesus did not own properties or display wealth,” he said. “He borrowed what He needed, yet His ministry changed the world.”

Olaleye also drew from his personal experience in missionary work, describing how he and his team travelled across African countries with limited resources, relying on what he called divine provision. “We didn’t wait until we had everything before going,” he said. “We went, and provision came.”

He argued that the gospel has always advanced through commitment and obedience, not necessarily through financial abundance. “If the emphasis was truly on funding the gospel, then resources would be channelled more into missions,” he added. “Not into luxury.”

Does God want people to prosper?

Despite his strong stance, Olaleye acknowledged that God desires the well-being of humanity. However, he framed this within a broader understanding of purpose and responsibility. “God has a plan for everyone, not just believers,” he said. “He has given humanity dominion, the ability to create, build, and succeed.”

He also raises concern about how Old Testament passages are used in prosperity teachings. According to him, many of these teachings ignore historical and dispensational context, especially promises tied to Israel’s physical restoration or land inheritance. He warns that lifting such passages without context leads to doctrinal errors.

A major theological distinction he emphasises is between the Old and New Testaments. He describes Old Testament promises as “types and shadows,” while the New Testament reveals the “substance,” which he identifies as eternal life through Christ. From this perspective, Jesus did not promise material wealth as a condition for discipleship, but salvation and eternal life.

“Jesus said your Father knows you need these things,” he said. “But they should not be your focus.” Instead, he encouraged believers to prioritise spiritual growth while trusting that their needs would be met. “Faith is not about chasing things,” he added. “It is about aligning with God’s purpose.

He ultimately calls for balance in Christian teaching. While rejecting materialism as the focus of faith, he also warns against ignoring practical needs and responsible living. Faith, in his view, should not be reduced to chasing wealth but should centre on spiritual growth, purpose, and trust in God’s provision.

Olaleye’s perspective reflects a wider and ongoing debate within Christianity. As discussions around prosperity, wealth, and faith continue to gain attention, his message calls for deeper scriptural study, contextual understanding, and a return to what he describes as the core message of the gospel—salvation, not material accumulation.

Rethinking ‘prosperity gospel’ debate in Nigerian Churches - Olagunju-Adetoyese

The phrase ‘prosperity gospel’ has become a lightning rod in Christian circles, often sparking debate about the true message of faith, wealth, and spiritual responsibility. But for Pastor Jummy Olagunju-Adetoyese, Senior Pastor of Kingdom Light Christian Center, the term itself is misleading and needs urgent correction.

In an interview with The Nation, he pushed back firmly against what he described as a growing misrepresentation of Christian teaching.

“Prosperity can never be the gospel,” he said. “The gospel is the truth about Jesus Christ. Calling it ‘prosperity gospel’ is a misnomer, and we shouldn’t keep repeating it.”

His concern reflects a broader tension within the Christian community. On one side are critics who see prosperity preaching as materialistic and distracting. On the other hand are those who emphasize God’s blessings, sometimes focusing heavily on financial success and visible wealth.

According to Olagunju-Adetoyese, both extremes miss the point.

“There are two schools of thought,” he explained. “Those who reject anything about prosperity risk ignoring part of God’s provision for humanity. But those who overemphasise it also distort the complete message of Christ.”

He argues that the issue is not whether prosperity should be discussed, but how it is understood. In his view, what many call “prosperity preaching” is often a shallow interpretation of deeper biblical principles.

“Where people don’t understand the context and concept of scripture, misinterpretation is inevitable,” he said. “Many focus only on the content without understanding the foundation.”

Drawing from biblical teachings, he emphasised that prosperity is not about quick wealth or material display, but about living by principles such as discipline, responsibility, and especially kindness.

“Scripture makes it clear that when you apply godly principles, you will prosper,” he said. “It’s not just about prayer or religious activities. It’s about how you live, how you treat people, and how you apply wisdom.”

He pointed to teachings that link prosperity with generosity and compassion, noting that giving and supporting others are central themes often overlooked in modern interpretations.

“Kindness, charity, and responsibility are at the heart of it,” he said. “Givers never lack. That principle has always been there.”

Olagunju-Adetoyese also addressed the Nigerian context, where intense religious activity does not always translate into economic or social progress.

“We pray a lot, we fast a lot, but we must ask ourselves why results are not matching the effort,” she said. “In many places where systems work, people apply structural principles that align with what scripture teaches.”

He stressed that prosperity is broader than money. It includes good health, stability, direction, and the ability to positively impact others.

At the same time, he did not shy away from criticising excesses within the church, particularly the display of wealth by some ministers.

Rethinking prosperity gospel— between divine provision, human distortion

In a time when economic hardship bites deeply across Nigeria and questions mount over the role of the church in addressing social suffering, the debate around the prosperity gospel has taken on renewed urgency. For Rev. Evans Adetokunbo Emmanuel, a Nigerian-based pastor, teacher, and the setman of Grace Missions International, the conversation is not as simple as critics versus defenders. Instead, he argues, it is a matter of distinguishing between what is authentic and what has been dangerously distorted.

Speaking in an extended interview, Emmanuel carefully reframed the concept, insisting that prosperity, at its core, is rooted in the very nature of God.

According to him, “the prosperity gospel is coined out of the promises of divine provision for God’s children. It reveals the personality and character of God—from Genesis to Revelation—that God has put systems in place to provide for humanity.”

At a fundamental level, he explained, the world’s economic struggles are not new, nor are they without solutions. He described divine provision as both spiritual and practical—what he calls a blend of supernatural and physical systems designed by God to sustain life.

“The world has an economic problem,” he said, “but there are divine solutions—sometimes spiritual, sometimes practical, often a combination of both.”

Two prosperity messages

Emmanuel’s central argument rests on a distinction many, he believes, fail to make: the difference between authentic prosperity teaching and its manipulated version.

“There is the authentic, for divine purposes, and there is the corrupted one for lustful, human purposes,” he stated. “When people attack the prosperity message without separating these two, they miss the point entirely.”

In his view, both the promoters of exploitative teachings and their harshest critics often operate on the same flawed understanding—one exaggerates it for gain, the other dismisses it entirely.

This blurred line, he argued, has done a “disservice to the original,” leaving the very problems the message was meant to solve—poverty, lack, and inequality—still unresolved.

Debunking ‘give to get’

Perhaps the most controversial aspect of prosperity preaching today is the idea that financial giving is a prerequisite for divine blessing. On this, Adetokumbo was unequivocal.

“When people say God cannot provide for you unless you first give to a church or a minister, that is fake. Simply put, it is fake.”

He pointed to everyday realities to challenge such claims: sunlight, air, and life itself—freely given by God without human transaction.

“What did we give God for the air we breathe?” he asked. “What did we give Him for the sun?”

Yet, he did not dismiss giving entirely. Instead, he repositioned it within a broader, more balanced framework.

“Giving has value—both naturally and spiritually,” he explained. “When you invest, you expect returns. When you give, it can come back to you. But that is not the foundation of God’s provision.”

Divine systems of provision

Emmanuel outlined what he described as God’s structured systems for human sustenance.

First is what he calls the “fundamental provision of creation”—the idea that God created human needs alongside their solutions. Food existed before hunger; water before thirst.

“It does not make sense for God to create man without what he needs to survive,” he said.

The second is the principle of sowing and reaping—often misinterpreted in modern preaching.

“This is not about giving a bicycle to get a car,” he clarified. “It is about engaging the systems God has created—adding value, investing effort, participating in purpose.”

Drawing from the creation narrative, he described humanity’s role as “tilling the ground”—not merely through physical labour, but through creativity, innovation, and stewardship. Technology, he added, is evidence of this ongoing process, as humans continually uncover what God has already embedded in creation.

When prosperity loses purpose

While defending the legitimacy of divine provision, Adetokumbo was sharply critical of how prosperity teaching has evolved—particularly its social implications.

He expressed concern about a growing disconnect between wealth within the church and the suffering of believers, especially in regions plagued by violence and deprivation.

“If I cannot feel what my brother is going through, something is wrong,” he said. “It means part of the body is going numb.”

Referencing the early Christian church, he noted that prosperity was never an end in itself but a means to ensure that “none lacked anything.”

“The purpose of prosperity is simple,” he said. “That nobody will lack—food, shelter, education, dignity.”

He cited the communal model of the early church, where resources were shared, and the poor were cared for as a central mission. Even Apostle Paul’s teachings on giving, he added, were primarily aimed at supporting struggling believers—not enriching institutions or individuals.