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By Prof. Oyewole Sarumi
It was gratifying reading the piece titled “God, Algorithms, and Livestreaming: The Political Economy of Pentecostal Church Broadcasting”, published in the Churchtimes by Dr. Akin Olaniyan.
First, he mentioned the two pastors, Bishop Abioye and Pastor Iluyomade decisions to launch their own church or ministry in Abuja and Lagos respectively. He concluded his great piece that “the political economy of Pentecostal worship streaming will challenge all Christians to ensure that as faith, technology, and commerce converge, the church does not lose sight of its spiritual heart for the great commission.”
That conclusion struck a cord with me because I was already writing a piece on the consequencial effect of the political economy of churches, especially the Pentecostals in Nigeria and the attention economy we are in, and the political economy that these church leaders are exploiting for premordial benefits.
The role of Pentecostal churches in Nigeria has become a powerful force in the country’s social, economic, and political spheres. Over the past few decades, Pentecostalism has not only shaped religious practices but has also significantly influenced the socio-political landscape.
This influence is especially evident in the growing number of high-profile leaders who have transitioned from established ministries to founding their own churches or ministries, such as Bishop Abioye and Pastor Iluyomade. Their experiences shed light on the intersection of religion, power, and economics in the context of Nigerian Pentecostalism.
The Pentecostal Ecosystem in Nigeria: A Brief Overview
Pentecostalism has witnessed a meteoric rise in Nigeria over the last several decades. The movement’s emphasis on prosperity, divine healing, and spiritual warfare has resonated deeply with many Nigerians. Today, Pentecostal churches represent a significant portion of Nigeria’s Christian population.
What distinguishes Pentecostal churches from other Christian denominations is their charismatic leadership, entrepreneurial nature, and ability to tap into the socio-political undercurrents of the country. This phenomenon has created a unique political economy, a system of political and economic relationships embedded within the religious framework of the church.
The rise of Pentecostal churches in Nigeria has been closely linked to economic gains. These churches have created vast networks of followers, many of whom view their pastors not only as spiritual leaders but also as entrepreneurial figures who drive both religious and economic success.
This intersection of religion and business has allowed Pentecostal churches to wield substantial power, both politically and economically. Pastors and church leaders often engage in various economic ventures, including media, publishing, educational institutions, and even political influence. The case studies of Bishop Abioye and Pastor Iluyomade exemplify this dynamic.
Bishop Abioye’s Transition: From Winners’ Chapel to His Own Ministry
Bishop Abioye was a longstanding associate of David Oyedepo, the founder of Living Faith Church (also known as Winners’ Chapel), one of Nigeria’s largest and most influential Pentecostal churches. Abioye’s recent retirement from Winners’ Chapel and his decision to start a new church in Abuja has raised eyebrows and prompted discussions on the political and economic implications of such moves.
Abioye’s transition from a trusted National Bishop within a mega-church to the founder of his own ministry highlights a broader trend in Nigerian Pentecostalism: the rise of independent churches by influential leaders who have built substantial personal and institutional capital. This move is emblematic of the growing shift towards religious entrepreneurship, where senior pastors, after years of service, strike out on their own to harness the influence they have cultivated within their original ministries.
This shift also illustrates the competitive nature of the Nigerian Pentecostal landscape, where the success of individual leaders often translates into both spiritual and material gains. For Abioye, stepping away from the established brand of Winners’ Chapel to start a new ministry could signify the desire to broaden his spiritual influence while capitalizing on his personal reputation to benefit from attention economy as enunciated by Dr. Olaniyan. His church in Abuja, while still in its infancy, is likely to attract followers who were drawn to him during his tenure at Winners’ Chapel, signaling the continuation of his influence in a new context.
The political economy aspect of this transition is crucial. By establishing his own ministry, Abioye not only gains control over the direction of his spiritual mission but also over the financial and social capital that comes with it. The success of his ministry will depend on how effectively he mobilizes resources, attracts followers, and navigates the competitive religious market in Nigeria.
Pastor Iluyomade: From RCCG Regional Pastor to New Ventures in Lagos
Similarly, Pastor Iluyomade, a prominent figure in the Redeemed Christian Church of God (RCCG), made headlines when he was removed as the regional pastor for RCCG and later reportedly started his own church in Lagos. His move from the RCCG to founding a new ministry in the *Civic Centre, Victoria Island, an upscale area of Lagos further illustrates the shifting dynamics within Nigerian Pentecostalism, where church leaders leverage their networks, personal charisma, and economic resources to strike out on their own.
Pastor Iluyomade’s case is particularly significant because of his strong connections within the RCCG and his prominence within the Pentecostal model community. The RCCG itself, is one of Nigeria’s largest and most influential Pentecostal denominations, with a vast international reach.
The fact that Iluyomade, a well-respected pastor within the RCCG, would leave the organization to establish his own ministry highlights the growing tension within mega-churches in Nigeria, where leaders often find themselves at odds with institutional leadership over control, vision, or resources.
The political economy of Iluyomade’s decision to set up a new church lies in his ability to capitalize on his established reputation and the relationships he has built within the RCCG and beyond. The launch of his ministry at the Civic Centre, a hub for business and elite activity in Lagos, suggests that Iluyomade is positioning himself to attract a specific demographic, one that is likely to have both financial resources and influence. The economic aspect is clear: as a new ministry grows, it will need to generate substantial revenue through tithes, offerings, and other activities, creating a new stream of income for Iluyomade and his followers.
The Political Economy: Religious, Social, and Economic Power
In both cases, the actions of Bishop Abioye and Pastor Iluyomade reflect a broader trend in the political economy of Pentecostal churches in Nigeria. At the heart of this political economy is the idea of religious entrepreneurship, the creation of churches or ministries as personal brands and sources of both spiritual and material capital.
- Religious Capital: Both leaders have accumulated significant spiritual capital through years of service and leadership within large Pentecostal organizations. Their reputations as skilled pastors and charismatic leaders have already provided them with a loyal base of followers, which they can now leverage to establish their independent ministries.
- Economic Capital: These leaders are not just spiritual figures; they are also entrepreneurs. The growth of Pentecostal churches often involves a strong business element, with pastors diversifying into ventures such as publishing, media, education, and more. The success of these ministries is often tied to the ability to manage financial resources and navigate the complex dynamics of religious fundraising.
- Social Capital: Social networks play a significant role in the success of these ministries. Both Abioye and Iluyomade have deep connections within Nigerian society, particularly among the elite and affluent. These connections, in turn, create opportunities for collaboration, influence, and access to resources.
- Political Influence: While less overt, there is also a political dimension to this discussion. In Nigeria, church leaders often wield significant political influence. Their ability to mobilize large followings, advocate for social or political causes, and form relationships with politicians and policymakers places them in positions where their ministries can have far-reaching effects on public discourse.
The Economic Power of Pentecostal Churches
Pentecostal churches in Nigeria have become significant economic players, with some of the largest churches boasting enormous wealth and assets. These churches have invested heavily in real estate, education, healthcare, and media, creating jobs and stimulating economic growth. For example, the Redeemed Christian Church of God (RCCG), and Living Faith Ministry (Winners) two of Nigeria’s largest Pentecostal churches, has established university, hospital, and several businesses, including a construction company, airlines and a publishing house amongst others.
The Political Influence of Pentecostal Churches
Pentecostal churches in Nigeria have also become influential players in the country’s politics. Many Pentecostal leaders have close relationships with politicians and have used their pulpits to endorse candidates and influence electoral outcomes. In some cases, Pentecostal leaders have even contested for political office themselves. For example, Pastor Tunde Bakare, the founder of the Latter Rain Assembly, ran for vice president in the 2011 presidential election, while Pastor Chris Okotie of Household of God churches also ran for presidency at the inception of this democratic dispensation.
The Intersection of Politics and Economics
The intersection of politics and economics in Pentecostal churches in Nigeria is complex and multifaceted. On one hand, Pentecostal churches have used their economic power to influence politics and shape public policy. For example, some Pentecostal churches have used their media outlets to promote their preferred candidates and policies. On the other hand, politicians have also used Pentecostal churches to further their own interests and gain legitimacy. For example, some politicians have attended Pentecostal church services and used the platform to make public statements and announcements.
Criticisms and Controversies
The growing influence of Pentecostal churches in Nigeria’s politics and economy has not been without controversy. Critics have accused Pentecostal leaders of using their churches for personal enrichment and political gain. Others have criticized the emphasis on prosperity and wealth in Pentecostal teachings, arguing that it promotes materialism and individualism. Furthermore, the close relationship between Pentecostal leaders and politicians has raised concerns about the blurring of lines between church and state.
Conclusion: The Future of Pentecostalism in Nigeria
The growing trend of leaders like Bishop Abioye and Pastor Iluyomade starting their own churches signals the increasing entrepreneurial nature of Pentecostalism in Nigeria. These leaders are not only spiritual figures but also powerful businesspeople who operate within a complex web of social, economic, and political power. Their decisions to branch out from established organizations reflect the competitive nature of Pentecostal churches in Nigeria, where spiritual leadership often intersects with economic and political ambitions.
As this trend continues, it will be interesting to observe how new churches and ministries navigate the challenges of building a brand, managing resources, and maintaining influence. The political economy of Pentecostal churches in Nigeria will likely continue to evolve, reflecting broader trends in both religion and business. For now, figures like Abioye and Iluyomade are leading the way in demonstrating the intertwined nature of faith, entrepreneurship, and influence in one of Africa’s most dynamic religious landscapes.
