The contemporary Nigerian church is engulfed
by the quest for materialism, prevalent in the
society. Rather than find solace in the Christian
hope of eternal life, signs of total submission to
capitalistic tendencies, especially in insatiable
material acquisition, looms large in Nigerian
churches. Spiritual growth and moral sanctity
towards better eternity is fast giving way to
material craving, as the ‘new idea of fulfillment
of life and ultimate reality’. The quest for
materialism in religion may not be peculiar to
Nigeria. But, it is now alarming and critically
challenging. The level of material quest by
Nigerian Christians, especially clergy men is
radically in deviance, and inimical to the values
and life of the early Church. Consequently, a
new kingdom in which treasures are found here
on earth is preferred to a delayed gratification,
and treasure in the heavenly kingdom of ‘the
other world’. This scenario place the Nigerian
church in a dilemma and frightening challenge.
Conventionally, church liturgy and messages
show preference for the poor. But the structure
and functional praxis of Nigerian churches, such
as elitist form of theology, classiest form of its
clergy and the romance between church leaders
and politico-economic power brokers and
stakeholders in our society betray and reverse
this preference for the affluent (Ehusani,
1991:161).
Today, many of our church leaders
consciously or unconsciously measure success in
life in terms of wealth, prestige and power;
three key principles of stratification, and social
mobility in secular society. No wonder, in the
churches, issues that concern the rich resound
high, while that of the poor is many atime un-
acknowledged or at best handled lackadaisically.
Every Minister in the Independent
Churches and Pentecostal Charismatics, (the self-
proclaimed Evangelists, self-ordained Bishops,
Arch-bishops and General Overseers), is a vision
seer, and a miracle worker, or pretend to be
one. Their miracles, blessings, and sundry
religious services attract financial charges.
A particular pastor is known to look
straight in the face of some members and tell
them their problems ranging from matters of
contract, search for the fruit of the womb or
search for a husband. After these, he would ask
for payment, - N 200,000, N 50,000, or a brand
new car (Waapela, 2006:358).
With catchy and animating words,
Ministers advertise for harvest of miracles,
which turn out to be harvest of money. Using
both “evil and satanic powers to draw large
crowds to their churches” (Akiode in Ogunwole,
2006:327), they convince their followers to sow
‘quality seeds’ (special Levy), and wait for their
miracles, coming on the way. Followers are told
that the more they sow, the more blessings that
will come their way. While the Minister and
miracle worker smile to the bank, his clients go
home in the euphoria of hope for imminent and
miraculous socio-economic break-through in
life. This phenomenon of materialism and
commercial ministry is contrary to the teachings
and attitude of Christ and the early church over
blessing, and miraculous deliverance of people
in affliction. Nigerian churches must rise up
against this challenge.
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