In Nigeria, a nation characterized by its rich religious diversity, predominantly Christianity and Islam, religion profoundly influences societal norms, behaviors, and economic activities. Religious teachings in Nigeria often shape societal values, instilling moral conduct and fostering community support. These religious norms frequently translate into societal norms, acting as a form of social control. As Nigeria’s history shows, religious institutions have often stepped into roles typically performed by the state in other societies. Notably, they have provided essential services like education and healthcare, establishing infrastructure in areas with minimal or no government presence. Schools and hospitals were first established in Nigeria by the church. The activities of the Ahmadiyya Movement cannot be dissociated from coeducational institutions in Nigeria. Such involvement has not only significantly bolstered the influence of religious institutions in society but also helped establish these institutions as critical elements in building societal stability.

While the above is true, it is also a fact that, more recently, especially since the emergence of the Pentecostal Movement—styled alongside America’s Southern Baptist—the impact of religion on poverty and economic underdevelopment in Nigeria cannot be denied. Although religious organizations are actively engaged in charity and support the underprivileged, the promotion of economic development through religiously inspired microfinance initiatives has eluded most churches in Nigeria. I am aware of some exceptions, such as Church P, which established an Estate and a Microfinance Bank at its camp. However, this tokenism is far from building up society. Rather than building up society, these token efforts are available to a limited number and entail such requirements that are ‘slavish’ in nature, to be modest. In some cases, purported owners are mandated to yield a portion of their homes for church use. In others, homes cannot be passed on to one’s heirs at death. These slavish conditions are worse than those imposed by the IMF and World Bank on African nations during the SAP years.

There are countless instances where religion is exploited for economic gain by certain leaders, perpetuating poverty and inequality. In Ibadan, Pastor Zangamanga (not real name) started early morning prayer sessions, and converts, rather than resuming at their different offices and workplaces, would attend these sessions. Others soon followed suit and converts abandoned their offices and shops to attend such programs early in the morning during the week.

Dotting different major highways in Nigeria today are religious centers where converts and miracle seekers gather at different times to attend prayer sessions. Most times, all-night vigils are held, and at the end of these sessions, human and vehicular movements grind to a halt, with hundreds of man-hours wasted. Similarly, there is a penchant for buying up industrial complexes, cinema houses, etc., and converting them to churches and mosques.

Has anyone sat down to evaluate the impact of all these on our society? What are the economic values of these churches and mosques? What are the impacts on societal development and growth? While religious extremism, as seen with groups like Boko Haram, poses a significant challenge, disrupting societal order, inciting violence, and exacerbating poverty through destabilization and displacement of populations; has anyone considered the impacts of the teachings of, for instance, Pentecostal Christian churches with their prosperity or ‘wealth-at-all-costs,’ ‘God-Will-Do-It’ theologies on youths’ cognitive ability to face and accept the realities of life? What about the constant barrage of stories like “Pastor X drove from Benin City to Lagos on an empty tank” or “Pastor Z healed HIV/AIDS,” and their effect on people’s, especially youths’, ability to prioritize enterprise over wishful thinking?

Whether we like it or not, poverty is real, and even with many years of praying and fasting, no church or mosque has prayed wealth into existence. We may be coy to accept the fact, but Nigeria and Malawi are two countries in Africa with the most churches and mosques, and they are also home to many of the world’s poorest people. Have we asked these mosques and churches why they are building schools and charging exorbitant fees when they can fast and pray wealth into existence?

My intention with the above is simple: there is an interplay between mental development and religion, and, as the case of Nigeria and Malawi continues to show us, wherever religion is given a prime place, poverty burgeons. Sadly, the longer a structure or a part thereof is left unutilized, it atrophies, loses its dexterity, and eventually dies. Our religionists in Nigeria have left their brains idle for too long. Now their brains have atrophied, lost their dexterity, and will soon die.

You only need to visit our schools to see this for yourself. It is not for nothing that developed nations separate religion from the state, and in their schools, religion is relegated to the personal level.

The interplay between religion and politics is also notable. Since 1999, political leaders have continued to use religious rhetoric to garner support and control our society. Previously, it was only in Northern Nigeria that religious leaders told their followers who to vote for or how to act. The South took it to another level, with the likes of Pastor Adamondi (not real name) cavorting with State Governors in the Southwest every January and the likes of Pastor Gbankogbi (not real name) laying hands on his preferred candidates and cursing other Nigerians whose choices of candidates differed from his. In the past Presidential election, Pastor Gbankogbi took things to a new height. Or how else to describe the audio of the infamous “Daddy, this is a religious war”? The interplay between religion and politics is potentially leading to societal divisions, conflict, and hindering development.

The interaction between different religious groups in Nigeria is multifaceted, sometimes leading to tension and conflict, yet also displaying instances of peaceful coexistence and interfaith efforts aimed at societal improvement. There is no gainsaying the fact that religion in Nigeria plays a multifaceted role, influencing societal control and poverty in various ways that reflect Nigeria’s complex religious landscape and the diverse ways in which religion interacts with societal dynamics.

The Advent of Pentecostal Christianity and Poverty in Nigeria

Pentecostal Christianity in Nigeria, known for its emphasis on prosperity theology and divine grace, plays a complex role in Nigeria’s socio-economic landscape, particularly in relation to endemic poverty. This branch of Christianity, which has grown rapidly in Nigeria, often preaches that wealth and success are signs of God’s favor. This prosperity gospel, as it is known, posits that faith, usually demonstrated through prayer, fasting, positive confession, and often financial giving to the church, can lead to an inordinate quest for material wealth and physical well-being.

The focus on prosperity and grace can have several implications for attitudes towards poverty and socio-economic development. Firstly, the emphasis on divine providence in achieving prosperity has overshadowed the importance of hard work and enterprise. Congregants are encouraged to rely more on divine intervention for economic success rather than engaging in diligent work or entrepreneurial activities. This has discouraged many individuals from seeking practical solutions to their economic challenges, waiting instead for a miraculous breakthrough.

Additionally, the practice of prayer and fasting, highly valued in Pentecostal circles, is sometimes presented as the primary solution to life’s challenges, including poverty. While these spiritual disciplines are important aspects of many religious practices, their overemphasis at the expense of innovation, education, and skill acquisition is counterproductive. It has led to a scenario where individuals spend more time in religious activities, hoping for divine intervention, rather than actively engaging in efforts that could lead to economic improvement and innovation.

Don’t get me wrong, I am aware of many Pentecostal churches that are actively involved in social welfare programs and community development initiatives, thereby contributing positively to their communities. However, the prosperity gospel is a surefire way to create unrealistic expectations and divert attention from hard work and innovation. No matter the amount of hope and the fostering of agency that defenders of Pentecostalism may believe it instills in its followers, hope is futile without hard work and innovation.

Another important issue with Pentecostalism deals with the effectiveness of prayer and fasting in societal development. This is a multifaceted topic that bridges religious, spiritual, psychological, and social scientific realms. In many religious traditions, these practices are viewed as potent means to invoke divine intervention, foster spiritual growth, and effect societal change. Stories and testimonies across various faiths often highlight instances where prayer and fasting have led to transformative societal events or perceived miracles.

From a psychological perspective, these practices offer significant benefits, including peace, purpose, and resilience. They foster a sense of community and shared purpose, contributing to societal well-being. However, when it comes to empirical evidence, the scientific community presents mixed views. Some studies indicate a positive correlation between prayer and improved health or psychological well-being, while others find no significant impact. The challenge lies in the intangible nature of these practices, making it difficult to measure their effects in empirical terms.

In practical scenarios, the role of prayer and fasting in societal development can be both inspiring and complex. They have the potential to drive social movements, charity initiatives, and community development, mobilizing people towards common goals like poverty alleviation and social justice. Nonetheless, an over-reliance on these practices, without accompanying practical actions and innovations, might not adequately address societal challenges.

Let me end on a personal note. Between 1979 and 1984, I was ill and lost the use of my voice. I was neither deaf nor dumb, but no matter how hard I tried, my voice was barely audible. Typical of any high school in the 1980s, I was nicknamed “Alade Olohun Konko”—Alade, with the Froggy voice. While many of my classmates found it comfortable to laugh at my predicament, my parents spared no effort in seeking a solution to my guttural voice. From Obadare to Reinhard Bonnke, I drank countless gallons of anointing oil and blessed water. I was taken from Olorunkole to Erio, from Ede to Koseunti. I drank and bathed in the Babalola pool at Ikeji-Arakeji, where I endured all manners of hand-laying and special prayer sessions. My parents lost money to all sorts of swindlers in the guise of religious leaders. Sorry to say, nothing changed.

It was medical doctors at the University College Hospital (UCH), led by Professor Oshuntokun, who rescued me when it was discovered that something was lodged in my larynx. First, to fight off a bully, I vomited blood. I was rushed in an ambulance from Oyo Town to UCH, where, after an X-ray, I was administered a nasal spray that cleared my larynx.

To conclude, the question of whether prayer and fasting are effective in societal development elicits diverse responses. While they are viewed as powerful in religious and spiritual contexts, and beneficial from a psychological standpoint at the personal level, even with no verifiable evidence, many claims abound. Sadly, scientifically, the evidence is mixed. Their practical impact on societal problems has, so far, been nil.