“You butter my bread; you sugar my tea…
na so so wonders Jesus dey do!”
(Lyrics by veteran Ghanaian Gospel singer, Helena Rhabbles).
African religion has always been about the real life of Africans. For many Africans, religion must have real-life implications, like meeting their needs (such as rain during a drought) and solving their problems (such as barrenness). Contemporary African Christianity is no different. Indeed, one would be forgiven for saying that it is almost exclusively obsessed with the fulfilment of physical needs. Without a doubt, one of the defining characteristics of Christianity in Africa today is the preaching of prosperity—otherwise known as the “prosperity gospel.” The trend can be seen and found almost everywhere you look in modern African Christian expression. In gospel music, the song “everything na double double” (by Uche Agu, a Nigerian musician, and Joyous Celebration, a South African gospel outfit), has become a continental Christian anthem. In lifestyle, charismatic preachers are some of the wealthiest, wildly popular, and most influential personalities in the continent. No preaching, evangelistic campaign or church programme is ever complete without the metaphorical “sowing of seed” (a normal or special monetary offering). As a matter of fact, I have been to some programmes where it has been considered sin to enter the presence of God (a church service) empty-handed—without an offering. Prosperity must be seen in everything. Even in architecture, imposing and lavish church structures sometimes covering large acres of land have become common trends. Currently, the top three largest megachurch auditoriums in the world are all located in Nigeria.
The promise of abundant health and wealth as God’s blessings for those who not only have faith but act on that faith is therefore one of the most popular selling points for charismatic Christianity in contemporary Africa. People are encouraged to come to Christ because they have needs which only He can fulfil. This, in itself, is not flawed theology. Jesus himself did call out to all who were tired and burdened from carrying all sorts of loads to come to Him for rest (Matthew 11:28). We all come to Jesus because we realise that we need Him, and He wants us to come to Him because He can help us. Thus, following Jesus to fulfil a need is not new. It is characteristic of all Christianity and Christians. The caveat here, however, lies with the matter of priority. What is important foremost for the seeker, and the kind of help the benefactor primarily desires to offer are usually on opposite ends. So, although salvation is always the theme, the objectives of this salvation may be different for the saved and the saviour.
Jesus constantly encountered and addressed this same “problem” throughout His earthly ministry. In fact, clarifying misconceptions and misunderstandings about God and His ministry among men was one of Jesus’s main theological themes. He often said, “You have heard that it was said… but I say.” He was sometimes accused of trying to change or of not respecting the Law. John 6 gives a very good example and blueprint for how we should respond to this bread-and-butter theology of African Christianity—the theology of luxury or prosperity. Helena Rhabbles’ lyrical celebration of a Jesus who butters her bread and sugars her tea sells the idea that Jesus can give you a life of luxury (butter and sugar), or greatly improve your physical circumstances through this-worldly success or other material blessings. Such prosperity theology is attractive in African Christianity because it resonates significantly with the daily realities and aspirations of people for a better and healthier life in an environment full of diverse kinds of needs. There is, therefore, a close link between what is preached (the religious message), and the everydayness of peoples’ lives which makes it all authentic.
In John 6, however, Jesus specifically drew out and addressed this obsession with the fulfilment of physical needs as the magnet to following Him. In this instance, we are told how large crowds of people followed Jesus because of the miracles they had seen or heard he could perform (John 6:2). He ended up having to feed more than five thousand seekers miraculously with just five loaves of bread and two fish with surpluses. This crowd later hunted Jesus down again, which led to this conversation in John 6: 25-26 (NIV):
25 When they found him on the other side of the lake, they asked him, “Rabbi, when did you get here?”
26 Jesus answered, “Very truly I tell you, you are looking for me, not because you saw the signs I performed but because you ate the loaves and had your fill. 27 Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. For on him God the Father has placed his seal of approval.”
Here, Jesus plainly told them, “Do not follow me just for your bread and butter. Do not come to me because of what you can get physically, emotionally or otherwise, because such ‘food’ or fulfilment ‘spoils’ and is temporary.” He, then, showed them the right way to come to Him, which was for spiritual fulfilment which endures to eternal life! All He was pointing out is the fact that in Christ, true fulfilment is first spiritual before physical. Jesus desires, above all and foremost, to fulfil our spiritual need. He was born to save people from their sin (rest for souls). Miracles, healings and prophecies are secondary. That is why He sometimes said to people, “Your sins are forgiven,” in the process of physically ministering to them (Matthew 9:1–8; Luke 7:48). In the same vein, spiritual prosperity must be the emphasis of our preaching of the Gospel, for indeed, “what will it profit a man if he gains the whole world, and loses his own soul?” (Mark 8:36).
Bread and butter theology is unsustainable for at least two reasons. Firstly, it only ends up creating unrooted, fluctuating Christians – “…children, tossed to and fro and carried about with every wind of doctrine by the sleight of men and their cunning and craftiness, whereby they lie in wait to deceive” (Ephesians 4:14). Jesus wants unshakeable disciples, not mere followers. Secondly, bread and butter theology cannot be successfully applicable to all global contexts and will fail in areas where there is generally less material need. In this regard, current sociological debates on secularisation in the west purport the controversial but interesting theory of existential security which basically explains that religion meets a need for security, and so groups and societies where people feel insecure will have high levels of demand for religion and vice versa.
Africa’s role in the evangelisation or re-evangelisation of the world requires transformed Christians who have a true understanding of the gospel message of Christ. Just as Jesus himself corrected this misconception of His purpose then, let us with integrity also correct it now.
This is a true saying, to be completely accepted and believed: Christ Jesus came into the world to save sinners… (1 Timothy 1:15).