ABIMBOLA ADELAKUN
When one of the Afenifere chieftains who had gone to commiserate with Pastor Enoch Adeboye over the death of the son reported that the man showed them a video of Sunday Igboho insulting him, it occurred to me how much this big man of God is affected by public opinion. Otherwise, why would someone like Adeboye care about the opinion of someone like Igboho that he would justify his politics? Some people’s criticism of you should always fly beneath the radar of your notice. For Adeboye to pay attention to critics, to the point of even singling out an acerbic individual, something has shifted in the social culture.
For a society that lacks a culture of accountability, the internet has made imperviousness to the critics harder. So much has the internet shrunk the social distance that the influential class must now deal with a plebian public whose existence they would not have been aware of before the age of Web 2.0. From the political class who will send the police after you over social media comments, to Nobel Laureates and even megachurch pastors, the internet has bent the hierarchical relations of power between the big man and the small fries. The radicalism the internet allows is both the anarchist’s ideal universe and the conservative’s nightmare. No one is spared criticism or ridicule in the internet’s court of public opinion.
Someone like Adeboye has greatly suffered on the internet and in many cases, his own words were parsed to convict him. Things pastors used to say within the confines of their churches now hit the internet and make them sound unreasonable.
Take, for example, the story Adeboye told of the billionaires in his church who paid “hefty” tithes and demanded a monthly account of how the money was being spent. He said he did not find a biblical justification for their request, and those people suffered severe repercussions for daring to challenge him. A story like that tells you so much about Nigeria’s culture of underdevelopment. The RCCG churches in the USA, do they not give regular account to their congregation? If the IRS demands to see their accounts, will Adeboye tell them there is no basis for giving in to such request? Their society is organised, and their God is not so shady that he would destroy people for making reasonable requests.
Adeboye’s recent admission of doctrinal error over tithes is another victory for the internet. Daddy Freeze (Ifedayo Olarinde), who galvanised other disgruntled elements over the issue of tithes should be proud of what he has achieved. When he began to claim the doctrine of tithe as preached in the contemporary Pentecostal church was unbiblical, hardly any famous Pentecostal pastor did not demystify himself just to attack him—a mere individual. Yet, no matter how much they spun it, nobody who has read the Bible or history books properly would ever agree that tithes can buy you eternity or a good life. That is a transactional gospel, tantamount to the Catholic Church’s selling indulgences in the Middle Ages.
By publicly apologising, Adeboye joins the league of famous prosperity gospel preachers like Benny Hinn and Creflo Dollar who have also admitted their errors over tithes. Except that Adeboye’s apology came across as a non-apology. He could have stopped at saying he was wrong, but no, he still dug further by saying “ten percent was for beginners” and people should “give violently” (what does that even mean?). He could have stayed focused and stopped putting percentages on people’s money.
It would be setting the bar too low to applaud Adeboye for making the minimum effort of apologising. Merely saying “sorry” is the easy part. The real test of Adeboye’s remorse and integrity on this matter would be him dedicating himself to undoing the structures that the wrong doctrines have created within the RCCG and across denominations where people have looked up to him. The doctrinal and administrative mechanisms for milking people of their money must also be systematically dismantled. He must actively preach against a religion where the things of God have become commodities to be purchased, and where worship means nothing without money.
Through the legitimacy tithe sermons like Adeboye’s provide, some preachers have run amok with a transactional gospel that sometimes even puts Adeboye up as the quintessence of the truth of such theology. Even some preachers whose sons have become ministers actively carry on with the same doctrine of give! give! give! as if that is all there is to religion.
Things are so bad in some Pentecostal churches that preachers now claim that Adam was sent out of the garden because he did not pay tithes, or that Job faced tribulations because of tithes. By what theological permutation does one even arrive at such a twisted conclusion? Some of these preachers forget that some of us can read the Bible for ourselves, and we have access to a wide variety of literature written by erudite people against which we can crosscheck their preaching. Like the Berean church, we can study to discern and reject nonsense. Thanks to social media, we can also broadcast our dissent.
Let me preempt those about to tell us to mind our business because tithe and Adeboye’s doctrinal errancy are a family affair. First, you are mistaken because there is something called “a matter of public interest.” Look it up on Google. A society where your preachers teach that God punishes people for asking a pastor to give account is one where politicians too will adopt the same standard. Second, tithes and the religious relationship they spawn are transactions of faith. The people who seek refuge from a troubled world in the church give in good faith; the tithe-hustling pastors who manipulate them into giving what they cannot legitimately afford confront them with bad faith. Society itself is built on the infrastructure of faith; whether you are a believer or not, we all have the collective responsibility to ensure that people’s faith in certain institutions are not abused. Looking away from the abuse of faith in religious institution is one step away from looking away from similar abuses in the integrity of healthcare, banking, educational, and other social systems.
Finally, I must restate that the issue at stake is not whether people should give to churches. Worldwide, non-profit organizations rely on public donations to run. Personally, I would not mind giving to my former university, but nobody has ever asked. As far as I know, no Vice Chancellor has taken the initiative to create a scheme that allows regular donations from alumni. The result is that outside churches that have created such a structure, our part of the world hardly makes public donations. What we do is more at a personal level rather than institutional. It is a culture that has both its good sides and its shortcomings.
If you belong to a church or similar community, you should give to support them. Churches need regular donations to operate. Many local churches have social welfare projects, and their efforts are why society has not broken down entirely in this Tinubu economy. Their efforts might be invisible to the public, but they have helped families pay house rent and school fees, sent food items, and even paid hospital bills. All these they do in addition to other moral support they provide. Initiatives like that deserve support, and whoever is led to give to support should do so. What is unacceptable is making exaggerated promises to get more money out of people. No, God will not make you billionaires because you paid tithe. And no, your life is not guaranteed because you paid tithe. Pastors who espouse that logic are no different from money ritualists.
THIS ARTICLE FIRST APPEARED IN PUNCH
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