Journal Articles

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Theology of enough: An agenda for the 21st century church in Zimbabwe
(Springer nature link, 2020-05-23) Bednicho Nyoni
Plutocracy is the 21st Century worldwide serious challenge facing most, if not all countries. Antonym to this challenge, there is biblical furore and protest on wanton wealth accumulation and ecosophy crisis. There is advocacy for equitable wealth distribution to humanity. It is crystal clear; however, that there must be some concealed rationale as to why this is favoured by the majority. Equitable distribution of wealth or theology of enough is proffered in as means for a just society through the moral, fairness, economic efficiency, social stability and democratic concepts, for this mother-earth to be peacefully inhabitable. Therefore, the theology of enough combat the death penalty passed to the poor masses in Zimbabwe and beyond. However, in other words, this is a theology of life antonym to the theology of death, poverty theology, and prosperity theology/Davidic royal ideology or theology (to rule forever or to stay in power/positions forever). Therefore, enoughism is an antonym of wanton wealth accumulation and consumerism. The conviction of enoughism or theology of enough is advocating for satiated humanity in societies. How much is enough of wealth? What is necessary for the society’s salvation? Why are there ‘filthy rich’ people and ‘filthy poor’ people in Zimbabwe and beyond? Is it that the ‘filthy rich’ work very hard or they are more blessed by God? To the ‘filthy poor’, is it that they are too lazy or they are more cursed by God? Hence, it is from these critical questions that it shows that the Church has never had seriously considered ‘theology of enough’. In this article the theology of enough advocates for equitable distribution of wealth. Therefore, this article explores possible ways of responding to those who are ‘filthy rich’ and ‘filthy poor’. For, in Zimbabwe and beyond this scenario exists, it’s a reality.
A critical analysis of Pentecostalism and development in Sub Saharan Africa
(Journal of Interdisciplinary Academic Research, 2024-09-24) Nyoni Bednicho
Can religion in Africa be a genuine and permanent partner for sustainable development in an asymmetrical world and modern world system? Can indigenous African peoples create African futures within the aforesaid question and in the midst of spiritual coloniality? Despite apparent differences between the regions and cultural groups on this colossal continent, we can identify similar elements in religion. Religion has proven to be the highest social institution with an overwhelming influence on the lives of indigenous peoples in Sub-Saharan Africa, in contrast to other social institutions. This is evidenced by the contemporary realities that wherever you turn in this region’s communities, Churches overwhelm the landscape. Therefore, this is a testimony that belief in religion has grown stronger in the same region compared to the yesteryears. Of colossal interest in this article is the comparison between the classical Pentecostalism and the new Pentecostalism / Charismaticalism Mega Churches. The former’s approach was and/or is more oriented in empowerment in its thrust – thus, they are conduits for sustainable development, whereas the latter’s thrust is more inclined in food distribution than in development programs and projects, as well as their theological, behavioural activities and characteristics or distinctive are the opposite of the former. The latter’s charismatic prophets and preachers who are sole owners of these Mega-Churches accumulate wealth more than their governments. Their spiritual advice is shrouded with ‘gospreneurship’ premised on carnal, greedy, treacherous and selfish inveiglement that seeks to continue fleecing and milking unsuspecting poor masses of congregants of their hard earned. There is mass enslavement here. Therefore, in relation to the aforesaid challenges posed by these new Pentecostal/Charismatic Mega Churches in Africa the article’s contention is that there is a need for freedom or liberation from spiritual coloniality for sustainable development in order to create new humanism and genuine African futures.