CHARISMA AND PROPHETISM IN NIGERIA: A CASE STUDY OF PROPHET T. B.

JOSHUA OF THE SYNAGOGUE CHURCH OF ALL NATIONS

BY

IFEDILICHUKWU, JOSIAH KENECHUKWU

MTIRC NO.: 11/036143006

SUBMITTED TO

THE DEPARTMENT OF RELIGIOUS AND CULTURAL STUDIES

FACULTY OF ARTS AND HUMANITIES
UNIVERSITY OF CALABAR
CALABAR

JANUARY, 2020
 ABSTRACT

Charisma and prophetism is a subject that has raised dust in and around the Christian

circle, especially in Nigeria. This is owing to the misconception and abuse of the prophetic

office by those who lay claim to the prophetic office- baked by their charisma. The

philosophy of this work is to evaluate and critically analyse Charisma and prophetism in

Nigeria: A Case Study of Prophet T. B. Joshua of The Synagogue Church of All Nations in

comparison with biblical standard for prophetism. The qualitative research method was

adopted for the study with relevant literature being analysed and discussed as secondary data

to demystify the prophetic office as well as bring to light the biblical model for prophetism in

comparison with what is obtainable in the Nigerian context. It was discovered from the

findings that while biblical prophecy is more concerned with forth telling – which is the

declaration of the mind of God for the know or the nearest future which comes as a rebuke on

social vices, injustices, corruptions, moral laxity and spiritual waywardness with the aim of

calling the people unto repentance. The study therefore serves as a wakeup call and

recommends that those genuinely called into the prophetic office should resist the temptation

of becoming seers, diviners and fortune-tellers, but to concentrate more on serving as a voice

to condemn the social evil and moral laxity in the body of Christ as well as the society at

large.
 CERTIFICTAION

This is to certify that this research work was carried out by Ifedilichukwu, Josiah

Kenechukwu with Matirc No: 11/036143006 under the supervision of Rev. Emeka C. Ekeke

PhD in the Department of Religious and Cultural Studies, University of Calabar, Calabar.

Signed: Date:

..................................................... .....................................................
Rev. Emeka C. Ekeke PhD
Supervisor

..................................................... .....................................................
Prof. Gabriel Ntamu
(H.O.D)

..................................................... .....................................................
External Examiner
 DEDICATION

This work is dedicated to God Almighty who kept me alive throughout these academic years,

from the beginning to the end.

 ACKNOWLEEDGEMENTS

I want to acknowledge my personal Lord and saviour Jesus Christ ho loved me and

was with me all through my years in this citadel of learning.

I want to sincerely appreciate my supervisor Rev. Dr. Emeka C. Ekeke Ph.D who

advised me on what to do. He also read through the work and made necessary corrections, to

him I say may God grant you more wisdom. I also appreciate the efforts of my lecturers in

the Department of Religious and Cultural Studies, you all made great impact in my life

during my study years. God bless you all. I also acknowledge my HOD, Prof. Gabriel Ntamu

who also contributed in the building of my academic life while in school, God bless you sir. I

will also commend and appreciate my dear friend indeed; a brother and course mate Rev.

Onyedikachi Kalu who did not give up on me the onset till now. God bless you sir.

My thanks go to my parent especially my mother Mrs. Rhoda Ifedilichukwu o is alive

today to see her last born become a university graduate – a foundation she laid. I ill at this

point appreciate my beloved wife Mrs. Precious Ginika Ifedilichukwu for her understanding

and support during my period of study. My love, may God bless you for being there for me. I

will also acknowledge Sir & Lady Levi Okpalaeke, Mr. & Mrs. Godwin Ifedilichukwu, Mr.

& Mrs. Sunday Ifedilichukwu, Mr. & Mrs. I. K. Osondu, Mr. & Mrs. Matthe Ibemesi and

families for their contributions. Also to my friends; Mr. Chukwura Oguonu, Mr. Uche Eeobi,

Mr. & Mrs. Emenike Ezeigwe, Sir. & Lady Obi Onyeka, Mr. & Mrs. Rufus Uineojiaku, my

sponsor. God reward you all.

My colleagues in the ministry are not left out here both elders and the young

ministers, Ven. L. Owhonda, my Godfather in Calabar, Ven. Chukwu Onoh, Ven.

Christopher Effiom my Vicar. Rev. Lazarus Aneke, Rev. Japhet Agba, Rev. Nzube Omzo,

Rev. Sunday Emerionwu, Rev. Felix Nwafili, Rev. Emma Anyaogu, Rev.Joseph
Ighomeregho, Ven. Prof. Nonye Egbe, all from Anglican Church Diocese of Calabar for their

encouragement. Rev. Gideon Elemoku of Asaba Diocese, Rev. Levi Oknonkwo and Ven.

Chukwudi Osondu my uncle from Agnata Diocese.

I also acknowledge my father in the Lord, His grace Rt. Rev. Tunde Adeleye and his

wife. The Archbishop of the Province of Niger Delta and the Bishop of Calabar Diocese for

the approval and encouragement given to me to study. Daddy God bless you.
 TABLE OF CONTENT

ABSTRACT

Title page

Certification

Dedication

Acknowledgments

CHAPTER ONE: INTRODUCTION

1.1 Background to the Study - - - - - - - -

1.2 Statement of the Problem - - - - - - - -

1.3 Objectives of the Study - - - - - - - -

1.4 Scope of the Study - - - - - - - -

1.5 Significance of the Study - - - - - - - -

1.6 Limitations of the Study - - - - - - - -

CHAPTER TWO: LITERATURE REVIEW

2.1 The Growth and Development of Prophetism in Nigeria

2.2 The History and Development of Synagogue Church of All Nations (SCOAN)

2.3 The Charisma and Leadership Style of Prophet T. B. Joshua

2.4 The Importance of Charisma and Prophetism in the Advancement of Christianity in

Nigeria
2.5 Summary of Literature Review

CHAPTER THREE:

RESEARCH METHODOLOGY, CONCEPTS AND ORIGIN OF CHARISMA AND

PROPHETISM

3.1 Research Methodology - - - - - - - -

3.2 Theoretical Framework - - - - - - - -

3.2.1 Leadership Theories - - - - - - - -

3.2.1.1 Great Man/Trait Theory - - - - - - - -

3.2.1.2 The Contingency Theory - - - - - - - -

3.2.1.3 Situational Leadership Theory (SLT) - - - - - -

3.2.2 Sociological Theory - - - - - - - - -

3.2.2.1 Functional Theory or Functionalism - - - - - - -

3.3 Conceptual Framework of Charisma and Prophetism

3.4 Biblical Theories on Prophetism

3.5 Origin and Development of Charisma and Prophetism in Nigeria

CHAPTER FOUR: PROPHET T. B. JOSHUA’S CHARISMA AND PROPHETIC

MINISTRY

4.1 Biography of Prophet T. B. Joshua’s Charismatic Evaluation of Prophets

4.2 Charisma in Prophetic Ministry of T. B. Joshua

4.3 The Critical Evaluation of T. B. Joshua’s Prophetic Ministry in the Synagogue Church of

All Nations (SCOAN)

CHAPTER FIVE: SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.1 Summary

5.2 Conclusion

5.3 Recommendations

5.4 Works cited

 CHAPTER ONE
INTRODUCTION
1.1 Background to the Study

Whereas the prophetic ministry is one of the five mentioned in the bible book of Ephesians

4:11-13 ass one of the ministerial offices given by God for the purpose of defying and

building up the body of Christ unto maturity; Nigeria as a country in Africa has witnessed an

influx and overwhelming emergence of charismatic religious men and women who lay claim

to the prophetic calling and ministry. While this ought to be commendable and laudable for

the body of Christ; however, a critical examination of the acts of these prophets seems to

suggest that both the methods and results run contrary to the scripture which is the rule of the

Christian faith. Therefore, this work attempts an evaluation in parity with the bible on

charisma and prophetism in Nigeria with a kin interest in Prophet T. B. Joshua of the

Synagogue Church of All Nations who can be safely considered as one of the “Major

Prophets” in Nigeria.

1.2 Statement of the Problem

Prophetism has been the channel through which God speaks to his people from the

Old Testament era down to the New Testament. This divine-human communication comes in

form of dreams, visions, revelations and the declaration of the written word of God (Logos).

The 21st century has witnessed a blatant abuse of the prophetic office by some charismatic

religious leaders especially in the African continent who parade themselves with the

prophetic title and claims. The modern day practice and experience of prophetism indicate a

clear divergence and deviation from the biblical standard of ministry which is to build up

(edify) the church – the body of Christ, to a position of maturity, to enhance unity and

promote the knowledge of God’s word among God’s people (Ephesians 4:11- 13). In support
of this, Taylor (2) notes that “in times of spiritual and moral repression and decay, God raised

up prophets in an effort to turn people back to him.”

Ironically, using a critical binocular to examine the acts of the ‘prophets’ and the

fruits of prophetism in Nigeria, one is most likely persuaded to draw a conclusion that

prophetism has done the Christian community more harm than good (to say the least). This is

so in the sense that, instead of building up the church, many prophets have succeeded to

create confusion in families (which is a unit of the church) through so called divinely inspired

revelations, assignments and what a view. Instead of helping the body of Christ to grow into a

mature relationship with God, the prophets in the Nigerian scenario have only succeeded to

produce religious/spiritual puppets that solely look unto the prophet for a ‘message’ from the

LORD as the African traditional worshiper looks unto the Seer or Eye of the gods for a

message. Hence, instead of leading the people unto God, they have succeeded in creating a

community of frightened and anxious religious people who may never think of approaching

God for themselves but constantly rely on the prophets as mediums. Charismatic leaders who

covet the prophetic titles have created a heightened sense of fear and anxiety in the heart of

Christian with the exaggerated emphasis on the acts of the enemies and village people who

are most times ‘revealed’ to be family members from the village who are using witchcraft

and occultism to manipulate destinies. Hence, the average patronisers of some Nigerian

prophets and charismatic religious leaders are more conscious of the enemies than they are of

Christ their Redeemer and of their souls.

These and several other dilemmas necessitated by charisma and prophetism has

stirred an interest in the researcher, driving him to embark on this research on Charisma and

Prophetism in Nigeria: A Case Study of Prophet T. B. Joshua of the Synagogue Church of all

Nations.
1.3 Objectives of the Study

The general objective of this research work is to examine Charisma and Prophetism in

Nigeria: A Case Study of Prophet T. B. Joshua of the Synagogue Church of all Nations.

Specifically, this research seeks to;

1. To examine the growth and Development of Prophetism and Charismatic Movement

in Nigeria

2. To carefully narrate the historicity and development of SCOAN in Nigeria

3. To analyse the leadership style of Prophet T. B. Joshua

4. To how the importance of charisma and prophetism in the advancement of

Christianity in Nigeria

5. To make modest recommendation.

1.4 Scope of the Study

As indicated in the topic, this research is concerned with the Charisma and prophetism

in Nigeria: A Case Study of Prophet T. B. Joshua of The Synagogue Church of All Nations.

Therefore, the researcher’s searchlight shall focus on the prophetism and charisma as

practised by Prophet T. B. Joshua at SCOAN. However, references shall be made where

possible to other areas that shall aid in the realisation of the overall objectives of this study.

1.5 Significance of the Study

The relevance of this research is glaring and evident in the following:

 It serves a reference for further study in tracing the development of prophetism in

Nigeria

 It serves as a piece of critique in assessing the charisma and leadership style of

Prophet T. B. Joshua in comparison with biblical standard or prophetism

  It serves as an eye on the empirical role of charisma and prophetism in the

advancement of Christianity both in Nigeria at the global scene.

1.6 Limitation of the Study

Every scholarly work at some point encounters certain challenges that threaten its

progress as well as completion. This work is not an exemption. Among other challenges

encountered by the researcher in the course of this work is the scarcity of published materials

on this chosen topic of research. However, the researcher was able scale through and still

source for reliable materials that helped in the development as well as completion of this

research work.

1.7 Definition of Terms

1.7.1 Prophet:

1. According to Obbink (23), “a prophet is one who is convinced in his own mind that

he is chosen by God to make known to man the will of God.”

From the above definition, the general notion about a prophet is the personal claim

and conviction of his calling by God, backed with a commission to serve as a mouthpiece of

God to the people. Hence, prophets (in the ideal sense) are called and not elf acclaimed.

2. (Hebrew. nabi, from a root meaning "to bubble forth, as from a fountain," hence "to

utter", (Psalms 45:1 ). This Hebrew word is the first and the most generally used for a

prophet. In the time of Samuel another word, ro'eh , "seer", began to be used

( 1 Samuel 9:9 ).- Dictionaries - Easton's Bible Dictionary

The idea of a prophet here presented is that he is both a reservoir and fountain of

divine instructions, predictions and counsel. By this it is meant that a prophet hears from
God, internalises the message(s) so received and then speaks out from the abundance of

divine instruction unto the people. The second idea of the prophet indicates that a prophet

may receive his messaged from God through a kind of audio-visual channel – hence he is

called a ‘seer.’ However it should be noted that the idea of a calling a prophet a seer may halo

imply on the other hand that the prophet, through divine messages can predict (see into) the

future and communicate same to a community of believers who are the recipient of the

prophetic message.

1.7.2 Prophetism

1. According to Merriam Webster Dictionary, prophetism means,

“prophetic  character, function, or authority - specifically: the system or doctrines of

the Hebrew prophets.

From here we can say that prophetism defines the acts or practices or operations of

the prophets in their prophetic office.

Prophetism can also bee seen a the philosophical system of the Hebrew prophet.

1.7.3 Prophecy

Prophecy is the divine art and act of informing people, including warnings and

promises from God, through intermediaries, as noted by Preus (2001:86)

1.7.4 Charisma

1. Commenting on charisma, Lindholm notes that, “as the spiritual “grace” that compels

followers to submit themselves to a deified leader—charisma is arguably the most

important driver of religious transformation and certainly one of the most powerful

emotional relationships possible in human life. It can inspire true believers to

 renounce family and friends and embrace suffering, degradation, and ostracism for the

sake of their beloved redeemer. In extreme cases, devotees may even be willing to die

—or to kill—at their leader’s command.

2. Charisma is a constellation of personal characteristics that causes an individual to be

attractive to others and to have impact on them Charisma is the ability to inspire, to

affect people at the emotional level, and to lead a devoted following. (Riggio, 1)
 CHAPTER TWO
LITERATURE REVIEW

2.1 The Growth and Development of Prophetism In Nigeria

The traditional Pentecostal churches, such as the Cherubim and Seraphim Church, the

Apostolic Church, and the Christ Apostolic Church, have prophets among their officials. The

traditional mainline Churches (Catholic, Anglican, Methodist, Baptist, etc.) abandoned the

prophetic title because of the belief that revelation in the biblical sense ended with the death

of the last of the Twelve Apostles chosen by Jesus during his earthly ministry, and the

assumption that what has been revealed up to that point is all that God wanted human beings

to know, and all that God wanted human beings to know has been stored in the Bible.

History of the Christian prophetic movement in Africa is characterised by burning of

magical objects and claims of casting out evil spirits, rather than engagement in issues of

social justice. A German Catholic historian, Beyer (20) observes that many Pentecostal

churches in Africa avoid reference to newspaper publications, or any matter of political

nature, or one that affects government. That seems to be the prevalent Christian attitude

apparently worldwide. Ayegboyin and Ishola (15-16) express the view that many African

Indigenous Churches, including the Cherubim and Seraphim, are founded upon the

charismatic personality of a prophet, and they emphasize and depend very much on visions

and prophecies. Such visions and prophecies are usually about fortune-telling, and not usually

about social sanitisation.

Many titular Christian prophets avoid social and ethical issues and focus basically on

divinatory/esoteric aspects of prophecy. A possible reason for this is because the church

leaders crave patronage of political office-holders and so would not want to criticise those in

political authorities? What is incontrovertible, however, is that divinatory/esoteric prophecy

has potentiality for economic benefit than critical prophecy which may import persecution

and death, such as happened to Jesus himself. It is another question whether many Christian

prophets are ready and striving to emulate Jesus, but that is beyond the scope of this work.

Suffice it to say that many of today’s prophets advertise themselves as miracle-workers, and

some of them are accused of immorality, fraud, and even ritual murder, as earlier noted.

Praying and Healing Churches (Aladura)

Another fundamental development in Christianity in Nigeria in the colonial era is the

establishment of prayer movements popularly called ijo Aladura. The factor that led to the

formation of this movement were purely circumstantial and had no bearing with the quest for

indigenization and the desire for African self-expression and freedom from missionary

control. Aftermath World War 1, there was a deadly influenza epidemic that affected regions

of the world including West Africa in 1918. Native Christians gathered to pray to stem the

effects of the epidemic. The efficacy of their prayer made this movement to become popular

among the people and caused the phenomenon to spread to other parts of the country. These

numerous prayer groups that emerged culminated in the establishment of churches that had

emphasis on faith, healing and the prophetic. This strand of Christianity is popularly called

ijo Aladura (Praying churches). This praying movement soon spread to the eastern flank of

the nation, but metamorphosed into what is now known as Sabbath churches.

As regards practice, Meyer observes that the emphases in African Pentecostal

churches are quite similar to AICs. According to her, ‗… the Pentecostal churches stress the

importance of the Holy Spirit above biblical doctrines and provide room for prophetism,

dreams and visions, speaking in tongues, prayer healing, and deliverance from evil spirits.‘47

She also noted that Pentecostalism in Africa is not the exclusive preserve of the Pentecostal

`and Charismatic groups alone. This phenomenon, according to her ‗…also materializes in

prayer groups in the confines of established Protestant churches, the Charismatic renewal in
the Roman Catholic Church, and nondenominational fellowships that born again Christians

attend without leaving their churches.

2.2 The History and Development of Synagogue Church of All Nations (SCOAN)

The physical structure

of The SCOAN has gone

through different stages. With

each stage serving a purpose!

Before moving to the present

position, The SCOAN has had

three previous locations.

Figure 1 Showing SCOAN at its present state

The roof of the first church was blown off by a storm; the second church was washed

away by a flood while the third church also collapsed due to severe weather conditions.

Today, The SCOAN is an architectural masterpiece located in the heart of Ikotun-Egbe,

Lagos with 15,000 sitting capacity.

Though information on the actual site where the first gathering of SCOAN began is

scanty even on the organization’s website. However, we have the following details available

at our disposal on what can be said to be the origin and development of SCOAN.

As indicated in the biography of Prophet T. B. Joshua, what is now known as SCOAN

is a consequence of a revelation and commission Joshua claims to have had during his forty
days and forty night fasting. Explaining how the name synagogue came about, Joshua claims

that according to T. B. Joshua, the Bible says Jesus entered the Synagogue and sent out all

that were not of Him, all those things that He had not planted. As it was, so it is. As He

worked in the Synagogue of old, Jesus is still working in the Synagogue today. The Son of

God healed and still heals all kinds of sickness and disease. What is happening today is just

an extension of what happened then. On the instruction from the Holy Spirit, The Synagogue,

Church Of All Nations moved to a large expanse of land in Ikotun-Egbe, in the outskirts of

Lagos. Thousands began flocking to the services as they heard about the miraculous events

taking place there.

As the awareness spread, people of every colour, culture and creed started coming to

witness the power of God in The Synagogue, Church Of All Nations. Countless testimonies

continued flooding in as every manner of sickness and disease bowed and submitted to the

indisputable authority in the name of Jesus Christ. Prophet Joshua credits this exploit to

God’s sufficiency.

It was then that another mighty work began in The SCOAN. God Almighty instructed

Prophet T.B. Joshua to build a cathedral that would reflect His glory and majesty. Just as

David received instruction to build the temple and Moses received instruction to build the

tabernacle, the same God, who changes not, was the inspiration behind the construction of

The SCOAN you see today.

New SCOAN under Construction

In a very short space of time, an area without walls and barely a roof was transformed

into a mighty cathedral. Hard benches were replaced with comfortable chairs; poor lights

were turned to intelligent lighting; fans were exchanged with refreshing air conditioning. The

great changes that took place in such a limited time span has become a subject of debate.

Members willingly sacrificed their time, strength and money to build their church. Everyone

played their own role and used the gifts God had given them to contribute to the success of

the building.

On all the windows, the galleries and the floor, there are Bible passages and words of

encouragement and inspiration to lift your faith. The ceiling also displays many pictures

depicting the suffering of Christ and the apostles of old, creating opportunity for sober

reflection and self-examination. Although the physical structure of the church has changed,

the vision remains the same. Millions continue to receive the knowledge of saving grace, and

to see the undeniable evidence that Jesus Christ is the same yesterday, today and forever.

2.3 Charisma and Leadership Style of T. B. Joshua

Just as Elijah commanded charismatic influence in his prophetism – enough to

mobilise the people against the prophets of Baal who were the king’s prophet, T. B. Joshua
operates with a high level of charisma. Part of the contributing factors to his charismatic

ministry is his teachings, philanthropic/humanitarian services rendered to the less privileged,

disaster victims, healing, exorcism, prophecies and predictions. Many people around the

world get tuned to Emmanuel TV to hear the latest predictions by T. B. Joshua on national,

global, sports, political, health as well as environmental events.

T. B. Joshua’s leadership style fits into the Trait/Great Man Leadership Theory. This theory

of leadership is premised on the assumption that great leaders are born and not made. This

theory identifies a leader as being distinct from other persons because the leaders possess

certain unique personality traits that are inherent and cannot be acquired. This theory of

leadership was proposed by Thomas Carlyle in 1949 (M. Alex Bellenger, 5). The trait theory,

therefore, upholds that leaders are born with the innate capacities to lead. It further

emphasises that great leaders will always arise or surface when there is a need (Kendra Van

Wagner, 1). The idea of trait theory makes a presentation of leaders as heroic and mythic.

The implication of the trait theory is that there are people who will never be leaders and there

are those who are born laden with the skills and abilities to lead.

The following traits are being identified as those innate abilities born leaders posses.

They are assertiveness, self-confidence, tolerance of stress, willingness to assume

responsibility, intelligence, persuasive power, fluency in speaking, etc (Bellenger, 6). Other

traits of a leader as outlined by an anonymous author include physical and nervous energy,

enthusiasm, integrity, friendliness and affection.

Hence, with various claims of supernatural involvement before and after his birth, T.

B. Joshua presents himself as the big picture in his prophetic ministry. His acclaimed

deliverance services projects him as being over all form of powers and giving commands for

demons to obey even without mentioning the name of Jesus Christ. As a matter of fact, the

whole ministry of SCOAN revolves around Prophet T. B. Joshua.

2.4 The Importance of Charisma and Prophetism in the Advancement of

Christianity in Nigeria

Charisma is an important element in the advancement of any cause whether good or

evil. Wars most times triggered by charismatic statements of leaders and peace are also

brokered by the charismatic move or activists. A cause of action as well as a force of

destruction can all be mobilised through charisma.

Hence, charisma and prophetism have become undeniable element in the

advancement of Christianity in Nigeria. The fact which is obvious in the Christian circle,

especially in the Nigerian experience is that, adherents are more prone to flock around

denominations where the leaders are charismatic and prophetic in the leadership. One of the

key elements sustaining Aladura churches and other African Independent Churches is

prophetism. With superstitious consciousness and over-emphases on the enemies of progress

backed by the fear of death and ignorance of the word of God, so many persons have become

laves of the prophetic gatherings because they want to be sure that no enemy takes them

unaware.

As observed, the primary reasons why people flock into SCOAN at Lagos Nigeria is

not necessarily to hear the word of God preached, but to get a revelation about their problems

as well as a prediction of the unknown future through foretelling. In the light of the above, it

therefore becomes obvious that prophetism and charisma have key roles to play in the

advancement of Christianity in Nigeria. However, for there to be a true advancement and not

just an increase in the population of spiritually stranded and ignorant adherent, there is a need

for the prophets to use their charisma to warn, rebuke, exhort, condemn social, moral, and all

forms of vices in the society – for it is in so doing that the essence of the calling shall be said

to have been fulfilled as stated in the bible.

2.5 The Summary of the Literature Review

In the course of this research, the researcher noticed an obvious gap in the sense that

there is no single literature on the topic of this research as it is; hence whatever the researcher

has laid his hands upon are those written with different interest at heart by different scholars

and writers. Hence, this work has been able to fill the gap in knowledge by providing a handy

material on charisma and prophetism in Nigeria: A Case Study of Prophet T. B. Joshua of

SCOAN. From the literature reviewed, it has been glaring that there is a glaring disparity

between the Prophet T. B. Joshua’s prophetism and the biblical standard as seen in the Old

Testament in the sense that while the Old Testament biblical prophet operated more on forth-

telling, T. B. Joshua is more concerned with foretelling and predicting future events with

little and passive reference to God as the source of his power

 CHAPTER THREE

RESEARCH METHODOLOGY, CONCEPTS AND ORIGIN OF CHARISMA AND

PROPHETISM
3.1 Research Methodology

3.1.1 Qualitative Research Method

The research method which the researcher employs in this work is the qualitative

research method. It utilizes content analysis to actualize its purpose. This kind of method is

such that allows a researcher to rely more on secondary sources of information in the research

process. Also, like the quantitative research method, the qualitative method also gives room

for the researcher to engage in fieldwork using some research instruments like questionnaires

and interviews. Here, a researcher can use open-ended question, in-depth interviews and field

notes in collecting data in their natural settings (Eyisi Daniel, 2). Qualitative research method

is advantageous in the sense that it provides a complex textual description of people’s

experiences in a given research issue. It also presents the researcher with the “human” side of

an issue. According to Collins Neville (3), qualitative research is subjective in nature and also

involves a process of examination and reflection on some aspects of research that are

considered less tangible like, perceptions, attitudes, values etc. Bridget Young and

DarkoHren (1) see the qualitative method as a broad approach which encompasses many

techniques like systematic collection and interpretation of textual information including the

use of induction approach to create insight into things and concepts that are difficult to

quantify. By induction here, it means arriving at a conclusion based on what has been

experienced or gathered and then generalizing from them to set up a rule or belief. (Nicholas

Williaman, 17). The researcher shall therefore rely on the qualitative research method in the

entirety of this work.

3.2 Theoretical Framework

Both leadership and social theories that are relevant are here being identified, defined

and explained. The work however revolves around three leadership theories which are;

Thomas Carlyle Trait/Great Man Theory, Fred Fieldler’s Contingency Leadership Theory

and Paul Hersey and Ken Blanchard’s Situational leadership Theory (SLT.)

3.2.1 Leadership Theories

Since this research is centred on the leadership, it is therefore important that the

concept of leadership be here examined as well as various leadership theories. With this, we

shall consider how the church leader under study fits into various of such theories of

leadership. Before analysing the various theories of leadership, it necessary that we first of all

consider the concept of leadership. The absence of a universally accepted definition of

leadership is an indication that leadership as a social concept has attracted various scholarly

interests and definitions. Let us, therefore, consider some definitions of leadership as

postulated by scholars.

According to Ivancevich Szilagyi and Wallace (227), leadership can be conceived as

“the relationship between two or more people in which one attempts to influence the other

towards the accomplishment of some goals.” To Paul Hersey and K. H. Blanchard (5),

leadership is “a process of influencing group activities towards the accomplishment of goals’

in a given situation.” James J. Cribbin (9) sees leadership as;

A process of influencing a group in a particular situation at a given point of time and

in a specific set of circumstances that stimulates people to strive willingly to attend

organizational objectives, giving them the experience of helping attend the common

objectives and satisfaction with the types of leadership provided.

 John Maxwell, on the other hand, defines leadership as “…influence, nothing more

nothing less (www.johnmaxwellteam.com).”

From the first two definitions above, it is clear that leadership involves people, the

ability to influence the people and the goal of influencing the people; also, the goal cannot be

achieved without a functional relationship. The third definition, however, leads us to the

discovery of another fact being that; the nature or manner of influencing a people is

situational and time-bound. The implication here is that leadership is dynamic and the style of

leadership employed at a given time is to some extents situational. This now leads us to a

consideration of various leadership theories.

Of all the theories of leadership available in documentation, the researcher shall limit

the limelight on three which are well acknowledged by scholars. These three theories are;

i. Great man/Trait Theory

ii. Contingency Theory

iii. Situational Theory

3.2.1.1 Great Man/Trait Theory

This theory of leadership is premised on the assumption that great leaders are born

and not made. This theory identifies a leader as being distinct from other persons because the

leaders possess certain unique personality traits that are inherent and cannot be acquired. This

theory of leadership was proposed by Thomas Carlyle in 1949 (M. Alex Bellenger, 5). The

trait theory, therefore, upholds that leaders are born with the innate capacities to lead. It

further emphasises that great leaders will always arise or surface when there is a need

(Kendra Van Wagner, 1). The idea of trait theory makes a presentation of leaders as heroic
and mythic. The implication of the trait theory is that there are people who will never be

leaders and there are those who are born laden with the skills and abilities to lead.

The following traits are being identified as those innate abilities born leaders posses.

They are assertiveness, self-confidence, tolerance of stress, willingness to assume

responsibility, intelligence, persuasive power, fluency in speaking, etc (Bellenger, 6). Other

traits of a leader as outlined by an anonymous author include physical and nervous energy,

enthusiasm, integrity, friendliness and affection. If we are to consider the first list by

Bellenger above, a biblical character like Moses will not pass the test of a leader, since at his

call, he was not willing to take up the responsibility of a leader, not fluent in speaking, not

confident, and did not also consider himself having enough persuasive power to confront

Pharaoh (Exodus 3-4, NIV). At a time, Moses struck the rock against God’s commands

because he could not tolerate the grumbling of the Israelites (Numbers 20, NIV). However,

with these shortcomings on the requirements of a leader according to trait theory, Moses is

till date being revered as a great leader both in sacred and secular history.

The weakness of this theory is evident in that it fails to give an explanation to why

some people who possess the “Great man” traits still end up not becoming leaders. This

theory does not also give a vivid explanation of the magnitude of the differences between a

leader and other people (Derve, D Scott et al, 12). However, Thomas Carlyle’s Great Man

Theory that great leaders will always emerge when the need arises may in a way explain the

emergence of the young Athanasius as the most audible voice in the fight against the Arian

heresy.

3.2.1.2 The Contingency Theory

The contingency theory of leadership appears as an indication of the weakness in trait

theory. This theory was developed by a 20th century scientist named Fred Fieldler. His
contingency theory posits that when it comes to leadership, there is no “one size fits all”

approach (FME, 17). This suggests that rather than a one method/universal approach, the best

method is a variance of styles in response to contingencies i.e. both the task at hand and the

people involved. A further explanation on this is that there are contingencies that to a large

extent influence what leadership style leaders will adopt at a given time. This again demands

a reference to the definition given by James Cribbin that leadership is “a process of

influencing a group in a particular situation at a given point of time and in a specific set of

circumstances…” From this definition, the task and style of leadership are premised on the

group of persons involved, the situation and specific contingent circumstance. Fieldler

describes these contingencies to include: leader-member relationship, task structure and

leader’s position and power - (Li Kouqing, 17). This implies that the style of leadership

needed to be adopted by a leader who is leading a troupe of soldiers in a rescue mission will

be different from that needed by a leader who is leading a group of caregivers. Summarizing

on the contingency theory, Lamb is quoted in Rose Ngozi Amanchukwu et al, (8) that

effective leadership is contingent upon the leader’s qualities and his leadership style as

demanded by a specific situation

3.2.1.3 Situational Leadership Theory (SLT)

The situational leadership theory was developed by Paul Hersey and Ken Blanchard.

The theory opines that the style of leadership to be adopted by a leader is different in

situations and is dependent on the followers’ maturity level. Hence, the leader’s behaviour at

a time is said to be situational and determined by the maturity level of the followers (David

Meier, 27). A further explanation to this theory is that, in trying to pick an appropriate style

of leadership in a given situation, there is need to evaluate the maturity or readiness level of

the followers in relation to a given task that the leader intends to accomplish through the

follower’s effort. In application, a leader will exhibit a different behaviour towards a new
staff who is not yet acquainted with the system in a given organization by being more

considerate and patient where such a staff makes a mistake. Such consideration needed on the

part of the leader may demand that he adopts a laisesr-faire style of leadership. On the other

hand, where the follower is exhibiting an obstinate rebellion towards meeting a task, a leader

may be prompted to adopt an authoritarian measure.

In the same vein, a lecturer may be lenient with fresher students on meeting deadline

considering their inexperience in the modes operandi of tertiary institution, but the same

lecturer will be stricter on the same issue with final year students who have spent four to five

years in the university. Hence, we see that maturity level and the level of operation is a

determinant in the style of leadership to be adopted at a time. Therefore, we can say that by

the situational theory, leaders are a function of the group (Julia Jennstȃl, 12). The situational

theory can be said to summaries leadership as being made up of two components viz: the

horizontal axis which is concerned with the task accomplishment and the vertical axis which

has to do with a leader’s relationship behaviours with the followers which is also a

consequence of their maturity level (Sherry Bogert, 2).

3.2.2 Sociological Theory

The aim of sociological theories is directed at providing us with various ways and

perspectives through which we can look at and possibly gain a greater understanding of our

society or social world. Hence, theories are a set of postulations or propositions which are

being developed to help us find answers to social problems, questions and phenomenon.

These theories, therefore, help us in explaining and possibly predicting our social world

(Mooney, Knox and Schacht, 1). Sociological theories, therefore, can be seen as a collection

of interrelated ideas that enhance our ability to systemise knowledge of the social world. In

the light of this, since the church (which history and leaders are our focus of study) as a social
institution does not exist in isolation, it is, therefore, necessary that we take a look of at least

one social theory that relates to this research.

3.2.2.1 Functional Theory or Functionalism

This theory is acknowledged as emanating as a result of two great revolutions of the

18th and 19th century. The two revolutions here are the French Revolution of 1987 that

brought blood terror on Europe and the Industrial Revolution of the 19 th Century (Barkan E.

Steve, 27). Functionalist theory or functionalism as a theory is traceable to Emile Durkheim

who himself is the founder of sociology. Others that can be identified as contributing largely

to this theory are Herbert Spencer, Talcott Parsons and Robert Merton (Mooney, 1). The

theory upholds that the society is a system with interconnected parts that work together

harmoniously to maintain a balance and social equilibrium for the whole. From the standpoint

of functionalism, the importance of social institutions like the family, religion and education

in the stability of the society is being emphasised (Chris Livesy, 2). To aid a clearer

understanding of the society, functionalism uses the human body as a model. Just as all the

body parts play their roles so as to ensure that the whole body functions well, so the

functionalist theory postulates that for the society to be controlled of social problems like

crime; the family, religion and government need to play their parts well both in moulding the

moral, ethical and spiritual values of the people, as well as provide the necessary basic

amenities to support stability in the society. Thus, all the social institutions work together and

share an interconnected role in social stability (functional), and where one institution fails on

its part (dysfunctional), it creates an imbalance in the society.

On the functions of the social institutions, two types of functions are identified –

manifest and latent functions (Mooney, 1). Manifest functions are the intended outcome,

results or consequences of social institutions which are often glaring. The latent functions, on
the other hand, are those consequences that are unintended and often clandestine. For

instance, the manifest function of school as a social institution is for the promotion of

education and knowledge, but where the school becomes a brooding ground for cultism that

becomes a latent function. Also, the manifest function of the prophets in the Christian

religion is to promote the knowledge of God’s word, build up the body of Christ as well as

enhance unity among believers; but we see the same religion in our study playing the latent

divisive function like separating and causing confusions in families owing to certain

prophecies and revelations.

3.3 Conceptual Framework of Charisma and Prophetism

“Long ago God spoke in many different ways to our fathers through the prophets, in

vision, dreams, and even face to face, telling them little by little about his plans.” – Hebrews

1:1 (The Living Bible)

Prophecy, as noted in Abioje (140), indicates any divine utterance made by anybody,

generally speaking, since all human beings are God’s creation and He could decide to speak

through anybody. Prophets serve as the mouthpiece of God to warn, encourage, exhort as

well as lead God’s people to discover God’s will per time. It is in the light of this that the

Jews themselves cried out when God sent them no prophet, as recorded in Psalm 74: 9, “We

see no signs; there is no longer any prophet, and there is none among us who knows how long

it will last” (RSV).

The Hebrew Bible itself attests that prophecy was not confined to Israel. In the early

years of the reign of Zedekiah, last king of independent Judah, Jeremiah is reported to have

urged rulers from the neighbouring lands of Edom, Moab, Ammon, and the Phoenician cities,

meeting in Jerusalem, not to heed their prophets, diviners and other intermediaries who were

backing the planned rebellion against Nebuchadnezzar (Jer. 27:1-3). As we study the New

Testament (NT), we see that it recognises the role of prophets. In Ephesians 4: 11 it reads, for
instance, that “...to some, his gift was that they should be apostles; to some, prophets; to

some, evangelists; to some, pastors and teachers.”

Let us observe that even though Jesus was more than a prophet, but he was also a

prophet, and the New Testament tells us that there continued to be prophets in the early

church, such as the prophets Agabus, Simon called Niger, Manaen, and others whose names

are not disclosed who spoke for God to the early Christians. Though the obvious is that we do

not have much clear information about prophets in the New Testament church, but we know

quite well the work of the Old Testament prophets. They give us models of prophecy. When

someone today speaks forth for God in the Spirit which animated the work of Amos, Isaiah

and Jeremiah, we do well to listen. Their message of justice, wisely applied in that same

Spirit, may indeed be thought of as God's prophetic word for our time

TYPES OF PROPHECY

a. Foretelling

b. Forth telling

According to David Hebert (1), prophecy may be divided into two categories: forth

telling- which is God’s message for the present or near future situation; and “foretelling,”

God’s message for the future. On the one hand, prophetic foretelling predicts what would

become of the future based on present action. Forth telling on the other hand attacks and

condemn social evils injustices committed by the members as well as non members of a

community of faith; the end result of which is a call to repentance so as to avert the foretold

future of doom. Most of the OT prophets were more concerned with forth telling than

foretelling.
 However, the Nigerian experience of prophetism is a contrast of the old testament

practice where prophets were more concerned with forth-telling than foretelling. Prophet T.

B. Joshua of the SCOAN is often seen predicting the outcome of elections, football matches,

plane crashes, etc.

3.4 Origin and Development of Charisma and Prophetism in Nigeria

The traditional Pentecostal churches, such as the Cherubim and Seraphim Church, the

Apostolic Church, and the Christ Apostolic Church, have prophets among their officials. The

traditional mainline Churches (Catholic, Anglican, Methodist, Baptist, etc.) abandoned the

prophetic title because of the belief that revelation in the biblical sense ended with the death

of the last of the Twelve Apostles chosen by Jesus during his earthly ministry, and the

assumption that what has been revealed up to that point is all that God wanted human beings

to know, and all that God wanted human beings to know has been stored in the Bible.

History of the Christian prophetic movement in Africa is characterised by burning of

magical objects and claims of casting out evil spirits, rather than engagement in issues of

social justice. A German Catholic historian, Beyer (20) observes that many Pentecostal

churches in Africa avoid reference to newspaper publications, or any matter of political

nature, or one that affects government. That seems to be the prevalent Christian attitude

apparently worldwide. Ayegboyin and Ishola (15-16) express the view that many African

Indigenous Churches, including the Cherubim and Seraphim, are founded upon the

charismatic personality of a prophet, and they emphasize and depend very much on visions

and prophecies. Such visions and prophecies are usually about fortune-telling, and not usually

about social sanitisation.

 Many titular Christian prophets avoid social and ethical issues and focus basically on

divinatory/esoteric aspects of prophecy. A possible reason for this is because the church

leaders crave patronage of political office-holders and so would not want to criticise those in

political authorities? What is incontrovertible, however, is that divinatory/esoteric prophecy

has potentiality for economic benefit than critical prophecy which may import persecution

and death, such as happened to Jesus himself. It is another question whether many Christian

prophets are ready and striving to emulate Jesus, but that is beyond the scope of this work.

Suffice it to say that many of today’s prophets advertise themselves as miracle-workers, and

some of them are accused of immorality, fraud, and even ritual murder, as earlier noted.

Praying and Healing Churches (Aladura)

Another fundamental development in Christianity in Nigeria in the colonial era is the

establishment of prayer movements popularly called ijo Aladura. The factor that led to the

formation of this movement were purely circumstantial and had no bearing with the quest for

indigenization and the desire for African self-expression and freedom from missionary

control. Aftermath World War 1, there was a deadly influenza epidemic that affected regions

of the world including West Africa in 1918. Native Christians gathered to pray to stem the

effects of the epidemic. The efficacy of their prayer made this movement to become popular

among the people and caused the phenomenon to spread to other parts of the country. These

numerous prayer groups that emerged culminated in the establishment of churches that had

emphasis on faith, healing and the prophetic. This strand of Christianity is popularly called

ijo Aladura (Praying churches). This praying movement soon spread to the eastern flank of

the nation, but metamorphosed into what is now known as Sabbath churches.

As regards practice, Meyer observes that the emphases in African Pentecostal

churches are quite similar to AICs. According to her, ‗… the Pentecostal churches stress the
importance of the Holy Spirit above biblical doctrines and provide room for prophetism,

dreams and visions, speaking in tongues, prayer healing, and deliverance from evil spirits.‘47

She also noted that Pentecostalism in Africa is not the exclusive preserve of the Pentecostal

and Charismatic groups alone. This phenomenon, according to her ‗…also materializes in

prayer groups in the confines of established Protestant churches, the Charismatic renewal in

the Roman Catholic Church, and nondenominational fellowships that born again Christians

attend without leaving their churches.

 CHAPTER FOUR
DISCUSSION AND FINDINGS

4.1 Biography of Prophet T. B. Joshua

Figure 2 Showing Prophet T. B. Joshua

It should be noted that most of what is known of Prophet T. B. Joshua is made

available by his personal testimonies, interviews or memoirs. Hence, the researcher shall rely

on them for this part of the work. According to Joshua's official biography as published by

Emmanuel TV, unusual circumstances surrounded his birth. He says that he spent 15 months

in his mother's womb and narrowly avoided death after a quarry explosion near his house sent

rocks through its roof just seven days after his birth. It is also alleged that Joshua's birth was

'prophesied' 100 years prior.

Early Childhood/Education

Prophet T. B. Joshua, who was formally known as Balogun Francis, attended St.

Stephen's Anglican Primary School in Arigidi Akoko, Nigeria between 1971 and 1977, but
failed to complete one year of secondary school education. According to him, in school, he

was known as "small pastor" because of his love for the Bible. He worked in various casual

jobs after his schooling had ended, including carrying chicken waste at a poultry farm. He

organised Bible studies for local children and attended evening school during this

period. Joshua attempted to join the Nigerian military but was thwarted due to a train

breakdown that left him stranded en route to the military academy.

Joshua was brought up from a Christian home. His father’s name is Kolawole

Balogun. He was a Christian. He was a farmer who was also the secretary to St. Steven’s

church in our village. When the white people came to our village, he served as a translator.

He was translating English into Yoruba. He was an educated man. He lived with the white

people as well as serving as church secretary. Joshua lost his father when he was still a small

boy. He claims good bible knowledge from childhood and in his secondary school days; he

finished reading the Bible on the average of two months. His fondness with Bible knowledge

is aid to have affected his performance poorly in other subject.

At school, he was the leader of the Scripture Union. Even though he was second in

primary school, he didn’t find it easy getting admitted into secondary school. By a stroke of

providence, he got late admission into Muslim College where Christians were restricted from

carrying the Bible openly.

Strange Circumstances Surrounding his Birth

Joshua spent 15 months in his mother’s womb. When he was born a lot of strange

things happened. He was told that he was put on a mat and a big stone nearly crushed him but

miraculously I escaped. When his mother’ pregnancy prolonged beyond nine months, she

was taken to Egbe in Kogi State, which had the best hospital in those days. However, each

time the doctor wanted to operate on his mother, the doctor would say express his reservation
on carrying on the operation. He was named named Temitope Olutope Oluwasheun

Oluwarotimi Opeyemi; he claims to have been given almost 30 name and they are written

down out of which he preferred Temitope. (https://www.news24.com/xArchive/Voices/the-

complete-definitive-biography-of-the-mystery-prophet-tb-joshua-20180719)

The Call to Prophetic Ministry

Prophet T. B Joshua presents the account of his prophetic calling in a pattern that is in

semblance with the Old Testament prophets. According to his personal account, when Joshua

was called to be a prophet, he received a bible which entered his heart alongside a small

crucifix. He also claimed to have heard a voice which said “I am your God; I am giving you a

divine commission to go and carry out the work of the heavenly Father.” The voice also

assured him that God will reveal himself to him through wonderful ways through teaching,

preaching, performing miracles, signs and wonders for the salvation of souls. Joshua claims

that the bible that entered his heart symbolises the Holy Spirit.

Gifted or Imparted?

From this narrative, we can say that Prophet T. B. Joshua’s prophetic powers are not

such that were learnt or imparted by a superior that he has served in the Christian faith, but he

rather appears to have been divinely filled with all that he needed right from the womb, hence

when the fullness of the time came, he only appeared and began to manifest his calling

without any trace of discipleship. Hence, no one can trace who had mentored him neither is

there any trace of where he has served as a believer in any local church or Christian

organisation.

In another telecast where he narrates the circumstances surrounding his calling,

Joshua claims to have fasted in 1988 for forty days and forty nights during which God
revealed himself to him, anointed him and gave him a covenant to start his ministry. Some

persons see this later version of Joshua’s account of his prophetic calling to be a

reconstruction by the SCOAN so as to place him on the same par with Jesus Christ of

Nazareth who fasted for forty days and forty nights prior to the commencement of his

ministry. (Matt. 4:1-2)

In spite of all these claims of his divine calling, many persons have not relented in

criticising Prophet T. B. Joshua on his prophetism. Some of the grounds upon which these

accusation are based cannot be scientifically proven. For instance, some claim that the source

of T. B. Joshua’s power is from the occult or marine spirits. Others faults his use of olive oil

and special anointing water for healing and deliverance. Still others find it not in tandem with

the bible, his unusual healing and deliverance which are o done sometimes without a slip to

mention the name of Jesus as the authority backing the acts.

Though many dispute the authenticity of T. B. Joshua’s power, what remain

undeniable are the evident humanitarian and philanthropic services he gives to the less

privileged. These range from scholarships ranging from

4.2 Charismatic Evaluation of Prophets

As regards practice, Meyer observes that the emphases in African Pentecostal

churches are quite similar to AICs. According to her, the Pentecostal churches stress the

importance of the Holy Spirit above biblical doctrines and provide room for prophetism,

dreams and visions, speaking in tongues, prayer healing, and deliverance from evil spirits.

She also noted that Pentecostalism in Africa is not the exclusive preserve of the Pentecostal

and Charismatic groups alone. This phenomenon, according to her also materializes in prayer

groups in the confines of established Protestant churches, the Charismatic renewal in the
Roman Catholic Church, and nondenominational fellowships that born again Christians

attend without leaving their churches.

Charisma is a major element in leadership. Charisma gets people to like you, trust

you, and want to be led by you. It can determine whether you’re seen as a follower or a

leader, whether your ideas get adopted, and how effectively your projects are implemented.

Like it or not, charisma can make the world go round—it makes people want to do what you

want them to do.

Charisma is, of course, critical in business as well as ministry. Whether you’re

applying for a new job or want to advance within your organization, it will help you achieve

your goal. Multiple concurring studies indicate that charismatic people receive higher

performance ratings and are viewed as more effective by their superiors and subordinates.

This can also explain why T. B. Joshua enjoys much followership even in the face of

critiques. If you’re a leader, or aspire to be one, charisma matters. It gives you a competitive

advantage in attracting and retaining the very best talent. It makes people want to work with

you, your team, and your company. Research shows that those following charismatic leaders

perform better, experience their work as more meaningful, and have more trust in their

leaders than those following effective but non-charismatic leaders.

4.3 Charisma in the Prophetic Ministry of T. B. Joshua

Figure 3 Prophet T. B. Joshua during ministry

Just as Elijah commanded charismatic influence in his prophetism – enough to

mobilise the people against the prophets of Baal who were the king’s prophet, T. B. Joshua

operates with a high level of charisma. Part of the contributing factors to his charismatic

ministry is his teachings on love, forgiveness, philanthropic/humanitarian services rendered

to the less privileged, disaster victims, healing, exorcism, prophecies and predictions. Many

people around the world get tuned to Emmanuel TV to hear the latest predictions by T. B.

Joshua on national, global, sports, political, health as well as environmental events.

4.4 The Critical Evaluation of T. B. Joshua’s Prophetic Ministry in the

Synagogue Church of All Nations

His Prophetic Features

In comparison with the Old Testament prophetism, Prophet T. B. Joshua’s prophetic ministry

seems not to conform to the biblical prophetic standard in the following ways;

 Unlike the Old Testament Jewish prophetism which were more of forth-telling and

warning against social vices, moral laxity and injustice, T. B. Joshua’s prophetic

ministry is more of foretelling – with kin interest in exorcism, divination, prediction

etc. without emphasis on righteousness and soul salvation

 T. B. Joshua uses special oil and water as a means of transferring his healing powers.

These strange methods seem not to find bearing with biblical prophetism.
  T. B. Joshua in exercising his prophetism, does not in any way magnify the name of

Jesus as the means of his power, but only gives commands and gets things done as if

it is by his power.

Features of Charisma in Prophet T. B. Joshua’s Ministry

 T. B. Joshua posses a charisma that has got thousands endeared to him in spite of

various accusations, condemnation, criticisms and allegations. This shows the need

for a prophet to be charismatic so he can carry the people along and also command

followership even in the face of opposition.

 As a proof of his charisma, T. B. Joshua’s popular sticker which read “Let Love

Lead” can be seen on cars, door posts, and business premises of people who are not

necessarily members of the SCOAN.

 Another characteristic of Prophet T. B. Joshua’s charisma is that many persons

believe that his picture has the ability to drive evil spirits away and even avert danger.

Testimonies on Emmanuel TV which is the official TV Station of the SCOAN

abounds about how people have been miraculously delivered from kidnappers and

ritual killers when their captors sighted T. B. Joshua’ image on any of their property.

 There are claims that T. B. Joshua appears in the dream to confront those who are

attacking his members or adherents. Such claims have boosted his charismatic aura

across the globe.

 T. B. Joshua, owing to his charisma and involvement in humanitarian services has

been awarded and recognised by several organisations and countries across the globe.

He is also, being visited by presidents of different country who either go to him for

prayers or consultation. This can also be compared to the OT prophets like Elijah who

had the commander of the Syrian Army – Naaman sent to him by his king for healing.
 CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATIONS

This chapter presents the summary of the work. A conclusion is arrived at based on

the outcome of the findings while recommendations are also made.

5.1 Summary

The necessitating factor for this research which is focused on the charisma and

prophetism in Nigeria, using Prophet T. B. Joshua of The Synagogue, Church of All Nations

(SCOAN) as a case study has been assiduously considered from an objective point of view –

bringing to light the Prophet T. B. Joshua’s charisma and prophetism in comparison with

biblical standard of prophetism.

The first chapter had its focus on the examination of the background of the study as

well as the introduction. Here, certain concepts were defined as a foundation for the research,

the scope of the work as well as the significance and objectives of the study were outlined as

well.

In the second chapter, guided by the objectives of the study, different literatures were

being reviewed. Considering the imperative of research methodology and theories in a

research work like this, the third chapter was dedicated to treating same. Here, the researcher

examined various leadership theories with emphasis on Thomas Carlyle’s Trait Theory, Fred

Fieldler’s Contingency Theory and Paul Hersy and Ken Blanchard’s Situational Theory. In

addition, with cognizance of the church (whose leaders are being studied) as a social

institution, Emile Durkheim’s Functionalist Theory which stresses the need for coordinated
roles (functions) by all social institutions like religion, family, education, etc in maintaining a

stable society was also being adapted

The fourth chapter focused on discussions and findings as obtained in the research

process. Here the biography of Prophet T. B. Joshua, charismatic evaluation of prophets,

charisma in the prophetic ministry of T. B. Joshua as well as a critical of his ministry at

SCOAN were considered.

The fifth chapter being the last was used to summarise, conclude and make modest

recommendations based on the subject of the research.

5.2 Conclusion

In conclusion, having analysed the factors that contribute to the growth of SCOAN

which is the ministerial base of Prophet T. B. Joshua in Nigeria. This work discussed the

nature of prophets and prophecy in the bible and identified two major forms being foretelling

and forth telling. It was also reiterated that biblical prophetism emphasised more on forth

telling which came as a condemnation of moral laxity, vices, injustices, oppression, idolatry

and the likes with a call for repentance so as to avoid future punishment. A careful

comparison therefore revealed that Prophet T. B. Joshua’s prophetism is being celebrated,

patronised and hallowed more both in Nigeria and across the globe because of its divergence

from the standard to foretelling and predictions, exorcism and fortune telling. Hence, this

brought to bear the point that prophet T. B. Joshua’s style of prophetism does not in any

obvious way conform to the functions or purpose of the prophetic ministry which is to build

up the body of Christ, bring them unto the knowledge of God, rebuke, correct a well as

reconcile a repentant people back to God.

5.3 Recommendations

The following are being recommended at the end of this study;

1. Prophets or those who consider themselves being called as prophets should rather be

more vocal in rebuking the people – including sacred and secular rulers by declaring

the mind of God boldly in their prophetic ministry.

2. Prophetic ministry should be done with care to avoid using revelations and divinations

to destroy the body of Christ which was bought by the Supreme sacrifice.

3. That emphasis should be paid more on the forth telling aspect of prophecy rather than

foretelling – as the former has more tendencies of edifying the body of Christ.

4. The prophetic office should be operated with consciousness that prophets shall also be

called into account of their ministry.

5. Those genuinely called into the prophetic office should resist the temptation of

becoming seers, diviners and fortune-tellers, but to concentrate more on serving as a

voice to condemn the social evil and moral laxity in the body of Christ as well as the

society at large.
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Figure 1 showing the collapsed building of SCOAN

Figure 2 showing T. B. Joshua giving out food items to the needy at SCOAN
Figure 3 showing Eunice, wife of Prophet T. B. Joshua

Figure 4 Prophet T. B. Joshua at the first phase of SCOAN

Figure 5 showing Prophet T. B. Joshua ministering at the first phase of SCOAN

Figure 6 showing the second phase of SCOAN

Figure 7 showing the third phase of SCOAN

Figure 8 showing a packaged Anointing Water Produced by Prophet T. B. Joshua with

acclaimed potency to bring salvation to the soul
Figure 9 showing the main entrance of SCOAN