Western Christian organisations and churches that wish to subdue the power of money in their relationships with African partners need to first explore the unfortunate reality of a dependency syndrome, whereby the Global South looks up to the Global North. Various indigenous organisations within Africa possess tools to restore Africa’s image and empower its people. The involvement of churches across Africa is particularly notable.
The concept of ‘looking up to the North’ can be leveraged by Western Christian organisations and churches operating in Africa to reduce this dependency and to empower their economically ‘weaker brethren.’ In this article, six strategies are discussed that must be implemented in cross-cultural partnerships with African communities.
Modern slavery
Paul Schenderling’s lecture, titled “Money Dethroned – Getting Free from the Power of Money in Relationships within the Worldwide Church,” contained insightful and pertinent elements relevant to African Christianity. The presentation was deeply rooted in Scripture, with each concept consistently supported by biblical texts. For many African Christians, Scripture serves as the foundational basis for theology and practice. Additionally, the perspective that the products of land and labour, as well as money itself, are divine gifts from God is of great importance. This view challenges the dichotomy between the sacred and the material, asserting that everything is subject to God. Among Africans, money is not merely an economic tool but is also regarded as an idea and concept bestowed by God for human well-being. Consequently, money is not deemed superior to humans, and any activity – such as extortion or exploitation of cheap labour – that dehumanises individuals for profit is considered sinful. Furthermore, the modern economy, characterised by debt, appears fundamentally incompatible with Christian principles, effectively functioning as a form of modern slavery where people and the planet are commodified, and money becomes the ultimate goal. This form of slavery echoes the transatlantic slave trade, with individuals from the Global South remaining at the lowest levels of the contemporary economic hierarchy.
The Jesus model
The figure of Jesus as a moral exemplar remains thought-provoking in today’s context. Early African Christianity modelled economic life after Jesus, emphasising modesty and simplicity. However, the rise of the neo-Pentecostal movement and prosperity gospel has altered this tradition. On the one hand, contemporary African Pentecostals and prosperity gospel teachings aim to promote economic self-sufficiency and independence, which are commendable goals. On the other hand, some approaches to prosperity – such as extortion and manipulation – are questionable. There is a gradual departure from the Jesus model, as figures like Bill Gates and Elon Musk are increasingly invoked within churches to teach about money. These insights compel the global church to reevaluate its framework for understanding money and the associated power dynamics. This reassessment is especially vital considering the impact of these power structures, which tend to perpetuate the positioning of the Majority World at the bottom of the economic hierarchy.
There is a gradual departure from the Jesus model, as figures like Bill Gates and Elon Musk are increasingly invoked within churches to teach about money.
Continuous dependence
Numerous efforts are evident to enhance the economic empowerment of the Global South; however, the persistent reality remains a continuous dependence on the Global North. The 20th century was characterised by various political and religious movements aimed at liberating African nations from colonial domination. These struggles remain highly significant in contemporary Africa, given the enduring effects of colonialism and the emergence of neo-colonialism, which continues to place Africans at the lower end of economic power. Various indigenous organisations within Africa possess diverse tools to restore Africa’s image and empower its people. The involvement of churches across Africa is particularly notable. The endeavours of certain organisations based in the Global North, especially Western Christian organisations, must not be overlooked. Despite these efforts, the regrettable reality persists that Africans remain economically weaker and continue to rely on the Global North. The distribution of global wealth, of which Africa contributes substantially, resides outside the continent, thereby contributing to south-north migration, brain drain, and significant economic challenges within Africa. As Paul Schenderling emphasised in his presentation, people tend to move toward where the financial opportunities are. Africans continue to look up to the Global North in almost all aspects.
Six strategies
This situation does not resemble the vision aimed at by those who have fought and continue to fight for global economic equality. However, what positive outcomes can be derived from this unfortunate circumstance? Based on current observations, substantial change appears to require a considerable amount of time, unless a miracle occurs. The concept of ‘looking up to the North’ can be leveraged by Western Christian organisations and churches operating in Africa to reduce this dependency and to empower their economically ‘weaker brethren.’ Several strategies, at least six, can be implemented in cross-cultural partnerships with African communities, as derived from the lecture.
Setting a commendable example of modesty and moderate living
Historically, missionaries have consistently demonstrated modest lifestyles among local communities. However, over the years, there has been a discernible shift, with some missionaries and visiting church leaders being observed driving costly vehicles and residing in luxurious accommodations. Although valid reasons, such as security and health concerns, may justify some of these choices, the normalisation of extravagant lifestyles can lead followers to perceive such behaviour as the standard. This issue is compounded when preachers, particularly from North America, endorse opulent lifestyles as the normative expression of Christianity through prosperity messages and personal lifestyles, subsequently influencing African Christians to imitate these practices. It is imperative that foreign organisations serve as exemplary models by promoting sustainable living, moderation, and modesty to their ‘weaker brethren.’
It is imperative that foreign organisations serve as exemplary models by promoting sustainable living, moderation, and modesty to their ‘weaker brethren.’
Taking the Scriptures with Christ as the standard
Setting a commendable example also involves adopting a biblical approach to life. This entails treating the teachings of the Bible with the utmost seriousness and avoiding selective application. The perceived decline in organised Christianity, church attendance, and the authority of Scripture in the Global North is of considerable concern to Africans, as it fosters suspicion in cross-cultural partnerships. This trend has contributed to the emergence of reverse missions. As the esteemed African theologian John Mbiti observed, “Africans are notoriously religious.” For the majority of African Christians, the Scriptures constitute the foundation of theology and daily life. Consequently, foreign organisations engaging with Africans must exhibit an exemplary attitude towards the vital role of the Bible. Paul Schenderling exemplified this by employing Scripture to address contemporary economic inequality. Furthermore, spiritual disciplines, such as prayer – particularly as it exemplifies Christlikeness – during business meetings, will be indispensable in these cross-cultural partnerships.
Inclusiveness and Equality
Generally, foreign organisations predominantly perceive Africans as recipients rather than equal partners and contributors in developmental initiatives. In a cross-cultural partnership, African counterparts should be regarded as equal contributors. Their education, knowledge, and skills must not be considered inferior. There should be substantial representation and inclusion in these cross-cultural engagements. Disregard or undervaluing of the ‘other’ should be avoided. They are not servants but colleagues; even more appropriately, members of the body of Christ (cf. John 15:15; 1 Cor. 12:27). Africans possess much to offer in cross-cultural partnerships – including knowledge, both formal and informal skills, time, energy, and community engagement. Their contributions should not be solely measured by monetary value, as in many cases; their contributions are invaluable.
Economic Justice
Particularly in financial matters, the prevailing economic systems in most African nations are inherently unjust. Consequently, disparities in compensation within these partnerships warrant thorough examination. The minimum wage in numerous African countries does not accurately represent the economic realities faced by individuals. For example, in Ghana, the minimum wage is GHS 19.97 per day (€1.58), resulting in a monthly wage of approximately €38. However, the average cost of living is roughly ten times higher. Such disparities constitute economic injustice and perpetuate a debt-based economy – akin to modern slavery. Therefore, foreign organisations should not adhere strictly to these national standard values when determining payments and compensation. Merely offering slight increases is insufficient; a more generous approach is necessary.
Quality sharing
Cross–cultural partnerships enhance quality sharing. The hospitality inherent in African cultures often compels individuals to share their best with foreigners. While recognising the existence of fraudulent activities such as scamming as an exception, there remains a disparity in sharing practices; the resources sent to Africa from developed countries are generally inferior to those taken from Africa. In essence, the most valuable resources are extracted, while lower-quality resources are returned. It is imperative that foreign organisations ensure that the resources, ideas, innovations, and systems shared within partnerships are of high quality and possess substantial value.
Advocacy
In cross-cultural partnerships, foreign organisations and churches operating in Africa can contribute to supporting emerging voices concerning sustainability. The pursuit of international and contemporary standards by African organisations and churches often propels unsustainable economic practices. Local entities and churches are influenced by modern consumerism to acquire and import superfluous items, such as luxury vehicles and energy-intensive systems, and to build state-of-the-art auditoriums to conform to global standards. Domestically produced goods are often regarded as inferior. Indigenous economic systems, like cooperative (susu) ventures that operate without interest, are being undermined by banks and contemporary financial markets. There is growing advocacy for the promotion and revitalisation of indigenous ideas and systems compatible with the African context. Foreign organisations are encouraged to lend their voice and support to these emerging perspectives.
Dependency syndrome
It must be emphasised once again that this dependency syndrome, whereby the Global South looks up to the Global North, is not an ideal but an unquestionable reality. Africa continues to be economically vulnerable. The pursuit of equality remains an ongoing process that may require considerable time and collective effort to materialise. However, until such equality is achieved, Christian organisations and churches operating in the Majority World can leverage this situation as an opportunity to address and transform this regrettable neocolonial dynamic.
Jeremiah Agbeshie is a Ghanaian PhD candidate at PThU in the Netherlands, researching theology and money among Pentecostals in Ghana.
Photo: Jeremiah Agbeshie