The gospel of public image in Ghana

Abstract

IS All that Pentecostalism has to offer a parochial Religious orientation that has no effect on public culture more generally? Confating Pentecostalism with the prosperity, or faith, gospel, Paul Gifford argued in 1991 that the sociopolitical effect of that gospel and born-again fundamentalist theology was to neglect or undermine Developmental pursuits.1 Gifford used the term fundamentalism to describe that aspect of Christianity that had "resolutely opposed" Development through its manner of "presenting faith [that was] hardly calculated to promote self-help, self-reliance, self-esteem, self-determination, responsibility, and autonomy."2 four years later, Birgit Meyer pointed out that Ruth Marshall contradicted Gifford's view in the same issue of Review of African Political Economy by concluding that Pentecostalism in nigeria constituted "a self-conscious movement which sees itself as changing society and making history."3 thirteen years on and Paul Gifford's stance remains essentially unchanged, although he concedes that some Pentecostal denominations engage in a modicum of Development activity.4 Yet gifford's analysis of these churches is based on a view of Development that is skewed in favor of a Western enlightenment worldview. reviewing gifford's earlier book African Christianity: Its Public Role, 5 David Maxwell argues that Gifford might have gained more optimism about African creativity had he paid closer attention to local culture.6 Patently, Development cannot be conceived in economic terms only; human Development goes beyond the economic to include health, education, and spiritual dimensions. © 2011 by Ohio University Press. All rights reserved.