‘Go and Prophesy in Your Own Land’: Foreign Prophets and Popularism in South Africa. Evoking the Need of Jonathanic Theology for Peaceful Resolution of Difference

Abstract

Informed by a decoloniality lens and referencing motifs such as coloniality of power, knowledge, and being, this theoretical article analyses and problematises conflict, and reconstructs the experience of foreign and local prophets in South Africa. There is growing tension between foreign pastors and local pastors, with the former seemingly being popular because of performing ‘miracles,’ huge followings, and, in some cases, through mafia tendencies, which ignite the notion that expelling them from South Africa can be a counter-hegemony strategy to deal with popularism and criminality. The articles respond to two questions in this article: What factors influence conflict between migrant and local prophets? and, how can the story of David and Jonathan be used as a starting point for collective engagement in a process to achieve peace and healing? The article ends with arguing that the Jonathanic theology of peace, if pursued by migrant and local prophetic movements in South Africa, can reconstruct the prophetic terrain and assist in facilitating a rehumanising process, in addition to enacting the ontological density that has been lost. The article ends by arguing that Jonathanic theology is doable and desirable as a sustainable solution for religious conflict in South Africa.

Clements Kadalie, the trade unionist, and prophet Shepherd Bushiri

“…The church is considered to be the fastest growing church on the continent and in the world (Karen n.d.). According to what Dube calls "prophetpreneurship" (Dube 2020), in 2019 his net worth was estimated to be $150 million and he is ranked the second most wealthy pastor in Africa, after pastor David Odeyepo in Nigeria (YEN 2020). Hence, his opulent lifestyle.…”

“…As a preacher and prophet, Bushiri has also been accused of faking miracles, giving false teachings, and exploiting the poor and vulnerable (Dube 2020;Ramatshwana 2019). Furthermore, and unlike Paul, who pointed believers to Christ (1 Cor 11:1) and to be content (1 Tim 6:6-10), Bushiri does not shy away from pointing ECG members to himself and to learn from his ability to combine gospel with entrepreneurship, as he glories and boasts about his lavish lifestyle.…”

Whatever happened to God’s holiness? The holiness of God and the theological authenticity of the South African neo-Pentecostal prophetic activities

“…The prophetic movement is growing in South Africa, and across Africa, as new prophetic figures are constantly entering the prophetic space. The movement is complex and riddled with intense competition among the various prophets who have sometimes clashed publicly and even questioned each other's prophetic credentials (Dube 2020;eNCA 2019;Jordaan 2019b;Multimedia Live 2019).…”

“…A sound understanding of God's holiness should empower the followers to not be gullible and to resist 4. Dube (2020) critiques the concept of spiritual parenting African Pentecostalism and says that while it provides alternative kinship ties and economic ties for people who experience economic and social challenges associated with urbanisation, the concept is exploitative and oppressive.…”

The Balance Between Theory and Praxis in South African Pentecostalism: Patmos Bible School as a Model

“…There is a new development in South African Pentecostalism, 1 where pastors abuse religion, with some of them abusing women in the name of God (Resane 2017;Kobo 2019;Kgatle 2019;Ramantswana 2019;Tsekpoe 2019;Mashau & Kgatle 2019;Banda 2020;Dube 2020;Kgatle & Anderson 2020). Resane (2017) has linked these new developments with the gap that exists between theory and praxis, while Masenya and Masenya (2018) have called for theological education among pastors of Pentecostal churches.…”