Between True Hope and Empty Promises: Navigating Miraculous Claims in Pentecostal Leadership

Introduction

“The language of hope and the ethos of amazement have been partly forfeited because they are an embarrassment. The language of hope and the ethos of amazement have been partly squelched because they are a threat.”[1]

Walter Brueggermann’s above statement suggests today’s culture stifles expressions of hope and wonder, hindering growth and appreciation for life. His stance resonates with this essay, which explores the impact of false hope perpetuated by some Pentecostal pastors in Nigeria on pastoral practice and congregational life.

This issue presents a significant ethical and existential dilemma within the movement. As Ebenezer Obadare illustrates in Pastoral Power, Clerical State, bereaved families often seek miraculous interventions from religious leaders in their desperation, which may not occur.[2]  This highlights the strong faith in pastoral authority and the potential harm when such authority lacks accountability.

Practical Theology Amiss: Existential Crisis in Pentecostalism

As this essay relates, practical theology (PT) is crucial in nurturing faith practices within the ongoing gospel narrative.[3] PT focuses on authentically applying the Gospel to bring hope through understanding and relevance in real-life situations. Richard Osmer’s work Practical Theology: An Introduction delves into four key frameworks that will be used to analyse this discussion.[4]

1.     The descriptive-empirical task poses, “What’s going on?” through what, who, where/when, and the outcome. Osmer emphasises that this means paying closer attention by thoroughly detailing the situation to understand its patterns and dynamics. This art of listening involves both the church leaders and the Christian communities.[5]  

A recent development highlights the widespread nature of this issue. According to a press release by National Agency for Food and Drug Administration and Control (NAFDAC) dated 8 September 2024, the agency received numerous complaints from concerned individuals accusing Christ Mercy Land Delivery Ministries (CMLDM), a church based in Delta State and led by Prophet Jeremiah Omoto, of engaging in the following activities:

• They sell Miracle Water, soap, and perfume on social media, claiming they cure illnesses like infertility and promise twin births for women who use them.
• Miracle Water is known as River Jordan Water, Pool of Bethsaida, Mount Carmel, and Water of Life.
• The perfume is called Father Smelled Perfume.
• Misleading the public by falsely claiming products are NAFDAC-registered.
• An investigation showed the State Coordinator bought 25cl of Miracle Water for 3,000 nairas with no legitimate NAFDAC registration found.

CMLDM representatives refused to take responsibility and provided conflicting explanations despite proof of selling products at their site. They argued that the water from the Bethsaida pool was both spiritual and artificial.

NAFDAC stepped in to address the situation by closing down the Global Table water factory, which was reportedly working with CLMDM to produce and sell Miracle Water. Despite resistance from CLMDM staff, NAFDAC stopped the sale of these items.[6]

NAFDAC’s actions illustrate the dangers of unverified health products and underscore the ethical responsibility of religious organisations to protect their followers’ beliefs. This also brings attention to the issue of biased criticism and media coverage – why some pastors face public or legal scrutiny while others escape examination due to their wealth, status, influence, resources, and political connections.

2.     Interpretive task

What inspires people to search for miraculous remedies? On a deeper level, the desire for miracle cures can vary based on individual preferences. Patients dealing with severe or chronic conditions often encounter long or uncertain recovery processes with traditional medicine, particularly in regions like Nigeria, where healthcare resources are limited. Some individuals, due to financial constraints and the high costs of medical treatments, may opt for miracle cures that are either cost-free or more affordable. Others might find a purely medical approach inadequate and instead choose a spiritual remedy that resonates with their beliefs, offering hope and emphasising spirituality over conventional medical methods. Moreover, for some, obtaining anointing oil or “holy water” from a pastor before or instead of visiting a hospital may be considered a cultural tradition.

It is evident that regardless of personal preferences, individuals come to the church with a range of expectations, including the desire for healing, companionship, and spiritual experiences. Some come carrying burdens of pain, grief, and suffering that only God can fully understand. In the stories from the Bible, Jesus empathised with the struggles of those who sought him out, showing solidarity with them as a fellow human rather than a distant deity. In today’s world, the teachings of Jesus continue to emphasise the importance of authenticity within the Christian community. The concept of Christology emphasises the importance of church leaders embodying the character of Jesus in all their interactions, both within the congregation and beyond, and faithfully sharing the gospel without distortion or deceit.[7]

Be it personal preferences or a spectrum of expectations, the centrality of what motivates people to search for miraculous remedies is hope, as detailed in 1 Corinthians 13:13. This virtue signifies the anticipation that a favourable outcome will occur or develop. Various scholars assert that hope embodies multiple interpretations contingent upon the specific circumstances. Jürgen Moltmann articulates that hope is ‘the foundation and the mainspring of theological thinking…Hope thereby kindled spans the horizons which then open over a closed existence…Hope is nothing else than the expectation of those things which faith has believed to have been truly promised by God.” [8] To Brueggemann, “Hope is an absurdity too embarrassing to speak about, for it flies in the face of all those claims we have been told are facts.” In The Prophetic Imagination, Brueggemann critiques the loss of authentic hope and amazement in religious institutions, identifying them as suppressed forces that challenge established control systems.[9]

In essence, Hope, like a steadfast guardian, banishes falsehood, protecting the integrity of truth. Those who embrace hope look beyond their current reality, confident in the promise of brighter days. In this way, hope acts both as a guide for rational thought and as a soothing remedy that dispels doubts.[10]

3.     Normative task

Scripture highlights the significance of discernment and truth when dealing with the normative challenge of religious authority and the spread of false hope.[11] This is evident in passages like 1 Thessalonians 5:21, which urges believers to “test everything; hold fast what is good,” and 1 John 4:1, which stresses the importance of testing the spirits to determine the truth. Therefore, it is essential to critically assess claims of miraculous healing through divine intervention, such as those associated with the CLMDM (and similar groups), in light of Scriptural teachings and the experiences of faith communities.

At the same time, the interaction of religious authority and the dissemination of unfounded hope through unverified products or promises of miracles raises significant questions about the responsibility of faith leaders in society. Christian tradition offers valuable perspectives, especially from church leaders and theologians who have historically cautioned against exploiting faith for personal gain.[12] Spiritual support can provide solace and a sense of community, but it becomes problematic when it replaces evidence-based medical practices or takes advantage of individuals in desperate situations. Early Christian teachings stressed the importance of caring for the vulnerable and marginalised, echoing Jesus’ message of healing and compassion (Matthew 25:40). This legacy demands a conscientious and ethical approach to religious practices, ensuring they do not undermine evidence-based healthcare or exploit the vulnerabilities of individuals.[13]

The existential crisis within the Pentecostal movement, as emphasised by Obadare, is further compounded when faith is commercialised and hope is transformed into commodities that provide no genuine solution. This observation underscores a conflict in Pentecostal leadership: the commercialisation of biblical hope through transactional miracles and physical items such as water and oil. Leaders prioritising showmanship over substance stifle the prophetic spirit of wonder, replacing divine unpredictability with predictable, profit-oriented assurances. NAFDAC’s enforcement against miracle products illustrates a dilemma within Pentecostalism, where faith is drained of meaning by the practices meant to uphold it.

Moreover, the ethical reasoning within Christian ethics often emphasises the principle of love and care for one’s neighbour (Mark 12:31), urging faith leaders to prioritise genuine support and healing over the commodification of faith. Such warnings are based on exposing the wolves in sheep’s clothing— the false prophets and prophetesses— who thrive on miracle commerce and the eventual consequential ethical implications of exploiting vulnerable people, such as those who frequented CLMDM and other similar churches in their desperations.[14]  This perspective reinforces the idea that while spiritual support can be a source of comfort, it must not come at the cost of truth or the well-being of individuals.

4.     Pragmatic task

The pragmatic task involves translating theological insights into actionable responses that promote holiness, accountability, and ethical leadership within faith communities. Leaders are urged to connect with God’s compassion and empathise with His sorrow over sin and suffering, sharing words of grace and hope that comes from their empathetic connection with Christ’s suffering and redemptive nature.[15]

To effectively manage the issue of unverified miracle claims, it is recommended that pastors and church leaders undergo training in ethical leadership and the significance of evidence-based practices. By promoting transparency in financial matters and the utilisation of resources, trust can be established within the congregation. This approach encourages critical thinking and questioning among members and fosters accountability among leaders. Additionally, establishing oversight committees can help maintain ethical standards and ensure that claims align with scriptural teachings.

Furthermore, churches must prioritise comprehensive care by tending to the physical, emotional, and spiritual well-being of their congregants. This involves facilitating access to evidence-based medical services in conjunction with spiritual support. Pastors and churches can solidify their roles as beacons of hope and healing by actively engaging with their local communities and addressing their specific needs. Ensuring that faith practices complement rather than substitute necessary medical treatments is vital.

In addition, appropriate denominational or ecclesiastical structures need to be in place to provide oversight and accountability. This may involve establishing self-regulating bodies or peer-review committees for church leaders. By implementing these measures, religious leaders can uphold values of compassion, responsibility, and adherence to divine guidance while safeguarding the integrity of their ministry.

Conclusion

In addressing this issue, religious leaders must exercise ethical responsibility, ensuring their influence is not misused to promote false hope or unverified remedies. Collaboration with organisations like NAFDAC can create guidelines protecting the public from exploitation while respecting faith. Open dialogues about spiritual interventions alongside medical science empower followers to make informed health choices.

Likewise, churches might:

•           Organise health workshops with NAFDAC and local healthcare professionals to help congregants spot fraudulent miracle products.

•           Establish internal ethics boards to review public miracle claims and spiritual merchandise.

•           Provide digital literacy guidance so members can verify online advertisements and avoid unscrupulous sellers.

•           Implement anonymous reporting channels for believers to alert church leaders about dubious activities.   

Overall, unverified miraculous claims pose a significant challenge in Nigerian Pentecostalism. NAFDAC’s actions underscore the need for accountability. By acknowledging the limits of spiritual interventions and promoting evidence-based practices, religious organisations can better safeguard congregants, preserve ministry integrity, and foster a discerning Christian community.

---

References

[1] Walter Brueggemann. The Prophetic Imagination. 2nd ed. (Fortress Press, 2001), 67.

[2] Ebenezer Obadare. Pastoral Power, Clerical State: Pentecostalism, Gender and Sexuality in Nigeria. (University of Notre Dame Press, 2022), 2.

[3] John swinton and Harriet Mowat, Practical Theology and Qualitative Research. (SCM Press, 2016), 20-21.

[4] Richard R. Osmer. Practical Theology: An Introduction. (Wm. B. Eerdmans Publishinh Co., 2008)

[5] Osmer.  Practical Theology. 25.

[6] NAFDAC. 2024. “Illegal Production, Sale and Advertisement of Unregistered Suspected Unwholesome Miracle Water and Other Brands of the Water, and Miracle Soap…,”  8 September 2024. https://nafdac.gov.ng/illegal-production-sale-and-advertisement-of-unregistered-suspected-unwholesome-miracle-water-and-other-brands-of-the-water-and-miracle-soap-by-christ-mercy-land-delivery-ministries-km-5-effurun/.

[7] Osmer.  Practical Theology, 82, 100.

[8] Jürgen Moltmann. Theology of Hope: On the Ground and the Implications of a Christian Eschatology. Translated by James W. Leitch. (Harper & Row, 1967), 19-20.

[9] Brueggemann. The Prophetic Imagination, 67.

[10] Moltmann. Theology of Hope,  97.

[11] Osmer.  Practical Theology, 137.

[12] Obadare. Pastoral Power, 65-66.

[13] Swinton & Mowat, Practical Theology and Qualitative Research, 272.

[14] Obadare. Pastoral Power, 121.

[15] Osmer, Practical Theology, 137, 197.

---

© Claire Princess Ayelotan, 2025.

This work is licensed under Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0).

Cover Image: Provided by the author.