The Effectiveness of Pentecostal Church-Based Welfare Programs in Kanyama Township in Lusaka District, Zambia

The Effectiveness of Pentecostal Church-Based Welfare Programs in Kanyama Township in Lusaka District, Zambia

Phiri Chinyama Daniel

Lecturer of Sociology at Berea Theological University College

DOI: https://dx.doi.org/10.47772/IJRISS.2024.916SCO0005

Received: 07 April 2025; Accepted: 14 April 2025; Published: 21 May 2025

ABSTRACT

This study assessed the impact of Pentecostal welfare programs in Kanyama Township, Lusaka, Zambia, on poverty alleviation and the promotion of financial independence. Low-income families experiencing unemployment and financial difficulties received immediate food assistance, medical care, and vocational training through welfare programs. Budgetary constraints and overlooked growth strategies impeded economic growth. Both quantitative and qualitative methodologies were employed to assess these interventions. The survey indicated that 74% of participants obtained assistance with their basic needs from church programs, while 52% accessed vocational training and financial support. These programs offered temporary, stable income to 36% of participants who did not achieve financial independence. Chi-square analysis indicated that church initiatives addressing immediate needs and providing financial relief had a statistically significant impact (p = 0.0007 and 0.0321). Findings indicate that the shift from aid dependency to sustainable income development presents significant challenges (p = 0.0477). Qualitative research indicated that Pentecostal religious teachings fostered self-discipline, resilience, and responsibility, leading to enhanced financial outcomes. 72% of participants strengthened their financial management skills through these lessons. Mentoring and capital constraints hindered the participants’ business development. Pentecostal religious doctrines fostered perseverance; however, the congregation faced economic challenges stemming from insufficient financial competence, limited access to microfinance resources, and inadequate support for small business development. The study indicated that integrating faith-based activities with economic programs is essential for providing effective development solutions. Enhancing church welfare programs’ long-term impact can be achieved through mentorship, financial resources, and financial education courses. Financial aid and economic instruction can enable Pentecostal students to surmount poverty and achieve economic independence.

Keywords: Pentecostal welfare, poverty reduction, financial independence, vocational training, microfinance

INTRODUCTION

Kanyama Township, situated in Lusaka District, is marked by elevated population density and ongoing economic difficulties, with poverty continuing to pose a substantial challenge despite numerous alleviation initiatives. In this context, Pentecostal churches have played a significant role in poverty reduction efforts by implementing welfare programs that cater to both material and spiritual needs. The initiatives included direct material assistance, vocational training, and spiritual counselling, demonstrating the churches’ dedication to fostering economic independence in conjunction with spiritual development (Smith, 2021). ​

Pentecostal churches frequently combine social services with religious teachings, aligning their initiatives with a larger objective to support marginalized communities (Smith, 2021). Research demonstrates that welfare initiatives improve access to vital resources such as food, healthcare, and education, effectively addressing the immediate needs of communities (Benyah, 2021). In addition to providing material support, these programs sought to promote self-reliance and resilience among participants, thereby enhancing their ability to manage economic challenges more effectively (Benyah, 2021).

Pentecostal churches are characterized by their focus on faith-based empowerment, integrating teachings on prosperity and personal accountability within their welfare frameworks (Hunt, 2018). This theological perspective shaped program design and implementation, fostering holistic transformation that included both spiritual and material advancement (Ng’etich, 2023). Studies conducted in diverse African settings indicate that church-led initiatives can enhance livelihoods by offering concrete support and facilitating access to social networks, thereby promoting economic and social mobility (Asamoah-Gaud, 2019). ​

Despite the proliferation of these programs, understanding of their effectiveness in achieving long-term poverty reduction goals remains limited. Although Pentecostal teachings highlighted personal responsibility and prosperity, the impact of these beliefs on poverty reduction strategies and socio-economic outcomes for beneficiaries remains ambiguous. The influence of church-based welfare programs on individuals’ livelihoods, specifically in terms of financial behaviour, economic independence, and community well-being, has been insufficiently examined.

This study evaluated the effectiveness of Pentecostal church-based welfare programs in Kanyama Township to address existing gaps. It aimed to: ​

1. Evaluate the efficacy of welfare programs implemented by Pentecostal churches in addressing poverty within Kanyama Township.
2. Examine the impact of Pentecostal doctrines and convictions on the formulation of poverty alleviation strategies.
3. Assess the socio-economic impacts of church-affiliated welfare initiatives on the livelihoods of recipients.

METHODOLOGY

A mixed-methods approach was used to gather quantitative and qualitative data, providing a comprehensive understanding of the effectiveness of Pentecostal church-based welfare programs in Kanyama Township. The quantitative component involved administering structured surveys to 50 beneficiaries participating in church-led welfare initiatives. These surveys were designed to assess the impact of the programmes on fulfilling basic needs such as food, healthcare, and education, as well as on improving financial discipline and fostering economic self-sufficiency. Participants were asked to rate their experiences with the programs, including changes in income and employment status, as well as access to essential services. Additionally, demographic information such as age, gender, and family structure was collected to understand the socio-economic profile of the beneficiaries and any variations in the outcomes based on these factors. The qualitative component consisted of semi-structured interviews and focus group discussions with a subset of beneficiaries, church leaders, and program coordinators. These interviews aimed to capture more profound insights into participants’ perceptions of the programs’ sustainability, their motivations for participating, and the role of faith-based beliefs in shaping their economic resilience. The qualitative data helped contextualise the survey findings by exploring personal narratives, the influence of religious teachings, and the broader social and cultural factors contributing to the welfare programs’ successes or challenges.

Instruments Used to Measure Outcomes

The instruments used for data collection comprised two primary tools: a structured questionnaire for the quantitative survey and an interview guide for the qualitative interviews and focus groups. The survey questionnaire featured closed-ended, Likert-scale, and multiple-choice questions to assess the effectiveness of church programs in addressing beneficiaries’ basic needs, financial behaviours, and economic independence. Key outcome measures included changes in household income, access to vocational training, and self-reported improvements in financial skills management. The interview guide for the qualitative component was semi-structured, allowing for flexibility while ensuring that key topics were addressed. It included open-ended questions regarding participants’ experiences with the welfare programs, their understanding of faith’s role in economic resilience, and their perceptions of the initiatives’ sustainability. Both the surveys and interviews were pre-tested for clarity and reliability before being administered to the study participants.

Data Collection

Quantitative data were collected through structured surveys administered to a convenience sample of 50 beneficiaries actively participating in welfare programmes run by Pentecostal churches in Kanyama Township for at least six months. For the qualitative component, semi-structured interviews and focus groups were conducted with 15 of these survey participants, along with five church leaders and five program coordinators, to capture diverse perspectives on program implementation and impact. This selection ensures a comprehensive understanding of the programs’ effectiveness while avoiding overlap ambiguity. Surveys assessed changes in income, employment, and access to basic needs, while interviews explored personal narratives and the influence of faith-based teachings. Data collection spanned six weeks, with training provided to data collectors to ensure ethical standards and reliability.

Ethical Approval

Informed consent was obtained from all participants, ensuring they were aware of the study’s objectives, the voluntary nature of their participation, and their right to withdraw at any time without consequence. Confidentiality was maintained throughout the study by assigning numerical codes to survey responses and anonymizing interview transcripts. Additionally, the research team ensured that sensitive information, such as financial details or personal hardships, was handled with the utmost respect and discretion.

Data Analysis

Data analysis was done using quantitative and qualitative methods. We summarized participants using frequencies, means, and percentages for the quantitative data. Financial behaviours, income levels, and participants’ access to basic services were correlated with pre- and post-program data to determine the effectiveness of the welfare programs. We tested the changes with key outcome variables using statistical tests, such as paired t-tests, to determine their statistical significance. The qualitative data analysis from the interviews and focus groups was conducted by transcribing the data and completing a thematic analysis. This process involved linking recurring themes regarding program sustainability, faith-based motivations, and the perceived socio-economic effects of church programs. The qualitative aspect of the study, along with the key patterns and insights, was derived through thematic analysis, which aided in making sense of the participants’ narratives. Initially, the results of both the quantitative and qualitative analyses were triangulated to provide a comprehensive analysis of the effectiveness of the Pentecostal church-based welfare programs in Kanyama Township, which could be obtained.

FINDINGS AND DISCUSSION

Demographics of the Study Population

The study included a total of 50 participants, with 60% females (30) and 40% males (20). By age, the majority (68%) fell within the 25 to 45 age brackets, with 28% of participants specifically in the 31 to 40 age group. Additionally, 12% of participants were between 18 and 24 years old, 24% were between 25 and 30 years old, 20% were between 41 and 49 years old, and 16% were over 50. The demographic data presented here reflects a predominantly working-age population, which is crucial for understanding socio-economic dynamics.

The educational status of 40% (20 participants) was primary, 45% (22 participants) were secondary, and 15% (8 participants) were tertiary educated. At these levels, it is evident that the study population has a broad educational foundation, with the potential for encountering limitations in accessing higher education and other skill development opportunities.

Regarding employment, 30% (15 persons) were unemployed, 50% (25 persons) were engaged in informal employment, and 20% (10 persons) were employed. This pattern indicates widespread informal employment and unemployment, which means inadequate opportunities to gain stable work.

The population comprised 1,667 households, with an average of 5.2 members per household and a range of 3–8 members. This relatively large household structure may impact these households’ economic resilience and decision-making. Understanding these dynamics is crucial for comprehending the challenges that the study population faces and the role of Pentecostal welfare programs in addressing them.

Effectiveness of Pentecostal Welfare Programs

Quantitative findings revealed that 74% of respondents reported that church aid significantly contributed to meeting their basic needs, such as food, healthcare, and education. Additionally, 52% of participants indicated receiving vocational training or financial assistance through church programs. However, only 36% achieved stable income following church support, suggesting that while immediate relief was effective, long-term financial independence remained a challenge.

A chi-square test revealed a statistical relationship between church aid and basic need fulfilment (p = 0.0007) and vocational training/financial aid (p = 0.0321). In addition, the realization of stable, significant income (p = 0.0477) was also statistically significant, but the low percentage (36%) indicates difficulties in converting dependence on aid to financial self-sufficiency.

The qualitative insights showed that church programs provided short-term relief, such as food, rent, and emergency assistance; beneficiaries valued them. Nevertheless, there were concerns about sustainability. Participants expressed a need for more structured ways to achieve self-sufficiency, such as vocational training, financial literacy, and entrepreneurship support.

However, these findings suggest that while church-based welfare programs in Kanyama Township are effective in the short term for addressing immediate needs and providing temporary support, they pose challenges in helping participants achieve economic independence. Interviews and focus group discussions offered valuable qualitative insights into the short-term relief provided by these programmes. One of the many points raised by participants was their gratitude for the food, rent, and support they received initially.

As one participant noted:

“The church has been a lifeline for me. Without their support, I would have faced hunger and homelessness. After losing my job, I had no funds for food and could not afford my rent. The church stepped in, providing food and assistance with my rent. Their backing kept me afloat, and without it, I can only imagine what might have happened to me and my family.”

However, significant concerns arose regarding the sustainability of these interventions. While church aid offered immediate relief, many beneficiaries found it challenging to shift from dependence on church support to attaining financial independence.

One respondent shared:

“The aid is beneficial for now, but I’m uncertain how long I can continue to depend on it. I need something that will enable me to be self-sufficient. The church has offered substantial support, but I cannot rely on donations indefinitely. I aspire to learn how to earn my living and provide for my family without depending on others.”

Participants observed that the relief programs addressed their immediate needs, but they found it difficult to establish long-term financial resilience.

As another participant observed:

“We appreciate the support with food and rent, but it is not enough to lift us out of poverty. We need skills to secure better jobs or to start our businesses. The assistance is helpful in the short term, but it does not empower us to build a future. If we had the right skills, we could attain greater independence and would not have to depend on handouts.”

As a result, many have recommended that church welfare programs shift their focus from purely aid-based interventions to those aimed at skill development, entrepreneurship, and business support.

One participant suggested:

“The church should help us learn how to start a small business. If I had a small business, I wouldn’t have to rely on handouts. I’ve observed some individuals who’ve launched their businesses with just a bit of support, and they are doing significantly better now. I long for that for myself, which will grant me independence and a steady income to support my family.”

Others, who emphasized the importance of vocational training and access to business resources, supported these suggestions.

As one woman stated:

“Training in a trade or receiving support for a business would make a greater difference than merely providing food. Food provides temporary assistance, but without skills or a reliable source of income, we find ourselves at a standstill. If I had the training or resources to start a business, I could support myself and my family over the long term, rather than depending on the church’s assistance.”

Role of Pentecostal Teachings in Poverty Reduction

Survey results indicated that 72% of respondents noted improved financial discipline due to faith-based teachings, and 40% initiated small businesses with guidance from their church. However, chi-square analysis revealed no statistically significant association between religious teachings and business success (p = 0.1573), highlighting the gap between motivation and practical outcomes.

Qualitative data underscored the motivational role of church teachings, with many respondents expressing enhanced resilience and a sense of empowerment. However, several participants observed that, although teachings encouraged financial responsibility, practical limitations, such as a lack of capital, business mentorship, and structured guidance, impeded their ability to establish and sustain their businesses.

Participants suggested that church programs should incorporate practical training, financial support mechanisms, and spiritual guidance to address this gap. One participant remarked:

“The church has taught me that I can overcome challenges if I remain faithful and diligent. I feel I possess the strength to persevere, even when circumstances are difficult.”

Others echoed this sentiment, describing how church teachings on financial stewardship and perseverance motivated them to improve their lives. Participants also emphasized the significance of personal responsibility in addressing poverty, with one respondent observing:

“The church teaches us that God assists those who help themselves. I understand it is up to me to change my life, and I must work diligently to make that a reality.”

This demonstrates how the church’s focus on hard work and financial discipline has fostered a sense of empowerment among community members, enabling them to take proactive steps to improve their life circumstances.

However, despite the motivational impact of these teachings, some participants expressed concerns regarding the practical limitations they encounter in starting and sustaining a business. One respondent explained:

“The church encourages us, yet we need more than just motivation. I believe I could succeed if I had the capital to start a business or someone to guide me. However, it is difficult to grow a business without funding or a clear vision.”

Another participant added:

“I’ve attempted to start a small business, but I lack the skills and resources to make it succeed. The church motivates us, yet we also require mentorship and financial backing.”

While the church’s teachings on perseverance and hard work were essential for mental and emotional resilience, participants emphasized the need for structured mentorship, access to capital, and business training to truly unlock their economic potential.

Socio-Economic Impact of Church Welfare Programs

Quantitative findings indicated that 74% of respondents could benefit from church aid, while only 36% achieved financial stability. Among the respondents, 20% continued to rely on church welfare, raising concerns about dependency on aid. Basic needs were met through church support (p=0.0007), but excellent savings habits were attained only with church assistance (p=0.0452), and additional help is still required to eliminate dependence (p=0.00002).

Faith-based teachings encouraged financial discipline, with approximately 72 per cent of respondents taking positive steps to learn; 40 per cent established small businesses with guidance from their churches or attended classes. Nevertheless, statistical analysis revealed no significant relationship between faith-based teachings and business success (p=0.0729), indicating that the motivation did not align with the practical outcome. Similarly, vocational training and financial aid also did not produce a significant difference (p=0.0843) in financial independence outcomes.

Furthermore, there is a statistically significant relationship (p=0.0452) between beneficiaries who report improved saving habits and the influence of church teachings on financial discipline. However, despite these findings and the opportunity for respondents to contribute their money directly to the centre, 20% continued to rely on church welfare to such a degree that their levels of independence were notably low (p = 0.00002). This trend is due to the fact that church programmes provide short-term relief but may worsen dependence on aid instead of fostering self-sufficiency.

Thematic analysis of the data revealed that Pentecostal church welfare programmes foster a complex interaction that supports the socio-economic mobility of their beneficiaries. However, both quantitative and qualitative data reveal the risk associated with long-term dependency. Some participants indicated that access to aid diminishes their motivation to seek employment or achieve financial independence.

One participant shared.

“The church assists us when we’re in need, but at times we become too reliant on it. Knowing that support is available can diminish our motivation to seek employment or initiate changes in our lives.”

This statement highlights a significant concern: the availability of ongoing assistance can unintentionally diminish the urgency for beneficiaries to seek employment or establish sustainable income sources proactively.

Another participant explained,

“Whenever I encounter a problem, I know the church will intervene. While the certainty is reassuring, it also diminishes my motivation to seek solutions. I sometimes wait for them to assist rather than trying to resolve my issues.”

This reliance on aid may foster a cycle of dependency, in which beneficiaries may neglect to take proactive steps towards achieving financial independence, as they anticipate that the church will offer immediate relief when necessary.

On the other hand, the beneficiaries acknowledged the value of gospel support and proposed a move towards fostering more sustainable empowerment strategies. In discussing the programmes, many participants felt that the church could be more effective if it provided programmes that equipped individuals with the necessary tools to achieve long-term financial stability.

One respondent emphasized:

“Instead of just providing aid, the church could help us establish small businesses or offer loans. This way, we wouldn’t have to depend on charity. We could sustain ourselves and our families.”

This quote highlights a desire for more sustainable forms of support, such as microfinance programs or structured business training that could provide the knowledge, skills, and capital necessary to foster self-reliance.

Another participant added,

“We genuinely need training in managing finances and developing small businesses. The church can inspire us, but we need practical skills that will empower us to build a better future.”

This feeling highlights a common point in the findings: although faith-based teachings provide important encouragement, lacking practical tools like business management skills or access to financial resources is seen as a hurdle to reaching lasting economic independence.

Overall, church welfare programs are essential for providing much-needed aid, networking, and community support. However, the data suggests that a more balanced approach to addressing beneficiaries’ socioeconomic challenges would involve combining skill building, financial support, and long-term empowerment. The participants also expressed a desire for programs that could facilitate their transition from dependency to self-sufficiency, enabling them to break the poverty cycle and secure a more stable economic future.

DISCUSSION OF FINDINGS

Pentecostal churches offer welfare support to vulnerable populations, particularly in economically disadvantaged urban areas such as Kanyama Township. This study evaluated the effectiveness of church-based welfare programs for addressing immediate needs and fostering long-term economic stability. These interventions, which provide food, healthcare, and vocational training, have been quite successful; however, concerns about the sustainability of financial independence persist. ​

The demographic characteristics of the study participants highlight socio-economic challenges faced by low-income communities, such as low educational attainment, high unemployment rates, and large family sizes. Understanding these demographics is essential for assessing the impact of Pentecostal welfare programs. Haynes et al. (2023) found that Pentecostal and Charismatic churches are engaged in community development and poverty reduction; however, their contribution is not strong or consistent. Notably, their presence was also associated with higher levels of poverty in rural areas (odds ratio = 1.4879, p = 0.094). The result suggests that while church-based interventions provide a temporary solution, they may be ineffective in addressing the deeper systemic causes of poverty. To enhance their impact, such interventions should be combined with sustainable development strategies, such as education and skills building.

The survey indicates that 74% of respondents reported that church aid played a major role in helping them meet their basic needs, such as food, healthcare, and education. Additionally, 52% received vocational training or financial aid through the church. Only 36% of participants, however, continued to earn a steady income following the church’s assistance. Chi-square tests confirmed the statistical significance of church interventions in addressing immediate needs (p = 0.0007) and providing financial aid (p = 0.0321). While vocational training and financial assistance were beneficial, achieving stable income after the intervention was significantly more challenging (p = 0.0477), highlighting the necessity for integrating more sustainable economic support mechanisms into these programs. ​

Interviews and focus group discussions revealed further socio-economic impacts regarding the provision of church welfare programmes. While the immediate relief provided by many beneficiaries was acknowledged and appreciated, there were concerns regarding dependency on these interventions and the necessity for long-term solutions. This aligns with previous research on faith-based welfare programs, which finds that although religious institutions offer significant short-term relief, they fall short of promoting economic mobility over the long term (Van Stapele, 2018; Bellofatto & Pandey, 2020). Pentecostal teachings advocating self-reliance and ‘financial discipline’ (Brusco, 2017) still do not empower beneficiaries to achieve financial independence without structured mentorship and access to capital. Studies on faith-based microfinance initiatives suggest that combining financial support with vocational training may yield positive outcomes (Ajayi, 2019). Such initiatives would enhance Pentecostal welfare programs by integrating them into their frameworks. ​

Moreover, the findings suggest that Pentecostal teachings foster financial behaviours and attitudes aimed at reducing poverty, but they are not sufficient on their own to promote lasting economic independence. Results from the survey revealed that 72% of respondents had become more financially disciplined due to Pentecostal teachings (Miller & Yamamori, 2017). However, the chi-square analysis (p = 0.1573) of religious teachings did not indicate a significant statistical association between these teachings and business success. Motivation alone is not enough to achieve long-term financial stability. Qualitative data also highlighted the importance of faith in fostering resilience and self-improvement. Many respondents cited their religious teachings as the reason they had become financially disciplined and entrepreneurial, as these teachings emphasize the perseverance and self-reliance that such communities must cultivate (Bellofatto & Pandey, 2020). Pentecostal teachings encompass hard work, divine providence, and personal accountability, which inspire believers to take action, as they are individually responsible for their financial situations (Van Stapele, 2018).

​Participants acknowledged that although Pentecostal teachings are certainly motivating, they lacked sufficient capital and business training to achieve true economic independence (Leimgruber, 2018). These findings align with previous studies, suggesting that while faith-based motivation can encourage individuals to pursue economic opportunities, the lack of financial resources and mentorship often undermines their success. However, when it comes to the financial support available for people who follow Pentecostal teachings, important lessons can’t lead to lasting results because practical systems are needed to promote good money management and independence. ​Faith-based organizations can incorporate financial education, credit access, and entrepreneurial training into their welfare programmes to help alleviate poverty (Njoroge, 2020). Motivation alone may not lead to long-term economic success without these essential components. Therefore, the Pentecostal teachings of resilience and financial discipline remain necessary, but they must be paired with practical, structured support mechanisms that yield lasting financial independence. ​

Study results indicate a dual effect of church welfare programs on participants—reducing their poverty in the short term while evidencing difficulties enabling them to maintain long-term financial stability. While 74% stated that church assistance significantly met their basic needs and 52% received vocational or financial training support, only 36% sustained stable income post-intervention. This finding suggests that church programmes provide relief from financial emergencies but are insufficient for long-term economic uplift. A chi-square test showed important results regarding meeting basic needs (p = 0.0007) and income stability (p = 0.0376), showing that church programs have good short-term effects but fall short in helping people become financially independent in the long run. These findings are consistent with other research that emphasises the importance of religious organizations in offering basic support to impoverished communities (Mwase, 2018). However, the persistent reliance on church aid by many participants underscores the limitations of this dependency-based model. A high correlation (p = 0.00002) between welfare dependency and annual income stability reflects the challenges of promoting self-sufficiency. Qualitative data supports this conclusion, as respondents express a need for more practical assistance, such as access to small business loans or entrepreneurial education, which would enable them to attain a self-sustaining state and minimize their reliance on church aid.

CONCLUSION

The research team disseminated results to the Pentecostal Church in Kanyama Township through presentations to church leaders, community workshops, and church publications, thereby ensuring practical impact. Staff members were instructed on implementing suggested adjustments, encompassing financial literacy and mentoring programmes. Subsequent testing examined whether these recommendations resulted in program alterations; all modifications were documented.

While Pentecostal church welfare programs adequately address the essential needs of society, a more prolonged shift that incorporates strategies that empower individuals and foster financial independence must be developed. This discovery necessitates a comprehensive strategy that integrates long-term initiatives focused on vocational education, access to capital, and entrepreneurial skills with immediate support. Incorporating financial literacy instruction, microfinance, and mentoring in current initiatives will ensure the sustainability of these programs over time. Implementing such initiatives will enable churches to transition from merely providing relief to assisting clients in achieving long-term financial independence. Increased mentorship programs, access to financial resources, and organized financial education would facilitate the transition of recipients from dependency to enduring economic independence and stability. Furthermore, by integrating spiritual teachings with practical economic support, Pentecostal welfare programs can operate more efficiently, thereby facilitating individuals’ financial independence and breaking the cycle of poverty.

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