Evaluating a public figure whose purported acts range from alleged rape to alleged resurrection, and multiple cases of each, might signal for some that there is more fiction than fact circulated about this character and he clearly is one of those individuals that attract tall tales both in villification and adulation alike, and both in extreme. Most people therefore will tend to believe one version or other of the extreme caricatures presented and might tend towards the version that most resembles their subjective bias on the broad category he represents (religious preachers). There is no appetite for closer scrutiny or deeper investigation when one can simply dismiss a case with formulaic presumption.
Very few people exist whose vision of human potential allows them to contemplate the possibility that both may be equally true, and that the likelihood that neither is true may not sufficiently explain all the furore. The weight of extreme claims therefore warrant investigation.
As said before and it bears repeating, our purpose in these articles is not to attempt to verify or falsify either set of allegations. We begin with the public testimony of African Heads of State and Government leaders to establish the importance of TB Joshua with relevance to the socio-politic context from which he emerges and at a time when that context inherits the mantle of global center of the world’s most popular religious faith. We maintain our proposition that the only empirical measure of religious influence is in socio-economic impact over time, which will include indices both of social harmony, integration, health and well-being as well as material prosperity and the innovation, growth, development and productivity that the latter entails. Religion impacts human societies for good or ill. Otherwise, religion and spirituality have no earthly reference point and is therefore ultimately meaningless.
We continue hearing from witnesses: The former President of Malawi speaks:
YeKengalé 