African Pentecostal churches play a dual role which involves their religious activities and their impact on social and economic progress throughout the continent of Africa. The spread of Pentecostalism through civil society channels brings sustainable development benefits because it supports educational initiatives, poverty alleviation efforts and community development programmes (Golo & Novieto 2022:74; White 2020:462). The churches that are engaged in development work are more likely to be part of the international conversations on how religious organisations contribute to the achievement of Sustainable Development Goals (SDGs), which include quality education, the reduction in inequalities and community well-being.

Pentecostalism has become one of the fastest-developing religious movements in Africa because it practices spiritual miracles, healing, prosperity theology and energetic worship activities (Gathogo 2022:121; Gifford 2024:597). But nowadays, its spiritual aspect is not the only one that is emphasised; its socioeconomic relevance is also being recognised more and more. Paul F. Gifford’s book makes a strong argument that African Pentecostalism is embedded in intricate socio-political contexts where churches can adopt quasi-developmental functions in a fragile state and economic imbalance.

In several African countries, Pentecostal churches have taken on a role beyond evangelism to educational activities, vocational training, entrepreneurship training and programmes of community development (Anderson 2013:74). These initiatives help to build human capital directly by providing skills for social mobility and economic participation. Likewise, David Freeman highlights that Pentecostal movements in sub-Saharan Africa frequently operate as parallel welfare and development organisations to, or in place of, the state’s service provision.

Moreover, the Pentecostal churches foster a holistic concept of development that includes spiritual, moral, social and economic well-being. This holistic approach is reflected in their dedication to teaching ethical values and discipline practices and their commitment to developing civic responsibility as essential skills for creating lasting community change. In this sense, Pentecostal churches play a role in the development of ‘human flourishing’, which is not only material, but also moral and relational, as defined by development scholars.

Additionally, Pentecostal churches are involved in poverty alleviation, health outreach and social mobilisation programmes that are in line with the development agendas of the world (Orogun & Pillay 2023:10). These instances reflect how they play their part as grassroots development actors and are especially significant in rural and marginalised communities where services by the state are limited. The presence of African Pentecostal churches is thus increasingly acknowledged in the field of sustainable development processes on the continent as one of the non-state actors.

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According to this perspective, the role of the Church in the community is to instil values among the people, supported by ecclesiastical institutions, community members and educators. Under this perspective, Gwathmey et al. (2024:214) state that the role of education in the Church is not just to impart knowledge to the individual being educated, but to promote the holistic development of the individual being educated. Among church leaders, pastors, priests and teachers consider education a practical tool for inspiring convictions and helping people understand the philosophies and principles underlying their religions. In this respect, Schmidt (2017:148) argues that both clergy and educators share the view that education should develop virtuous, moral and socially responsible people. Further, leaders of the Church consider Church-owned educational centres powerful devices that align children’s attitudes and worldviews with the Church’s teachings (García-Magariño 2024:92).

Members who possess educational, professional and theological qualifications work together to support church-operated educational programmes, which provide academic and moral development for students. Shilubane (2022:57) finds that educated persons are not only responsible for promoting intellectual development, but also for spiritual and ethical development. The dual responsibility exists because traditional African teaching methods cannot function in situations that rely on oral and experiential learning methods to share knowledge, which includes teaching values and structured educational content that matches current school systems (Kinya 2023:104). As active partners with church leaders, members of the educated community help ensure that the curriculum and learning environment reflect both quality academic standards and the community’s moral and religious principles (Maguire & Miller 2024:133).

Moreover, the participation of the wider members of the community, parents, learners and citizens is indispensable for the continuance of the educational mission of the Church. Maguire and Miller (2024:137) defend the importance of community participation, which helps to view education in Pentecostal institutions as not an individualistic endeavour but a collective one that develops character, discipline and civic responsibility. By participating in governance of their schools and mentoring and supporting students, members of the community build a culture of development that addresses all forms of competence: Intellectual, moral and spiritual. This is a collaborative approach that ensures what the Church does around education will be relevant, sustainable and able to meet the intellectual and ethical needs.

Cunningham (2022:195) concludes that Church-linked schools and educational programmes, by fostering a sense of cohesiveness, transform the intergenerational network and empower individuals to create cultural philanthropic institutions. Residents also contribute to the school’s programmes through their voluntary involvement, making contributions that raise funds for the education of the Church and ensure quality access for all members of the community (Westrom 2023:118).

Golo and Novieto (2022:81) stress that human growth and education take precedence at all levels in the Living Gospel World Mission Church, which encourages positive educational pursuits and the acceptance of traditional African practices in place of forced norms. This can be done through the management of its institutional, cultural and moral goods, the credibility and commitment of experts and its dedication to serving as a global teaching instrument. It is the Church that opens innovative possibilities in education, allowing individuals to develop their capacities to fulfil their maximum potential, contributing to the positive development of our society. In addition to the institutional framework, the leaders of the Church, educators and members of the community work together to develop aspirations and goals centred on fostering education as the catalyst for the growth of individuals and collective society (Nwaham, Nwachukwu & Okokoyo 2024:142).

African Pentecostal churches, including the Living Gospel World Mission Church, have diverse dimensions to their mission, and education and human development are integral to that mission. These churches recognise the interconnectedness of the spiritual, the intellectual and the society around them, working towards a more holistic view of human development (Branson & Martinez 2023:27). The Living Gospel World Mission Church shares the belief, as many African Pentecostal churches do, that education must have a spiritual basis. Prior (2018:130) observed that the church’s members, especially leaders, believe education is an integral part of developing people’s faith and teaching values consistent with the church’s view. So when the attitudes, morals or ethical conduct of community members are influenced by spiritual grounding (Prior 2018:139), it is beyond reason.

A brief statement about the church work and involvement of the Living Gospel World Mission Church: Reality shows that educational development is one of the key areas, as it builds and operates schools. These organisations, which include primary and secondary schools, polytechnics and even universities, act as centres where academic success is intertwined with the tenets of the church (Commodore 2018:400).

Nevertheless, according to Setó-Pamies and Papaoikonomou (2016:540), Pentecostal educational programmes deliver their curriculum through Bible teaching and character development, leadership skills instruction, practical life training and community service programmes. The integrated content of this programme provides students with academic knowledge and practical skills while developing their capacity to engage in ethical and community development activities. The approval of a partnership is yet another specific role within the Living Gospel World Mission Church, known worldwide. This is the reason why the church undertakes partnerships with other government units, local communities and non-governmental organisations to ensure that challenges such as the availability of high-quality education, facilities provision and personnel training, among others, are addressed. Most importantly, this makes the church’s work more effective and, again, extends beyond the members, helping to build society from various points of view (Pherali & Lewis 2019:730; Setó-Pamies & Papaoikonomou 2016:540).

The Living Gospel World Mission Church also considers skills training as a pathway towards self-enabling livelihoods. Their initiatives included overcoming environmental obstacles and promoting the independence of community members through vocational education and entrepreneurship programmes and job placement initiatives (Lumpkin & Bacq 2019:400). The programmes establish community development through their training programmes, which provide people with essential skills needed for employment, self-sufficient living and active participation in the local economy. Vocational education enables participants to acquire technical competencies relevant to their socioeconomic context, while entrepreneurship programmes foster innovation, small business development and income-generating opportunities. The job placement initiatives help their beneficiaries through their programme because they link trained individuals with job openings, which decreases unemployment rates and improves household income. The programmes tackle present economic issues while they build enduring community development and sustainable community development. Routine implementation and the expanding scope of these programmes have therefore attracted considerable scholarly attention from Roche et al. (2019:580), who note that the thrust behind these schemes echoes the mission of the church, under which it not only endeavours towards a holistic development of man, but also everyone in his economic life. In addition, Leyva et al. (2017:520) argue that other aspects, such as mission work and community service, play an equal role in stimulating education and human development among the churchgoers. Existing literature on church-community engagement indicates that churches typically establish connections with community members through their involvement in educational programmes and their dedicated work to address community needs through their actual community engagement activities and their efforts to tackle specific problems which have been identified. The study results show that these methods serve as essential components for faith-based organisations which work to develop their communities and their social outreach initiatives. However, the church’s devotion to its members outside the formal schooling system is further demonstrated by two activities, literacy campaigns and health education, which also provide education within the church (Mbah 2019:20).

The Living Gospel World Mission Church provides substantial educational support through its educational programmes, skills development initiatives and community empowerment projects. According to Branson and Martinez (2023:100), the church’s goals may be hampered by financial constraints, infrastructural limitations and cultural dynamics. While these projects, on the one hand, illustrate the benefits of the Living Gospel World Mission Church’s provision of edification and human resource mobilisation (Adedibu 2020:140), they also come with a few challenges. The goals of organisations of this nature face restrictions which arise from funding shortages, inadequate infrastructure and changing cultural trends (Branson & Martinez 2023:100). The Living Gospel World Mission Church operates its community programmes through two main methods which involve community members working together with local resources and building partnerships while maintaining support from its congregation. The church uses these adaptive strategies to sustain its educational and developmental programmes, which operate in an environment with socioeconomic restrictions. However, arguing against this assertion, Adedibu (2020:140) stated that church management’s challenges are indeed a welcome challenge because they provide the basis upon which one can find ways of working with others, thus ensuring the eventual accomplishment of the mission of making people whole. The Living Gospel World Mission Church serves as a major educational and human resource development organisation which operates within the sphere of African Pentecostal churches. The church advances its educational and developmental programmes through community involvement, skills development programmes, partnership-building and mobilisation of congregational support, despite facing challenges such as limited funding, inadequate infrastructure and changing cultural trends. Through these strategies, the church maintains its dedication to social and human development within its community. While the community is working through the challenges of spiritual teachings, educational programmes, partnerships (LaDuca et al. 2020:80) and problem-solving within the missions of the church, these are the things that will benefit individuals and communities (Asamoah & Agyapong 2024:25).

So, African Pentecostal churches are an important agent in promoting human development and education, as they offer a holistic paradigm that encompasses spiritual, moral, social and economic aspects. The Living Gospel World Mission Church develops educational programmes and community programmes which assist people in their spiritual growth and personal development. The church provides intellectual development opportunities through its Bible study programmes, educational support programmes and vocational training initiatives, which help community members acquire essential practical skills and knowledge. The church uses biblical teaching, discipleship programmes, youth mentorship and ethical value promotion, which includes responsibility, integrity and service to others as methods to develop moral character. The church uses community outreach and counselling services and their outreach efforts to solve social and economic problems which affect their local community. The church uses its programmes to help people develop their spiritual identity while they grow intellectually and morally and socially, which leads to positive changes in society (Ogbe 2021:62; White 2020:468).

The Living Gospel World Mission Church conducts community work through its youth mentorship programmes, vocational training, educational support, literacy programmes and church-led community projects. The church supports youth development by encouraging young people to take part in skills development activities and entrepreneurial programmes, which help them achieve self-sufficiency in underprivileged communities. The church collaborates with parents, educators and community members to teach young people about moral values, educational responsibilities and social duties. The initiatives create an integrated human development solution which combines spiritual training with essential life skills to develop moral leaders and responsible citizens and financially independent people in rural areas (Golo & Novieto 2022:78; Shilubane 2022:78). Unlike those growing connections in neighbourhoods, the outreach of African Pentecostal churches includes not only just education and skills acquisition, but also moral and ethical development, civic service and social responsibility congruent with the pneuma-diakonical dimension of African Pentecostalism linking spirituality revitalisation with proactive social engagement (White 2020:472). The Living Gospel World Mission Church works together with both governmental bodies and non-governmental organisations to implement community development projects that provide educational assistance to help solve the community’s economic difficulties. The partnerships involve organisations that operate outreach programmes while providing resources for educational programmes and skills development and participating in welfare activities which empower young people. The church uses partnership agreements to obtain more resources, which help it implement programmes better while overcoming obstacles related to funding problems, building restrictions and implementing faith-based educational values. The church’s educational and developmental activities reach more people through these collaborative efforts, which make its programmes more effective (Boorse & Jablonski 2024:9).

Consequently, African Pentecostal churches are playing significant roles in education and human development. The Living Gospel World Mission Church demonstrates empowerment through its community-based programmes, which combine spiritual training with social and educational development. The church conducts its ministry beyond worship services and spiritual activities by providing educational support and mentorship programmes, which help local residents develop their moral character and achieve socio-economic success. Church leaders, together with experienced members of the congregation, work to motivate young people to pursue formal education while taking part in mentorship programmes that help them develop academic discipline and personal discipline.

The church provides platforms that enable teachers, skilled congregation members and professional members to provide guidance, tutoring and skills-sharing programmes. Youth programmes together with discipleship meetings serve to resolve moral and social challenges that young people face, which include substance abuse, unemployment, peer pressure and family and community ethical responsibilities. The case study shows that the church supports community development through its small-scale empowerment programmes, which include entrepreneurship programmes, skills development meetings and community assistance projects that aim to enhance rural living conditions. The church uses its religious networks to support both spiritual activities and social development work.

The Living Gospel World Mission Church makes a major contribution through its educational programmes, moral development activities and community development initiatives, which it implements through its complete ministerial approach. The church applies discipleship together with community service activities to address the educational needs and economic development requirements of its local community. This development shows how African Pentecostal churches have progressed into their current role as driving forces for societal change and human progress. The research shows how Pentecostal churches in rural African areas function as community-based institutions that promote educational growth, moral development and public welfare through the Living Gospel World Mission Church case study.

Using the results of this study as a guide, some recommendations are offered to identify and maximise the roles African Pentecostal churches may play in education and human development. Drawing the implications of the study, Pentecostal churches must continue their work to broaden and formalise education initiatives by collaborating with government agencies, non-governmental organisations and academic institutions. Such cooperation can make resources more readily available to pupils, raise the quality of educational programmes offered and enable church-based activities to fit into formal education systems. Vocational training, literacy programmes and entrepreneurship initiatives can be integrated with existing community development programmes to enhance their sustainability and impact (Boorse & Jablonski 2024:9; Golo & Novieto 2022:80).

To enhance the educational and developmental capacity of pastors, educators and community leaders to run educational programmes among their members, the Church leadership should invest in pastoral leadership development. Such training in pedagogical abilities, community engagement and programme management can help church leaders draw on resources to fashion suitable interventions and monitor outcomes to achieve improved results (Branson & Martinez 2023:54; LaDuca et al. 2020:75). Develop a monitoring and evaluation mechanism and process for human development interventions. Systematic assessments of programme effectiveness can help provide evidence for ongoing improvement and demonstrate the impact of church-based initiatives in support of advocacy efforts for continued funding or partnerships (Adedibu 2020:145). Finally, for the greatest impact on the community, it is essential that churches continue to facilitate healthy human development, integrating spiritual, moral, social and economic dimensions. It cannot be neglected; this could culminate in the omnicompetent and ethical formation of these citizens through stronger education and skills acquisition in all spheres of human endeavours, enlightening a being to function autonomously within the purview of self-sufficiency, social accountability and involvement in local and national development processes (Ogbe 2019:62; White 2020:472). This will position African Pentecostal churches as more effective instruments of transformation in education and human development on the continent through taking a strategic, community-orientated (informed by evidence) delivery modality.