"The UCKG’s phenomenal success in post-apartheid South Africa had been a source of much speculation. Scholars generally attributed the church’s growth to new political and economic processes while the South African media and the church’s critics suspected that the UCKG’s attraction was carefully manipulated by a predatory multinational business. Beyond the structural reasons why the UCKG might be attractive to South Africans, I have paid attention in this chapter to local “cultural” reasons why the church had such wide appeal. I showed that the church’s prosperity gospel and its spiritual warfare provided “answers” that were almost immediately grasped by people in search of religious efficacy. The UCKG’s “answers” were also contingent in ways that converged with local ideas about witchcraft and the flow of prosperity from the spiritual to the material world. Unlike other Christian churches then, the uckg did not offer attendees at its services an escape from the work of evil in the world. Instead, the church depicted Christians as fundamentally constrained because of their situatedness in the world and their fallibility as transactors with their spiritual benefactor. In the UCKG then, people were often told that their blessings would not materialise unless they tithed and sacrificed to God. Although this version of Christianity was arguably less poetic or hopeful than the millenarian promises of other Pentecostal Charismatic Churches, it rang true for many South Africans who remained poor, ill and unhappy despite political liberation. As one of my friends in the church remarked, “They are not new but their message is very strong.”