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Material Success and Prosperity for the Sake of One's Family Is Known as

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Cloth wealth-based Christian belief

Prosperity theology (sometimes referred to as the prosperity gospel, the wellness and wealth gospel, the gospel of success, or seed faith)[A] is a religious belief among some Protestant Christians that financial blessing and physical well-being are always the will of God for them, and that faith, positive speech, and donations to religious causes volition increase one's material wealth.[ane]

Prosperity theology has been criticized by leaders from various Christian denominations, including within some Pentecostal and charismatic movements, who maintain that it is irresponsible, promotes idolatry, and is contrary to the Bible.[2] Secular as well as some Christian observers have also criticized prosperity theology as exploitative of the poor. The practices of some preachers have attracted scandal and some have been charged with financial fraud.

Prosperity theology views the Bible equally a contract between God and humans: if humans have faith in God, he will evangelize security and prosperity.[3] The doctrine emphasizes the importance of personal empowerment, proposing that it is God'southward will for his people to exist blessed. The amende (reconciliation with God) is interpreted to include the alleviation of sickness and poverty, which are viewed as curses to exist broken by faith. This is believed to be achieved through donations of money, visualization, and positive confession.

It was during the Healing Revivals of the 1950s that prosperity theology first came to prominence in the United States, although commentators have linked the origins of its theology to the New Thought motion which began in the 19th century. The prosperity didactics later figured prominently in the Word of Faith move and 1980s televangelism. In the 1990s and 2000s, information technology was adopted past influential leaders in the Pentecostal move and charismatic movement in the United States and has spread throughout the world. Prominent leaders in the development of prosperity theology include E. West. Kenyon,[iv] Oral Roberts,[5] A. A. Allen,[6] Robert Tilton,[7] T. L. Osborn,[eight] Joel Osteen, Creflo Dollar,[9] Kenneth Copeland,[10] Reverend Ike,[11] and Kenneth Hagin.[12]

History [edit]

Late 19th and early on 20th-century groundwork [edit]

External video
video icon Interview with Kate Bowler on Blest: A History of the American Prosperity Gospel, March 18, 2014, C-SPAN

Co-ordinate to historian Kate Bowler, the prosperity gospel was formed from the intersection of iii different ideologies: Pentecostalism, New Idea, and "an American gospel of pragmatism, individualism, and upward mobility".[13] This "American gospel" was best exemplified by Andrew Carnegie'due south Gospel of Wealth and Russell Conwell's famous sermon "Acres of Diamonds", in which Conwell equated poverty with sin and asserted that anyone could get rich through hard work. This gospel of wealth, nonetheless, was an expression of Muscular Christianity and understood success to be the event of personal effort rather than divine intervention.[14]

The New Thought movement, which emerged in the 1880s, was responsible for popularizing conventionalities in the ability of the listen to achieve prosperity. While initially focused on achieving mental and physical health, New Thought teachers such every bit Charles Fillmore fabricated material success a major emphasis of the movement.[15] By the 20th century, New Idea concepts had saturated American popular civilization, being common features of both self-help literature and popular psychology.[16]

Due east. West. Kenyon, a Baptist minister and adherent of the Higher Life movement, is credited with introducing mind-power teachings into early Pentecostalism.[17] In the 1890s, Kenyon attended Emerson College of Oratory where he was exposed to the New Idea movement. Kenyon later became continued with well-known Pentecostal leaders and wrote about supernatural revelation and positive declarations. His writing influenced leaders of the nascent prosperity movement during the post-state of war American healing revival. Kenyon and later leaders in the prosperity movement have denied that he was influenced by the New Thought movement. Anthropologist Simon Coleman argues that there are "obvious parallels" between Kenyon's teachings and New Thought.[18]

Kenyon taught that Christ'south substitutionary amende secured for believers a right to divine healing. This was attained through positive, faith-filled spoken communication; the spoken discussion of God immune believers to appropriate the same spiritual power that God used to create the earth and attain the provisions promised in Christ'south expiry and resurrection.[19] Prayer was understood to be a bounden, legal act. Rather than asking, Kenyon taught believers to demand healing since they were already legally entitled to receive it.[20]

Kenyon's alloy of evangelical religion and mind-power beliefs—what he termed "overcoming religion"—resonated with a modest but influential segment of the Pentecostal move.[21] Pentecostals had e'er been committed to organized religion healing, and the motion also possessed a stiff conventionalities in the power of spoken communication (in particular speaking in tongues and the use of the names of God, especially the name of Jesus).[22] Kenyon's ideas would be reflected in the teachings of Pentecostal evangelists F. F. Bosworth and John K. Lake (who co-led a congregation with New Thought author Albert C. Grier prior to 1915).[23]

Post 1945 Healing Revivals [edit]

While Kenyon's teachings on overcoming faith laid the background for the prosperity gospel, the first generation of Pentecostals influenced past him and other figures, such as Bosworth, did not view faith as a means to attain material prosperity. In fact, early Pentecostals tended to view prosperity as a threat to a person's spiritual well-existence.[24] [25] By the 1940s and 1950s, withal, a recognizable form of the doctrine began to accept shape inside the Pentecostal movement through the teachings of deliverance and healing evangelists. Combining prosperity teaching with revivalism and faith healing, these evangelists taught "the laws of organized religion ('ask and ye shall receive') and the laws of divine reciprocity ('give and it will be given back unto you lot')".[26]

Oral Roberts began pedagogy prosperity theology in 1947.[5] He explained the laws of faith as a "blessing pact" in which God would return donations "seven fold",[27] promising that donors would receive back from unexpected sources the money they donated to him. Roberts offered to return any donation that did not pb to an equivalent unexpected payment.[5] In the 1970s, Roberts characterized his blessing pact didactics as the "seed faith" doctrine: donations were a form of "seed" which would grow in value and be returned to the donor.[27] [28] Roberts began recruiting "partners", wealthy donors who received exclusive briefing invitations and ministry building access in exchange for support.[29]

In 1953, religion healer A. A. Allen published The Secret to Scriptural Financial Success and promoted merchandise such every bit "phenomenon tent shavings" and prayer cloths anointed with "phenomenon oil".[6] In the late 1950s, Allen increasingly focused on prosperity. He taught that faith could miraculously solve fiscal problems and claimed to have had a miraculous experience in which God supernaturally inverse i-dollar bills into twenty-dollar bills to permit him to pay his debts.[thirty] Allen taught the "word of faith" or the ability to speak something into being.[6]

In the 1960s, prosperity became a main focus in healing revivals.[31] T. L. Osborn began emphasizing prosperity in the 1960s and became known for his oftentimes ostentatious displays of personal wealth.[8] During that decade, Roberts and William Branham criticized other prosperity ministries, arguing that their fund-raising tactics unfairly pressured attendees. These tactics were prompted in role by the expense of developing nationwide radio networks and campaign schedules.[31] At the aforementioned time, leaders of the Pentecostal Assemblies of God denomination often criticized the focus on prosperity taken by independent healing evangelists.[32]

Televangelism [edit]

During the 1960s, prosperity gospel teachers embraced televangelism and came to boss religious programming in the U.s.. Oral Roberts was amidst the kickoff, developing a syndicated weekly plan that became the about watched religious show in the United States. By 1968, television had supplanted the tent meeting in his ministry.[33]

Reverend Ike, a pastor from New York City, began preaching near prosperity in the tardily 1960s. He before long had widely aired radio and television programs and became distinguished for his flashy way. His openness about dearest for material possessions and teachings almost the "Scientific discipline of the Mind" led many evangelists to distance themselves from him.[eleven]

In the 1980s, public attending in the United states of america was drawn to prosperity theology through the influence of prominent televangelists such equally Jim Bakker. Bakker's influence waned, nonetheless, afterwards he was implicated in a high-profile scandal.[nine] [C] In the backwash, Trinity Broadcasting Network (TBN) emerged every bit the dominant forcefulness in prosperity televangelism, having brought Robert Tilton and Benny Hinn to prominence.[vii]

Discussion of Religion [edit]

Although nearly all of the healing evangelists of the 1940s and 1950s taught that religion could bring financial rewards, a new prosperity-oriented teaching adult in the 1970s that differed from the one taught past Pentecostal evangelists of the 1950s. This "Positive Confession" or "Word of Faith" movement taught that a Christian with faith can speak into existence annihilation consistent with the volition of God.[34]

Kenneth Hagin was credited with a key function in the expansion of prosperity theology. He founded the RHEMA Bible Training Center in 1974, and over the next 20 years, the school trained more than 10,000 students in his theology.[35] As is true of other prosperity movements, there is no theological governing body for the Word of Organized religion movement, and well-known ministries differ on some theological issues,[36] though many ministries are unofficially linked.[10] The teachings of Kenneth Hagin have been described by Candy Gunther Brown of Indiana Academy as the most "orthodox" form of Give-and-take of Faith prosperity teaching.[12]

International growth [edit]

By the late 2000s, proponents claimed that tens of millions of Christians had accepted prosperity theology.[37] The neo-Pentecostal movement has been characterized in part by an emphasis on prosperity theology,[38] which gained greater credence within charismatic Christianity during the late 1990s.[39] In the 2000s, Evangelical-Pentecostal churches pedagogy prosperity theology saw significant growth in the Global S and 3rd World countries.[40] [41] [42] [43] According to Philip Jenkins of Pennsylvania State University, poor citizens of impoverished countries oft observe the doctrine appealing because of their economic powerlessness and the doctrine's emphasis on miracles.[44] One region seeing explosive growth is Western Africa, particularly Nigeria.[twoscore] [42] In the Philippines, the El Shaddai movement, role of the Catholic Charismatic Renewal, has spread prosperity theology outside Protestant Christianity.[45] Ane South Korean prosperity church building, Yoido Full Gospel Church building, gained attending in the 1990s past challenge to exist the world's largest congregation.[46]

A 2006 poll past Time reported that 17 percentage of Christians in America said they identified with the movement.[nine] By the 2000s, adherents of prosperity theology in the United States were about mutual in the Sun Belt.[37] Past 2006, three of the four largest congregations in the U.s. were didactics prosperity theology, and Joel Osteen has been credited with spreading it outside of the Pentecostal and Charismatic movement through his books, which have sold over 4 million copies.[9] [D] Bruce Wilkinson'south The Prayer of Jabez also sold millions of copies and invited readers to seek prosperity.[46]

Contempo history [edit]

In 2005, Matthew Ashimolowo, the founder of the largely African Kingsway International Christian Eye in southern England, which preaches a "wellness and wealth" gospel and collects regular tithes, was ordered by the Clemency Committee to repay money he had appropriated for his personal use. In 2017, the organisation was under criminal investigation afterward a leading member was found by a court in 2015 to have operated a Ponzi scheme between 2007 and 2011, losing or spending £8 million of investors' money.[47]

In 2007, U.S. Senator Chuck Grassley opened a probe into the finances of six televangelism ministries that promoted prosperity theology: Kenneth Copeland Ministries, Creflo Dollar Ministries, Benny Hinn Ministries, Bishop Eddie Long Ministries, Joyce Meyer Ministries, and Paula White Ministries. In January 2011, Grassley concluded his investigation stating that he believed cocky-regulation by religious organizations was preferable to government action.[48] [E] Simply the ministries led past Meyer and Hinn cooperated with Grassley's investigation.[48]

The inauguration of Donald Trump every bit the 45th President of the The states featured prayers from ii preachers known for advocating prosperity theology.[49] Paula White, one of Trump's spiritual advisers, gave the invocation.[50]

Theology [edit]

Prosperity theology teaches that Christians are entitled to well-being and, because spiritual and physical realities are seen as one inseparable reality, interprets well-existence as physical health and economic prosperity.[51] Teachers of the doctrine focus on personal empowerment,[52] promoting a positive view of the spirit and trunk. They maintain that Christians have been given power over cosmos considering they are made in the image of God and teach that positive confession allows Christians to practise rule over their souls and material objects around them.[52] Leaders of the motion view the amende every bit providing for the alleviation of sickness, poverty, and spiritual corruption;[53] poverty and illness are cast as curses which tin exist broken past faith and righteous actions.[46] In that location are, however, some prosperity churches which seek a more than moderate or reformed paradigm of prosperity.[12] Kirbyjon Caldwell, pastor of a Methodist mega-church building, supports a theology of arable life, teaching prosperity for the whole human being, which he sees every bit a path to combating poverty.[9] [B]

Wealth is interpreted in prosperity theology as a approving from God, obtained through a spiritual constabulary of positive confession, visualization, and donations.[54] Believers may meet this procedure in almost mechanical terms;[55] Kenneth Copeland, an American author and televangelist, argues that prosperity is governed by laws,[ten] while other teachers portray the process formulaically.[53] Journalists David van Biema and Jeff Chu of Fourth dimension take described Word of Faith pastor Creflo Dollar's teachings about prosperity as an inviolable contract between God and humanity.[9]

The prosperity theology teaching of positive confession stems from its proponents' view of scripture. The Bible is seen as a religion contract between God and believers; God is understood to be faithful and merely, so believers must fulfill their finish of the contract to receive God's promises. This leads to a belief in positive confession: the doctrine that believers may claim any they desire from God, simply by speaking information technology. Prosperity theology teaches that the Bible has promised prosperity for believers, so positive confession means that believers are speaking in faith what God has already spoken nigh them. Positive confession is practiced to bring about what is already believed-in; faith itself is a confession, and speaking it brings information technology into reality.[56]

The teaching often depends on non-traditional interpretations of Bible verses,[53] the Book of Malachi oftentimes being given special attention. While Christians have generally historic Malachi for its passages about the Messiah, teachers of prosperity theology usually draw attention to its descriptions of physical wealth.[57] Frequently quoted verses include:

  • Malachi 3:ten: "'Bring ye all the tithes into the storehouse, that there may be meat in mine firm, and testify me now herewith, saith the Lord of hosts, if I will not open up y'all the windows of heaven, and cascade y'all out a blessing, that at that place shall not be room enough to receive it.'" (KJV)[9]
  • Matthew 25:fourteen–30: the Parable of the talents[37]
  • John 10:10: "'I am come that they might take life, and that they might have it more abundantly.'" (KJV)[9]
  • Philippians iv:19: "My God shall supply all your need co-ordinate to his riches in glory by Christ Jesus." (KJV)[53]
  • three John ane:ii: "Beloved, I wish above all things that k mayest prosper and be in health, even as thy soul prospereth." (KJV)[5]

Prosperity theology casts itself every bit the reclamation of true doctrine and thus part of a path to Christian dominion over secular society.[39] It contends that God's promises of prosperity and victory to State of israel in the One-time Testament apply to New-Covenant Christians today, and that faith and holy actions release this prosperity.[52] C. Peter Wagner, a leader of the New Apostolic Reformation, has argued that if Christians take dominion over aspects of club, the World will experience "peace and prosperity".[58] Some Latin Americans who have embraced prosperity theology argue that Christianity has historically placed an unnecessary focus on suffering. They often view this every bit a Roman Catholic doctrine that should be discarded and replaced with an accent on prosperity.[59] Prosperity-theology advocates also fence that biblical promises of blessings awaiting the poor have been unnecessarily spiritualized, and should exist understood literally.[sixty]

Practices [edit]

Prosperity churches place a potent emphasis on the importance of giving. Some services include a teaching-time focused on giving and prosperity, including Biblical references to tithing; and then a sermon on another topic which follows the offering. Prosperity-church leaders often claim that a specific blessing tin be exchanged for the money being donated to their ministry building; some have been reported to instruct worshipers to concord their donations above their heads during the prayer.[61]

Congregants in prosperity churches are encouraged to speak positive statements about aspects of their lives that they wish to come across improved. These statements, known as "positive confessions" (distinct from confessions of sin), are said to miraculously modify aspects of people's lives if spoken with religion.[62] Prosperity churches too encourage people to "alive without limits"[63] and to cultivate optimism about their lives.[64] T. D. Jakes, pastor of The Potter's House not-denominational mega-church, has argued in favor of prosperity, rejecting what he sees as the demonization of success. He views poverty as a bulwark to living a Christian life, suggesting that information technology is easier to make a positive impact on club when one is affluent.[63]

While some prosperity churches accept a reputation for manipulating and alienating the poor,[65] many are involved in social programs. Underlying these programs is a theology of empowerment and man flourishing with the goal of releasing people from a "welfare" or "victim" mentality.[65] Many prosperity churches hold seminars on fiscal responsibility. Kate Bowler, an bookish who studies prosperity theology, has criticized such seminars, arguing that though they contain some sound advice, the seminars oft emphasize the purchase of expensive possessions.[37] Hanna Rosin of The Atlantic argues that prosperity theology contributed to the housing bubble that acquired the late-2000s fiscal crisis. She maintains that prosperity churches heavily emphasized dwelling house ownership based on reliance on divine fiscal intervention that led to unwise choices based on actual fiscal ability.[37]

Most churches in the prosperity movement are non-denominational and independent, though some groups accept formed networks.[10] Prosperity churches typically reject presbyterian polity (or governance) and the idea that a pastor should be accountable to elders; it is mutual for pastors of prosperity churches to be the highest organizational authority-figure.[66] Critics, including Sarah Posner and Joe Conason, maintain that prosperity teachers cultivate authoritarian organizations. They argue that leaders endeavour to command the lives of adherents by claiming divinely-bestowed authority.[67] Jenkins contends that prosperity theology is used as a tool to justify the high salaries of pastors.[68]

Reception [edit]

Socioeconomic analysis [edit]

In the The states, the movement has drawn many followers from the center class[52] and is most pop in commuter towns and urban areas.[37] In Exporting the American Gospel: Global Christian Fundamentalism Steve Brouwer, Paul Gifford, and Susan Rose speculate that the motility was fueled by a prevailing disdain for social liberalism in the United States that began in the 1970s.[39] [Thou] Rosin argues that prosperity theology emerged because of broader trends, specially American economic optimism in the 1950s and 1990s. Tony Lin of the University of Virginia has also compared the teaching to manifest destiny,[37] the 19th-century belief that the United states of america was entitled to the West. Marvin Harris argues that the doctrine'southward focus on the cloth globe is a symptom of the secularization of American religion. He sees it as an attempt to fulfill the American Dream by using supernatural power.[69]

Prosperity theology has get popular among poor Americans, especially those who seek personal and social advancement.[52] Information technology has seen meaning growth in black and Hispanic churches and is particularly popular among immigrants.[37] Apologists for the movement annotation its ethnic diversity and fence that it encompasses a variety of views.[9] Joel Robbins of Cambridge Academy notes that most anthropologists attribute the theology's appeal to the poor—specially in the Global S—to the fact that it promises security and helps explicate capitalism. Simon Coleman developed a theory based on the doctrine's rhetoric and the feeling of belonging it gave parishioners. In a study of the Swedish Word of Life Church building, he noted that members felt part of a circuitous gift-commutation organisation, giving to God and so awaiting a gift in render (either from God directly or through another church member).[70] Hillsong Church, the largest congregation in Australia, teaches a form of prosperity theology that emphasizes personal success. Marion Maddox has argued that this message has drawn a significant number of upwardly mobile Australians.[71] Scott Morrison, who became the 30th Prime number Minister of Australia in August 2018, is a fellow member of Horizon Church, a Pentecostal church building that believes in prosperity theology.[72] [73]

In a 1998 interview in Christianity Today, Bong Rin Ro of the Asia Graduate School of Theology suggested that the growth in popularity of prosperity theology in Republic of korea reflects a strong "shamanistic influence". Bong pointed to parallels between the tradition of paying shamans for healing and the prosperity theology'southward contractual doctrine about giving and blessings. Asia's economic problems, he argued, encouraged the growth of the doctrine in Republic of korea, though he claims it ignores the poor and needy. During the interview, he stated that he saw the trouble beginning to be reversed, citing calls for renewed faith and other practices.[74] Cho Yong-gi, pastor of Yoido Full Gospel Church building in Seoul, has been criticized for shamanising Christianity. This criticism has focused on his healing and exorcism ministries and his promise of material blessings. Malaysian Christian author Hwa Yung has defended Cho's healing and exorcism ministries, arguing that he successfully contextualized the Gospel in a culture where shamanism was still prevalent. Even so, Hwa criticizes Cho's didactics of earthly blessings for not reflecting a trust in God's daily provision and for their heavy focus on earthly wealth.[75]

Comparisons with other movements [edit]

Historian Carter Lindberg of Boston University has fatigued parallels between contemporary prosperity theology and the medieval indulgence trade.[76] Comparisons have besides been made to Calvinism, simply John T. McNeill disputes the widespread semi-Weberian idea that Calvinism promoted the thought of prosperity every bit a marking of the elect.[77] Coleman notes that several pre–20th century Christian movements in the Usa taught that a holy lifestyle was a path to prosperity and that God-ordained hard piece of work would bring blessing.[25]

Coleman has speculated that mod-twenty-four hour period prosperity theology borrows heavily from the New Thought movement, though he admits that the connection is sometimes unclear.[78] Jenkins notes that critics draw a parallel between prosperity theology and the cargo cult phenomenon.[46] While citing the popularity of prosperity theology in agrarian African communities, he argues that it can also carry similarities to traditional African religious rituals.[79] J. Matthew Wilson of Southern Methodist Academy compares the movement to Black theology owing to its focus on uplifting oppressed groups, though he notes that it differs in its concentration on individual success rather than corporate political change.[80]

Observers take proposed that some doctrines and beliefs found in The Church of Jesus Christ of Latter-day Saints (LDS Church building) are reminiscent of prosperity theology.[81] This includes a similar interpretation of Malachi 3:10 found among LDS members as amongst Protestant prosperity theology and LDS lesson manuals teaching a "prosperity cycle" that shows fabric wealth follows from obedience to God.[82] A Harper'due south Magazine editorial from 2011 alleged that these similarities were behind the Republican Party'due south economic policies, and further claimed that " In comparison to most other Protestant denominations, Mormonism has an established tradition of entrepreneurship and less ambivalence virtually the pursuit of wealth." Even so, information technology also explicitly noted that "None of the prosperity gospel's proponents are themselves Mormon."[81]

Criticism [edit]

Mainstream evangelicalism has consistently opposed prosperity theology every bit heretical[37] and prosperity ministries have frequently come into disharmonize with other Christian groups, including those within the Pentecostal and Charismatic movements.[39] Critics, such as Evangelical pastor Michael Catt, have argued that prosperity theology has little in common with traditional Christian theology.[83] Prominent evangelical leaders, such as Rick Warren,[9] Ben Witherington 3,[9] and Jerry Falwell,[84] take harshly criticized the movement, sometimes denouncing it every bit heretical.[ix] Warren proposes that prosperity theology promotes the idolatry of money, and others contend that Jesus' teachings indicate a disdain for fabric wealth.[9] In Mark: Jesus, Retainer and Savior, R. Kent Hughes notes that some 1st-century rabbis portrayed textile blessings as a sign of God'south favor. He cites Jesus' statement in Mark 10:25 that "It is easier for a camel to get through the eye of a needle, than for a rich homo to enter into the kingdom of God" (KJV) as evidence to oppose such thinking.[85]

Other critics of the move assail promises made by its leaders, arguing that the wide freedom from bug they promise is irresponsible.[39] Televangelists are ofttimes criticized for abusing the faith of their listeners past enriching themselves through large donations.[86] Prosperity theology has been opposed for not adequately explaining the poverty of the Apostles. For case, some theologians believe that the life and writings of Paul the Apostle, who is believed to have experienced significant suffering during his ministry, are especially in conflict with prosperity theology.[87] Cathleen Falsani, organized religion writer in an stance piece in The Washington Mail service, points to the disharmonize with bones Christian teachings "Jesus was built-in poor, and he died poor. During his earthly tenure, he spoke fourth dimension and again about the importance of spiritual wealth and health. When he talked about material wealth, it was normally part of a cautionary tale."[88]

In their volume Health, Wealth and Happiness, theologians David Jones and Russell Woodbridge characterize the doctrine every bit poor theology.[89] They advise that righteousness cannot be earned and that the Bible does not promise an like shooting fish in a barrel life.[90] They fence that information technology is inconsistent with the gospel of Jesus and advise that the cardinal message of the gospel should be Jesus' life, decease, and resurrection.[90] Jones and Woodbridge come across Jesus' importance as vital, criticizing the prosperity gospel for marginalizing him in favor of a focus on man demand.[91] In another article, Jones criticizes the prosperity theology interpretation of the Abrahamic covenant, God's promise to bless Abraham'southward descendants, arguing that this blessing is spiritual and should already apply to all Christians. He also argues that the proponents of the doctrine distort the amende, criticizing their teaching that Jesus' expiry took away poverty besides every bit sin. He believes that this teaching is drawn from a misunderstanding of Jesus' life and criticizes John Avanzini'southward educational activity that Jesus was wealthy as a misrepresentation,[92] noting that Paul often taught Christians to give upwardly their material possessions. Although he accepts giving as "praiseworthy",[92] he questions the motives of prosperity theology and criticizes the "Law of Bounty",[92] which teaches that when Christians give generously, God will give back more in render. Rather, Jones cites Jesus' teaching to "give, hoping for nothing in return".[92] Jones and Woodbridge as well annotation that Jesus instructed followers to focus on spiritual rewards, citing his command in Matthew half dozen:xix–20 "Lay not upwards for yourselves treasures upon earth ... Merely lay upward for yourselves treasures in heaven" (KJV).[93] Jones criticizes the doctrine's view of organized religion: he does non believe that information technology should be used every bit a spiritual strength for material gain just seen every bit selfless credence of God.[92]

In 1980, the General Council of the Assemblies of God criticized the doctrine of positive confession,[94] noting examples of negative confessions in the Bible (where Biblical figures express fears and doubts) that had positive results and contrasting these examples with the focus on positive confessions taught by prosperity theology. The Council argues that the biblical Greek word oft translated every bit "confess" literally translates as "to speak the same thing", and refers to both positive and negative confessions.[95] The argument besides criticizes the doctrine for failing to recognize the will of God: God's volition should have precedence over the will of man,[96] including their desires for wealth, and Christians should "recognize the sovereignty of God".[94] The argument further criticizes prosperity theology for overlooking the importance of prayer, arguing that prayer should be used for all requests, not simply positive confession.[97] The Council noted that Christians should expect suffering in this life.[94] They urge readers to apply practical tests to positive confession, arguing that the doctrine appeals to those who are already in flush societies merely that many Christians in other societies are impoverished or imprisoned.[98] Finally, the paper criticizes the stardom made by advocates of prosperity theology in the two Greek words that hateful "speaking", arguing that the distinction is faux and that they are used interchangeably in the Greek text.[98] [F] The Council accused prosperity theology of taking passages out of context to fulfill its own needs, with the outcome that doctrine of positive confession is contradictory to the holistic bulletin of the Bible.[99]

In April 2015, LDS campaigner Dallin H. Oaks stated that people who believe in "the theology of prosperity" are deceived by riches. He connected by saying that the "possession of wealth or pregnant income is not a mark of heavenly favor, and their absence is not evidence of heavenly disfavor". He also cited how Jesus differentiated the attitudes towards money held past the young rich man in Marker 10:17–24, the adept Samaritan, and Judas Iscariot in his expose. Oaks concluded this portion of his sermon by highlighting that the "root of all evil is not money but the love of money".[100]

In 2015, well known pastor and prosperity gospel advocate Creflo Dollar launched a fundraising campaign to supervene upon a previous private jet with a $65 million Gulfstream G650.[101] On the August 16, 2015 episode of his HBO weekly serial Terminal Calendar week This night, John Oliver satirized prosperity theology by announcing that he had established his own tax-exempt church building, called Our Lady of Perpetual Exemption. In a lengthy segment, Oliver focused on what he characterized every bit the predatory bear of televangelists who appeal for repeated gifts from people in financial distress or personal crises, and he criticized the very loose requirements for entities to obtain revenue enhancement exempt status as churches under U.South. tax law. Oliver said that he would ultimately donate any money collected by the church to Doctors Without Borders.[102]

In July 2018, Antonio Spadaro and Marcelo Figueroa, in the Jesuit journal La Civiltà Cattolica, examined the origins of the prosperity gospel in the United states and described it as a reductive version of the American Dream which had offered opportunities of success and prosperity unreachable in the Old Globe. The authors distinguished the prosperity gospel from Max Weber's Protestant ethic, noting that the Protestant ethic related prosperity to religiously inspired austerity while the prosperity gospel saw prosperity as the simple effect of personal faith. They criticized many aspects of the prosperity gospel, noting particularly the trend of believers to lack compassion for the poor, since their poverty was seen as a sign that they had not followed the rules and therefore are not loved by God.[103] [104]

In 2019, the documentary American Gospel: Christ Lone presented a number of critical analyses of the prosperity gospel while following the stories of individuals whose lives had intersected with prosperity teachings, including Costi Hinn, nephew of Benny Hinn.[105]

The reality telly series Preachers of L.A. follows the lives of pastors who attach to prosperity theology. In a review, Cathleen Falsani described it equally imitating other reality series with "McMansions, bling, hair extensions, luxury cars, pontificating, preening and epic delusions of grandeur".[106]

Notable works by advocates [edit]

Notable works that advocate prosperity theology include:[46] [9] [107]

  • Hill, Edward (2019). Prosperous Christian: 10 Commandments of Godly Prosperity. Pensacola: All-time Seller Publishing. ISBN978-1-949535-38-ix.
  • Lindsay, Gordon (1960). God'southward Master Key to Prosperity. Dallas: Christ for the Nations Found. ISBN978-0-89985-001-half-dozen.
  • Osteen, Joel (2004). Your Best Life Now: 7 Steps to Living at Your Full Potential. New York: FaithWords. ISBN978-0-446-53275-iv.
  • Roberts, Oral; Montgomery, G. H. (1966). God's Formula for Success and Prosperity. Tulsa: Abundant Life Publication. OCLC 4654539.
  • Wilkinson, Bruce; Kopp, David (2000). The Prayer of Jabez: Breaking Through to the Blessed Life. Colorado Springs, CO: Multnomah Books. ISBN978-1-57673-733-0.
  • Ziglar, Zig (1975). Run into You at the Acme. Gretna, La.: Pelican Pub. Co. ISBN0-88289-126-X.
  • Ziglar, Zig (2006). Better Than Expert: Creating a Life You lot Tin't Expect to Alive. Nashville: Thomas Nelson Publishers. ISBN978-0-7852-8919-7.
  • Ziglar, Zig; Ziglar, Tom (2012). Built-in to Win: Notice Your Success Code. Dallas: SUCCESS Media. ISBN9780983156512.

See also [edit]

  • Dominion theology
  • Law of allure
  • Mammon
  • New Thought
  • Protestant work ethic

Notes [edit]

  1. ^

    Pejorative nicknames accept been attached to the theology, including "name information technology and claim information technology" and "blab it and catch information technology".[108]

  2. ^

    The theme of Abundant life sometimes is used by leaders associated with the Give-and-take of Faith movement to refer to the feel of congregants who corporately experience the results of faith.[109]

  3. ^

    Bakker renounced prosperity theology after being imprisoned for fraud.[110]

  4. ^

    Osteen's teachings are oft described as a moderate course of prosperity theology.[nine]

  5. ^

    After the probe was opened, Joyce Meyer Ministries voluntarily joined the Evangelical Quango for Financial Accountability.[111]

  6. ^

    The Council notes that the words Rhema and Logos are used interchangeably in the New Testament, and a Hebrew word is rendered into both words in different passages of the Septuagint.[112]

  7. ^

    Prosperity theology is ofttimes seen every bit supporting laissez-faire economics.[68]

References [edit]

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  2. ^ Coleman 2016, pp. 276–296.
  3. ^ Walton 2009, p. 94.
  4. ^ Bowler 2013, pp. fourteen–sixteen.
  5. ^ a b c d Coleman 2000, p. 41.
  6. ^ a b c Robins 2010, p. 85.
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  10. ^ a b c d Coleman 2000, p. xxx.
  11. ^ a b Harrell 1975, pp. 234–235.
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  13. ^ Bowler 2013, p. 11.
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  24. ^ Bowler 2013, p. thirty.
  25. ^ a b Coleman 2000, p. twoscore.
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Bibliography [edit]

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Further reading [edit]

  • Mitchem, Stephanie Y. (2007). Name It and Claim Information technology?: Prosperity Preaching in the Black Church. The Pilgrim Press. ISBN978-0-8298-1709-6.
  • Fortner, Michael D. (2011). The Prosperity Gospel Exposed; and Other False Doctrine. ISBN 978-1463737986.

External links [edit]

  • Quotations related to Prosperity theology at Wikiquote

adamsputed1976.blogspot.com

Source: https://en.wikipedia.org/wiki/Prosperity_theology

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