Theology of prosperity (sometimes referred to as Gospel welfare , gospel health and wealth , or Gospel of success ) is religious belief in between some Christians, who think that financial blessings and physical well-being are always God's will for them, and that faith, positive speech, and donations for religious purposes will increase one's material wealth. Theology of prosperity views the Bible as a contract between God and man: if man has faith in God, he will provide security and prosperity.
The doctrine emphasizes the importance of personal empowerment, suggesting that it is God's will that his people be happy. It is based on an interpretation of the mainstream Bible in Judaism (with respect to the Hebrew Bible), though less so in Christianity. Redemption (reconciliation with God) is interpreted to include alleviation of disease and poverty, which is seen as a curse to be broken by faith. This is believed to be achieved through financial donations, visualization, and positive recognition.
It was during the 1950s Resurrection Healing that prosperity theology first became famous in the United States, though commentators have connected its theological origins to the New Thought movement that began in the nineteenth century. The teaching of prosperity then stands out in the movement of the Word of Faith and televangelism of the 1980s. In the 1990s and 2000s, it was adopted by influential leaders in the Pentecostal Movement and Charismatic Movement in the United States and has spread throughout the world. Prominent figures in the development of prosperity theology include E. W. Kenyon, Oral Roberts, A. A. Allen, Robert Tilton, T. L. Osborn, Joel Osteen, Creflo Dollar, Kenneth Copeland, Reverend Ike and Kenneth Hagin.
Prosperity theology has been criticized by leaders of various Christian denominations, including the Pentecostal and Charismatic movements, who maintain that it is irresponsible, promotes idolatry, and goes against the scriptures. Secular observers also criticize the theology of prosperity as exploitative of the poor.
Video Prosperity theology
Histori
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According to historian Kate Bowler, the prosperity gospel is formed from the intersections of three different ideologies: Pentecostalism, New Thought, and "The Gospel of American Pragmatism, individualism, and upward mobility." This "American Gospel" is best exemplified by The Wealth Gospel of Andrew Carnegie and the famous Russell Conwell's "Hectar Diamond" preaching, in which Conwell likens poverty to sin and affirms that anyone can become rich through hard work. However, this gospel of wealth is an expression of Muscular Christianity and understands success as a result of personal effort rather than divine intervention.
The New Thought Movement, which emerged in the 1880s, was responsible for popularizing the belief in the power of the mind to achieve prosperity. Although initially focusing on the attainment of mental and physical health, New Thought teachers such as Charles Fillmore made material success the main emphasis of the movement. In the 20th century, the concepts of New Thought had saturated American popular culture, becoming common traits of both self-help literature and popular psychology.
E. W. Kenyon, a Baptist pastor and follower of the High Life movement, is credited with introducing the teachings of powers to the beginning of Pentecostalism. In the 1890s, Kenyon attended Emerson College of Oratory where he was exposed to the New Thought movement. Kenyon then became connected with the famous Pentecostal leaders and wrote about supernatural revelation and positive declarations. His writing influenced the leaders of the new-born welfare movement during the recovery of post-war America healing. Kenyon and then the leader in the prosperity movement have denied that he is influenced by the New Thought movement. Anthropologist Simon Coleman argues that there is a "clear parallel" between Kenyon and New Thought.
Kenyon teaches that redemption of Christ's redemption is guaranteed to believers the right to divine healing. This is achieved through a positive and faith-filled speech; The spoken word of God allows believers to adjust the same spiritual power God uses to create the world and achieve the promised promise in the death and resurrection of Christ. Prayer is understood as a binding legal act. Instead of asking, Kenyon teaches believers to demand healing because they are legally entitled to it.
Kenyon's mixture of evangelical religion and mind-power belief - what he calls "overcoming faith" - resonates with a small but influential segment of the Pentecostal movement. Pentecost is always committed to the healing of faith, and it also has a firm belief in the power of speech (especially speaking in tongues and the use of God's names, especially the name of Jesus). Kenyon's ideas will be reflected in the teachings of Pentecostal evangelists F. F. Bosworth and John G. Lake (who presided over the trial with New Thought author Albert C. Grier before 1915).
Postwar Revealation
While Kenyon's doctrine of overcoming faith laid the foundation for the prosperity gospel, the first generation of Pentecost was influenced by him and other men, like Bosworth, regardless of faith as a means of achieving material prosperity. In fact, early Pentecost tended to see prosperity as a threat to one's spiritual well-being. However, in the 1940s and 1950s, a recognizable form of doctrine began to form in the Pentecostal movement through the doctrine of liberation and healing of evangelists. Combining the teaching of prosperity with revivalism and healing of faith, these evangelists teach "the law of faith ('asking and you will receive') and the divine reciprocity law ('give and it will be given back to you')".
Oral Roberts began teaching theology of prosperity in 1947. He explained the law of faith as a "covenant of blessing" in which God would return a "sevenfold" contribution, promising that donors would receive back from the unexpected source of money they donated to him. Roberts offers to refund any donations that do not lead to an equivalent unexpected payment. In the 1970s, Roberts characterized his blessing pact as the "faith of seed" doctrine: donation is a form of "seed" that will grow in value and be returned to the donor. Roberts began recruiting "partners", rich donors who received exclusive conference invitations and service access in exchange for support.
In 1953, faith healer A. A. Allen published the Secret of Bible Finance Success and promoted merchandise such as "magical tent powder" and an anointed prayer cloth with "miracle oil". In the late 1950s, Allen increasingly focused on prosperity. He taught that faith can miraculously solve financial problems and claim to have had a magical experience in which God miraculously converts one dollar into twenty dollars to enable him to pay his debt. Allen taught "the word of faith" or the power to talk things into existence.
In the 1960s, prosperity became the main focus in healing revivals. T. L. Osborn began to emphasize prosperity in the 1960s and became renowned for often displaying his personal fortunes. During that decade, Roberts and William Branham criticized other welfare ministries, arguing that their fundraising tactics unfairly suppressed the audience. These tactics are partly driven by the cost of developing national radio networks and campaign schedules. At the same time, the leaders of God's Pentecostal denomination often criticize the focus on the prosperity taken by independent healing evangelists.
Televangelism
During the 1960s, prosperity gospel teachers embraced televangelism and dominated religious programs in the United States. Oral Roberts was one of the first to develop a syndicated weekly program that became the most watched religious event in the United States. In 1968, television had replaced the tent meeting in his ministry.
Reverend Ike, a pastor from New York City, began preaching prosperity in the late 1960s. He immediately broadcast radio and television programs and became famous for his striking style. His openness about love for possessions and the doctrine of "Mind Science" caused many evangelists to distance themselves from him.
In the 1980s, public attention in the United States was attracted to prosperity theology through the influence of eminent televangelists such as Jim Bakker. Bakker's influence diminished, however, after he was involved in a high-profile scandal. As a result, Trinity Broadcasting Network (TBN) emerged as a dominant force in prosperity televangelism, after bringing Robert Tilton and Benny Hinn into fame.
Word of Confidence
Although most of the healing evangelists of the 1940s and 1950s taught that faith can bring financial rewards, the new prosperity-oriented teaching developed in the 1970s is different from that taught by Pentecostal evangelists in the 1950s. This "Positive Faith" or "Faith" movement teaches that a Christian by faith can speak into something that is consistent with the will of God.
Kenneth Hagin was honored with a key role in the expansion of prosperity theology. He founded the RHEMA Bible Training Center in 1974, and for the next 20 years, the school trained over 10,000 students in its theology. As with other welfare movements, there is no theological regulatory body for the Word of Faith movement, and famous ministries differ in some theological issues. Kenneth Hagin's teachings have been described by Candy Gunther Brown of Indiana University as the most "orthodox" teaching of the Word of Prosperity.
Recent history
The Neo-Pentecostal movement has been characterized in part by its emphasis on prosperity theology, which gained greater acceptance in charismatic Christianity during the late 1990s. In 2006, three of the four largest trials in the United States taught prosperity theology, and Joel Osteen has been credited with spreading it outside the Pentecostal and Charismatic movement through his books, which have sold over 4 million copies. Bruce Wilkinson's
In the 2000s, prosperity theologians in the United States were the most common in the Sun Belt. In the late 2000s, proponents claimed that tens of millions of Christians had accepted the theology of prosperity. A 2006 poll by Time reported that 17 percent of Christians in America say they identify with the movement. There is no official governmental body for this movement, although many ministries are not officially related.
In 2005, Matthew Ashimolowo, founder of the Kingsway International Christian Center in southern England, who preached a "health and wealth" gospel and collected tithes regularly, was ordered by the Charity Commission to pay back the money he had adjusted for his personal use.. By 2017, the organization is under criminal investigation after a prominent member was discovered by a court in 2015 to operate the Ponzi scheme between 2007 and 2011, losing or spending $ 8 million in investor money.
In 2007, US Senator Chuck Grassley opened a financial investigation of six televangelism ministries promoting 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 stated that he believes self-organization by religious organizations is better than government action. Only the ministries led by Meyer and Hinn are in collaboration with the Grassley investigation.
The inauguration of Donald Trump as the 45th President of the United States featured the prayers of two known preachers to support the theology of prosperity. Paula White, one of Trump's spiritual advisers, gave the prayer.
Maps Prosperity theology
Theology
The theology of prosperity teaches that Christians are entitled to prosperity and, since physical and spiritual realities are seen as an inseparable reality, this is interpreted as physical health and economic prosperity. The teacher of the doctrinal focus on personal empowerment, promoting the positive outlook of spirit and body. They maintain that Christians have been given power over creation because they are created in God's image and teach that positive confession allows Christians to exercise power over the soul and material things around them. Movement leaders view reconciliation as a provision for poverty alleviation, poverty, and spiritual corruption; poverty and disease are cast as a curse that can be broken by faith and right action. There are, however, some prosperity churches that seek a more moderate or reformed paradigm of prosperity. Kirbyjon Caldwell, pastor of the mega Methodist church, supports the abundant theology of life, teaches prosperity for all humanity, which he sees as a way to combat poverty.
Wealth is interpreted in the theology of prosperity as a blessing from God, gained through the spiritual law of positive recognition, visualization, and contribution. This process is often taught in almost mechanical terms; Kenneth Copeland, an American writer and televangelist, argues that prosperity is governed by law, while other teachers describe the process in a formal way. Journalists David van Biema and Jeff Chu from Time have described the Creflo Dollar Pastor Word's teaching of prosperity as an inviolable contract between God and man.
The theological teaching of prosperity from positive confession comes from the views of its proponents of the scriptures. The Bible is seen as a contract of faith between God and the believer; God is understood to be faithful and just, so believers must fulfill the end of their contract to receive God's promises. This leads to confidence in positive confession, the doctrine that believers can claim whatever they want from God, simply by saying it. The theology of prosperity teaches that the Bible has promised prosperity for believers, so positive recognition means that believers speak with faith what God has said about them. Positive acknowledgment is made to realize what has been believed; faith itself is a confession, and speaking it brings it into reality.
Doctrine is often based on non-traditional interpretations of Bible verses, The Book of Malachi is often given special attention. While Malachi is generally celebrated by Christians because of his reading of the messiah, prosperity theology teachers usually draw attention to his description of physical wealth. Frequently quoted verses include:
- Malachi 3:10: "Bring into a tenth warehouse of what you produce so there will be food in my house Test me in this case," says the Almighty God. "I will open the windows of heaven for you and devote all the blessings you need" (NCV).
- Matthew 25: 14-30: The parable of the talents
- John 10:10: "I have come that they may have life, and that they may have it more abundantly" (KJV).
- Philippians 4:19: "My God will fill all your needs according to his riches in glory by Christ Jesus" (KJV).
- 3 John 1: 2: "Beloved, whom I wish above all things which ye may prosper and in health, even when thy soul prosper" (KJV).
The theology of prosperity makes itself a true doctrinal reclamation and thus is part of the road to Christian domination over secular society. He argues that God's promises of prosperity and victory to Israel in the Old Testament apply to New Testament Christians today, and that faith and holy acts waive this prosperity. C. Peter Wagner, a leader of the New Apostolic Reform, has declared that if Christians master the aspect of society, the Earth will experience "peace and prosperity". Some Latin Americans who have embraced prosperity theology argue that Christianity has historically placed an unnecessary focus on suffering. They often see this as a Roman Catholic doctrine that should be discarded and replaced with an emphasis on prosperity. Proponents of prosperity theology also argue that the biblical promises of blessings awaiting the poor are spiritually unnecessary, and must be taken literally.
Practice
The Church of prosperity places a strong emphasis on the importance of giving. Some services include teaching times that focus on giving and prosperity, including Biblical references to tithes; and then a sermon on another subject that follows the offering. Prosperity church leaders often claim certain blessings can be exchanged for money donated to their ministry; some have been reported to instruct the congregation to keep their donations above their heads during the prayer.
Congregations in prosperity churches are encouraged to speak positive statements about aspects of their lives that they want to see fixed. These statements, known as positive acknowledgments, (different from the confession of sin) are said to miraculously change aspects of people's lives if spoken by faith. Prosperity churches also encourage people to "live without borders" and foster optimism about their lives. T. D. Jakes, pastor of a large church-non-denominational church, argued for prosperity, rejecting what he saw as a demonization of success. He views poverty as a barrier to living a Christian life, suggesting that it is easier to make a positive impact on society when one is prosperous.
While some prosperity churches have a reputation for manipulating and alienating the poor, many are involved in social programs. Underlying these programs is the theology of human empowerment and development with the aim of freeing people from the "welfare" or "victim" mentality. Many prosperity churches hold seminars on financial responsibility. Kate Bowler, an academic who studies the theology of prosperity, has criticized such a seminar, arguing that although they contain some good suggestions, seminars often emphasize purchasing expensive items. Hanna Rosin of The Atlantic argues that prosperity theology contributes to the housing bubble that caused the financial crisis of the late 2000s. He argues that home ownership is greatly emphasized in prosperity churches, based on a dependence on divine financial intervention that leads to unwise choices based on actual financial ability.
International growth
In the 2000s, churches that taught prosperity theology saw significant growth in the Third World. According to Philip Jenkins of Pennsylvania State University, poor people from poor countries often find interesting doctrines because of their economic powerlessness and doctrinal emphasis on miracles. One region that sees explosive growth is West Africa, particularly Nigeria. In the Philippines, the El Shaddai movement, part of the Catholic Charismatic Renewal, has spread prosperity theology outside Protestant Christianity. One South Korean Prosperity Church, Yoido Full Gospel Church, gained attention in the 1990s by claiming to be the largest congregation in the world.
Reception
Socio-economic analysis
Most churches in the prosperity movement are non-denominational and independent, although some groups have established networks. Prosperity churches generally reject the Presbyterian government (or government) and the idea that a minister should be accountable to the elders; it is common for the ministers of the prosperity church to be the highest authority figure of the organization. Critics, including Sarah Posner and Joe Conason, maintain that welfare teachers foster authoritarian organizations. They argue that leaders seek to control the lives of followers by claiming divinely given authority. Jenkins argues that prosperity theology is used as a tool to justify the high salaries of priests.
In the United States, this movement has attracted many middle-class and most popular followers in the cities of commuting and urban areas. In Exporting the Gospel of America: Global Christian Fundamentalism Steve Brouwer, Paul Gifford, and Susan Rose speculate that the movement is driven by a common insult to social liberalism in the United States that began in the 1970s. Rosin argues that prosperity theology arose from a broader trend, especially the economic optimism of America in the 1950s and 1990s. Tony Lin from the University of Virginia also compared teaching with the real destiny, the nineteenth century belief that the United States is entitled to the West. Marvin Harris argues that the doctrinal focus on the material world is a symptom of the secularization of American religion. He sees it as an attempt to fulfill the American Dream by using supernatural powers.
Theology of prosperity has become popular among poor Americans, especially those looking for personal and social progress. It has seen significant growth in black and Hispanic churches and is very popular among immigrants. The apologist for the movement notes ethnic diversity and argues that it encompasses various views. Joel Robbins of Cambridge University notes that most anthropologists connect theological appeal to the poor - especially in Global South - to the fact that it promises security and helps to explain capitalism. Simon Coleman developed a theory based on the rhetoric of doctrine and the feeling of having it give the parishes. In a study of the Living Word of the Church of Sweden, he notes that members feel part of a complex gift exchange system, giving to God and then waiting for rewards in return (either from God directly or through other church members). Hillsong Church, Australia's largest congregation, teaches a form of prosperity theology that emphasizes personal success. Marion Maddox argues that this message has attracted large numbers of Australians moving upward.
In a 1998 interview on Christianity Today, Bong Rin Ro of the Asia Graduate School of Theology suggested that the growing popularity of prosperity theology in South Korea reflects a strong "shamanic influence". Bong pointed to the parallels between the tradition of paying shamans for healing and the doctrine of a prosperity theological theology of giving and blessing. The Asian economic problem, he argued, encouraged the growth of doctrine in South Korea, although he claimed he ignored the poor and needy. During the interview, he stated that he saw the problem begin to reverse, citing calls for new beliefs and other practices. Cho Yong-gi, pastor of the Full Gospel Yoido Church in Seoul, has been criticized for demonstrating Christianity. This criticism focuses on the ministry of healing and exorcism and the promise of its material blessings. The Christian Malaysian writer Hwa Yung defended the healing ministry and exorcism, arguing that he successfully contextualized the Gospel in a culture where shamanism still prevails. However, Hwa criticized Cho's teaching about the blessings on earth for not reflecting the belief in the daily supply of God and for their heavy focus on worldly wealth.
Comparison with other motion
The historian Carter Lindberg of Boston University has drawn parallels between the theology of contemporary prosperity and the medieval trade of indulgences. Coleman notes that some of the twentieth-century Christian movements in the United States taught that the sacred lifestyle is the path to prosperity and that the hard work that God destined will bring blessings.
Coleman has speculated that modern-day prosperity theology is borrowed heavily from the New Thought movement, although he admits that his relationship is sometimes unclear. Jenkins notes that critics draw parallels between prosperity theology and the phenomenon of cargo cults. While citing the popularity of prosperity theology in an agrarian African community, he argues that it can also bear a resemblance to traditional African religious rituals. J. Matthew Wilson of Southern Methodist University compares the movement with Black theology because of its focus on lifting up oppressed groups, although he notes that it differs in concentration on individual success rather than corporate political change.
Criticism
Mainstream evangelicalism has consistently opposed prosperity theology because heresy and prosperity services have often been in conflict with other Christian groups, including those in the Pentecostal and Charismatic movements. Critics, such as evangelical pastor Michael Catt, argue that prosperity theology has little in common with traditional Christian theology. Prominent evangelical figures, such as Rick Warren, Ben Witherington III, and Jerry Falwell, have strongly condemned the movement, sometimes denouncing it as a heresy. Warren proposes that prosperity theology promotes the worship of money idols, and others argue that the teachings of Jesus show contempt for material wealth. In Mark: Jesus, Servant and Savior , R. Kent Hughes notes that some rabbis of the 1st century described material blessings as a sign of God's goodness. He quoted Jesus' statement in Mark 10:25 that "It is easier for a camel to enter through a pinhole, than for a rich man to enter into the kingdom of God" (KJV) as evidence to oppose such thinking.
Other critics of the movement voiced the promises made by their leaders, arguing that the widespread freedom of the problems they promised was irresponsible. Televangelists are often criticized for misusing their listeners' faith by enriching themselves through great donations. Theology of prosperity has been challenged because it does not adequately explain the poverty of the Apostles. For example, some theologians believe that the life and writings of Paul the Apostle, believed to have suffered significantly during his ministry, were in particular contrary to the theology of prosperity. Cathleen Falsani, the author of religion in an opinion in The Washington Post, shows the conflict with basic Christianity "Jesus was born poor, and he died impoverished During his lifetime on earth, he spoke repeatedly about the importance of spiritual wealth and health.When he talks about material wealth, it is usually part of a warning story. "
In their book Health, Wealth and Happiness , the theologians David Jones and Russell Woodbridge characterize this doctrine as a bad theology. They suggest that truth can not be obtained and that the Bible does not promise an easy life. They argue that it is inconsistent with the Gospel of Jesus and suggests that the central message of the Gospel should be the life, death, and resurrection of Jesus. Jones and Woodbridge see the importance of Jesus as important, criticizing the prosperity gospel for marginalizing it to focus on human needs. In another article, Jones criticized the prosperity theology interpretation of the Abrahamic covenant, the promise of God to bless the seed of Abraham, on the grounds that this blessing is spiritual and should be applicable to all Christians. He also argues that proponents of doctrine misrepresented redemption, criticizing their teachings that Jesus' death abolished poverty and sin. He believed that this teaching was taken from a misunderstanding of Jesus' life and criticized the teaching of John Avanzini that Jesus was rich as a misrepresentation, noting that Paul often taught Christians to release their possessions. Although he accepts gifts as "commendable," he questions the motives of prosperity theology and criticizes the "Law of Compensation", which teaches that when Christians give generously, God will reward him again. Instead, Jones cites the teachings of Jesus to "give, not expect a reward." Jones and Woodbridge also note that Jesus instructed the followers to focus on spiritual merit, quoting his commands in Matthew 6: 19-20 "Thou shalt not store treasures on earth... but prepare thyself for treasures in heaven" (KJV). Jones criticized the doctrinal views of faith: he did not believe that it should be used as a spiritual power for material gain but seen as a selfless acceptance from God.
In 1980, the General Council of the Assemblies of God criticized the doctrine of positive recognition, noting the example of a negative confession in the Bible (where Bible characters express fear and doubt) who had positive results and contrasted these examples with a focus on the positive confessions being taught. by the theology of prosperity. The Council argues that the biblical Greek word often translated as "confessing" is literally translated as "to speak the same thing," and refers to either positive or negative claims. The statement also criticizes the doctrine for failing to recognize the will of God: God's will must be preceded by human will, including their desire for wealth, and Christians must "recognize the sovereignty of God". The statement further criticizes the theology of prosperity for ignoring the importance of prayer, arguing that prayer should be used for all requests, not just positive acknowledgments. The council notes that Christians should expect suffering in this life. They urge readers to apply practical tests for positive recognition, arguing that the doctrine appeals to those who are already in a prosperous society but that many Christians in other societies are poor or imprisoned. Finally, this paper criticizes the differences made by the supporters of prosperity theology in two Greek words meaning "to speak", on the grounds that the differences are wrong and that they are used interchangeably in the Greek text. The council accused prosperity theology of taking part outside the context to meet its own needs, with the result that the doctrine of positive confession contradicts the biblical holistic message.
In April 2015, the apostle of LDSA Dallin H. Oaks stated that those who believed in "prosperity theology" were deceived by wealth. He goes on to say that "having significant wealth or income is not a sign of heavenly goodness, and their absence is not evidence of heavenly displeasure." He also quotes how Jesus distinguishes attitudes toward money held by rich young men in Mark 10: 17-24, the good Samaritan, and Judas Iscariot in his betrayal. Oaks summed up part of his preaching by emphasizing that "the root of all evil is not money but love of money."
In 2015, the famous pastor and wealthy advocate Creflo Dollar launched a fundraising campaign to replace the previous private jet with Gulfstream G650 for $ 65 million. On the August 16, 2015 episode of his weekly HBO Weekly Evening series, John Oliver sings prosperity theology by announcing that he has set up his own duty-free church, called Our Lady of Perpetual Exemption. In a long segment, Oliver focuses on what he characterizes as a predatory behavior of televangelists who apply for recurring gifts from people in financial difficulties or personal crises, and he criticizes the very loose requirement for entities to obtain tax-exempt status as a church in under US tax law. Oliver said that he would eventually donate the money collected by the church to Doctors Without Borders.
Important works supporting the theology of prosperity
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