Prosperity Gospel: Pastor Decries "Prosperity-Pimping"
As the magazine explains: Of the four biggest megachurches in the country, three--[Joel] Osteen's Lakewood in Houston; T.D. Jakes' Potter's House in south Dallas; and Creflo Dollar's World Changers near Atlanta--are Prosperity or Prosperity Lite pulpits (although Jakes' ministry has many more facets). While they don't exclusively teach that God's riches want to be in believers' wallets, it is a key part of their doctrine. And propelled by Osteen's 4 million--selling book, Your Best Life Now, the belief has swept beyond its Pentecostal base into more buttoned-down evangelical churches, and even into congregations in the more liberal Mainline. It is taught in hundreds of non-Pentecostal Bible studies. One Pennsylvania Lutheran pastor even made it the basis for a sermon series for Lent, when Christians usually meditate on why Jesus was having His Worst Life Then.The article also includes quotes from critics, most notably Rick Warren: "This idea that God wants everybody to be wealthy?", Warren snorts. "There is a word for that: baloney. It's creating a false idol. You don't measure your self-worth by your net worth. I can show you millions of faithful followers of Christ who live in poverty. Why isn't everyone in the church a millionaire?" Meanwhile, Christianity Today spots an even sterner rebuke, from Pastor Frederick Haynes at the National Baptist Convention: Black communities are suffering, while this prosperity-pimping gospel is emotionally charging people who are watching their communities just literally dissolve. The Prosperity Gospel, also known as the "Word of Faith" or the "Faith Gospel", is perhaps the hardest segment of the Christian right to take seriously. The scandals of 1987 immediately come to mind, and controversies arising from the movement continue to this day - Matthew Ashimolowo, the pastor of one of the UK's largest megachurches, recently found himself severely criticised by the Charities Commission for his very generous remuneration and luxurious lifestyle. For an outsider, it's often very difficult to see anything beyond the ridiculous and tacky. Five years ago I visited a church in London to see Mike Murdock, one of its best-known exponents. At one point Murdock had us holding our wallets in the air to call down God's blessing onto them - a nice technique for getting them out of our pockets. He also told a remarkable story about how he was once visited by a young couple in need of financial help. They told Murdock that they had recently bought a house from an old lady, agreeing to pay her a certain sum every month until she died. Sure enough, soon after praying for a financial blessing, the old lady went to her reward! Murdock's worldview may appear crass, but the movement's concern with this-worldly results is not in itself weird as a form of religiosity - after all, traditional religions often have a strong practical component, and Japan has produced Soka Gakkai, a kind of Buddhist prosperity teaching. Prosperity preachers may appear to live lavishly - but mainstream church leaders also usually enjoy fine vestments and very comfortable circumstances, albeit in ways that most of us find more tasteful. The Time article acknowledges that in the case of TD Jakes, his ministry "has many more facets" than just prosperity, and that is probably true of many other ministers. Milmon Harrison's recent book Righteous Riches argues that among African American Christians the movement is part of a tradition which sees churches attending to material, as well as spiritual, needs. Prosperity preachers often offer financial seminars, as well as motivational speeches that apparently inspire and empower large congregations. My old university teacher Paul Gifford has looked at the movement as it appears in Africa, and contrasted the different ways that "success" becomes the focus for some African pastors. In African Christianity: Its Public Role (1998), Gifford compares Nicholas Duncan-Williams with Mensa Otabil, two prominent Ghanaian church leaders (81): Otabil's message is one of success: 'Every problem is temporary, every problem can be solved. [...] God did not create you with failure in mind, but with success.' But his is a different path to success. For Duncan-Williams success is achieved inexorably through the immutable laws of sowing and reaping. For Otabil it is reached through self-confidence, pride, determination, motivation, discipline, application, courage - and by skills and techniques that Otabil sets out to teach. Gifford also traces a development in Otabil's political thinking (239) As late as 1992 he could write: 'The world, particularly the part called "the third world", is looking for a better economic system. All they have to do is learn God's system for the whole world to prosper.' 'God's System' here is obviously the laws of sowing and reaping that the Faith Gospel adovates. However (240-41): ...But by mid-1994, all this had changed...time and time again he stressed 'structures'...having a 'Christian president' means nothing of itself. Otabil had come to see Africa's poverty in terms of economics and politics, rather than as the result of spiritual forces. In an earlier book (Christianity and Politics in Doe's Liberia, 1993), Gifford outlined the political context for Prosperity teaching (185-186: The media have shown Americans the incredible deprivation of so much of the world. There are many, including some influential Christians, who claim that there is something wrong with the world's economic system and call for some radical restructuring. The gospel of prosperity meets this challenge. No one need feel guilty about wealth. Gifford discussed a Prosperity seminar given in Harare by the US evangelist Kenneth Copeland (186-7): Socio-economic analysis meant nothing to him...Political systems, asserted Copeland, do not matter; God's laws of prosperity 'work under any system of government'. Copeland expressly stated, 'I do not have any political views...' Summarizing the ramifications of his teachings: ...Sickness, poverty, hunger were not political issues - according to this gospel, there were no political issues. Hunger and poverty had nothing to do with mismanagement, corruption and the incompetence of the government. Lack of money was not an issue, because a Christian should live beyond his means...Unbelievers would naturally be in want; God can bless only what belongs to him. Gifford also complained about the effect of affluent white preachers like Copeland flaunting their wealth in situations of dire African poverty. Meanwhile, Prosperity is apparently making inroads in a most unlikely location: in 2003 it was reported that the Swedish Prosperity preacher Ulf Ekman was assisting with the establishment of an underground church in Kabul.
Prosperity Gospel: Pastor Decries "Prosperity-Pimping" | 10 comments (10 topical, 0 hidden)
Prosperity Gospel: Pastor Decries "Prosperity-Pimping" | 10 comments (10 topical, 0 hidden)
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