Prosperity theology

== Reception ==

=== Socioeconomic analysis ===
In the United States, the movement has drawn many followers from the [[middle class]]{{sfn|Coleman|2000|p=28}} and is most popular in [[Commuter town#Exurbs|commuter towns]] and [[urban areas]].{{refn|name=rosin}} In ''Exporting the American Gospel: Global Christian Fundamentalism'' Steve Brouwer, Paul Gifford, and Susan Rose speculate that the movement was fueled by a prevailing disdain for [[social liberalism]] in the United States that began in the 1970s.{{sfn|Coleman|2000|p=27}}{{cref2|G}} Rosin argues that prosperity theology emerged because of broader trends, particularly American economic optimism in the 1950s and 1990s. Tony Lin of the [[University of Virginia]] has also compared the teaching to [[manifest destiny]],{{refn|name=rosin}} the 19th-century belief that the United States was entitled to the [[Western United States|West]]. [[Marvin Harris]] argues that the doctrine's 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 power.{{sfn|Harris|1981|p=141}}

[[File:Hillsong church worship01.jpg|thumb|Hillsong Church in [[Sydney]]]]

Prosperity theology has become popular among [[poor Americans]], particularly those who seek personal and social advancement.{{sfn|Coleman|2000|p=28}} It has seen significant growth in black and Hispanic churches and is particularly popular among immigrants.{{refn|name=rosin}} Apologists for the movement note its ethnic diversity and argue that it encompasses a variety of views.{{refn|name=time}} Joel Robbins of Cambridge University notes that most anthropologists attribute the theology's appeal to the poor—especially in the [[North–South divide in the World|Global South]]—to the fact that it promises security and helps explain 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 [[Livets Ord|Word of Life]] Church, he noted that members felt part of a complex gift-exchange system, giving to God and then awaiting a gift in return (either from God directly or through another church member).{{sfn|Robbins|2010|pp=170–171}} [[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.{{sfn|Maddox|2012|p=205}} [[Scott Morrison]], who became the 30th [[Prime Minister of Australia]] in August 2018, is a member of [[Horizon Church]], a Pentecostal church that believes in prosperity theology.<ref>{{Cite news|last=Badham|first=Van|date=2018-08-28|title=The 'prosperity doctrine' and neoliberal Jesusing, Scott Morrison-style {{!}} Van Badham|language=en-GB|work=The Guardian|url=https://www.theguardian.com/commentisfree/2018/aug/29/the-prosperity-doctrine-and-neoliberal-jesusing-scott-morrison-style|access-date=2020-05-08|issn=0261-3077|archive-date=2020-05-13|archive-url=https://web.archive.org/web/20200513003044/https://www.theguardian.com/commentisfree/2018/aug/29/the-prosperity-doctrine-and-neoliberal-jesusing-scott-morrison-style|url-status=live}}</ref><ref>{{Cite web|last=Jennings|first=Mark|title=Explainer: what is Pentecostalism, and how might it influence Scott Morrison's politics?|url=http://theconversation.com/explainer-what-is-pentecostalism-and-how-might-it-influence-scott-morrisons-politics-103530|access-date=2021-04-30|website=The Conversation|date=30 September 2018|language=en|archive-date=2021-05-01|archive-url=https://web.archive.org/web/20210501105450/https://theconversation.com/explainer-what-is-pentecostalism-and-how-might-it-influence-scott-morrisons-politics-103530|url-status=live}}</ref>

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 South Korea reflects a strong "shamanistic influence". Bong pointed to parallels between the tradition of paying [[Korean shamanism|shamans]] for healing and the prosperity theology's contractual doctrine about giving and blessings. Asia's economic problems, he argued, encouraged the growth of the doctrine in South Korea, though he claims it ignores the poor and needy. During the interview, he stated that he saw the problem beginning to be reversed, citing calls for renewed faith and other practices.{{refn|name=ct}} [[David Yonggi Cho|Cho Yong-gi]], pastor of [[Yoido Full Gospel Church]] 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 writer 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. However, Hwa criticizes Cho's teaching of earthly blessings for not reflecting a trust in God's daily provision and for their heavy focus on earthly wealth.{{sfn|Hwa|1997|pp=205–209}}

=== Comparisons with other movements ===
Historian [[Carter Lindberg]] of [[Boston University]] has drawn parallels between contemporary prosperity theology and the medieval [[Abuse of indulgences|indulgence trade]].{{sfn|Lindberg|2010|pp=59–60}} Comparisons have also been made to [[Calvinism]], but [[John T. McNeill]] disputes the widespread semi-[[Max Weber|Weberian]] idea that Calvinism promoted the idea of prosperity as a marker of [[the elect]].<ref>{{Harvnb| McNeill | 1954 | p = 222}}: "The now popular notion that Calvin held the prosperity of believers to be proof of their election is a perversion of Weber and an inversion of Calvin."</ref> Coleman notes that several pre–20th century Christian movements in the United States taught that a holy lifestyle was a path to prosperity and that God-ordained hard work would bring blessing.{{sfn|Coleman|2000|p=40}}

Coleman has speculated that modern-day prosperity theology borrows heavily from the [[New Thought]] movement, though he admits that the connection is sometimes unclear.{{sfn|Coleman|2000|pp=42–43}} Jenkins notes that critics draw a parallel between prosperity theology and the [[cargo cult]] phenomenon.{{sfn|Jenkins|2006|p=91}} While citing the popularity of prosperity theology in agrarian African communities, he argues that it can also bear similarities to [[Traditional African religion|traditional African religious]] rituals.{{sfn|Jenkins|2006|p=72}} J. Matthew Wilson of [[Southern Methodist University]] 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.{{sfn|Wilson|2007|p=142}}

Observers have proposed that some doctrines and beliefs found in [[the Church of Jesus Christ of Latter-day Saints]] (LDS Church) are reminiscent of prosperity theology.<ref name="Harper">{{cite magazine|last=Lehmann|first=Chris|date=1 October 2011|title=Pennies from Heaven: How Mormon economics shape the G.O.P.|url=https://harpers.org/archive/2011/10/pennies-from-heaven/|url-status=live|magazine=[[Harper's Magazine]]|location=[[New York City]]|archive-url=https://web.archive.org/web/20130729132146/https://harpers.org/archive/2011/10/pennies-from-heaven/|archive-date=29 July 2013|access-date=1 May 2021}}</ref> This includes a similar interpretation of Malachi 3:10 found among LDS members as among Protestant prosperity theology and LDS lesson manuals teaching a "prosperity cycle" that shows material wealth follows from obedience to God.<ref>John Larsen, "[https://www.sunstonemagazine.com/mormonism-and-the-prosperity-gospel/ Mormonism And The Prosperity Gospel] {{Webarchive|url=https://web.archive.org/web/20190801171109/https://www.sunstonemagazine.com/mormonism-and-the-prosperity-gospel/ |date=2019-08-01 }}", January 2011 lecture at the [[Sunstone (magazine)|Sunstone Foundation]].</ref>  A ''[[Harper's Magazine]]'' editorial from 2011 alleged that these similarities were behind the Republican Party's economic policies, and further claimed that " In comparison to most other Protestant denominations, Mormonism has an established tradition of entrepreneurship and less ambivalence about the pursuit of wealth." However, it also explicitly noted that "None of the prosperity gospel’s proponents are themselves Mormon."<ref name="Harper" />

=== Criticism ===
{{see also|Social Gospel}}
Mainstream [[evangelicalism]] has consistently opposed prosperity theology as [[Heresy#Modern era|heretical]]{{refn|name=rosin}} and prosperity ministries have frequently come into conflict with other Christian groups, including those within the Pentecostal and Charismatic movements.{{sfn|Coleman|2000|p=27}} Critics, such as Evangelical pastor [[Michael Catt]], have argued that prosperity theology has little in common with traditional Christian theology.{{refn|name=cp}} Prominent evangelical leaders, such as [[Rick Warren]],{{refn|name=time}} [[Ben Witherington III]],{{refn|name=time}} and [[Jerry Falwell]],{{refn|name=associatedpress}} have harshly criticized the movement, sometimes denouncing it as heretical.{{refn|name=time}} Warren proposes that prosperity theology promotes the idolatry of money, and others argue that [[Jesus]]' teachings indicate a disdain for material wealth.{{refn|name=time}} In ''Mark: Jesus, Servant and Savior'', [[R. Kent Hughes]] notes that some 1st-century rabbis portrayed material blessings as a sign of God's favor. He cites Jesus' statement in Mark 10:25 that "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God" (KJV) as evidence to oppose such thinking.{{sfn|Hughes|1989|pp=64–65}}

Other critics of the movement assail promises made by its leaders, arguing that the broad freedom from problems they promise is irresponsible.{{sfn|Coleman|2000|p=27}} [[Televangelism|Televangelists]] are often criticized for abusing the faith of their listeners by enriching themselves through large donations.{{refn|name=biema}} Prosperity theology has been opposed for not adequately explaining the poverty of the [[Apostles in the New Testament|Apostles]]. For instance, some theologians believe that the life and writings of [[Paul the Apostle]], who is believed to have experienced significant suffering during his ministry, are particularly in conflict with prosperity theology.{{sfn|Ciampa|Rosner|2010|p=180}} [[Cathleen Falsani]], religion writer in an opinion piece in ''The Washington Post'', points to the conflict with basic Christian teachings "Jesus was born poor, and he died poor. During his earthly tenure, he spoke time and again about the importance of spiritual wealth and health. When he talked about material wealth, it was usually part of a cautionary tale."<ref>{{cite news|last1=Falsani|first1=Cathleen|title=The Worst Ideas of the Decade: The prosperity gospel|url=https://www.washingtonpost.com/wp-srv/special/opinions/outlook/worst-ideas/prosperity-gospel.html|access-date=25 June 2015|newspaper=The Washington Post|archive-date=1 September 2022|archive-url=https://web.archive.org/web/20220901091834/https://www.washingtonpost.com/wp-srv/special/opinions/outlook/worst-ideas/prosperity-gospel.html|url-status=live}}</ref>

In their book ''Health, Wealth and Happiness'', theologians David Jones and Russell Woodbridge characterize the doctrine as poor theology.{{sfn|Jones|Woodbridge|2011|p=81}} They suggest that righteousness cannot be earned and that the Bible does not promise an easy life.{{sfn|Jones|Woodbridge|2011|pp=82–84}} They argue that it is inconsistent with the gospel of Jesus and propose that the central message of the gospel should be Jesus' life, death, and resurrection.{{sfn|Jones|Woodbridge|2011|pp=82–84}} Jones and Woodbridge see Jesus' importance as vital, criticizing the prosperity gospel for marginalizing him in favor of a focus on human need.{{sfn|Jones|Woodbridge|2011|pp=85–86}} In another article, Jones criticizes the prosperity theology interpretation of the [[Covenant (biblical)#Abrahamic covenant|Abrahamic covenant]], God's promise to bless Abraham's descendants, arguing that this blessing is spiritual and should already apply to all Christians. He also argues that the proponents of the doctrine misconstrue the atonement, criticizing their teaching that Jesus' death took away poverty as well as sin. He believes that this teaching is drawn from a misunderstanding of Jesus' life and criticizes John Avanzini's teaching that Jesus was wealthy as a misrepresentation,{{refn|name=jones}} noting that Paul often taught Christians to give up their material possessions. Although he accepts giving as "praiseworthy",{{refn|name=jones}} he questions the motives of prosperity theology and criticizes the "Law of Compensation",{{refn|name=jones}} which teaches that when Christians give generously, God will give back more in return. Rather, Jones cites Jesus' teaching to "give, hoping for nothing in return".{{refn|name=jones}} Jones and Woodbridge also note that Jesus instructed followers to focus on spiritual rewards, citing his command in Matthew 6:19–20 "Lay not up for yourselves treasures upon earth&nbsp;... But lay up for yourselves treasures in heaven" (KJV).{{sfn|Jones|Woodbridge|2011|p=149}} Jones criticizes the doctrine's view of faith: he does not believe that it should be used as a spiritual force for material gain but seen as selfless acceptance of God.{{refn|name=jones}}

The [[Assemblies of God USA|General Council of the Assemblies of God USA]] criticized the doctrine of positive confession in 1980,{{sfn|Poloma|1989|p=152}} 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 [[Koine Greek|biblical Greek]] word often translated as "confess" literally translates as "to speak the same thing", and refers to both positive and negative confessions.{{sfn|General Council of the Assemblies of God|1980|p=3}} The statement also criticizes the doctrine for failing to recognize the will of God: God's will should have precedence over the will of man,{{sfn|General Council of the Assemblies of God|1980|p=4}} including their desires for wealth, and Christians should "recognize the sovereignty of God".{{sfn|Poloma|1989|p=152}} The statement further criticizes prosperity theology for overlooking the importance of prayer, arguing that prayer should be used for all requests, not simply positive confession.{{sfn|General Council of the Assemblies of God|1980|p=5}} The Council noted that Christians should expect suffering in this life.{{sfn|Poloma|1989|p=152}} They urge readers to apply practical tests to positive confession, arguing that the doctrine appeals to those who are already in affluent societies but that many Christians in other societies are impoverished or imprisoned.{{sfn|General Council of the Assemblies of God|1980|p=8}} Finally, the paper criticizes the distinction made by advocates of prosperity theology in the two Greek words that mean "speaking", arguing that the distinction is false and that they are used interchangeably in the Greek text.{{sfn|General Council of the Assemblies of God|1980|p=8}}{{cref2|F}} The Council accused prosperity theology of taking passages out of context to fulfill its own needs, with the result that doctrine of positive confession is contradictory to the [[holism|holistic]] message of the Bible.{{sfn|General Council of the Assemblies of God|1980|p=9}}

The president of the [[Nigerian Baptist Convention]] criticized prosperity theology as a damaging teaching which departs from the central message of the [[Bible]], namely the [[Crucifixion of Jesus|cross]] of Jesus.<ref>Baptist World Alliance, [https://baptistworld.org/the-prosperity-gospel-problem/ The prosperity gospel problem] {{Webarchive|url=https://web.archive.org/web/20221019142217/https://baptistworld.org/the-prosperity-gospel-problem/ |date=2022-10-19 }}, baptistworld.org, USA, June 29, 2013</ref>

In April 2015, [[The Church of Jesus Christ of Latter-day Saints|LDS]] [[Apostle (Latter Day Saints)|apostle]] [[Dallin H. Oaks]] stated that people who believe in "the theology of prosperity" are deceived by riches. He continued by saying that the "possession of wealth or significant 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 by the [[Jesus and the rich young man|young rich man in Mark 10:17–24]], the [[good Samaritan]], and [[Judas Iscariot]] in his betrayal. Oaks concluded this portion of his sermon by highlighting that the "root of all evil is not money but the love of money".<ref>{{cite web|url=https://www.churchofjesuschrist.org/study/general-conference/2015/04/the-parable-of-the-sower?lang=eng|title=The Parable of the Sower|author=Elder Dallin H. Oaks|date=April 4, 2015|work=churchofjesuschrist.org|access-date=February 7, 2018|archive-date=August 27, 2019|archive-url=https://web.archive.org/web/20190827182505/https://www.churchofjesuschrist.org/study/general-conference/2015/04/the-parable-of-the-sower?lang=eng|url-status=live}}</ref>

That same year, well known pastor and prosperity gospel advocate Creflo Dollar launched a fundraising campaign to replace a previous private jet with a $65 million [[Gulfstream G650]].<ref>{{cite news|url=https://www.washingtonpost.com/news/acts-of-faith/wp/2015/06/03/pastor-creflo-dollar-might-get-his-65-million-private-jet-after-all/|title=Pastor Creflo Dollar might get his $65 million private jet after all|author=AbOhlheiser|date=June 3, 2015|newspaper=The Washington Post|access-date=June 11, 2015|archive-date=June 11, 2015|archive-url=https://web.archive.org/web/20150611110631/http://www.washingtonpost.com/news/acts-of-faith/wp/2015/06/03/pastor-creflo-dollar-might-get-his-65-million-private-jet-after-all/|url-status=live}}</ref> On the August 16, 2015 episode of his [[HBO]] weekly series ''[[Last Week Tonight]]'', [[John Oliver (comedian)|John Oliver]] satirized prosperity theology by announcing that he had established his own tax-exempt church, called [[Our Lady of Perpetual Exemption]]. In a lengthy segment, Oliver focused on what he characterized as the predatory conduct 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 tax exempt status as churches under U.S. tax law. Oliver said that he would ultimately donate any money collected by the church to [[Doctors Without Borders]].<ref>Melissa Locker, "[http://time.com/3999933/john-oliver-televangelist-church-alst-week-tonight/ John Oliver Becomes a Televangelist and Finally Starts His Own Church] {{Webarchive|url=https://web.archive.org/web/20150824174155/http://time.com/3999933/john-oliver-televangelist-church-alst-week-tonight/ |date=2015-08-24 }}", ''[[Time (magazine)|Time]]'', August 17, 2015.</ref>

[[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 World]]. The authors distinguished the prosperity gospel from [[Max Weber]]'s [[The Protestant Ethic and the Spirit of Capitalism|Protestant ethic]], noting that the Protestant ethic related prosperity to religiously inspired austerity while the prosperity gospel saw prosperity as the simple result of personal faith. They criticized many aspects of the prosperity gospel, noting particularly the tendency 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.<ref>{{Cite journal | last1 = Spadaro | first1 = Antonio | author-link = Antonio Spadaro | last2 = Figueroa | first2 = Marcelo | date = July 18, 2018 | title = The Prosperity Gospel: Dangerous and Different | journal = La Civilità Cattolica | volume = 2 | issue = 7 | language = en | url = https://laciviltacattolica.com/the-prosperity-gospel-dangerous-and-different/ | access-date = July 18, 2018 | archive-date = July 18, 2018 | archive-url = https://web.archive.org/web/20180718194300/https://laciviltacattolica.com/the-prosperity-gospel-dangerous-and-different/ | url-status = live }}</ref><ref>{{Cite journal | last1 = Spadaro | first1 = Antonio | author-link = Antonio Spadaro | last2 = Figueroa | first2 = Marcelo | date = July 21, 2018 | title = Teologia della Prosperità. Il pericolo di un 'vangelo diverso' | journal = La Civilità Cattolica | volume = 3 | issue = 4034 | pages = 105–111 | language = it | url = https://www.laciviltacattolica.it/articolo/teologia-della-prosperita-il-pericolo-di-un-vangelo-diverso/ | access-date = July 18, 2018 | archive-date = July 18, 2018 | archive-url = https://web.archive.org/web/20180718204859/https://www.laciviltacattolica.it/articolo/teologia-della-prosperita-il-pericolo-di-un-vangelo-diverso/ | url-status = live }}</ref>

A 2019 documentary entitled ''[[American Gospel: Christ Alone]]'' presents 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]].<ref>{{Cite web|url=https://www.thegospelcoalition.org/article/american-gospel-blows-hole-prosperity-gospel/|title='American Gospel' Blows a Hole in the Prosperity Gospel|last=Strachan|first=Owen|date=January 17, 2019|website=TGC|access-date=January 21, 2020|archive-date=February 17, 2020|archive-url=https://web.archive.org/web/20200217080344/https://www.thegospelcoalition.org/article/american-gospel-blows-hole-prosperity-gospel/|url-status=live}}</ref>

The reality television series ''[[Preachers of L.A.]]'' follows the lives of pastors who adhere to prosperity theology. In a review, Cathleen Falsani described it as imitating other reality series with "McMansions, bling, hair extensions, luxury cars, pontificating, preening and epic delusions of grandeur".<ref>Cathleen Falsani, [https://www.ocregister.com/2013/10/07/falsani-get-real-preachers-of-la/ Falsani: Get real, ‘Preachers of L.A.’] {{Webarchive|url=https://web.archive.org/web/20201103200617/https://www.ocregister.com/2013/10/07/falsani-get-real-preachers-of-la/ |date=2020-11-03 }}, ocregister.com, USA, October 7, 2013</ref>