Prosperity theology

=== 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}}