Prosperity theology

{{Short description|Material wealth–based Christian belief}}
{{distinguish|The Gospel of Wealth}}
{{Featured article}}

'''Prosperity theology''' (sometimes referred to as the '''prosperity gospel''', the '''health and wealth gospel''', the '''gospel of success''', or '''seed faith'''){{cref2|A}} is a religious [[Christian theology|belief]] among some [[Charismatic Christianity|Charismatic Christians]] that financial blessing and physical well-being are always the will of [[God in Christianity|God]] for them, and that [[Faith in Christianity|faith]], positive speech, and donations to religious causes will increase one's [[material wealth]].{{sfn|Wilson|2007|pp=140–142}} Material and especially financial success is seen as a sign of divine favor.

Prosperity theology has been criticized by leaders from various [[Christian denominations]], including within some [[Pentecostalism|Pentecostal]] and [[Charismatic movement|charismatic]] movements, who maintain that it is irresponsible, promotes [[idolatry]], and is contrary to the [[Bible]].{{sfn|Coleman|2016|pp=276–296}} Secular as well as 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 as a contract between God and humans: if humans have faith in God, God will deliver security and prosperity.{{sfn|Walton|2009|p=94}} The doctrine emphasizes the importance of personal [[empowerment]], proposing that it is God's will for people to be blessed. The [[Atonement in Christianity|atonement]] (reconciliation with God) is interpreted to include the alleviation of sickness and poverty, which are viewed as curses to be broken by faith. This is believed to be achieved through donations of money, [[Creative visualization (New Age)|visualization]], and positive confession.

It was during the [[Healing Revival]]s 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]] movement which began in the 19th century. The prosperity teaching later figured prominently in the [[Word of Faith]] movement and 1980s [[televangelism]]. 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 leaders in the development of prosperity theology include [[Todd White (pastor)|Todd White]], [[Benny Hinn]], [[E.&nbsp;W. Kenyon]],{{sfn|Bowler|2013|pp=14–16}} [[Oral Roberts]],{{sfn|Coleman|2000|p=41}} [[A.&nbsp;A. Allen]],{{sfn|Robins|2010|p=85}} [[Robert Tilton]],{{sfn|Robins|2010|p=129}} [[T.&nbsp;L. Osborn]],{{sfn|Harrell|1975|p=171}} [[Joel Osteen]], [[Creflo Dollar]],{{refn|name= time}} [[Kenneth Copeland]],{{sfn|Coleman|2000|p=30}} [[Reverend Ike]],{{sfn|Harrell|1975|pp=234–235}} [[Kenneth Hagin]],{{sfn|Brown|2011|p=152}} [[Joseph Prince]],{{cn|date=December 2023}} and [[Jesse Duplantis]].<ref>{{Cite web |last=Willingham |first=A. J. |date=2018-05-30 |title=This televangelist is asking his followers to buy him a $54 million private jet |url=https://www.cnn.com/2018/05/30/us/jesse-duplantis-plane-falcon-7x-prosperity-gospel-trnd/index.html |access-date=2023-12-29 |website=CNN |language=en |archive-date=2023-12-10 |archive-url=https://web.archive.org/web/20231210123638/https://www.cnn.com/2018/05/30/us/jesse-duplantis-plane-falcon-7x-prosperity-gospel-trnd/index.html |url-status=live }}</ref>

== History ==
=== Late 19th and early 20th-century background ===
{{external media| float = right| video1 = [https://www.c-span.org/video/?318386-3/blessed Interview with Kate Bowler on ''Blessed: A History of the American Prosperity Gospel'', March 18, 2014], [[C-SPAN]]}}
According to historian [[Kate Bowler]], the prosperity gospel was formed from the intersection of three different ideologies: [[Pentecostalism]], [[New Thought]], and "an American gospel of pragmatism, individualism, and upward mobility".{{sfn|Bowler|2013|p=11}} This "American gospel" was best exemplified by [[Andrew Carnegie]]'s [[Gospel of Wealth]] and [[Russell Conwell]]'s famous sermon "Acres of Diamonds", in which Conwell equated poverty with [[Christian views on sin|sin]] and asserted that anyone could become rich through hard work. This gospel of wealth, however, was an expression of [[Muscular Christianity]] and understood success to be the result of personal effort rather than divine intervention.{{sfn|Bowler|2013|pp=31–32}}

The New Thought movement, which emerged in the 1880s, was responsible for popularizing belief in the power of the mind to achieve prosperity. While initially focused on achieving mental and physical health, New Thought teachers such as [[Charles Fillmore (Unity Church)|Charles Fillmore]] made material success a major emphasis of the movement.{{sfn|Bowler|2013|p=32}} By the 20th century, New Thought concepts had saturated American popular culture, being common features of both [[self-help]] literature and [[popular psychology]].{{sfn|Bowler|2013|pp=35–36}}

[[E. W. Kenyon]], a [[Baptist]] minister and adherent of the [[Higher Life movement]], is credited with introducing mind-power teachings into early Pentecostalism.{{sfn|Bowler|2013|pp=14,16}} In the 1890s, Kenyon attended [[Emerson College|Emerson College of Oratory]] where he was exposed to the New Thought movement. Kenyon later became connected 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-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 (anthropologist)|Simon Coleman]] argues that there are "obvious parallels" between Kenyon's teachings and New Thought.{{sfn|Coleman|2000|pp=44–45}}

Kenyon taught that Christ's [[substitutionary atonement]] secured for believers a right to [[divine healing]]. This was attained through positive, faith-filled speech; the spoken [[Biblical inspiration|word of God]] allowed believers to appropriate the same spiritual power that God used to create the world and attain the provisions promised in Christ's death and resurrection.{{sfn|Bowler|2013|pp=18–19}} Prayer was understood to be a binding, legal act. Rather than asking, Kenyon taught believers to demand healing since they were already legally entitled to receive it.{{sfn|Bowler|2013|p=20}}

Kenyon's blend of [[Evangelicalism|evangelical]] religion and mind-power beliefs—what he termed "overcoming faith"—resonated with a small but influential segment of the Pentecostal movement.{{sfn|Bowler|2013|p=21}} Pentecostals had always been committed to faith healing, and the movement also possessed a strong belief in the power of speech (in particular [[speaking in tongues]] and the use of the [[Names of God in Judaism|names of God]], especially the [[Names and titles of Jesus in the New Testament|name of Jesus]]).{{sfn|Bowler|2013|pp=23,25}} Kenyon's ideas would be reflected in the teachings of Pentecostal evangelists [[F. F. Bosworth]] and [[John G. Lake]] (who co-led a congregation with New Thought author [[Church of the Truth|Albert C. Grier]] prior to 1915).{{sfn|Bowler|2013|pp=21,23}}

=== Post 1945 Healing Revivals ===

{{main|Healing Revival}}

While Kenyon's teachings on overcoming faith laid the groundwork for the prosperity gospel, the first generation of Pentecostals influenced by 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-being.{{sfn|Bowler|2013|p=30}}{{sfn|Coleman|2000|p=40}} By the 1940s and 1950s, however, a recognizable form of the doctrine began to take shape within the Pentecostal movement through the teachings of [[Deliverance ministry|deliverance]] and healing evangelists. Combining prosperity teaching with [[Christian revival|revivalism]] and [[faith healing]], these evangelists taught "the laws of faith ('ask and ye shall receive') and the laws of divine reciprocity ('give and it will be given back unto you')".{{sfn|Robins|2010|p=81}}

[[Oral Roberts]] began teaching prosperity theology in 1947.{{sfn|Coleman|2000|p=41}} He explained the laws of faith as a "blessing pact" in which God would return donations "seven fold",{{sfn|Robins|2010|p=87}} promising that donors would receive back from unexpected sources the money they donated to him. Roberts offered to return any donation that did not lead to an equivalent unexpected payment.{{sfn|Coleman|2000|p=41}} In the 1970s, Roberts characterized his blessing pact teaching as the "seed faith" doctrine: donations were a form of "seed" which would grow in value and be returned to the donor.{{sfn|Robins|2010|p=87}}{{sfn|Coleman|2000|p=42}} Roberts began recruiting "partners", wealthy donors who received exclusive conference invitations and ministry access in exchange for support.{{sfn|Robins|2010|p=88}}

In 1953, faith healer [[A. A. Allen]] published ''The Secret to Scriptural Financial Success'' and promoted merchandise such as "miracle tent shavings" and [[Pentecostalism#Divine healing|prayer cloth]]s anointed with "miracle oil".{{sfn|Robins|2010|p=85}} In the late 1950s, Allen increasingly focused on prosperity. He taught that faith could miraculously solve financial problems and claimed to have had a miraculous experience in which God supernaturally changed one-dollar bills into twenty-dollar bills to allow him to pay his debts.{{sfn|Harrell|1975|pp=74–75}} Allen taught the "word of faith" or the power to speak something into being.{{sfn|Robins|2010|p=85}}

In the 1960s, prosperity became a primary focus in healing revivals.{{sfn|Harrell|1975|p=105}} [[T.&nbsp;L. Osborn]] began emphasizing prosperity in the 1960s and became known for his often ostentatious displays of personal wealth.{{sfn|Harrell|1975|p=171}} 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 part by the expense of developing nationwide radio networks and campaign schedules.{{sfn|Harrell|1975|p=105}} At the same time, leaders of the Pentecostal [[Assemblies of God USA|Assemblies of God]] denomination often criticized the focus on prosperity taken by independent healing evangelists.{{sfn|Harrell|1975|p=108}}

=== Televangelism ===
During the 1960s, prosperity gospel teachers embraced [[televangelism]] and came to dominate religious programming in the United States. Oral Roberts was among the first, developing a [[broadcast syndication|syndicated]] weekly program that became the most watched religious show in the United States. By 1968, television had supplanted the [[tent meeting]] in his ministry.{{sfn|Robins|2010|p=89}}

[[Reverend Ike]], a pastor from New York City, began preaching about prosperity in the late 1960s. He soon had widely aired radio and television programs and became distinguished for his flashy style. His openness about love for material possessions and teachings about the "Science of the Mind" led many evangelists to distance themselves from him.{{sfn|Harrell|1975|pp=234–235}}

In the 1980s, public attention in the United States was drawn to prosperity theology through the influence of prominent televangelists such as [[Jim Bakker]]. Bakker's influence waned, however, after he was implicated in a high-profile scandal.{{refn|name=time}}{{cref2|C}} In the aftermath, [[Trinity Broadcasting Network]] (TBN) emerged as the dominant force in prosperity televangelism, having brought [[Robert Tilton]] and [[Benny Hinn]] to prominence.{{sfn|Robins|2010|p=129}}

=== Word of Faith ===

{{main|Word of Faith}}

Although nearly all of the healing evangelists of the 1940s and 1950s taught that faith could bring financial rewards, a new prosperity-oriented teaching developed in the 1970s that differed from the one taught by Pentecostal evangelists of the 1950s. This "Positive Confession" or "Word of Faith" movement taught that a Christian with faith can speak into existence anything consistent with the will of God.{{sfn|Robins|2010|p=131}}

[[Kenneth Hagin]] was credited with a key role 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.{{sfn|Coleman|2000|pp=29–30}} As is true of other prosperity movements, there is no theological governing body for the Word of Faith movement, and well-known ministries differ on some theological issues,{{sfn|Billingsley|2008|p=41}} though many ministries are unofficially linked.{{sfn|Coleman|2000|p=30}} The teachings of Kenneth Hagin have been described by Candy Gunther Brown of [[Indiana University]] as the most "orthodox" form of Word of Faith prosperity teaching.{{sfn|Brown|2011|p=152}}

=== International growth ===
By the late 2000s, proponents claimed that tens of millions of Christians had accepted prosperity theology.{{refn|name=rosin}} The [[Neo-charismatic movement|neo-Pentecostal movement]] has been characterized in part by an emphasis on prosperity theology,{{sfn|Coleman|2000|p=23}} which gained greater acceptance within [[charismatic Christianity]] during the late 1990s.{{sfn|Coleman|2000|p=27}} In the 2000s, Evangelical-Pentecostal churches teaching prosperity theology saw significant growth in the [[Global South]] and [[Third World]] countries.<ref name="Smith 2021">{{cite journal |last=Smith |first=Daniel J. |date=March 2021 |title=The Pentecostal prosperity gospel in Nigeria: Paradoxes of corruption and inequality |journal=[[Journal of Modern African Studies]] |location=[[Cambridge]] |publisher=[[Cambridge University Press]] |volume=59 |issue=1 |pages=103–122 |doi=10.1017/S0022278X2000066X |pmid=37398918 |pmc=10312994 |issn=1469-7777 |lccn=2001-227388 |oclc=48535892 |s2cid=232223673}}</ref><ref>{{cite journal |last=Haynes |first=Naomi |date=March 2012 |title=Pentecostalism and the morality of money: Prosperity, inequality, and religious sociality on the Zambian Copperbelt |journal=[[Journal of the Royal Anthropological Institute]] |publisher=[[Wiley-Blackwell]] on behalf of the [[Royal Anthropological Institute]] |volume=18 |issue=1 |pages=123–139 |doi=10.1111/j.1467-9655.2011.01734.x |doi-access=free |issn=1467-9655 |jstor=41350810 |s2cid=142926682 |url=https://www.pure.ed.ac.uk/ws/files/10092601/HAYNES_2012_Pentecostalism_and_the_Morality_of_Money.pdf |archive-url=https://web.archive.org/web/20180718220724/https://www.pure.ed.ac.uk/ws/files/10092601/HAYNES_2012_Pentecostalism_and_the_Morality_of_Money.pdf |archive-date=18 July 2018 |access-date=25 November 2021 |url-status=live}}</ref>{{sfn|Jenkins|2011|p=99}}<ref>{{cite book |last=Freston |first=Paul |year=2008 |chapter=The Changing Face of Christian Proselytization: New Actors from the Global South |chapter-url=https://books.google.com/books?id=y5TCBQAAQBAJ&pg=PA109 |editor-last=Hackett |editor-first=Rosalind I. J. |editor-link=Rosalind Hackett |title=Proselytization Revisited: Rights Talk, Free Markets, and Culture Wars |location=[[New York City|New York]] and [[London]] |publisher=[[Routledge]] |edition=1st |pages=109–138 |isbn=9781845532284 |lccn=2007046731}}</ref> According to [[Philip Jenkins]] of [[Pennsylvania State University]], poor citizens of impoverished countries often find the doctrine appealing because of their economic powerlessness and the doctrine's emphasis on miracles.{{sfn|Jenkins|2006|p=95}} One region seeing explosive growth is Western Africa, particularly Nigeria.<ref name="Smith 2021"/>{{sfn|Jenkins|2011|p=99}} In the Philippines, the [[El Shaddai (movement)|El Shaddai movement]], part of the [[Catholic Charismatic Renewal]], has spread prosperity theology outside Protestant Christianity.{{sfn|Wiegele|2005|p=7}} One South Korean prosperity church, [[Yoido Full Gospel Church]], gained attention in the 1990s by claiming to be the world's largest congregation.{{sfn|Jenkins|2006|p=91}}

A 2006 poll by ''[[Time (magazine)|Time]]'' reported that 17 percent of Christians in America said they identified with the movement.{{refn|name=time}} By the 2000s, adherents of prosperity theology in the United States were most common in the [[Sun Belt]].{{refn|name=rosin}} By 2006, three of the four largest congregations in the United States were teaching 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.{{refn|name=time}}{{cref2|D}} [[Bruce Wilkinson]]'s ''[[The Prayer of Jabez]]'' also sold millions of copies and invited readers to seek prosperity.{{sfn|Jenkins|2006|p=91}}

=== Recent history ===
In 2005, [[Matthew Ashimolowo]], the founder of the largely African [[Kingsway International Christian Centre#Charity Commission enquiries|Kingsway International Christian Centre]] in southern England, which preaches a "health and wealth" gospel and collects regular tithes, was ordered by the [[Charity Commission]] to repay money he had appropriated for his personal use. In 2017, the organisation was under criminal investigation after 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.{{refn|name=Booth}}

In 2007, [[United States Senate|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, [[Eddie L. Long|Bishop Eddie Long Ministries]], [[Joyce Meyer|Joyce Meyer Ministries]], and [[Paula White|Paula White Ministries]]. In January 2011, Grassley concluded his investigation stating that he believed self-regulation by religious organizations was preferable to government action.{{refn|name=goodstein}}{{cref2|E}} Only the ministries led by Meyer and Hinn cooperated with Grassley's investigation.{{refn|name=goodstein}}

The [[inauguration of Donald Trump]] as the 45th [[President of the United States]] featured prayers from two preachers known for advocating prosperity theology.{{refn|name=Zoll}} [[Paula White]], one of Trump's spiritual advisers, gave the invocation.{{refn|name=Posner}}

== Theology ==

[[File:Parable of talents.jpg|thumb|upright=1.1| Proponents of prosperity theology often cite the [[parable of the talents]] (here depicted in a 1712 woodcut)]]

Prosperity theology teaches that Christians are entitled to well-being and, because spiritual and physical realities are seen as one inseparable reality, interprets well-being as physical health and economic prosperity.{{sfn|Hunt|2000|p= 332}} Teachers of the doctrine focus on personal [[empowerment]],{{sfn|Coleman|2000|p= 28}} promoting a positive view of the spirit and [[Human body|body]]. They maintain that Christians have been given power over creation because they are made in the [[image of God]] and teach that positive confession allows Christians to exercise dominion over their [[Soul in the Bible|souls]] and material objects around them.{{sfn|Coleman|2000|p= 28}} Leaders of the movement view the [[Atonement in Christianity|atonement]] as providing for the alleviation of sickness, poverty, and spiritual corruption;{{sfn|Hunt|2000|p= 333}} poverty and illness are cast as curses which can be broken by faith and righteous actions.{{sfn|Jenkins|2006|p= 91}} There are, however, some prosperity churches which seek a more moderate or reformed paradigm of prosperity.{{sfn|Brown|2011|p= 152}} [[Kirbyjon Caldwell]], pastor of a [[United Methodist Church|Methodist]] [[megachurch|mega-church]], supports a theology of [[abundant life]], teaching prosperity for the whole human being, which he sees as a path to combating poverty.{{refn|name= time}}{{cref2|B}}

Wealth is interpreted in prosperity theology as a blessing from God, obtained through a spiritual law of positive confession, visualization, and donations.{{sfn|Wilson|2007|pp= 141–142}} Believers may see this process in almost mechanical terms;<ref>{{Harvnb|Coleman|2000|p=28}}: "[...] the association of the self and spiritual practices with mechanical processes is a common feature of believers' discourse."</ref> [[Kenneth Copeland]], an American author and televangelist, argues that prosperity is governed by laws,{{sfn|Coleman|2000|p=30}} while other teachers portray the process formulaically.{{sfn|Hunt|2000|p=333}} Journalists David van Biema and Jeff Chu of ''Time'' have described Word of Faith pastor [[Creflo Dollar]]'s teachings about prosperity as an inviolable contract between God and humanity.{{refn|name= time}}

The prosperity theology teaching of positive confession stems from its proponents' view of scripture. The Bible is seen as a faith contract between God and believers; God is understood to be faithful and just, so believers must fulfill their end of the contract to receive God's promises. This leads to a belief in positive confession: the doctrine that believers may claim whatever they desire from God, simply by speaking it. 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 about them. Positive confession is practiced to bring about what is already believed-in; faith itself is a confession, and speaking it brings it into reality.{{sfn|Walton|2009|pp= 93–94}}

The teaching often depends on non-traditional interpretations of Bible verses,{{sfn|Hunt|2000|p= 333}} the [[Book of Malachi]] often being given special attention. While Christians have generally celebrated Malachi for its passages about the [[Messiah]], teachers of prosperity theology usually draw attention to its descriptions of physical wealth.{{sfn|Jenkins|2006|p=92}} Frequently quoted verses include:
* {{Bibleverse||Malachi|3:10|KJV}}: {{"'}}Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.{{'"}} ([[King James Version|KJV]]){{refn|name=time}}
* {{Bibleverse||Matthew|25:14–30|KJV}}: the [[Parable of the talents or minas|Parable of the talents]]{{refn|name=rosin}}
* {{Bibleverse||John|10:10|KJV}}: {{"'}}I am come that they might have life, and that they might have it more abundantly.{{'"}} ([[King James Version|KJV]]){{refn|name= time}}
* {{Bibleverse||Philippians|4:19|KJV}}: "My God shall supply all your need according to his riches in glory by Christ Jesus." (KJV){{sfn|Hunt|2000|p= 333}}
* {{Bibleverse|3|John|1:2|KJV}}: "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." (KJV){{sfn|Coleman|2000|p= 41}}

Prosperity theology casts itself as the reclamation of true doctrine and thus part of a path to [[Dominion theology|Christian dominion]] over secular society.{{sfn|Coleman|2000|p= 27}} It contends that God's promises of prosperity and victory to Israel in the [[Old Testament]] apply to [[New Covenant|New-Covenant]] Christians today, and that faith and holy actions release this prosperity.{{sfn|Coleman|2000|p= 28}} [[C. Peter Wagner]], a leader of the [[New Apostolic Reformation]], has argued that if Christians take dominion over aspects of society, the Earth will experience "peace and prosperity".{{refn|name= wagner}} Some [[Latin America]]ns who have embraced prosperity theology argue that Christianity has historically placed an unnecessary focus on [[suffering]]. They often view this as a [[Roman Catholic]] doctrine that should be discarded and replaced with an emphasis on prosperity.{{sfn|Patterson|Rybarczyk|2007|p= 77}} Prosperity-theology advocates also argue that biblical promises of blessings awaiting the poor have been unnecessarily spiritualized, and should be understood literally.{{sfn|Smith|2010|p=43}}

=== Practices ===

Prosperity churches place a strong emphasis on the importance of giving. Some services include a teaching-time focused on giving and prosperity, including Biblical references to [[tithe|tithing]]; and then a sermon on another topic which follows the offering. Prosperity-church leaders often claim that a specific blessing can be exchanged for the money being donated to their ministry; some have been reported to instruct worshippers to hold their donations above their heads during the prayer.{{sfn|Klassen|2009|p= 133}} <!-- Is this distinctive enough for inclusion here? Prosperity churches may also allot time to pray for sick members of the congregation during services.{{refn|name=b88}}-->

Congregants in prosperity churches are encouraged to speak positive statements about aspects of their lives that they wish to see improved. These statements, known as "positive confessions" (distinct from confessions of sin), are said to miraculously change aspects of people's lives if spoken with faith.{{sfn|Brown|2011|p= 88}} Prosperity churches also encourage people to "live without limits"{{sfn|Walton|2009|p= 109}} and to cultivate optimism about their lives.{{sfn|Elisha|2011|p=45}} [[T.&nbsp;D. Jakes]], pastor of [[The Potter's House]] non-denominational mega-church, has argued in favor of prosperity, rejecting what he sees as the 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 affluent.{{sfn|Walton|2009|p= 109}}

While some prosperity churches have a reputation for manipulating and alienating the poor,{{sfn|Clifton|2009|p= 199}} many are involved in social programs. Underlying these programs is a theology of empowerment and human flourishing with the goal of releasing people from a "welfare" or [[Victim mentality|"victim" mentality]].{{sfn|Clifton|2009|p= 199}} Many prosperity churches hold seminars on financial responsibility. Kate Bowler, an academic who studies prosperity theology, has criticized such seminars, arguing that though they contain some sound advice, the seminars often emphasize the purchase of expensive possessions.{{refn|name= rosin}} [[Hanna Rosin]] of ''[[The Atlantic]]'' argues that prosperity theology contributed to the [[Real estate bubble|housing bubble]] that caused the [[late-2000s financial crisis]]. She maintains that prosperity churches heavily emphasized home ownership based on reliance on divine financial intervention that led to unwise choices based on actual financial ability.{{refn|name=rosin}}

Most churches in the prosperity movement are non-denominational and independent, though some groups have formed networks.{{sfn|Coleman|2000|p=30}} Prosperity churches typically reject [[presbyterian polity]] (or governance) and the idea that a pastor should be accountable to [[Elder (Christianity)|elders]]; it is common for pastors of prosperity churches to be the highest organizational authority-figure.{{sfn|Coleman|2000|p= 95}} Critics, including [[Sarah Posner]] and [[Joe Conason]], maintain that prosperity teachers cultivate [[Authoritarianism|authoritarian organizations]]. They argue that leaders attempt to control the lives of adherents by claiming divinely-bestowed authority.{{sfn|Posner|Conason|2008|pp= 61–62}} Jenkins contends that prosperity theology is used as a tool to justify the high salaries of pastors.{{sfn|Jenkins|2006|p= 93}}

== 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>

== Notable works by advocates ==
Notable works that advocate prosperity theology include:{{sfn|Jenkins|2006|p=91}}{{refn|name=time}}{{sfn|Harrell|1975|p=248}}
* {{cite book |url=https://prosperouschristian.com |title=Prosperous Christian: 10 Commandments of Godly Prosperity |last=Hill |first=Edward |publisher= |year=2019 |isbn=978-1-949535-38-9 |location=Pensacola}}
* {{cite book |last=Lindsay |first=Gordon |author-link=Gordon Lindsay |year=1960 |title=God's Master Key to Prosperity |location=Dallas |publisher=[[Christ for the Nations Institute]] |isbn=978-0-89985-001-6}}
* {{cite book |last=Osteen |first=Joel |author-link=Joel Osteen |year=2004|title=[[Your Best Life Now|Your Best Life Now: 7 Steps to Living at Your Full Potential]] |location=New York |publisher=FaithWords |isbn=978-0-446-53275-4 }}
* {{cite book |last1=Roberts |first1=Oral |author1-link=Oral Roberts |last2=Montgomery |first2=G. H. |year=1966 |title=God's Formula for Success and Prosperity |location=Tulsa |publisher=Abundant Life Publication |oclc=4654539 }}
* {{cite book |last1=Wilkinson |first1=Bruce |author1-link=Bruce Wilkinson |last2=Kopp |first2=David |year=2000 |title=[[The Prayer of Jabez|The Prayer of Jabez: Breaking Through to the Blessed Life]] |location=Colorado Springs, CO |publisher=Multnomah Books |isbn=978-1-57673-733-0 }}
* {{cite book |last1=Ziglar |first1=Zig |author-link=Zig Ziglar |year=1975 |title=See You at the Top |location=Gretna, La. |publisher=Pelican Pub. Co. |isbn=0-88289-126-X |url=https://archive.org/details/seeyouattop00zigl }}
* {{cite book |last1=Ziglar |first1=Zig |author-link=Zig Ziglar |year=2006 |title=Better Than Good: Creating a Life You Can't Wait to Live |location=Nashville |publisher=Thomas Nelson Publishers |isbn=978-0-7852-8919-7}}
* {{cite book |last1=Ziglar |first1=Zig |author1-link=Zig Ziglar |first2=Tom |last2=Ziglar |year=2012 |title=Born to Win: Find Your Success Code |location=Dallas |publisher=SUCCESS Media |isbn=9780983156512}}

== See also ==
{{portal|Christianity}}
* [[Dominion theology]]
* [[Law of attraction (New Thought)|Law of attraction]]
* [[Mammon]]
* [[New Thought]]
* [[Protestant work ethic]]

== Explanatory notes ==
{{cnote2 Begin|liststyle=upper-alpha}}
{{cnote2|A|Pejorative nicknames have been attached to the theology, including "name it and claim it" and "blab it and grab it".{{refn|name=usn}}}}
{{cnote2|B|The theme of Abundant life sometimes is used by leaders associated with the Word of Faith movement to refer to the experience of congregants who corporately experience the results of faith.{{sfn|Brown|2011|p=165}}}}
{{cnote2|C|Bakker renounced prosperity theology after being imprisoned for fraud.{{sfn|Balmer|2002|p=44}}}}
{{cnote2|D|Osteen's teachings are often described as a moderate form of prosperity theology.{{refn|name=time}}}}
{{cnote2|E|After the probe was opened, Joyce Meyer Ministries voluntarily joined the [[Evangelical Council for Financial Accountability]].{{refn|name=Poole}}}}
{{cnote2|F|The Council notes that the words ''[[Rhema]]'' and ''[[Logos]]'' are used interchangeably in the New Testament, and a [[Biblical Hebrew|Hebrew]] word is rendered into both words in different passages of the [[Septuagint]].{{sfn|General Council of the Assemblies of God|1980|pp=8–9}}}}
{{cnote2|G|Prosperity theology is often seen as supporting ''[[laissez-faire]]'' economics.{{sfn|Jenkins|2006|p=93}}}}
{{cnote2 End}}

== Citations ==
{{reflist
| colwidth = 20em
| refs =

<ref name=time>
{{cite magazine
| last1 = Chu
| first1 = Jeff
| last2 = Van Biema
| first2 = David
| date = September 10, 2006
| title = Does God Want You To Be Rich?
| magazine = Time
| url = https://content.time.com/time/printout/0,8816,1533448,00.html
| archive-url = https://web.archive.org/web/20150713145733/http://content.time.com/time/printout/0,8816,1533448,00.html
| url-status = live
| archive-date = July 13, 2015
| access-date = December 4, 2011
}}
</ref>

<ref name=rosin>{{cite journal
| last = Rosin
| first = Hanna
| date = December 2009
| title = Did Christianity Cause the Crash?
| journal = [[The Atlantic]]
| url = https://www.theatlantic.com/magazine/archive/2009/12/did-christianity-cause-the-crash/7764/3/
| access-date = August 2, 2011
| archive-date = September 11, 2011
| archive-url = https://web.archive.org/web/20110911155133/http://www.theatlantic.com/magazine/archive/2009/12/did-christianity-cause-the-crash/7764/3/
| url-status = live
}}</ref>

<ref name=goodstein>{{cite news
| last = Goodstein
| first = Laurie
| date = January 7, 2011
| title = Tax-Exempt Ministries Avoid New Regulation
| newspaper = [[The New York Times]]
| url = https://www.nytimes.com/2011/01/08/us/politics/08churches.html
| access-date = August 1, 2011
| archive-date = May 6, 2012
| archive-url = https://web.archive.org/web/20120506135332/https://www.nytimes.com/2011/01/08/us/politics/08churches.html
| url-status = live
}}</ref>

<ref name=ct>{{cite news
| last = Ro
| first = Bong Rin
| date = November 16, 1998
| title = Bankrupting the Prosperity Gospel
| newspaper = Christianity Today
| url = http://www.christianitytoday.com/ct/1998/november16/8td058.html?
| access-date = January 19, 2012
| archive-date = June 30, 2013
| archive-url = https://web.archive.org/web/20130630085210/http://www.christianitytoday.com/ct/1998/november16/8td058.html
| url-status = live
}}</ref>

<ref name=cp>{{cite news
| last = Vu
| first = Michelle
| date = March 20, 2010
| title = Pastor: Prosperity Gospel Is Hindering Church Revival
| newspaper = [[The Christian Post]]
| url = http://www.christianpost.com/news/pastor-prosperity-gospel-is-hindering-church-revival-44370/
| access-date = November 21, 2011
| archive-date = May 13, 2013
| archive-url = https://web.archive.org/web/20130513002127/http://www.christianpost.com/news/pastor-prosperity-gospel-is-hindering-church-revival-44370/
| url-status = live
}}</ref>

<ref name=associatedpress>{{cite news
| agency = [[Associated Press]]
| date = June 6, 1987
| title = Falwell Shuns 'Prosperity Theology'
| newspaper = [[The Free Lance-Star]]
| url = https://news.google.com/newspapers?id=lOJNAAAAIBAJ&pg=7197,1041092&dq=falwell+prosperity&hl=en
| access-date = August 1, 2011
| archive-date = April 12, 2023
| archive-url = https://web.archive.org/web/20230412183203/https://news.google.com/newspapers?id=lOJNAAAAIBAJ&pg=7197,1041092&dq=falwell+prosperity&hl=en
| url-status = live
}}</ref>

<ref name=biema>
{{cite magazine
| last = van Biema
| first = David
| date = October 3, 2008
| title = Maybe We Should Blame God for the Subprime Mess
| magazine = Time
| url = http://www.time.com/time/business/article/0,8599,1847053,00.html
| archive-url = https://web.archive.org/web/20081004041533/http://www.time.com/time/business/article/0,8599,1847053,00.html
| url-status = dead
| archive-date = October 4, 2008
| access-date = August 5, 2011
}}
</ref>

<ref name=jones>{{cite journal
| last = Jones
| first = David W.
| date = Fall 1998
| title = The Bankruptcy of the Prosperity Gospel: An Exercise in Biblical and Theological Ethics
| journal = Faith and Mission
| volume = 16
| issue = 1
| pages = 79–87
| url = http://bible.org/article/bankruptcy-prosperity-gospel-exercise-biblical-and-theological-ethics
| access-date = 2011-12-12
| archive-date = 2011-12-11
| archive-url = https://web.archive.org/web/20111211063506/http://bible.org/article/bankruptcy-prosperity-gospel-exercise-biblical-and-theological-ethics
| url-status = live
}}</ref>

<ref name=wagner>{{cite journal
| last = Wagner
| first = C. Peter
| date = November 1, 2011
| title = The Truth About The New Apostolic Reformation
| journal = [[Charisma (magazine)|Charisma]]
| url = http://www.charismamag.com/index.php/features/32031-the-truth-about-the-new-apostolic-reformation
| access-date = December 21, 2011
| archive-date = May 14, 2012
| archive-url = https://web.archive.org/web/20120514170403/http://charismamag.com/index.php/features/32031-the-truth-about-the-new-apostolic-reformation
| url-status = live
}}</ref>

<ref name=usn>{{cite news
| last = Garber
| first = Kent
| date = February 15, 2008
| title = Behind the Prosperity Gospel
| newspaper = [[U.S. News & World Report]]
| url = https://www.usnews.com/news/national/articles/2008/02/15/behind-the-prosperity-gospel
| access-date = December 4, 2011
| archive-date = February 2, 2011
| archive-url = https://web.archive.org/web/20110202114240/http://www.usnews.com/news/national/articles/2008/02/15/behind-the-prosperity-gospel
| url-status = live
}}</ref>

<ref name=Poole>{{cite news
| last = Poole
| first = Shelia
| date = January 7, 2011
| title = New Panel Formed to Examine Issues Around Church Finances
| newspaper = [[The Atlanta Journal-Constitution]]
| url = https://www.ajc.com/news/local/new-panel-formed-examine-issues-around-church-finances/1K2QLcZlAcXtJgEcEHxeFM/
| access-date = August 2, 2011
| archive-date = August 18, 2021
| archive-url = https://web.archive.org/web/20210818184239/https://www.ajc.com/news/local/new-panel-formed-examine-issues-around-church-finances/1K2QLcZlAcXtJgEcEHxeFM/
| url-status = live
}}</ref>

<ref name=Booth>{{cite news
| last = Booth
| first = Robert
| title = Police Open Fraud Inquiry After 'Mismanagement' at Evangelical Church
| newspaper = The Guardian
| date = February 12, 2017
| url = https://www.theguardian.com/world/2017/feb/12/kicc-kingsway-christian-centre-fraud-inquiry-richard-rufus
| access-date = February 13, 2017
| archive-date = February 13, 2017
| archive-url = https://web.archive.org/web/20170213033527/https://www.theguardian.com/world/2017/feb/12/kicc-kingsway-christian-centre-fraud-inquiry-richard-rufus
| url-status = live
}}</ref>

<ref name=Zoll>
{{cite news
 |last    = Zoll
 |first    = Rachel
 |title    = Trump Inaugural to Include Prayers from Prosperity Preachers
 |newspaper  = [[Washington Post]]
 |date    = December 28, 2016
 |url     = https://www.washingtonpost.com/politics/whitehouse/trump-inaugural-to-include-prayers-from-prosperity-preachers/2016/12/28/9830fbae-cd4f-11e6-85cd-e66532e35a44_story.html
 |access-date = December 29, 2016
 |url-status   = dead
 |archive-url = https://web.archive.org/web/20161229150522/https://www.washingtonpost.com/politics/whitehouse/trump-inaugural-to-include-prayers-from-prosperity-preachers/2016/12/28/9830fbae-cd4f-11e6-85cd-e66532e35a44_story.html
 |archive-date = December 29, 2016
}}
</ref>

<ref name=Posner>{{cite web
|last=Posner
|first=Sarah
|title=Exploring the Nationalistic and Christian Right Influences On Trump
|website=NPR
|date=February 2, 2017
|url=https://www.npr.org/2017/02/02/513041005/exploring-the-nationalistic-and-christian-right-influences-on-trump
|access-date=February 5, 2017
|archive-date=February 4, 2017
|archive-url=https://web.archive.org/web/20170204211218/http://www.npr.org/2017/02/02/513041005/exploring-the-nationalistic-and-christian-right-influences-on-trump
|url-status=live
}}</ref>
}}

== General and cited references ==
{{refbegin|30em|indent=yes}}
* {{cite book | last = Balmer | first = Randall Herbert | title = Encyclopedia of Evangelicalism | year = 2002 | publisher = [[Westminster John Knox Press]] | isbn = 978-0-664-22409-7 }}
* {{cite book | last = Billingsley | first = Scott | title = It's a New Day: Race and Gender in the Modern Charismatic Movement | year = 2008 | publisher = [[University of Alabama Press]] | isbn = 978-0-8173-1606-8 }}
* {{cite book | last = Bowler | first = Kate | title = Blessed: A History of the American Prosperity Gospel | year = 2013 | publisher = [[Oxford University Press]] | isbn = 978-0199827695 }}
* {{cite book | last = Brown | first = Candy Gunther | title = Global Pentecostal and Charismatic Healing | year = 2011 | publisher = Oxford University Press | isbn = 978-0-19-539341-5 }}
* {{cite book | last1 = Ciampa | first1 = Roy E. | last2 = Rosner | first2 = Brian S. | title = The First Letter to the Corinthians | year = 2010 | publisher = [[William B. Eerdmans Publishing Company]] | isbn = 978-0-8028-3732-5 }}
* {{cite book | last = Clifton | first = Shane | title = Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of the Assemblies of God in Australia | series = Global Pentecostal and Charismatic Studies | volume = 3 | year = 2009 | publisher = [[Brill Academic Publishers]] | isbn = 978-90-04-17526-6 }}
* {{cite book |last=Coleman |first=Simon |author-link=Simon Coleman (anthropologist) |year=2016 |chapter=The Prosperity Gospel: Debating Charisma, Controversy, and Capitalism |editor-last=Hunt |editor-first=Stephen J. |editor-link=Stephen J. Hunt |title=Handbook of Global Contemporary Christianity: Movements, Institutions, and Allegiance |location=[[Leiden]] |publisher=[[Brill Publishers]] |series=Brill Handbooks on Contemporary Religion |volume=12 |doi=10.1163/9789004310780_014 |pages=276–296 |isbn=978-90-04-26539-4 |issn=1874-6691}}
* {{cite book | last = Coleman | first = Simon |author-link=Simon Coleman (anthropologist) | title = The Globalisation of Charismatic Christianity: Spreading the Gospel of Prosperity | year = 2000 | publisher = [[Cambridge University Press]] | isbn = 978-0-521-66072-3 }}
* {{cite book |last=Elisha |first=Omri |title=Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches |year=2011 |publisher=[[University of California Press]] |isbn=978-0-520-26751-0}}
* {{cite book|author=General Council of the Assemblies of God |year=1980 |title=The Believer and Positive Confession |oclc=15063312 |url=http://ag.org/top/Beliefs/Position_Papers/pp_downloads/pp_4183_confession.pdf|publisher=Assemblies of God|archive-url=https://web.archive.org/web/20120611015733/http://ag.org/top/Beliefs/Position_Papers/pp_downloads/pp_4183_confession.pdf |archive-date=June 11, 2012 |url-status=dead}}
* {{cite book | last = Harrell | first = David Edwin | author-link = David Edwin Harrell | title = All Things are Possible: the Healing & Charismatic Revivals in Modern America | year = 1975 | publisher = [[Indiana University Press]] | isbn = 978-0-253-10090-0 | url = https://archive.org/details/allthingsareposs00harr }}
* {{cite book |last=Harris |first = Marvin |title=America Now: the Anthropology of a Changing Culture |year=1981 |publisher=[[Simon & Schuster]] |isbn=978-0-671-43148-8 |url=https://archive.org/details/americannow00marv}}
* {{cite book | last = Hughes | first = R. Kent | title = Mark: Jesus, Servant and Savior|volume=2 | year = 1989 | publisher = [[Crossway Books]] | isbn = 978-0-89107-537-0 }}
* {{cite journal |last=Hunt |first=Stephen |title='Winning Ways': Globalisation and the Impact of the Health and Wealth Gospel |journal=[[Journal of Contemporary Religion]] |year=2000 |volume=15 |issue=3 |pages=332 |doi=10.1080/713676038 |s2cid=145184658}}
* {{cite book | last = Hwa | first = Yung | title = Mangoes or bananas?: the Quest for an Authentic Asian Christian Theology | publisher = Regnum International | year = 1997 | isbn = 978-1-870345-25-5 }}
* {{cite book |last=Jenkins |first=Philip |author-link=Philip Jenkins |title=The new Faces of Christianity: Believing the Bible in the Global South |year=2006 |publisher=Oxford University Press |isbn=978-0-19-530065-9 |url=https://archive.org/details/newfacesofchrist00jenk}}
* {{cite book | last = Jenkins | first = Philip | title = The Next Christendom: The Coming of Global Christianity | year = 2011 | publisher = Oxford University Press | isbn = 978-0-19-976746-5 }}
* {{cite book | title = Health, Wealth & Happiness: Has the Prosperity Gospel Overshadowed the Gospel of Christ? | publisher = [[Kregel Publications]] | year = 2011 | isbn = 978-0-8254-2930-9 | last1 = Jones | first1 = David | last2 = Woodbridge | first2 = Russell }}
* {{cite book | last = Klassen | first = Michael J. | title = Strange Fire, Holy Fire: Exploring the Highs and Lows of Your Charismatic Experience | year = 2009 | publisher = [[Baker Publishing Group]] | isbn = 978-0-7642-0549-1 | url = https://archive.org/details/strangefireholyf00klas }}
* {{cite book | last = Lindberg | first = Carter | author-link = Carter Lindberg | title = The European Reformations|edition=2nd | year = 2010 | publisher = [[Wiley-Blackwell]] | isbn = 978-1-4051-8067-2 }}
* {{cite book | last = Maddox | first = Marion | editor-first = Charles E. | editor-last = Farhadian | title = Introducing World Christianity | year = 2012 | publisher = John Wiley & Sons | isbn = 978-1-4051-8248-5 }}
* {{cite book| last1 = McNeill | first1 = John T. | author-link1 = John T. McNeill | year = 1954 | title = The History and Character of Calvinism | url = https://books.google.com/books?id=12jvPuFR6JYC | location = London | publisher = Oxford University Press | page = 222 | isbn = 9780199727995}}
* {{cite book | last1 = Patterson | first1 = Eric | last2 = Rybarczyk | first2 = Edmund John | title = The Future of Pentecostalism in the United States | year = 2007 | publisher = [[Lexington Books]] | isbn = 978-0-7391-2103-0 }}
* {{cite book | last = Poloma | first = Margaret | author-link = Margaret Poloma | title = The Assemblies of God at the Crossroads: Charisma and Institutional Dilemmas | year = 1989 | publisher = [[University of Tennessee Press]] | isbn = 978-0-87049-607-3 }}
* {{cite book | last1 = Posner | first1 = Sarah | last2 = Conason | first2 = Joe | title = God's Profits: Faith, Fraud, and the Republican Crusade for Values Voters | year = 2008 | publisher = [[Polipoint Press]] | isbn = 978-0-9794822-1-2 | url = https://archive.org/details/godsprofitsfaith0000posn }}
* {{cite book | last = Robins | first = R. G. | title = Pentecostalism in America | year = 2010 | publisher = [[ABC-CLIO]] | isbn = 978-0-313-35294-2 }}
* {{cite book | last = Robbins | first = Joel|editor=Allan Anderson|others=Michael Bergunder, André Droogers, and Cornelis van der Laan | title = Studying Global Pentecostalism: Theories and Methods | year = 2010 | publisher = University of California Press | isbn = 978-0-520-26662-9 }}
* {{cite book | last = Smith | first = James K. A. | author-link = James K. A. Smith | title = Thinking in Tongues: Pentecostal Contributions to Christian Philosophy | year = 2010 | publisher = William B. Eerdmans Publishing | isbn = 978-0-8028-6184-9 }}
* {{cite book | last = Walton | first = Jonathan L. | title = Watch This! The Ethics and Aesthetics of Black Televangelism | year = 2009 | publisher = [[NYU Press]] | isbn = 978-0-8147-9417-3 }}
* {{cite book | last = Wiegele | first = Katharine L. | title = Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines | year = 2005 | publisher = University of Hawaii Press | isbn = 978-0-8248-2861-5 }}
* {{cite book | last = Wilson | first = J. Matthew | title = From Pews to Polling Places: Faith and Politics in the American Religious Mosaic | year = 2007 | publisher = [[Georgetown University Press]] | isbn = 978-1-58901-172-4 }}
{{refend}}

== Further reading ==
* {{cite book | last = Cohen | first = Benyamin | title = My Jesus Year: A Rabbi's Son Wanders the Bible Belt in Search of His Own Faith | year = 2009 | publisher = [[HarperOne]] | isbn = 978-0-061-24518-3 }}
* {{cite book | last = Mitchem | first = Stephanie Y. | title = Name It and Claim It?: Prosperity Preaching in the Black Church | year = 2007 | publisher = The Pilgrim Press | isbn = 978-0-8298-1709-6 | url = https://archive.org/details/nameitclaimitp00mitc }}
* Fortner, Michael D. (2011). ''The Prosperity Gospel Exposed; and Other False Doctrine''. {{ISBN|978-1463737986}}.

== External links ==
* {{wikiquote-inline}}

{{Christian theology}}
{{Wealth|state=autocollapse}}
{{Authority control}}

[[Category:Prosperity theologians| ]]
[[Category:Charismatic and Pentecostal Christianity]]
[[Category:Christian personal development]]
[[Category:Christian terminology]]
[[Category:Heresy in Christianity]]
[[Category:New Thought beliefs]]
[[Category:Wealth]]