Prosperity theology
Prosperity theology (sometimes referred to as the prosperity gospel, the health and wealth gospel, the gospel of success, or seed faith)
Prosperity theology has been criticized by leaders from various
Prosperity theology views the Bible as a contract between God and humans: if humans have faith in God, God will deliver security and prosperity.
It was during the
History
Late 19th and early 20th-century background
External videos | |
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Interview with Kate Bowler on Blessed: A History of the American Prosperity Gospel, March 18, 2014, C-SPAN |
According to historian
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 made material success a major emphasis of the movement.[16] By the 20th century, New Thought concepts had saturated American popular culture, being common features of both self-help literature and popular psychology.[17]
Kenyon taught that Christ's
Kenyon's blend of evangelical religion and mind-power beliefs—what he termed "overcoming faith"—resonated with a small but influential segment of the Pentecostal movement.[22] 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, especially the name of Jesus).[23] 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 Albert C. Grier prior to 1915).[24]
Post 1945 Healing Revivals
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.[25][26] 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 and healing evangelists. Combining prosperity teaching with 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')".[27]
Oral Roberts began teaching prosperity theology in 1947.[5] He explained the laws of faith as a "blessing pact" in which God would return donations "seven fold",[28] 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.[5] 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.[28][29] Roberts began recruiting "partners", wealthy donors who received exclusive conference invitations and ministry access in exchange for support.[30]
In 1953, faith healer A. A. Allen published The Secret to Scriptural Financial Success and promoted merchandise such as "miracle tent shavings" and prayer cloths anointed with "miracle oil".[6] 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.[31] Allen taught the "word of faith" or the power to speak something into being.[6]
In the 1960s, prosperity became a primary focus in healing revivals.
Televangelism
During the 1960s, prosperity gospel teachers embraced
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.[11]
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.[9][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.[7]
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.[35]
International growth
By the late 2000s, proponents claimed that tens of millions of Christians had accepted prosperity theology.
A 2006 poll by Time reported that 17 percent of Christians in America said they identified with the movement.[9] By the 2000s, adherents of prosperity theology in the United States were most common in the Sun Belt.[38] 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.[9][D] Bruce Wilkinson's The Prayer of Jabez also sold millions of copies and invited readers to seek prosperity.[47]
Recent history
In 2005,
In 2007,
The inauguration of Donald Trump as the 45th President of the United States featured prayers from two preachers known for advocating prosperity theology.[50] Paula White, one of Trump's spiritual advisers, gave the invocation.[51]
Theology
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.
Wealth is interpreted in prosperity theology as a blessing from God, obtained through a spiritual law of positive confession, visualization, and donations.[55] Believers may see this process in almost mechanical terms;[56] Kenneth Copeland, an American author and televangelist, argues that prosperity is governed by laws,[10] while other teachers portray the process formulaically.[54] 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.[9]
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.[57]
The teaching often depends on non-traditional interpretations of Bible verses,[54] 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.[58] Frequently quoted verses include:
- Malachi 3:10: "'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.'" (KJV)[9]
- Parable of the talents[38]
- John 10:10: "'I am come that they might have life, and that they might have it more abundantly.'" (KJV)[9]
- Philippians 4:19: "My God shall supply all your need according to his riches in glory by Christ Jesus." (KJV)[54]
- 3 John 1:2: "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth." (KJV)[5]
Prosperity theology casts itself as the reclamation of true doctrine and thus part of a path to
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 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.[62]
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.
While some prosperity churches have a reputation for manipulating and alienating the poor,
Most churches in the prosperity movement are non-denominational and independent, though some groups have formed networks.[10] Prosperity churches typically reject presbyterian polity (or governance) and the idea that a pastor should be accountable to elders; it is common for pastors of prosperity churches to be the highest organizational authority-figure.[67] Critics, including Sarah Posner and Joe Conason, maintain that prosperity teachers cultivate authoritarian organizations. They argue that leaders attempt to control the lives of adherents by claiming divinely-bestowed authority.[68] Jenkins contends that prosperity theology is used as a tool to justify the high salaries of pastors.[69]
Reception
Socioeconomic analysis
In the United States, the movement has drawn many followers from the
Prosperity theology has become popular among
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 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.[75] 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.[76]
Comparisons with other movements
Historian
Coleman has speculated that modern-day prosperity theology borrows heavily from the
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.[82] 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.[83] 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."[82]
Criticism
Mainstream evangelicalism has consistently opposed prosperity theology as heretical[38] and prosperity ministries have frequently come into conflict with other Christian groups, including those within the Pentecostal and Charismatic movements.[40] Critics, such as Evangelical pastor Michael Catt, have argued that prosperity theology has little in common with traditional Christian theology.[84] Prominent evangelical leaders, such as Rick Warren,[9] Ben Witherington III,[9] and Jerry Falwell,[85] have harshly criticized the movement, sometimes denouncing it as heretical.[9] Warren proposes that prosperity theology promotes the idolatry of money, and others argue that Jesus' teachings indicate a disdain for material wealth.[9] 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.[86]
Other critics of the movement assail promises made by its leaders, arguing that the broad freedom from problems they promise is irresponsible.[40] Televangelists are often criticized for abusing the faith of their listeners by enriching themselves through large donations.[87] Prosperity theology has been opposed for not adequately explaining the poverty of the 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.[88] 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."[89]
In their book Health, Wealth and Happiness, theologians David Jones and Russell Woodbridge characterize the doctrine as poor theology.[90] They suggest that righteousness cannot be earned and that the Bible does not promise an easy life.[91] 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.[91] Jones and Woodbridge see Jesus' importance as vital, criticizing the prosperity gospel for marginalizing him in favor of a focus on human need.[92] In another article, Jones criticizes the prosperity theology interpretation of the 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,[93] noting that Paul often taught Christians to give up their material possessions. Although he accepts giving as "praiseworthy",[93] he questions the motives of prosperity theology and criticizes the "Law of Compensation",[93] 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".[93] 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 ... But lay up for yourselves treasures in heaven" (KJV).[94] 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.[93]
The General Council of the Assemblies of God USA criticized the doctrine of positive confession in 1980,[95] 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 biblical Greek word often translated as "confess" literally translates as "to speak the same thing", and refers to both positive and negative confessions.[96] 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,[97] including their desires for wealth, and Christians should "recognize the sovereignty of God".[95] 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.[98] The Council noted that Christians should expect suffering in this life.[95] 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.[99] 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.[99][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 holistic message of the Bible.[100]
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 cross of Jesus.[101]
In April 2015,
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
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 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.[105][106]
A 2019 documentary entitled
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".[108]
Notable works by advocates
Notable works that advocate prosperity theology include:[47][9][109]
- Hill, Edward (2019). Prosperous Christian: 10 Commandments of Godly Prosperity. Pensacola. ISBN 978-1-949535-38-9.)
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: CS1 maint: location missing publisher (link - ISBN 978-0-89985-001-6.
- ISBN 978-0-446-53275-4.
- OCLC 4654539.
- ISBN 978-1-57673-733-0.
- ISBN 0-88289-126-X.
- ISBN 978-0-7852-8919-7.
- ISBN 9780983156512.
See also
Explanatory notes
- ^ Pejorative nicknames have been attached to the theology, including "name it and claim it" and "blab it and grab it".[110]
- ^ 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.[111]
- ^ Bakker renounced prosperity theology after being imprisoned for fraud.[112]
- ^ Osteen's teachings are often described as a moderate form of prosperity theology.[9]
- ^ After the probe was opened, Joyce Meyer Ministries voluntarily joined the Evangelical Council for Financial Accountability.[113]
- ^ The Council notes that the words Rhema and Logos are used interchangeably in the New Testament, and a Hebrew word is rendered into both words in different passages of the Septuagint.[114]
- ^ Prosperity theology is often seen as supporting laissez-faire economics.[69]
Citations
- ^ Wilson 2007, pp. 140–142.
- ^ Coleman 2016, pp. 276–296.
- ^ Walton 2009, p. 94.
- ^ Bowler 2013, pp. 14–16.
- ^ a b c d Coleman 2000, p. 41.
- ^ a b c Robins 2010, p. 85.
- ^ a b Robins 2010, p. 129.
- ^ a b Harrell 1975, p. 171.
- ^ a b c d e f g h i j k l m n o Chu, Jeff; Van Biema, David (September 10, 2006). "Does God Want You To Be Rich?". Time. Archived from the original on July 13, 2015. Retrieved December 4, 2011.
- ^ a b c d Coleman 2000, p. 30.
- ^ a b Harrell 1975, pp. 234–235.
- ^ a b c Brown 2011, p. 152.
- ^ Willingham, A. J. (2018-05-30). "This televangelist is asking his followers to buy him a $54 million private jet". CNN. Archived from the original on 2023-12-10. Retrieved 2023-12-29.
- ^ Bowler 2013, p. 11.
- ^ Bowler 2013, pp. 31–32.
- ^ Bowler 2013, p. 32.
- ^ Bowler 2013, pp. 35–36.
- ^ Bowler 2013, pp. 14, 16.
- ^ Coleman 2000, pp. 44–45.
- ^ Bowler 2013, pp. 18–19.
- ^ Bowler 2013, p. 20.
- ^ Bowler 2013, p. 21.
- ^ Bowler 2013, pp. 23, 25.
- ^ Bowler 2013, pp. 21, 23.
- ^ Bowler 2013, p. 30.
- ^ a b Coleman 2000, p. 40.
- ^ Robins 2010, p. 81.
- ^ a b Robins 2010, p. 87.
- ^ Coleman 2000, p. 42.
- ^ Robins 2010, p. 88.
- ^ Harrell 1975, pp. 74–75.
- ^ a b Harrell 1975, p. 105.
- ^ Harrell 1975, p. 108.
- ^ Robins 2010, p. 89.
- ^ Robins 2010, p. 131.
- ^ Coleman 2000, pp. 29–30.
- ^ Billingsley 2008, p. 41.
- ^ a b c d e f g h i Rosin, Hanna (December 2009). "Did Christianity Cause the Crash?". The Atlantic. Archived from the original on September 11, 2011. Retrieved August 2, 2011.
- ^ Coleman 2000, p. 23.
- ^ a b c d e Coleman 2000, p. 27.
- ^ S2CID 232223673.
- (PDF) from the original on 18 July 2018. Retrieved 25 November 2021.
- ^ a b Jenkins 2011, p. 99.
- LCCN 2007046731.
- ^ Jenkins 2006, p. 95.
- ^ Wiegele 2005, p. 7.
- ^ a b c d e Jenkins 2006, p. 91.
- ^ Booth, Robert (February 12, 2017). "Police Open Fraud Inquiry After 'Mismanagement' at Evangelical Church". The Guardian. Archived from the original on February 13, 2017. Retrieved February 13, 2017.
- ^ a b Goodstein, Laurie (January 7, 2011). "Tax-Exempt Ministries Avoid New Regulation". The New York Times. Archived from the original on May 6, 2012. Retrieved August 1, 2011.
- ^
Zoll, Rachel (December 28, 2016). "Trump Inaugural to Include Prayers from Prosperity Preachers". Washington Post. Archived from the originalon December 29, 2016. Retrieved December 29, 2016.
- ^ Posner, Sarah (February 2, 2017). "Exploring the Nationalistic and Christian Right Influences On Trump". NPR. Archived from the original on February 4, 2017. Retrieved February 5, 2017.
- ^ Hunt 2000, p. 332.
- ^ a b c d e Coleman 2000, p. 28.
- ^ a b c d Hunt 2000, p. 333.
- ^ Wilson 2007, pp. 141–142.
- ^ Coleman 2000, p. 28: "[...] the association of the self and spiritual practices with mechanical processes is a common feature of believers' discourse."
- ^ Walton 2009, pp. 93–94.
- ^ Jenkins 2006, p. 92.
- ^ Wagner, C. Peter (November 1, 2011). "The Truth About The New Apostolic Reformation". Charisma. Archived from the original on May 14, 2012. Retrieved December 21, 2011.
- ^ Patterson & Rybarczyk 2007, p. 77.
- ^ Smith 2010, p. 43.
- ^ Klassen 2009, p. 133.
- ^ Brown 2011, p. 88.
- ^ a b Walton 2009, p. 109.
- ^ Elisha 2011, p. 45.
- ^ a b Clifton 2009, p. 199.
- ^ Coleman 2000, p. 95.
- ^ Posner & Conason 2008, pp. 61–62.
- ^ a b Jenkins 2006, p. 93.
- ^ Harris 1981, p. 141.
- ^ Robbins 2010, pp. 170–171.
- ^ Maddox 2012, p. 205.
- from the original on 2020-05-13. Retrieved 2020-05-08.
- ^ Jennings, Mark (30 September 2018). "Explainer: what is Pentecostalism, and how might it influence Scott Morrison's politics?". The Conversation. Archived from the original on 2021-05-01. Retrieved 2021-04-30.
- ^ Ro, Bong Rin (November 16, 1998). "Bankrupting the Prosperity Gospel". Christianity Today. Archived from the original on June 30, 2013. Retrieved January 19, 2012.
- ^ Hwa 1997, pp. 205–209.
- ^ Lindberg 2010, pp. 59–60.
- ^ 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."
- ^ Coleman 2000, pp. 42–43.
- ^ Jenkins 2006, p. 72.
- ^ Wilson 2007, p. 142.
- ^ a b Lehmann, Chris (1 October 2011). "Pennies from Heaven: How Mormon economics shape the G.O.P." Harper's Magazine. New York City. Archived from the original on 29 July 2013. Retrieved 1 May 2021.
- ^ John Larsen, "Mormonism And The Prosperity Gospel Archived 2019-08-01 at the Wayback Machine", January 2011 lecture at the Sunstone Foundation.
- ^ Vu, Michelle (March 20, 2010). "Pastor: Prosperity Gospel Is Hindering Church Revival". The Christian Post. Archived from the original on May 13, 2013. Retrieved November 21, 2011.
- The Free Lance-Star. Associated Press. June 6, 1987. Archivedfrom the original on April 12, 2023. Retrieved August 1, 2011.
- ^ Hughes 1989, pp. 64–65.
- ^ van Biema, David (October 3, 2008). "Maybe We Should Blame God for the Subprime Mess". Time. Archived from the original on October 4, 2008. Retrieved August 5, 2011.
- ^ Ciampa & Rosner 2010, p. 180.
- ^ Falsani, Cathleen. "The Worst Ideas of the Decade: The prosperity gospel". The Washington Post. Archived from the original on 1 September 2022. Retrieved 25 June 2015.
- ^ Jones & Woodbridge 2011, p. 81.
- ^ a b Jones & Woodbridge 2011, pp. 82–84.
- ^ Jones & Woodbridge 2011, pp. 85–86.
- ^ a b c d e Jones, David W. (Fall 1998). "The Bankruptcy of the Prosperity Gospel: An Exercise in Biblical and Theological Ethics". Faith and Mission. 16 (1): 79–87. Archived from the original on 2011-12-11. Retrieved 2011-12-12.
- ^ Jones & Woodbridge 2011, p. 149.
- ^ a b c Poloma 1989, p. 152.
- ^ General Council of the Assemblies of God 1980, p. 3.
- ^ General Council of the Assemblies of God 1980, p. 4.
- ^ General Council of the Assemblies of God 1980, p. 5.
- ^ a b General Council of the Assemblies of God 1980, p. 8.
- ^ General Council of the Assemblies of God 1980, p. 9.
- ^ Baptist World Alliance, The prosperity gospel problem Archived 2022-10-19 at the Wayback Machine, baptistworld.org, USA, June 29, 2013
- ^ Elder Dallin H. Oaks (April 4, 2015). "The Parable of the Sower". churchofjesuschrist.org. Archived from the original on August 27, 2019. Retrieved February 7, 2018.
- ^ AbOhlheiser (June 3, 2015). "Pastor Creflo Dollar might get his $65 million private jet after all". The Washington Post. Archived from the original on June 11, 2015. Retrieved June 11, 2015.
- ^ Melissa Locker, "John Oliver Becomes a Televangelist and Finally Starts His Own Church Archived 2015-08-24 at the Wayback Machine", Time, August 17, 2015.
- ^ Spadaro, Antonio; Figueroa, Marcelo (July 18, 2018). "The Prosperity Gospel: Dangerous and Different". La Civilità Cattolica. 2 (7). Archived from the original on July 18, 2018. Retrieved July 18, 2018.
- ^ Spadaro, Antonio; Figueroa, Marcelo (July 21, 2018). "Teologia della Prosperità. Il pericolo di un 'vangelo diverso'". La Civilità Cattolica (in Italian). 3 (4034): 105–111. Archived from the original on July 18, 2018. Retrieved July 18, 2018.
- ^ Strachan, Owen (January 17, 2019). "'American Gospel' Blows a Hole in the Prosperity Gospel". TGC. Archived from the original on February 17, 2020. Retrieved January 21, 2020.
- ^ Cathleen Falsani, Falsani: Get real, ‘Preachers of L.A.’ Archived 2020-11-03 at the Wayback Machine, ocregister.com, USA, October 7, 2013
- ^ Harrell 1975, p. 248.
- ^ Garber, Kent (February 15, 2008). "Behind the Prosperity Gospel". U.S. News & World Report. Archived from the original on February 2, 2011. Retrieved December 4, 2011.
- ^ Brown 2011, p. 165.
- ^ Balmer 2002, p. 44.
- ^ Poole, Shelia (January 7, 2011). "New Panel Formed to Examine Issues Around Church Finances". The Atlanta Journal-Constitution. Archived from the original on August 18, 2021. Retrieved August 2, 2011.
- ^ General Council of the Assemblies of God 1980, pp. 8–9.
General and cited references
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- ISBN 978-0-19-530065-9.
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- Jones, David; Woodbridge, Russell (2011). Health, Wealth & Happiness: Has the Prosperity Gospel Overshadowed the Gospel of Christ?. ISBN 978-0-8254-2930-9.
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- ISBN 9780199727995.
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- Posner, Sarah; Conason, Joe (2008). God's Profits: Faith, Fraud, and the Republican Crusade for Values Voters. ISBN 978-0-9794822-1-2.
- Robins, R. G. (2010). Pentecostalism in America. ISBN 978-0-313-35294-2.
- Robbins, Joel (2010). Allan Anderson (ed.). Studying Global Pentecostalism: Theories and Methods. Michael Bergunder, André Droogers, and Cornelis van der Laan. University of California Press. ISBN 978-0-520-26662-9.
- ISBN 978-0-8028-6184-9.
- Walton, Jonathan L. (2009). Watch This! The Ethics and Aesthetics of Black Televangelism. ISBN 978-0-8147-9417-3.
- Wiegele, Katharine L. (2005). Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines. University of Hawaii Press. ISBN 978-0-8248-2861-5.
- Wilson, J. Matthew (2007). From Pews to Polling Places: Faith and Politics in the American Religious Mosaic. ISBN 978-1-58901-172-4.
Further reading
- Cohen, Benyamin (2009). My Jesus Year: A Rabbi's Son Wanders the Bible Belt in Search of His Own Faith. ISBN 978-0-061-24518-3.
- Mitchem, Stephanie Y. (2007). Name It and Claim It?: Prosperity Preaching in the Black Church. The Pilgrim Press. ISBN 978-0-8298-1709-6.
- Fortner, Michael D. (2011). The Prosperity Gospel Exposed; and Other False Doctrine. ISBN 978-1463737986.
External links
- Quotations related to Prosperity theology at Wikiquote