The Bankruptcy of Prosperity
The so-called "prosperity gospel" (PG) is sweeping the world. It's mass appeal is obviously due to the fact that, when presented to an impoverished world, it's absolute promises of health and wealth appeal to the basic needs of every human, not to mention basic carnal desires. Take this line from the website of one of my favorite PG gurus, Creflo Dollar:As a Christian, you have the right to prosper or succeed in every area of life-financially, emotionally, socially, mentally and physically. That's total life prosperity! (link)Dollar's website is saturated with this mentality, that believers have a right to be wealthy and healthy. In fact, poverty to him is nothing short of inherently evil. Take this line for example:
From Genesis to Revelation, the Bible proves that poverty goes against everything God desires for believers. Poverty is a spirit designed to keep believers in financial bondage. The devil uses this spirit to hinder Christians from prospering and ultimately fulfilling their destiny of being a blessing to the entire world (Genesis 12:2-3). (link)What strikes me as most amazing about Dollar's "biblical" defense of the PG is two-fold: 1. How frequently Bible verses are taken out of context, misinterpreted, or stretched to mean far more than they ever could, and 2. How infrequently tough passages are mentioned that fundamentally oppose his worldview. In fact, they're never mentioned.
Now I'm not going to spend much time elaborating on all the problems with the PG. The only reason why I am even mentioning this topic is because of a text from II Corinthians 4 that I have been dealing with recently for my Greek class. I thought you might be interested in what it has to say.
II Corinthians 4:7 in several translations:
ESV - But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.
NRSV - But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us.
NIV - But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us.
But check out the NASB: But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.
(Emphasis mine in all texts.)
I'm not primarily interested in the fact that Paul talks about "jars of clay" (earthen vessels) here. I'm more concerned with what immediately follows. You'll notice that the first three translations all say something to the effect that having the treasure in jars of clay is "to show" or "to make clear" that the surpassing power belongs to God. But the NASB has it correct here in its more literal translation. The Greek word that follows "jars of clay" is ἵνα (in order that, so that), pronounced "hina," which denotes purpose or intent. What is the difference between saying "we have this treasure in jars of clay to show that the power belongs to God" verses "we have this treasure in clay jars in order that the power belongs to God"?
Nowhere does this text really say that the jars of clay are to "show" or to "make clear" anything. Instead, Paul is saying something much more difficult, that without the treasure -- which is the glorious transforming Gospel in the face of Jesus -- being in an jar of clay, i.e. weak, frail, afflicted, impoverished, servant humanity (read the entire epistle leading up to this point) the power of God won't be there. Paul's service as a minister of the Gospel means to have an afflicted, suffering life that bears the power of God. Weakness is not just one way to "show" power, it is the means of it.
I have a hard time reconciling this fact with the promises of the PG. Actually, I have a hard time reconciling the entire Bible, the testimony of 2,000 years of Christianity, all my theology and all my experience with the promises of the PG. While I would never suggest that financial poverty is necessary for righteousness, I will say that financial prosperity is by no means any believer's right. I think Paul would have a coronary if he heard the message of Creflo Dollar and the PG.
What say you?
4 Comments:
Sean,
After having lived in South America I have seen the influence of the PG not only here in America, also how PG has spread in a lightening pace throughout Latin American countries. One of the reasons I think it is happening so dramatically in these countries is in part due to liberation theology as well. These people are looking at the elites of their societies, their governments, their religious institutions, and at other prosperous nations and as they do so they feel that they have been oppressed, held back and taken advantaged of. The result of this feeling is that they are looking for something that can change all that - and in enters the PG and liberation theology. These two can give you everything you don't have and everything you have been deprived of.
Of course, as you point out, the Biblical basis is not there in the slightest bit. In fact, the Biblical evidence would point to just the opposite. Instead of a life pointed in towards myself and getting everything I don't have. The Bible is clear in its call to a life which is poured out for the sake of others. However, when the Bible is read with skewed intentions, then this calling is missed completely and all that one is left with is an anthropocentric "power" based on emotions and hype that can so easily fade away and that can be so easliy twisted.
While there is more that could be written about PG, I think you are right, Paul would not be too happy with it.
Wow, Tex, thanks for those thoughts. I actually didn't know you lived in South America (although I do know where you will be living here shortly). That was a very helpful connection you made.
Something Dr. Ury said recently concerning liberation theology came to my mind as I read your comment. As we all know, liberation theology begins with whatever situation a person find himself/herself in. If feminism is the problem, then the feminist begins her theology from the existential starting point that the primary goal of theology is to liberate women. That starting point gives shape to all dimensions of her theology from that point on. The starting point for what the feminist perceives as "salvation" becomes nothing other than personal experience. This same logic can be applied to all other forms of liberation theology. Take the liberation theology message offered to poor urban America, for instance. The starting point is crime, disease and poverty, therefore "salvation" is the end of those things and little, if anything, more.
The starting point for salvation or justice can never be found in one's cultural situation or personal experience, be it feminism or urban poverty, but only in the ontology of God. Only when we connect people to the fundamental dogma of the Trinity as revealed from heaven down and let that affect all of our theology will we be able to offer true life to the world.
In your own mind, Tex, how would you describe the relationship of liberation theology to the prosperity gospel?
Sean, I like this post as well. Outside of the Bible, to me, the best commentary on the subject was by Thornton Wilder, in the one act play
"Angel that troubled the waters".
"Without your wounds where would your power be? ...The very angels themselves cannot persuade the wretched and blundering children on earth as can one human being broken on the wheels of living. In Love's service, only wounded soldiers can serve."
It is our bankruptcy coupled with sufficiency in Christ that brings 2 Cor. 4 to life for me. Good word.
JD Scott
St. Augustine, FL
JD,
Thanks for your comment.
It seems to me that many people want a crossless salvation, a painless existence. The quote, "In Love's service, only wounded soldiers can serve" hits the mark.
Couldn't help but think of Henri Nouwen's Wounded Healer just now.
Come back soon.
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