In Search of Health and Wealth

The Prosperity Gospel in African, Reformed Perspective

Kroesbergen

• Publisher: Wipf and Stock
• Year: 2014
• ISBN:
  9781630871352
• Topic: Theology & Religion
• Subtopic: Religion

The prosperity gospel is very influential in Africa, in Pentecostal churches, and in Reformed churches. But what is the prosperity gospel? Where did it originate? Is it biblically sound? How should we evaluate the prosperity gospel? Does it represent a wrong way of looking for health and wealth, or can we learn something from it? In this book the authors provide an analysis from different perspectives on the highly debated topic of the prosperity gospel. It is intended to be accessible and helpful both to academic colleagues and to ordinary ministers. Most of the authors are lecturers at Justo Mwale Theological University College in Lusaka (Zambia). Together with Prof. L. Togarasei from the University of Botswana, they use their theological skills to examine and assess this important topic from an African and Reformed perspective. The articles in this book will help anyone who wants to deeply explore and evaluate the intriguing phenomenon of the prosperity gospel in Africa.

Part 1

Background Examination

1

The Challenges of the Prosperity Gospel for Reformed/Presbyterian Churches in the Twenty-First Century

Victor Chilenje

The prosperity gospel poses many challenges for Reformed/Presbyterian churches in the twenty-first century. I will discuss the historical and missiological background of the phenomenon, using both secondary literature and oral interviews to illustrate the prosperity gospel with first hand experiences. The main teachings are outlined, as well as the attraction and the problems of the prosperity gospel.

“Prosperity” is generally defined as a prosperous condition, material wellbeing and success (Webster 1998:1013). “Gospel” is the story that brings good news about Jesus as our Lord and Savior of the whole world (Webster 1998:545). The challenge of the prosperity gospel is that people are attracted to its message of wealth and health, and do not recognize that the message is not biblical. Because of the attraction of the prosperity gospel message many Reformed church members, especially in urban areas, have dual membership. In the morning they attend worship services in their established Reformed/Presbyterian churches, but in the afternoon they go to churches where they feel they may receive health and wealth (Mwanza 2012; Kachali 2012). When told to “sow a seed” (this is a concept that pastors use when raising money in their congregations and ministries) they do not hesitate to contribute financially to the prosperity congregation because they believe by doing so they will receive blessings from God.

The prosperity gospel may also be called the Word-Faith movement. It is frequently also called word of faith, the faith movement, or name-it-and-claim-it. It is the belief that Christians have, within themselves, the supernatural power to create reality by speaking a word (Walker 2007:347). This faith movement gives hope to the people, mostly the marginalised or hopeless.

The prosperity gospel poses a big challenge to Reformed/Presbyterian churches in the twenty-first century, a challenge so enormous that it requires attention by the entire church. The prosperity gospel has crept into the Reformed/Presbyterian churches, and the results are increasingly distorted biblical principles—a terrifying development which must be addressed. Proponents of the prosperity gospel preach physical well-being that is measured by the amount of wealth an individual has. This includes good food, clothing, vehicles and houses. It should be noted that how someone acquires the wealth does not matter; people are normally told to believe that all the blessings are received by faith. Issues of health and wealth are also promised by these proponents of the prosperity gospel (Sakala 2012).

When the prosperity gospel creeps into Reformed/Presbyterian churches, a second result is conflict—between minister and Presbytery/Synod leadership, minister and congregational members, and/or within the church membership. Conflict arises between minister and Presbytery/Synod leadership when the leadership assigns a pastor to a poor rural congregation. The rural congregation is unable to support the pastor at the level of prosperity gospel pastors seen first-hand in urban areas or on television. The rural pastor resents the Church leadership for “punishing” him by assigning him to a rural congregation.

Conflict arises between minister and congregants when the minister disparages the small contributions poor congregants contribute as tithe and offering. The minister may encourage the congregants to go see how members of a large Pentecostal church care for or “bless” their pastor.

Conflict arises between members of the congregation—especially between elderly and youth—because of their different understandings of the biblical message. Older members are likely to reject the prosperity gospel while youth will often consider it.

The Church in Africa is at a cross roads, not knowing how to choose between the teachings of the Reformed churches and the wealth and material blessings promised by the prosperity gospel as a sign of the faithfulness and righteousness of the recipients. The sad truth is that in Africa health and wealth are not equitably distributed in the church and the society. People found in impoverished urban and rural areas are attracted to the prosperity gospel message they hear on television or other media or during visits to churches. However, prosperity gospel pastors, seeking health and wealth as promised by proponents of the prosperity gospel, refuse to preach in poor areas because people do not have the resources to “sow a seed.” Mainline church congregants, harangued by pastors to give beyond their means, feel the God being worshipped in the church is the God of the rich, not a God who cares for the poor (Chilembo 2012; Chunda 2012). For church members in typical rural areas, living in abject poverty, without support from government services or non-governmental organizations, hoping only in holistic Christian ministries, the prosperity gospel is pure nonsense. It contradicts the Bible. It is meaningless—only sand.

Historical Overview of the Prosperity Gospel

The origin of the prosperity gospel movement can be traced to the United States of America in the early twentieth century. The founder of the prosperity gospel “faith movement” was Mr. Essek William Kenyon (1867–1948), a pastor and founder of Bethel Bible Institute. Mr. Kenyon was an ordained Methodist minister. He left the Methodist church and founded several churches which he linked to the Baptist church. It should be noted that Mr. Kenyon cherished and maintained good relationships with the pioneers of the Pentecostal movements in the United States of America and leaders on other continents (Walker 2007:252, 347). However, he never accepted all their teachings and doctrines.

Subsequently, he came in touch with the ideas and teachings of the “New Thought” which was founded by Phineas Parkhurst in 1838. Parkhurst taught that the mind has the ability to heal the body (Walker 2007:237).

The Christian Science movement, founded by Mary Baker Eddy, also influenced Mr. Kenyon as he started the prosperity gospel movement. Eddy taught that sin, sickness and death are illusions and thus can be cured through right thinking (Walker 2007:100; Martin 2003:149–55).

Kenyon wrote that Christians could make a “positive confession” to bring emotional and physical desires into being. He stated, “What I confess, I possess” (Phiri and Maxwell 2007). As the Pentecostal pastor and scholar J. Norberto Saracco from Argentina explains in his informative entry on “Prosperity theology” in the Dictionary of Mission Theology, Kenyon believed that the spread of his teaching about the power of the human mind to overcome sin and sickness would result in human beings who would not be affected by evil spirits or by illness or poverty (Saracco 2007:323).

Kenyon in turn influenced the Pentecostal beliefs of Mr. Kenneth Hagin (1917–2003). He added Kenyon’s teaching to his own to create what would become the Word-Faith movement. As an Assemblies of God pastor, Mr. Hagin taught Christians they could get rich if they had enough faith. He preached that words spoken in faith, related to health and wealth, must be fulfilled because God is required to honor the words. Hagin urged his believers to “say it, do it, receive it, tell it” (Walker 2007:323; Phiri and Maxwell 2007). Many within the movement recognize Kenneth Hagin as one of the fathers of the movement, even referring to him as Dad Hagin.

It was Mr. Kenneth Copeland (1936–present) who helped to restructure and organize the prosperity gospel movement. A young associate of Oral Roberts, Copeland began teaching in the 1960s that faith is a “force” which brings material results when confessed out loud. Within a couple of decades, Word-Faith grew into a significant offshoot of charismatic faith (Walker 2007:90, 347–48).

Other popular word-faith teachers include Kenneth Hagin Jr, Gloria Copeland, Charles Capps, Creflo Dollar, Frederick K. C. Price, Paul and Jan Crouch, Casey Treat, Marilyn Hickey, Jesse Duplantis and Earl Paulk (Walker 2007:348).

How did the prosperity gospel find its way to Africa? Pentecostalism opened the door in the early 1900s. As a result of the 1906 Azusa Street Revival in Los Angeles, ordinary but “called” people fanned out to every corner of the globe as missionaries. They were untrained and inexperienced; their only qualification was baptism in the Spirit and a divine call. Through their efforts to win souls to Christ, Pentecostalism was planted throughout Africa, and became an integral part of African Initiated Churches (AICs) (Walker 2007:252–53; Mullin 2008:211–12).

In the early 1990s Kenneth Hagin, his son Kenneth Hagin Jr, and Kenneth Copeland visited AICs across Nigeria preaching the prosperity go...

Table of contents

• Title Page
• Introduction
• Part 1: Background Examination
• Part 2: Biblical Analysis
• Part 3: Theological Reflection
• Part 4: Cultural Analysis
• List of Authors