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A Statement on Prosperity Teaching

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A Statement on Prosperity Teaching 7. Jahrgang EX T E MARTIN MBS T 146 BUCER 2010 SEMINAR Lausanne Theology Working Group A Statement On Prosperity Teaching BUCER IN S T E M R A I N M A R 2 1 : E P 4 H TheologicalTheologische Accents Akzente TableInhaltsverzeichnis of Contents A Statement On Prosperity Teaching ..................................... 3 Impressum ............................................................................. 8 First draft by Rev. Dr. Chris Wright (Chair, Lausanne Theology Working Group); edited by Rev. Dr. John Azumah (Member, Lausanne Theology Working Group); in collaboration with Rev. Prof. Kwabena Asamoah-Gyadu, Chair of the Akropong Consultations. 1. Aufl. 2010 A Statement On Prosperity Teaching A Statement On Prosperity Teaching Lausanne Theology Working Group From the Lausanne Theology Working We further recognize that there are Group, Africa chapter at its consultations some dimensions of prosperity teach- in Akropong, Ghana, 8–9 October, 2008 ing that have roots in the Bible, and and 1–4 September 2009 we affirm such elements of truth below. We do not wish to be exclusively nega- Note: This is a statement, offered as a tive, and we recognize the appalling discussion starter for further reflection social realities within which this teach- (theological, ethical, pastoral and missi- ing flourishes and the measure of hope ological, socio-political and economic) it holds out to desperate people. How- on the phenomenal rise of prosperity ever, while acknowledging such positive teaching around the world at large and features, it is our overall view that the Africa in particular. The points below teachings of those who most vigorously are a digest of many points made in the promote the ‘prosperity gospel’ are false course of the discussion of three papers and gravely distorting of the Bible, at the Oct. 2008 and ten papers at the that their practice is often unethical Sept 2009 consultations. and unChristlike, and that the impact We define prosperity gospel as the on many churches is pastorally dam- teaching that believers have a right to aging, spiritually unhealthy, and not the blessings of health and wealth and only offers no lasting hope, but may that they can obtain these blessings even deflect people from the message through positive confessions of faith and and means of eternal salvation. In such the “sowing of seeds” through the faith- dimensions, it can be soberly described ful payments of tithes and offerings. We as a false gospel. recognize that prosperity teaching is a We call for further reflection on these phenomenon that cuts across denomi- matters within the Christian Church, national barriers. Prosperity teaching and request the Lausanne movement can be found in varying degrees in to be willing to make a very clear state- mainstream Protestant, Pentecostal ment rejecting the excesses of prosperity as well as Charismatic Churches. It is teaching as incompatible with evangeli- the phenomenon of prosperity teaching cal biblical Christianity. that is being addressed here, not any particular denomination or tradition. THEOLOGI S CHE AKZEN T E 3 Lausanne Theology Working Group 1. We affirm the miraculous grace and lives. We do not believe in an unbiblical power of God, and welcome the growth ascetism that rejects such things, or an of churches and ministries that demon- unbiblical fatalism that sees poverty as strate them and that lead people to exer- a fate that cannot be fought against. cise expectant faith in the living God However, we reject as dangerously and his supernatural power. We believe contradictory to the sovereign grace in the power of the Holy Spirit. of God, the notion that success in life However, we reject as unbiblical the is entirely due to our own striving, notion that God’s miraculous power wrestling, negotiation, or cleverness. can be treated as automatic, or at the We reject those elements of Prosperity disposal of human techniques, or Teaching that are virtually identical to manipulated by human words, actions ‘positive thinking’ and other kinds of or rituals. ‘self-help’ techniques. 2. We affirm that there is a biblical vision We are also grieved to observe that of human prospering, and that the Bible Prosperity Teaching has stressed indi- includes material welfare (both health vidual wealth and success, without the and wealth) within its teaching about need for community accountability, the blessing of God. This needs further and has thus actually damaged a tradi- study and explanation across the whole tional feature of African society, which Bible in both Testaments. We must not was commitment to care within the dichotomize the material and the spiri- extended family and wider social com- tual in unbiblical dualism. munity. However, we reject the unbiblical 4. We recognize that Prosperity Teach- notion that spiritual welfare can be ing flourishes in contexts of terrible measured in terms of material welfare, poverty, and that for many people, it or that wealth is always a sign of God’s presents their only hope, in the face blessing (since it can be obtained by of constant frustration, the failure of oppression, deceit or corruption), or politicians and NGOs, etc., for a bet- that poverty or illness or early death, is ter future, or even for a more bearable always a sign of God’s curse, or lack of present. We are angry that such poverty faith, or human curses (since the Bible persists and we affirm the Bible’s view explicitly denies that it is always so). that it also angers God and that it is not 3. We affirm the biblical teaching on his will that people should live in abject the importance of hard work, and the poverty. We acknowledge and confess positive use of all the resources that God that in many situations the Church has has given us – abilities, gifts, the earth, lost its prophetic voice in the public education, wisdom, skills, wealth, etc. arena. And to the extent that some Prosper- However, we do not believe that Pros- ity teaching encourages these things, perity Teaching provides a helpful or it can have a positive effect on people’s biblical response to the poverty of the 4 MBS TEX T E 146 A Statement On Prosperity Teaching people among whom it flourishes. And ways that contradict some very plain we observe that much of this teaching Bible teaching. has come from North American sources And especially, we deplore the fact where people are not materially poor in that in many churches where Prosperity the same way. Teaching is dominant, the Bible is rarely a. It vastly enriches those who preach preached in any careful or explanatory it, but leaves multitudes no better off way, and the way of salvation, including than before, with the added burden repentance from sin and saving faith in of disappointed hopes. Christ for forgiveness of sin, and the hope of eternal life, is misrepresented b. While emphasizing various alleged and substituted with material wellbe- spiritual or demonic causes of pov- ing. erty, it gives little or no attention to those causes that are economic and 6. We rejoice in the phenomenal growth political, including injustice, exploi- of the numbers of professing Christians tation, unfair international trade in many countries where churches that practices, etc. have adopted prosperity teachings and practice are very popular. c. It thus tends to victimize the poor by However, numerical growth or mega- making them feel that their poverty is statistics may not necessarily demon- their own fault (which the Bible does strate the truth of the message that not do), while failing to address and accompanies it, or the belief system denounce those whose greed inflicts behind it. Popularity is no proof of poverty on others (which the Bible truth; and people can be deceived in does repeatedly). great numbers. d. Some prosperity teaching is not 7. We are pleased to observe that many really about helping the poor at all, churches and leaders are critical and in and provides no sustainable answer some cases overtly renounce and cut the to the real causes of poverty. links with specific aspects of African 5. We accept that some prosperity primal or traditional religion and its teachers sincerely seek to use the Bible practices, where these can be seen to be in explaining and promoting their in conflict with the biblical revelation teachings. and worldview. However, we are distressed that much Yet it seems clear that there are many use of the Bible is seriously distorted, aspects of Prosperity Teaching that selective, and manipulative. We call for have their roots in that soil. We there- a more careful exegesis of texts, and a fore wonder if much popular Christian- more holistic biblical hermeneutic, and ity is a syncretised super-structure on we denounce the way that many texts an underlying worldview that has not are twisted out of context and used in been radically transformed by the bibli- THEOLOGI S CHE AKZEN T E 5 Lausanne Theology Working Group cal gospel. We also wonder whether the ers of Prosperity Teaching that we find popularity and attraction of Prosperity deplorable, unethical, and frankly idol- Teaching is an indication of the failure atrous (to the god of Mammon), and in of contextualization of the Gospel in some of these respects we may be called Africa. upon to identify and reject such things 8. We observe that many people testify as the marks of false prophets, accord- to the way Prosperity Teaching has in ing to the standards of the Bible. These fact impacted their lives for the better – include: encouraging them to have greater faith, a. Flamboyant and excessive wealth and to seek to improve their education, or extravagant lifestyles. working lives. We rejoice in this. There b. Unethical and manipulative tech- is great power in such testimony, and niques.
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