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Towards a Theological Perspective on the Mystery of Suffering in the Midst of Prosperity

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Melanesian Journal of Theology 29-2 (2013) TOWARDS A THEOLOGICAL PERSPECTIVE ON THE MYSTERY OF SUFFERING IN THE MIDST OF PROSPERITY THEOLOGY WITHIN THE PENTECOSTAL AND EVANGELICAL CHURCHES IN PAPUA NEW GUINEA, PARTICULARLY YANGORU Maxon Mani Maxon Mani graduated from the Christian Leaders’ Training College in 2012 with a Master of Theology degree. Maxon now lectures full-time at CLTC. He can be reached via email at [email protected]. PREFACE Prosperity theology is influential in the missional front today. It has an enormous impact on the religious, economic, and political life of the people. This stream of theology was developed in the 20th century, but its philosophy is as old as life itself. As it crosses cultural boundaries, it takes on and accommodates the recipient cultural stimulus about our life here and now, in a pragmatic way. Most of its teachings are simplistic and one-sided, and normally may result in extremism. It is a teaching that says a suffering- free life can be experienced here and now. On the other hand, we have also identified that a majority of faithful Christians across the globe are experiencing numerous sufferings, because of their faith in Christ. These two-faceted theological problems are promoting the current theological melee between Charismatic/Pentecostal and the Evangelical factions of the church. However, in our discussion pertaining to these theological divisions, and their theological presuppositions, we have tried to listen to both sides of the debate. Therefore, we have surveyed the impact of prosperity theology in Papua New Guinea, particularly in Yangoru; what the Bible says about 5 Melanesian Journal of Theology 29-2 (2013) prosperity, the theology of suffering, and a quest for theological balance, and its implications. We have, therefore, concluded that, from a biblical perspective, prosperity and suffering belong together. They should be understood from a biblical covenantal perspective. The OT covenants were relational, a relationship of reciprocity, but superseded in the coming of Christ. Thus, life, in communion with Christ, is a full life. Either in prosperity or suffering, all should live by faith, for God’s glory. Therefore, Christian faith is relational, and prosperity and suffering both belong to this relationship. It is a faith that is founded on God’s word alone, it cannot be shaken by external circumstances, it is immoveable, even when external support and evidences, like prosperity, are removed, and it stands when all else fails (Job 13:15). Thus, the key to such strong faith and intimacy with God, and a healthier relationship with one another, depends on our close fellowship with God in all of life. INTRODUCTION Thousands of Christians across the globe are being made homeless, stripped of their dignity, are suffering, and experiencing persecution and death for their faith. Why is there suffering for a faith that promised freedom for the prisoners, eyesight for the blind, releasing of the oppressed, good news to the poor, and the year of the Lord’s favour (Luke 4:18-19)? If these verses imply life in its fullness, why is there suffering? What is the biblical perspective on Christian suffering? On the other hand, many pastors in Papua New Guinea (PNG), particularly in Yangoru, are preaching prosperity theology. This is a theology that says the more you give to God, the more you will receive from God; you sow material possessions on certain Christian leaders, or the organisations they lead, and you will reap a rich harvest of blessings; or, if you become a member of a certain Christian organisation, and follow its spiritual principles, you will be blessed, spiritually and materially; or the more spiritual you become, the more material and spiritual blessings you will receive from God. Does God always bring physical and material blessings to the faithful? Is prosperity theology truly scriptural? Is prosperity a measuring rod for measuring one’s spirituality? Is it the plumbline by which we measure who is and who is not a Christian? Is there any relationship between prosperity theology and the 6 Melanesian Journal of Theology 29-2 (2013) theology of suffering? Where do we draw the line between prosperity theology and the theology of suffering?1 Against this backdrop, this thesis examines some of the issues associated with prosperity theology in PNG, particularly Christian discipleship in Yangoru today. Thus, this paper argues that prosperity theology, divorced from suffering, is anthropocentric, and reflects Yangoruan pragmatism. It challenges Evangelical theologians not only to critique the teaching of prosperity theologians, but to explore the worldviews that may be influencing this strand of teaching – to biblically evaluate these worldviews, and to construct a more-theologically-balanced Evangelical theology of prosperity and suffering as a proposed guide to Christians for their daily lives. Therefore, in order to explore, evaluate, and develop a balanced theology of suffering and prosperity, the issue will be addressed in the following manner. The first section, on the “Impact of Prosperity Theology”, will explore the impact of prosperity theology in PNG, particularly Yangoru. The second section, on the “Bible and Prosperity Theology”, will elaborate on the Bible and prosperity theology. Part A of this section will wrestle with the question “Is prosperity theology biblical?”, while part B will point towards a biblical theology of prosperity. Then, in part C, we will make an evaluation. In section three, on the “Biblical Theology of Suffering”, we will look at the cross-shaped character of God, the cross-shaped character of God’s church, and the cross-shaped character of Christian discipleship. Section four, on the “Quest for Theological Balance”, is an attempt to develop a balanced theological view of suffering and prosperity. And, in the final section, on the “Implications”, we will look at the theological and missiological implications that may arise in our theologising of this issue. METHODOLOGY The schemas that will be analysed in this study will include culture, theology, and biblical paradigms. These schemas will be applied, to approach the issue, enabling us to explore the unique social, economic, and 1 Bong Rin Ro, “In the Midst of Suffering, is Prosperity Theology Scriptural?”, in Evangelical Review of Theology 20-1 (1996), pp. 3-4. 7 Melanesian Journal of Theology 29-2 (2013) religious spheres of the people. This means we will study the issues in their natural settings, and make sense of the phenomena, in terms of the meanings people bring to them. Then, we will critically contextualise the cultural aspects, synthesise theological and biblical teaching, and seek a balanced view of the issue. Basically, it will be a historical and narrative theological method, from a Yangoruan perspective. LIMITATIONS This theological issue is of historical and global church concern. It has become a tug of war between Charismatic, Pentecostal, and Evangelical factions of the church. It has become problematic for the church across the whole world, including PNG. Its impact on churches or denominations is phenomenal.2 However, due to the line of argument selected for this discussion, the author wishes to advise that this paper will be culture- and place-specific in its thought and frame. Therefore, this discussion will be specific to PNG, and, in particular, to the Yangoru people. Due to the limitations of the written documentation of Yangoruan mythical and ancestral heritage, most of the contributions in the first section, on the “Impact of Prosperity Theology”, will come from the author.3 Interviews will not be done, because of distance, and the unavailability of funds, but related materials from other parts of PNG, and, especially East Sepik Province, will be selected just for the first section. Moreover, the key word in the development of this paper is “life”. Life, therefore, is, in principle, the fundamental basis upon which all human ontologies, epistemologies, and methodologies are carved out, to explain or protect individuals and societies 2 Some key articles and books dealing with this problematic issue can be sourced from Evangelical Review of Theology 20-1 (1996); Robert M. Bowman Jr, The Word Faith Controversy, Grand Rapids MI: Baker Books, 2001; Craig L. Blomberg, Neither Poverty nor Riches, Leicester UK: IVP, 1999; and John F. MacArthur Jr, Charismatic Chaos, Grand Rapids MI: Zondervan, 1992. 3 The author of this paper advises readers of this document that most of the Yangoruan stories and mythology have been imparted to the author by tribal specialists, in preparation for the author’s tribal leadership in the future. Therefore, the author has this privilege to use this knowledge as a tool for revisiting the cultural belief systems, in order to reinterpret them from a biblical perspective, in an endeavour to do contextual theology. 8 Melanesian Journal of Theology 29-2 (2013) from harm or danger. Thus the presuppositions attached to the concepts of suffering and prosperity show the significance of life.4 THE IMPACT OF PROSPERITY THEOLOGY AS IT AFFECTS THE NATION, PARTICULARLY THE YANGORUAN PEOPLE The culture of any human society is a historically- and traditionally- fashioned shell, hardened by time and experience. It becomes a shield of survival, and a navigating compass, in a world of chaos. It is designed to protect life from the onslaught of the ravenous world that may endanger it.5 Thus, any new socio-political, or socio-economic, or socio-religious values
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